THE ONLINE LIBRARY OF LIBERTY 2004 Liberty Fund, Inc.

CLASSICS IN THE HISTORY OF LIBERTY

THO AS HOBBES ! HOBBE'S LEVIATHAN REPRINTED FROM THE EDITION OF 1651 WITH AN ESSAY BY THE LATE W.G. POGSON SMITH "#$0$% &'d(ted) *une 2#, 2004 Return to the Introduction to Thomas Hobbes and the detailed Table of Contents. E+ITION &SE+ Hobbess Leviathan reprinted from the edition of 1651 with an Essay by the Late W.G. Pogson Smith (Oxford: Clarendon Press, 19 9!.

"e ha#e included this edition of Hobbes, in addition to the 1$%9 edition from the &n'lish "or(s, because it is the edition used b) *ichael Oa(eshott in his discussion of Hobbes in the collection of essa)s Hobbes on ivi! "sso#iation (19%+, 19+, -ibert) .und! /hich /e also ha#e online.

TABLE OF CONTENTS CO0T&0T1

TH& PHI-O1OPH2 O. HO33&1, 40 &1142 32 TH& -4T& ". 5. PO51O0 1*ITH TH& &PI1T-& 6&6IC4TOR2 CO0T&0T1 O. TH& CH4PT&R1 TH& I0TRO67CTIO0 P4RT I. O. *40 P4RT II. O. CO**O0"&4-TH P4RT III. O. 4 CHRI1TI40 CO**O0"&4-TH P4RT I8. O. TH& 9I056O* O. 64R90&11

0OT&.:The ;a'ination of the first edition is ;laced in brac(ets in the mar'in. The Contents of the Cha;ters (;;. ,<+! 'i#e the ori'inal ;a'ination. The Content o! the Ch"#te$ . The first Part, Of *40.

$ntrod%#tion. 1. &f Sense. =. &f $magination. %. &f the onse'%en#e or (rain of $maginations. >. &f Spee#h. ,. &f )eason and S#ien#e. ?. &f the interio%r *eginnings of +o!%ntary ,otions- #ommon!y #a!!ed the Passions. "nd the Spee#hes by whi#h they are e/pressed. +. &f the Ends or )eso!%tions of 0is#o%rse. $. &f the +ert%es- #ommon!y #a!!ed $nte!!e#t%a!!- and their #ontrary 0efe#ts. 9. &f the severa!! S%b1e#ts of 2now!edge. 1 . &f Power- Worth- 0ignity- Hono%r- and Worthinesse. 11. &f the 0ifferen#e of ,anners. 1=. &f )e!igion. 1%. &f the 3at%ra!! ondition of ,an4ind as #on#erning their 5e!i#ity and ,isery. 1>. &f the first and se#ond 3at%ra!! Lawes and of ontra#t. 1,. &f other Lawes of 3at%re. 1?. &f Persons. "%thors- and things Personated.

The second Part, Of CO**O0@"&4-TH.

1+. &f the a%ses- Generation- and 0efinition of a ommon6wea!th. 1$. &f the )ights of Soveraignes by $nstit%tion. 19. &f severa!! 2inds of ommon6wea!th by $nstit%tion. and of S%##ession to the Soveraign Power. = . &f 0ominion Paterna!!- and 0espoti#a!!. =1. &f the Liberty of S%b1e#ts. ==. &f Systemes S%b1e#t- Po!iti#a!!- and Private. =%. &f the P%b!i'%e ,inisters of Soveraign Power. =>. &f the 3%trition- and Pro#reation of a ommon6wea!th. =,. &f o%nse!!. =?. &f ivi!! Lawes. =+. &f rimes- E/#%ses- and E/ten%ations. =$. &f P%nishments- and )ewards. =9. &f those things that Wea4en- or tend to the 0isso!%tion of a ommon6wea!th. % . &f the &ffi#e of the Soveraign )epresentative. %1. &f the 2ingdome of God by 3at%re. The third Part. Of 4 CHRI1TI40 CO**O0@"&4-TH. %=. &f the Prin#ip!es of hristian Po!iti'%es. %%. &f the 3%mber- "nti'%ity- S#ope- "%thority- and $nterpreters of the *oo4s of Ho!y S#ript%re. %>. &f the signifi#ation- of Spirit- "nge!!- and $nspiration in the *oo4s of Ho!y S#ript%re. %,. &f the signifi#ation in S#ript%re of the 2ingdome of God- of Ho!y- Sa#red- and Sa#rament. %?. &f the Word of God- and of Prophets. %+. &f ,ira#!es- and their %se. %$. &f the signifi#ation in S#ript%re of Eterna!! !ife- He!- Sa!vation- the Wor!d to #omeand )edemption. %9. &f the Signifi#ation in S#ript%re of the word h%r#h. > . &f the )ights of the 2ingdome of God- in "braham- ,oses- the High Priests- and the 2ings of 7%dah. >1. &f the &ffi#e of o%r *!essed Savio%r. >=. &f Power E##!esiasti#a!!. >%. &f what is 3e#essary for a mans )e#eption into the 2ingdome of Heaven. The fourth Part. Of TH& 9I056O*& O. 64R90&11& >>. &f Spirit%a!! 0ar4nesse from ,isinterpretation of S#ript%re. >,. &f 08mono!ogy- and other )e!i'%es of the )e!igion of the Genti!es. >?. &f 0ar4nesse from +ain Phi!osophy- and 5ab%!o%s (raditions. >+. &f the *enefit pro#eeding from s%#h 0ar4nesse. and to whom it a##reweth. " )eview and on#!%sion.

HO33&1A1 -&8I4TH40 R&PRI0T&6 .RO* TH& &6ITIO0 O. 1?,1 "ITH 40 &1142 32 TH& -4T& ". 5. PO51O0 1*ITH OB.OR6 4T TH& C-4R&06O0 PR&11

,REFACE IT /as /ell (no/n to all students of ;hiloso;h) and histor) in Oxford, and to man) others, that ". 5. Po'son 1mith had been for man) )ears en'a'ed in ;re;arin' for an exhausti#e treatment of the ;lace of Hobbes in the histor) of &uro;ean thou'ht, and that he had accumulated a 'reat mass of materials to/ards this. These materials fill man) noteboo(s, and are so carefull) arran'ed and indexed that it is clear that /ith a fe/ more months he /ould ha#e been able to ;roduce a /or( /orth) of a #er) hi'h ;lace in ;hiloso;hical literature. 7nha;;il) the /or( that he could ha#e done himself cannot be done b) an) one else unless he has 'i#en somethin' li(e the same time and brin's to the collection somethin' li(e the same extensi#e and intimate (no/led'e of the ;hiloso;h) of the ;eriod as Po'son 1mith ;ossessed. It is ho;ed indeed that, b) the ;ermission of his re;resentati#es, this 'reat mass of material /ill be de;osited in the 3odleian -ibrar) and made a#ailable for scholars, and that thus the tas( /hich he had underta(en ma) some time be carried out. 4mon' his ;a;ers has been found an essa) /hich ;resents a #er) interestin' and su''esti#e treatment of the ;osition of Hobbes. The essa) is undated, and it is Cuite uncertain for /hat audience it /as ;re;ared. It is this essa) /hich is here ;ublished as an introduction to the Leviathan. It is ;rinted /ith onl) the necessar) #erification of references, and one or t/o corrections of detail. It is al/a)s difficult to Dud'e ho/ far it is ri'ht to ;rint /or( /hich the author himself has not re#ised, but /e feel that, /hile somethin' must ine#itabl) be lost, the essa) has so much real #alue that, e#en as it stands, it should be ;ublished. 1omethin' ma) e#en be 'ained for the reader in the fresh and unconstrained character of the ;a;er. The ;ursuit of the ideal of a ;erfect and rounded criticism, /hich all serious scholars aim at, has sometimes the unfortunate result of de;ri#in' a manAs /or( of some s;ontaneit). In Oxford at an) rate, and it is ;robabl) the case e#er)/here, man) a scholar sa)s his best thin's and ex;resses his most ;enetratin' Dud'ements in the least formal manner. Those /ho /ere *r. Po'son 1mithAs friends or ;u;ils /ill find here much of the man himself:somethin' of his Cuic( insi'ht, of his uncon#entional directness, of his broad but solid learnin'E somethin' also of his ;rofound feelin' for truth, of his scorn of the ;retentious, of his (een but (indl) humour. Errata. P45& >$. In the *ar'in, for !ove Praise, read !ove of Praise. ;. +,. l. ,. for signied, r. signified. ;. $$. l. l. for performe, r. forme. l. %,. for Soveraign, r. the Soveraign. ;. 9>. l. 1>. for !ands, r. hands. ;. 1 . l. =$. for in, r. in his. ;. 1 =. l. >?. for in, r. is, ;. 1 ,. in the mar'in, for ver. 1 . r. ver. 19. Fc. ;. 11?. l. >?. for are invo!ved, r. are not invo!ved. ;. 1= . l. >=. for (hose *odies, r. (hese *odies. ;. 1%+. l. =. for in genera!!. r, in genera!!, ;. 1%9. l. %?. for were, r. where. ;. 1??. l. 1$. for benefit, r. benefits. ;. = . l. >$. dele a!so. l. >9. for de!ivered, r. de!iver. ;. = %. l. %,. for other, r. higher. ;. = >. l. 1,. for of the, r. over the. ;. =%>. l. 1. for b%t of, r. b%t by mediation of. l. 1,. de!e and. l. %$. for p%tting, r. p%!!ing. ;. =?=. l. 19. for tisme, r. *aptisme. ;. =?$. l. >$. for that the, r. that. ;. =+1. l. 1. for observe, r. obey. l. >. for #ontrary the, r. #ontrary to the. ;. =+=. l. %?. for o%r Savio%rs of !ife, r. of o%r Savio%rs !ife. ;. =+,. l. 1$. for if sha!!, r. if he sha!!. l. % . for haven, r. heaven. l. >,. for of h%r#h, r. of the h%r#h. ;. =+?. l. %$. dele inter. l. >?. dele are. ;. =$,. l. 11. for he had, r. he hath. ;. =$+. l. 1 . dele of. ;. =9$. l. %?. for to ay, r. to Lay. ;. %?1. l. %?. for him, r. them. GThese errata ha#e been corrected in the text of this re;rint.H THE ,HILOSO,HY OF HOBBES AN ESSAY "H&R&I0 does the 'reatness of Hobbes consistI It is a Cuestion I often ;ut to m)self, as I la) him do/n. It /as a Cuestion /hich exercised his contem;oraries:friends or foes:and dro#e them to their /itsA end to ans/er. If I /ere as(ed to name the hi'hest and ;urest ;hiloso;her of the se#enteenth centur) I should sin'le out 1;inoJa /ithout a momentAs hesitation. 3ut 1;inoJa /as not of the /orldE and if a man /ill be ;er#erse enou'h to bind the 1;irit of Christ in the fetters of &uclid, ho/ shall he find readersI If I /ere as(ed to select the true founders of modern science I should brac(et 5alileo, 6escartes, and 0e/ton, and resolutel) o;;ose HobbesAs claim to be of the com;an). If his studies in 8esalius ;re;ared him to extend his a;;robation to Har#e)As demonstration of the circulation of the blood, his animosit) to Oxford and her ;rofessors /ould ne#er allo/ him seriousl) to consider the claims of a science ad#anced b) 6r. "allisE the si'ht of a ;a'e of al'ebraic s)mbols ne#er elicited an) feelin' but

one of sturd) contem;t, and the remar( that it loo(ed Aas if a hen had been scratchin' thereA. To the end of his da)s he d/elt amon' ;oints of t/o dimensions, and su;erficies of threeE he sCuared the circle and he doubled the cube. KT/as ;it),A said 1ir Lonas *oore, and man) more, Athat he had not be'an the stud) of mathematics sooner, for such a /or(in' head /ould ha#e made 'reat ad#ancement in it.A1 Of inducti#e science he is #er) incredulous. 3acon, contem;latin' Ain his delicious /al(es at 5orhambur)A, mi'ht indeed better li(e *r. Hobbes ta(in' do/n his thou'hts than an) other, because he understood /hat he /roteE he ;robabl) learnt to understand m) -ord, /ho dictated his al;habet of sim;le natures, his recei;ts for the disco#er) of forms, his ;eddlin' ex;eriments and his laborious conceits. I mention this because most 5erman critics, /ith ;erha;s more than their usual careless audacit) of assum;tion, find a niche for Hobbes as the s;iritual fosterlin' of the 'reat em;iricist 3acon. 0o/ if there /as one thin' for /hich Hobbes had neither s)m;ath) nor e#en ;atience, it /as ex;erimental science. The ;ossession of a 'reat telesco;e /as no doubt a curious and useful deli'htE but Anot e#er) one that brin's from be)ond seas a ne/ 'in, or other Daunt) de#ice, is therefore a ;hiloso;herA.= -et the 'entlemen of 5resham Colle'e, /hose ener') it must be 'ranted shames the sloth of our ancient uni#ersities,:let them a;;l) themsel#es to *r. HobbesAs doctrine of motion, and then he /ill dei'n to cast an e)e on their ex;eriments. He did not thin( their 'ro;in's /ould carr) them #er) far. A&x;erience concludeth nothin' uni#ersall).A% If he des;aired of /rin'in' her secret from 0ature, he ne#er doubted that he held the (e) to e#er) corner of the human heart. He offers us a theor) of manAs nature /hich is at once consistent, fascinatin', and outra'eousl) false. Onl) the 'reatest of realists could ha#e re#ealed so much and blinded himself to so much more. 2ou cr) an'ril):It is false, false to the coreE and )et the still small #oice /ill su''est, 3ut ho/ much of it is reall) trueI It is ;oor, immoral stuffM so )ou mi'ht sa) in the ;ul;it, but )ou (no/ that it ;robes #er) dee;. It is onl) the ex;loded 3enthamite ;hiloso;h) /ith its hedonistic calculus tric(ed out in antiCue ;iCuanc) of ;hraseM If )ou reall) hold this, if )ou thin( that HobbesAs man is nothin' more than a utilitarian automaton led b) the nose b) suburban ;leasures and ;ains, )ou ha#e no sense of ;o/er, of ;athos, or of iron). It is onl) the tric( of the chea; c)nic, )ou retort in fine. 2es, it is c)nicismE but it is not chea;. 0ature has made man a ;assionate creature, desirous not of ;leasure but of ;o/erE the ;assions themsel#es are not sim;le emotions, but char'ed /ith and mastered b) the a;;etite for ;o/erE honour consisteth onl) in the o;inion of ;o/erE the worth of a man is, as of all other thin's, his ;riceE that is to sa), so much as /ould be 'i#en for the use of his ;o/erE the ;ublic /orth of a man, /hich is the #alue set on him b) the common/ealth, is that /hich men commonl) call di'nit). -ea#e men to themsel#es, the) stru''le for ;o/erE com;etition, diffidence, #ain'lor) dri#in' them. 1ober half@hours hush /ith their lucid inter#als the tumult of the ;assionsE e#en so on earth the) brin' no beatitude. Care for the future is ne#er banished from thou'htE felicit) is a continual ;ro'ress of the desire from one obDect to another. A1o that in the first ;lace, I ;ut for a 'eneral inclination of all man(ind, a ;er;etual and restless desire of ;o/er after ;o/er, that ceaseth onl) in death.A> A.or as Prometheus, /hich inter;reted is, the pr%dent man, /as bound to the hill Caucasus, a ;lace of lar'e ;ros;ect, /here an ea'le, feedin' on his li#er, de#oured in the da) as much as /as re;aired in the ni'ht: so that man, /hich loo(s too far before him, in the care of future time, hath his heart all the da) lon', 'na/ed on b) fear of death, ;o#ert), or other calamit)E and has no re;ose nor ;ause of his anxiet), but in slee;.A, 1uch, then, is the lust and the burden of man. "hat is the deli#eranceI 1;inoJa found it in ;hiloso;h)E the truth shall ma(e )ou free: but Hobbes /as a ;hiloso;her /ho had no faith in truth. Pascal found it in the follo/in' of ChristE but I doubt /hether reli'ion e#er meant much more than an en'ine of ;olitical order to Hobbes. Rousseau, /hose sur#e) of human nature often stran'el) and sus;iciousl) resembles that of Hobbes, ad#ocated:in some moods at least :a return to nature. RousseauAs AnatureA /as a ;i'@st), but HobbesAs state of nature /as somethin' far /orse than that. Hobbes /as ne#er dislo)al to intellect, 'rie#ousl) as he affronted its ;aramount claimsE he /as not of those /ho see #irtue in the renunciation of mathematics, lo'ic, and clothes. Passion@ ridden intellect had mastered man in a state of natureE a ;assion@/earied intellect mi'ht deli#er man from it. If man cannot fulfil his desire, he can see( ;eace and ensue it b) the in#ention of fictions. It is not ;rudence, but curiosit), that distin'uisheth man from beast. He

/ondersE he is ;ossessedE a ;assionate thou'ht lea;s to the utteranceE the /ord is bornE the idea is fixedE from henceforth he /ill boldl) conclude uni#ersall)E science has come in the train of lan'ua'e. This most noble and ;rofitable in#ention of s;eech, A/ithout /hich there had been amon'st men neither common/ealth nor societ), nor contract nor ;eace, no more than amon'st lions, bears, and /ol#es,A? is manAs ;roudest trium;h o#er nature. 3) his o/n art he fetters himself /ith his o/n fictions:the fictions of the ton'ue. 2ou shall no lon'er hold that men acCuired s;eech because man /as a reasonin' animalE in truth man became ca;able of science, i.e. reason, because he in#ented s;eech. It /as not nature /hich in secular tra#ail brou'ht reason to the birthE but man sa/ natureAs ;o#ert) of in#ention, and boldl) substituted his o/n. He created reason in the interests of ;eace. 8oltaire ;rofanel) said that if there /ere no 5od it /ould be necessar) to in#ent oneE con#ictions of similar co'enc) dro#e the Hobbean man to bo/ his nec( to the dictatorshi; of the neolo'ist. AThe 5ree(s ha#e but one /ord, , for both s;eech and reasonE not that the) thou'ht there /as no s;eech /ithout reason, but no reasonin' /ithout s;eech.A+ Truth is a necessit)E but necessar) truth is a /ill@ oA@the@/is;. 1ee(ers after truth:ho/ Hobbes des;ised them, all that deluded race /ho dreamt of a la/ /hose seat is the bosom of 5od, her #oice the harmon) of the /orld: all thin's in hea#en and earth doin' her homa'eM Rather, boldl) conclude that truth is not to be sou'ht, but made. -et men a'ree /hat is to be truth, and truth it shall be. There is truth and truth aboundin' /hen once it is reco'niJed that truth is onl) of uni#ersals, that there is nothin' in the /orld uni#ersal but names, and that names are im;osed arbitrio homin%m. .iction is not, as ;eo;le hold, the ima'e or the distortion of the real /hich it counterfeitsE it is the #er) and onl) foundation of that realit) /hich is rational. Here is HobbesAs ans/er to that Cuestion /hich, in its #aried ;hrasin', has ne#er ceased to trouble ;hiloso;h). 4re there innate ideasI "hat is the ultimate criterion of truthI Is there a transcendent reasonI "hat is common senseI 4re there an) undemonstrable and indubitable axioms fundamental to all thou'htI Ho/ is a s)nthetic a priori Dud'ement ;ossibleI The same tem;er /hich leads him to stifle thou'ht /ith lan'ua'e carries him on to substitute definitions for first ;rinci;les. Prima phi!osophia:meta;h)sics in 4ristotleAs sense:is first a bod) of definitions. These definitions are our ;oints of de;arture: /e must start b) a'reein' u;on them. .or Athe li'ht of human minds is ;ers;icuous /ords, b) exact definitions first snuffed and ;ur'ed from ambi'uit)A.$ 4 definition must be held to be satisfactor) if it be clear. The master claims a free and absolute ri'ht of arbitrar) definition. The scholar Cueries: Is the definition trueI is it adeCuateI does it assort /ith realit)I To /hom the master testil) re;lies: 2ou are irrele#antE )our onl) ri'ht is to as(, Is it clearI 7nless m) definitions are acce;ted as first ;rinci;les, science, i.e. a deducti#e s)stem of conseCuences, is im;ossible, and inference foreclosed. -et me remind )ou a'ain that a'reement on definitions is the sine '%a non of intelli'ible reasonin'E and then for the sa(e of ;eace and lucidit) let me be':na) insist:that )ou acce;t m) rulin' on the use of names. 4re the) not arbitrar)I Is not one manAs im;osition as 'ood as anotherAsI *ine therefore:at least for ;ur;oses of ar'ument:rather better than )oursI Hobbes (ne/ /hat he /as aboutE he /as Arare at definitionsA, said the admirin' Lohn 4ubre).9 It /as because he #er) clearl) sa/ that in the ;rero'ati#e of definition la) the so#erei'nt) in ;hiloso;h). 3ut, )ou sa), he must reco'niJe some real, uncon#entional, transcendent standard of truth some/here: for other/ise b) /hat ri'ht does he distin'uish bet/een truth and errorI 4nd /hat is the meanin' of the char'es AabsurdA and Ainsi'nificantA so freel) la#ished on o;inions /ith /hich he disa'reesI I can onl) re;l) that his distinctions bet/een truth and falsehood, sense and absurdit), are ;erfectl) consistent /ith the doctrine I ha#e been ex;oundin'. *anAs ;ri#ile'e of reason Ais alla)ed b) another: and that is, b) the ;ri#ile'e of absurdit)E to /hich no li#in' creature is subDect, but man onl). Nfor it is most true that Cicero saith of them some/here: that there can be nothin' so absurd but ma) be found in the boo(s of ;hiloso;hers.A1 A4s men abound in co;iousness of lan'ua'e, so the) become more /ise, or more mad than ordinar)N .or /ords are /ise menAs counters, the) do but rec(on b) themE but the) are the mone) of fools, that #alue them b) the authorit) of an 4ristotle, a Cicero, or a Thomas, or an) other doctor /hatsoe#er.A11 The causes of this endo/ment of absurdit) are but /ant of definition, /ant of adherence to definitions, /ant of the ;o/er of s)llo'iJin'. 4 'lance at HobbesAs relentless a;;lication of this fundamental ;rinci;le /ill be sufficient. 5ood and e#il are terms of indi#idual im;ositionE b) tacit a'reement one ma) sa) the) are left to a ;ersonal inter;retationE there is no common rule of 'ood and e#il to be ta(en from the nature of the

obDects themsel#es. 3ut the moral #irtues and #ices are uni#ersal names: the) ta(e their definition e/ arbitrio homin%m, i.e. from the /ill of the 1tate. AThe fool hath said in his heart, there is no such thin' as DusticeE and sometimes also /ith his ton'ue.A1= The fool mi'ht arri#e at his conclusion b) an eas) deduction from the ;rinci;les of Hobbes. .or if he had studied HobbesAs code of nature /ith ordinar) care he /ould ha#e disco#ered that the Dustice of /hich Leviathan is be'otten is carefull) em;tied of all ethical content. There is indeed a Dustice, an obli'ation arisin' out of contract, /hich naturall) refuses to discuss its o/n titleE and there is another Dustice, the ;arod) of eCuit), /hich ex;lains itself /ith a humorous 'rin as the fiction of eCualit) ;la)in' the ;eace@ma(er. 2ou, B, sa) )ouAre as 'ood as an) one else: 2 sa)s heAs Cuite )our match, and heAll ta(e )ou on: ;ermit me to assume then for ;ur;oses of codification a h);othesis of uni#ersal eCualit), and to refer )ou to the 'olden rule for )our future beha#iourM 4t len'th manAs ;ride and ;assions com;el him to submit himself to 'o#ernment. -e#iathan is set on his feetE he is the (in' of the ;roudE but his feet are of cla)E he too is a fiction. This time Hobbes resorts to the la/)ers, borro/s from them their m)stico@le'al fiction of the persona mora!is, the cor;oration, and sends the m)stical elements in it to the ri'ht about. AIt is the %nity of the re;resenter, not the %nity of the re;resented, that ma(eth the ;erson one: N and %nity cannot other/ise be understood in multitude.A1% The so#erei'n is the soul, the ;erson, the re;resentati#e, the /ill, the conscience of the common/ealthE i.e. the so#erei'n is the common/ealth in that fictional sense /hich alone is truth in science and in ;ractice. Once a'ain there is no such thin' as obDecti#e ri'ht: therefore /e must in#ent a substitute for it b) establishin' a so#erei'n /ho shall declare /hat shall be ri'ht for us. On this ;oint Hobbes is unmista(abl) em;hatic. AThe la/ is all the ri'ht reason /e ha#e, and (thou'h he, as often as it disa'reeth /ith his o/n reason, den) it! is the infallible rule of moral 'oodness. The reason /hereof is this, that because neither mine nor the 3isho;As reason is ri'ht reason fit to be a rule of our moral actions, /e ha#e therefore set u; o#er oursel#es a so#erei'n 'o#ernor, and a'reed that his la/s shall be unto us, /hatsoe#er the) be, in the ;lace of ri'ht reason, to dictate to us /hat is reall) 'ood. In the same manner as men in ;la)in' turn u; trum;, and as in ;la)in' their 'ame their moralit) consisteth in not renouncin', so in our ci#il con#ersation our moralit) is all contained in not disobe)in' of the la/s.A1>:Hobbes9s debate with 0r. *ramha!!- *ishop of 0erry. A.or, but 'i#e the authorit) of definin' ;unishments to an) man /hatsoe#er, and let that man define them, and ri'ht reason has defined them, su;;ose the definition be both made, and made (no/n before the offence committed. .or such authorit) is to trum; in card@;la)in', sa#e that in matter of 'o#ernment, /hen nothin' else is turned u;, clubs are trum;s.A1,:" 0ia!og%e of the ommon Laws. It is idle to Cualif) or defend such a ;olitical ;hiloso;h): it is rotten at the core. It is #alueless sa#e in so far as it stimulates to refutation. "e ma) be content to lea#e it as a ;recious ;ri#ile'e to the la/)ers, /ho need definitions and ha#e no concern /ith moralit). 4nd )et no thin(er on ;olitics has e#er ;robed its fundamental conce;tions more thorou'hl)E and I sa) it ad#isedl), if )ou /ould thin( clearl) of ri'hts and duties, so#erei'nt) and la/, )ou must be'in /ith the criticism of Hobbes. .or an) ;hiloso;h) /hich is /orth the name must s;rin' out of sce;ticismE and e#er) s)stem of ;hiloso;h) /hich is /orth serious attention must achie#e the conCuest of sce;ticism. It is onl) a #er) botcher in ;hiloso;h) or a #er) 'enial ;ersona'e /ho can reall) rest content /ith a merel) sce;tical attitude. Hobbes /as no Carneades of riotous dialectic, no *ontai'ne of cheerful and humorous resi'nation. His lo'ic ;lun'ed him into the ab)ss of sce;ticismE but the fierce do'matism of his nature re#olted a'ainst it. 6a#id Hume ima'ined that it /as left for him to send ;hiloso;h) to its euthanasiaE but in truth Hobbes had seen it all, the /hole sce;ticAs ;ro'ress:seen it, and tra#elled it, and loathed it lon' a'o. Hobbes clutched at mathematics as the do'matistAs last stra/. 1;ite of the /rec( of obDecti#e ideals, /hat mi'ht not be effected /ith matter and motionM Here, if an)/here, certaint) mi'ht be foundE here reason, baffled and disillusioned, mi'ht find a p%n#t%m stans. a fulcrum to ex;lain the uni#erse. Ho%%e "n& De '"$te . Hobbes thou'ht in an atmos;here of dualism:)et Hobbes /as a resolute o;;onent of dualism.

.rom 1?%+, the date of the 0is#o%rs, the relation bet/een matter and mind, bod) and soul, /as a cardinal:the cardinal ;roblem. 6escartes had a/arded to each substance co@ordinate, inde;endent, absolute ri'hts. The future business of Cartesianism /as to find a trait d9%nion: an ex;lanation for a relation in fact /hich had been demonstrated in theor) inconcei#able. 4t first blush one mi'ht be inclined to sa) Hobbes remained untouched b) the ne/ method. 1tartin' on a basis of em;iricism he de#elo;ed a materialistic ;hiloso;h) in ;erfect inde;endence of the current of idealistic thou'ht /hich /as flo/in' so stron'l) on the Continent. It /ould be a mista(en #ie/. Hobbes is ;o/erfull) influenced b) 6escartes. 6escartes ;rescribes for him his method:not 5assendi or 3acon. 3ut /ith 6escartesA dualism he /ill not a/a). He sus;ected 6escartes of ;alterin' /ith ;hiloso;h) to a;;ease the Lesuits: his ;hiloso;h) must find a corner for the m)steries of the Catholic faith, e.'. transubstantiation, pro sa!%te animaeE and /as a s)stem to be recei#ed /hich fell ho;elessl) a;art in the middle, and /hich demanded a miracle to restore a unit) /hich a ;hiloso;h) /orth) of the name /as bound to demonstrate im;ossibleI 4 s)stem:or ;hiloso;h):must be coherent at an) ;riceE a ;hiloso;her, /hose business it /as to define, should see to that: /ords are /ise menAs counters, and the ;hiloso;her must ;la) to /inE coherence, not com;rehension, is /ith Hobbes the touchstone of ;hiloso;h), the test of truth. To Hobbes, rationalism is the fundamental ;ostulateE and a rational uni#erse must be deduced from a sin'le and sim;le ;rinci;le. 6ualism /as the consecration of the irrational. 3ut Hobbes deals in bac( blo/s:he does not meet the dualist face to faceE he refuses to see e)e to e)e /ith himE the ;roblem shall be eluded, the ;osition turned, in an emer'enc) the Cuestion at issue be''ed. 1ensation need offer no difficulties: sensation is onl) motionE it can onl) be caused b) motion, it is onl) a form, a manifestation of motion. .anc), memor), com;arison, Dud'ement, are reall) carried /ith sense:Asense hath necessaril) some memor) adherin' to it.A1? 4nd reason:;ure intellection:the facult) of science:surel) here /e must a;;eal to another source (cf. 6escartes and 5assendi!, surel) /e ha#e ;assed into another realm. Hobbes em;haticall) assures us that it is this reason, this ca;acit) for 'eneral h);othetical reason, this science or sa;ience, /hich mar(s man off from the brutes. The distinction bet/een science and ex;erience, sa;ience and ;rudence, is fundamental in his ;hiloso;h). 4nd )et if /e loo( more narro/l) /e shall find this mar#ellous endo/ment of man is reall) the child of lan'ua'e:that most noble and ;rofitable in#ention. This bald ;aradox is a master;iece of tactics. 1;eech is ushered in /ith the fanfaronade, and loM reason is disco#ered clin'in' to her train. Instinct sa)s, reason be'ets s;eechE ;aradox in#erts, s;eech be'ets reason. *an acCuires s;eech because he is reasonable !( man becomes ca;able of science because he has invented s;eech. 4 /onderful hysteron proteron. Hobbes deri#es some account from his audacit). 1. "e easil) understand ho/ error is ;ossible:no need of tedious discussion:error do's the heels of lan'ua'e. =. 1eein' that thou'ht (science! de;ends on lan'ua'e, it is e#ident that to clarif) thou'ht /e must ;ur'e lan'ua'e:re@definition the true tas( of ;hiloso;h). In m) necessaril) harsh re#ie/ I ma) ha#e seemed to ha#e found no ans/er to m) o;enin' Cuestion. 6oes it not in#ol#e a petitio prin#ipii: $s he 'reat after allI I am content to rest the issue on one test alone:the test of st)le. I am ado;tin' no su;erficial test, /hen I boldl) affirm that e#er) 'reat thin(er re#eals his 'reatness in his st)le. It is Cuite ;ossible:unha;;il) common:to culti#ate st)le /ithout thou'htE it is absolutel) im;ossible to thin( reall), dee;l), ;assionatel), /ithout for'in' a st)le. 0o/ HobbesAs st)le is somethin' Cuite uniCue in our literature. Of course I donAt mean it stands out of the se#enteenth centur)E to read a ;ara'ra;h is to fix its date. 3ut no other se#enteenth@centur) /riter has a st)le li(e it: it is inimitable. It /ould be childish to measure it /ith the incommensurableE to ;it it a'ainst the fluent ma'nificence of *ilton or the Cuaint and unex;ected beauties of 1ir Thomas 3ro/ne. 3ut it is fair to tr) HobbesAs &n'lish b) the touchstone of 3aconAs. Those critics /ho den) 3aconAs title to a ;rimac) in ;hiloso;h) are 'enerall) read) enou'h to ac(no/led'e his hi'h ;osition as a /riter. 4nd 3acon and Hobbes are /riters of the same order. The) are both sententiousE the) are both 'ra#e and didacticE the) both /ield the /ea;ons of ima'er), a;o;hthe'm, and e;i'ramE the) are both:let us admit it:laboured st)lists. It is, I thin(, hi'hl) ;robable that

Hobbes learnt somethin' of literar) craftsmanshi; from 3acon in those 5orhambur) contem;lations. 3ut HobbesAs /ritin' is Dust as decisi#el) su;erior to 3aconAs, as his ;hiloso;h). 3acon aimed at concealin' the ;o#ert) of his thou'ht b) the adornment of his st)le: he /rote for ostentation. "hen that solemn humbu', that bour'eois *achia#el, too( u; his ;en to edif) man(ind, he first o;ened his common;lace boo(s, stuffed /ith assorted anecdotes, Cuotations, conceits, and m%#rones verbor%m, and then /ith an e)e to the antholo'), ;roceeded to set do/n A/hat oft /as thou'ht, but neAer so /ell ex;ressedA. It must be admitted it reads remar(abl) /ell. The sentences are bra#e and brief at first ins;ection: )ou mista(e terseness of lan'ua'e for condensation of thou'ht. 3ut read a'ain. *an) exam;les of this can be found in such an essa) as AOf 1tud)A. 0o/ turn to HobbesE but before )ou do so, o;en 4ubre) and learn the o;en secret of his st)le. AHe /as ne#er idleE his thou'hts /ere al/a)s /or(in'.A1+ AHe sa)d that he sometimes /ould sett his thou'hts u;on researchin' and contem;latin', al/a)s /ith this rule, that he #er) much and dee;l) considered one thin' at a time (scilicet a /ee(e or sometimes a fortni'ht!.A1$ AHe /al(ed much and contem;lated, and he had in the head of his staffe a ;en and in(e@horne, carried al/a)s a note boo(e in his ;oc(et, and as soon as a thou'ht darted, he ;resentl) entred it into his boo(e, or other/ise he mi'ht ;erha;s ha#e lost itN. Thus that boo( (the Leviathan! /as made.A19 In Hobbes the clauses are clean, the sentences Dolt, the ar'ument is ine#itable. 3acon /rote to dis;la) his /it: Hobbes to con#ince and confute. 3acon in#ented e;i'ram to coax the ;ublic earE Hobbes found his e;i'ram after he had cr)stalliJed his thou'ht. In sum, the difference bet/een the st)les of 3acon and Hobbes is to be measured b) the difference bet/een ostentation and ;assionate thou'ht. "e can com;are HobbesAs o/n defence of his st)le and method. AThere is nothin' I distrust more than m) elocution, /hich ne#ertheless I am confident, exce;tin' the mischances of the ;ress, is not obscure. That I ha#e ne'lected the ornament of Cuotin' ancient ;oets, orators, and ;hiloso;hers, contrar) to the custom of late time, (/hether I ha#e done /ell or ill in it,! ;roceedeth from m) Dud'ement, 'rounded on man) reasons. .or first, all truth of doctrine de;endeth either u;on reason, or u;on S#ript%reE both /hich 'i#e credit to man), but ne#er recei#e it from an) /riter. 1econdl), the matters in Cuestion are not of fa#t, but of right, /herein there is no ;lace for witnesses. There is scarce an) of those old /riters that contradicteth not sometimes both himself and othersE /hich ma(es their testimonies insufficient. .ourthl), such o;inions as are ta(en onl) u;on credit of antiCuit), are not intrinsicall) the Dud'ement of those that cite them, but /ords that ;ass, li(e 'a;in', from mouth to mouth. .ifthl), it is man) times /ith a fraudulent desi'n that men stic( their corru;t doctrine /ith the clo#es of other menAs /it. 1ixthl), I find not that the ancients the) cite, too( it for an ornament, to do the li(e /ith those that /rote before them. 1e#enthl), it is an ar'ument of indi'estion, /hen 5ree( and -atin sentences unche/ed come u; a'ain, as the) use to do, unchan'ed. -astl), thou'h I re#erence those men of ancient time, that either ha#e /ritten truth ;ers;icuousl), or set us in a better /a) to find it out oursel#esE )et to the antiCuit) itself I thin( nothin' due. .or if /e /ill re#erence the a'e, the ;resent is the oldest. If the antiCuit) of the /riter, I am not sure, that 'enerall) the) to /hom such honour is 'i#en, /ere more ancient /hen the) /rote, than I am that am /ritin'. 3ut if it be /ell considered, the ;raise of ancient authors ;roceeds not from the re#erence of the dead, but from the com;etition, and mutual en#) of the li#in'.A= 4ubre) has more to tell us. .or instance, about his readin': AHe had read much, if one considers his lon' lifeE but his contem;lation /as much more than his readin'. He /as /ont to sa) that if he had read as much as other men, he should ha#e (no/ne no more than other men.A=1 4bout his lo#e of Ain'eniose con#ersationA: AI ha#e heard him sa), that at his lordAs house in the countr) there /as a 'ood librar), and boo(es enou'h for him, and that his lordshi; stored the librar) /ith /hat boo(es he thou'ht fitt to be bou'htE but he sa)d, the /ant of learned con#ersation /as a #er) 'reat

incon#enience, and that thou'h he concei#ed he could order his thin(in' as /ell ;erha;s as another man, )et he found a 'reat defect.A== 1tud)in' Hobbes as /e do in historical manuals of ;hiloso;h), /ith their extracted s)stems, /e usuall) fail to reco'niJe ho/ stron'l) the blood of the contro#ersialist ran in his #eins. 2et the Leviathan is first and foremost a contro#ersial e;isode:a fi'htin' /or(. Hobbes himself ;rofessed re'ret that his thou'hts for those ten )ears of ci#il /ar /ere so unhin'ed from the mathematics, but he certainl) entered into the Cuarrel /ith alacrit). His interests /ere ;re@ eminentl) occu;ied /ith ecclesiastical ;roblems. 3orn in 1,$$, an Oxford student at the time of the 5un;o/der Plot, an indi'nant /itness of the stru''le of that a'e bet/een reli'ion and science, li(e e#er) honest &n'lishman he ;ursued Po;e and Lesuit /ith an und)in' hate. .or the a#ersion to Rome and the Roman claims there /as am;le Dustification. 3) his 3ull of 6e;osition in 1,+ Po;e Pius 8 had challen'ed the stru''le, and rendered the ;osition of &n'lish Catholics untenable. .rom a res;ected if ;rohibited faith the) became recusants: from recusants, traitors. It /as the Pa;al ;olic) and its indefati'able a'ents the Lesuits /hich /ere to blame. "hat ;eace /as ;ossible /ith men /ho re;udiated moral obli'ations, /ho hesitated at no crime ad maiorem 0ei g!oriamI The same dishonest) /hich co#ered their actions and their name /ith infam) for succeedin' 'enerations, rendered their a;olo'etic literature the ;oorest trash and the most immoral stuff that /as e#er Dustl) consi'ned to obli#ion. 3ellarmine and 3aronius once /ere names to conDure /ith: does an) one res;ect them no/I Their onl) merit is that the) called for ans/er:and some of the ans/ers are amon' the most ;recious treasures of &n'lish Theolo'). Hobbes too must brea( a lance /ith 3ellarmine in the Leviathan. 4nd Hobbes /as not the least #i'orous or the /orst eCui;;ed of the &n'lish cham;ions. .or indeed Hobbes deser#es a ;lace amon' the *asters in &n'lish Theolo'). 1tran'e com;an), it ma) seem. 3ut if Hobbes be read in connexion /ith the line of 'reat &n'lish a;olo'ists: a;olo'ists for Protestantism and a;olo'ists for 4n'licanism, it /ill at once be e#ident to an) un;reDudiced mind that the lines of defence and attac( on /hich the .athers of 4n'licanism: Le/el, Hoo(er, 4ndre/es, -aud, Chillin'/orth, Lerem) Ta)lor:conducted the debate /ere ado;ted /ith a thorou'hness all his o/n b) Hobbes. He dotted the iAs and crossed the tAs of the di#inesE shar;ened their lo'ic, sounded their inferences, and a;;ended a fe/ corollaries from /hich the) themsel#es mi'ht ha#e shrun(. The theor) of a national and autonomous Church outlined b) Le/el and com;endiousl) stated b) Hoo(er (Athe ;rince has ;o/er to chan'e the ;ublic face of reli'ionA!, hardl) allo/ed of clearer definition in HobbesAs brief cha;ter=% on the identit) of Church and Common/ealth and the conseCuences flo/in' therefrom. 4'ain, the distinction bet/een the necessar) and the #ariable, fundamentals and non@ fundamentals, articles of faith and matters of o;inion, /as the real ;rinci;le of the Reformation. .or the constant effort of the Roman Church /as to extend the list of matters /hich /ere de fide, and to minimiJe the #ariable element as far as ;ossible. 1o that, /hen he asserts and ;ro#es that the %n%m ne#essari%m, the onl) article of faith, /hich the 1cri;ture ma(eth necessar) to sal#ation, is this, that Lesus is the Christ, Hobbes is ta(in' the 4n'lican ;osition occu;ied for instance b) Chillin'/orth and Lerem) Ta)lor. 0ot that he e#er dreamt, as the) did, of allo/in' the antithesis to become the ;remiss of reli'ious freedom. "ith him:as /ith -aud:it dro#e to an o;;osite conclusion. If a ;ractice, an o;inion, is non@essential, then it is indifferentE if indifferent, then the common/ealth, i.e. the so#erei'n, must decide. "hat the rule /as did not matter, all that mattered /as that a rule there should be. Once a'ain, 4n'lican ;olemics had been constrained to /elcome the aid of ;hilolo') a'ainst contro#ersialists /ho:let us charitabl) assume in i'norance of 5ree(:em;lo)ed texts /hich /ere for'eries, and emended those /hich /ere not. Lerem) Ta)lor /as more than doubtful as to the #alue of ;atristic testimon), and could not a/a) /ith the 4thanasian Creed. Hobbes 'oes so far as to subDect the /hole canon of 1cri;ture to a critical examination, /hich in its boldness antici;ates the (ra#tat%s (heo!ogi#o6Po!iti#%s of 1;inoJa. 4nd )et the Church of &n'land al/a)s #ie/ed this self@constituted all) /ith somethin' more than sus;icion. His &rastianism /as of a t);e /hich onl) 1elden and a fe/ la/)ers could a;;reciate. Honest 3aillie s;o(e of him as Hobbes the 4theistE there /ere those /ho hinted dar(l) that he /as no other than 4ntichrist. It is true his #ie/s on the Trinit) /ere of a 1abellian com;lexionE and in one famous ;assa'e he /as incautious enou'h to ma(e *oses one of the three ;ersons thereof. In HobbesAs time -e'ate and "i'htman had been burnt for less. He himself /ould ha#e made an un/illin' mart)r. AThere /as a re;ort (and surel) true!,A

sa)s 4ubre), Athat in Parliament, not lon' after the (in' /as settled, (in fact it /as 1??$!, some of the bisho;s made a motion to ha#e the 'ood old 'entleman burnt for a heretiCue.A=> I donAt (no/ that the) actuall) /ent as far as that, /hate#er the) thou'htE but certain it is the) inCuired into his boo(s, that the 7ni#ersit) of Cambrid'e in 1??9 com;elled one 6aniel 1car'ill, .ello/ of Cor;us Christi, to recant his Hobbism,=, and that Hobbes himself /as 'rie#ousl) alarmed. 4nd /ith some Dustice: for des;ite his eloCuent le'al defence, I doubt /hether the common la/)ers /ould ha#e been deterred from issuin' the /rit de haereti#o #omb%rendo. Ha;;il) the onl) result /as to send u; the ;rice of his boo(s:this from the 'ood Pe;)s, /ho tried to bu) them. "hat did Pe;)s thin( of themI Hobbes ma) /ell ha#e been uncomfortable: he (ne/, better ;robabl) than e#en the bisho;s, ho/ thorou'hl) he deser#ed to be burnt. "ith so;histr) and sense, /ith satire and su''estion, he had been fi'htin', sin'le@handed, in the cause of the la) intellect. A"hen *r. T. Hobbes /as sic( in .rance the di#ines came to him and tormented him (both Roman Catholic, Church of &n'land, and 5ene#a!. 1a)d he to them, K-et me alone or else I /ill detect all )our cheates from 4aron to )oursel#es.KA=? The threatened attac(:#i#acious, detailed, and ;recise:/as deli#ered in the last t/o boo(s of the Leviathan. Ho/ thorou'h the assault /as )ou ma) Dud'e for )oursel#es if )ou /ill read themE the tone )ou ma) estimate from a fe/ illustrations, /hich ma) ;erha;s encoura'e )ou to read further.=+ 4 'ood@natured critic /ill refuse to see in Hobbes an)thin' more than the sturd) Protestant, the stal/art cham;ion of national reli'ion, denouncin' /ith eCual em;hasis the frauds of ;riestcraft and the irres;onsibilit) of ;ri#ate Dud'ement. His friends certainl) belie#ed that Athe 'ood old 'entlemanA /as a sound Christian at heart. He ma) ha#e been: it is more e#ident that he /as an &rastian. *an) of us:most of us in fact:are &rastians /ith certain limitations: Hobbes /as an &rastian /ithout limitations. It is customar) to count him amon' the ;ioneers of 0atural Reli'ion and Rational Theolo'). .or such a #ie/ I can find no e#idence. 0atural -a/ is indeed the la/ of reason:found out b) reason: but 0ational Reli'ion is not the reli'ion of reason. 0ature indeed ;lants the seeds of reli'ion:fear and i'noranceE (in'craft and ;riest@ craft /ater and tend it. The reli'ion of reason is the reli'ion of the 1tate:and the 1tate bids us ca;ti#ate our reason. AIt is /ith the m)steries of our reli'ion as /ith /holesome ;ills for the sic(: /hich s/allo/ed /hole ha#e the #irtue to cureE but che/ed are for the most ;art cast u; a'ain /ithout effect.A=$ Hobbes had his bitter Dest /ith his contem;oraries, and the /hirli'i' of time has had its re#en'es. He has suffered much from his o;;onents, more from his defenders, most from his ;la'iarists. Oxford once burnt the Leviathan: she no/ ;rescribes it to her studentsE but the ;rescribed ;ortion is #er) limited, and there is no reason to su;;ose that she has e#er understood him. It /as, after all, a nemesis /ell deser#ed. 4 'reat ;artisan b) nature, Hobbes became b) the sheer force of his fierce, concentrated intellect a master builder in ;hiloso;h). The stimulus of o;;osition roused him to thin(. He hated error, and therefore, to confute it, he shouldered his /a) into the #er) sanctuar) of truth. 3ut his hands /ere not clean, nor his s;irit ;ureE ;atient research and absolute de#otion /ere not in his nature to 'i#eE he ne#er felt the Abri'ht shoots of e#erlastin'nessA, and resolutel) closed his e)es to the hi'h #ision. "ith all his intellectual ;o/er he is of the earth earth)E at best the -)dian stone of ;hiloso;h), and Arare at definitionsA.=9 Footnote 1. 4ubre)As *rief Lives, in = #ols., edited b) 4. Clar(, 1$9$: i. %%=. =. 4ubre), i. %%,<?. %. HobbesAs Eng!ish Wor4s, i#. 1$, ed. *oles/orth, 1$%9. >. ;. +,. ,. ;. $=. ?. ;. =>. +. ;. =9.

$. ;. %+. 9. 4ubre), i. %9>. 1 . ;. %,. 11. ;. =9. 1=. ;. 111. 1%. ;. 1=?. 1>. *oles/orth, #. 19>. 1,. Ibid., #i. 1==. 1?. *oles/orth, i. %9%. 1+. 4ubre), i. %,1. 1$. Ibid., i. %%9. 19. 4ubre), i. %%>. = . ;;. ,,,<?. =1. 4ubre), i. %>9. ==. Ibid., i. %%+<$. =%. Cha;ter xxxix, ;;. %?1<%. =>. 4ubre), i. %%9. =,. 1omers Tracts, ed. 1$ 9<1=, #ol. #ii, ;. %+1. =?. 4ubre), i. %,+. =+. Cf. on Ins;iration, ;;. %1=<1>E on Hell, ;. %,1E on the 1oul, ;. ,=?E on the Hot@houses of 8ain Philoso;h), ;. ,1$E on 4ristotelit) and Theolo'), ;;. ,=%<>E on the 7ni#ersities, ;. ,=%. Cf. his s(etch of the ori'in and histor) of 7ni#ersities, ;. ,=%. =$. ;. =$+. =9. 4ubre), i. %9>. LE-IATHAN, OR The *atter, .orme, F Po/er O. 4 CO**O0@"&4-TH &CC-&1I41TIC4-406 CI8I--. *y THO*41 HO33&1 of *almesbur).

-O06O0, Printed for 406R&" CROO9&, at the 5reen 6ra'on in 1t. Pa%!s Church@)ard, 1?,1. TO Y OST HONOR.+ FRIEN+
r

FRANCIS GODOLPHIN

of Godo!phin. Honor9d Sir,

2O7R most /orth) 3rother *r Sidney Godo!phin, /hen he li#ed, /as ;leasAd to thin( m) studies somethin', and other/ise to obli'e me, as )ou (no/, /ith reall testimonies of his 'ood o;inion, 'reat in themsel#es, and the 'reater for the /orthinesse of his ;erson. .or there is not an) #ertue that dis;oseth a man, either to the ser#ice of 5od, or to the ser#ice of his Countr), to Ci#ill 1ociet), or ;ri#ate .riendshi;, that did not manifestl) a;;ear in his con#ersation, not as acCuired b) necessit), or affected u;on occasion, but inhOrent, and shinin' in a 'enerous constitution of his nature. Therefore in honour and 'ratitude to him, and /ith de#otion to )our selfe, I humbl) 6edicate unto )ou this m) discourse of Common@/ealth. I (no/ not ho/ the /orld /ill recei#e it, nor ho/ it ma) reflect on those that shall seem to fa#our it. .or in a /a) beset /ith those that contend, on one side for too 'reat -ibert), and on the other side for too much 4uthorit), Atis hard to ;asse bet/een the ;oints of both un/ounded. 3ut )et, me thin(s, the endea#our to ad#ance the Ci#ill Po/er, should not be b) the Ci#ill Po/er condemnedE nor ;ri#ate men, b) re;rehendin' it, declare the) thin( that Po/er too 'reat. 3esides, I s;ea( not of the men, but (in the 4bstract! of the 1eat of Po/er, (li(e to those sim;le and un;artiall creatures in the Roman Ca;itol, that /ith their no)se defended those /ithin it, not because the) /ere the), but there,! offendin' none, I thin(, but those /ithout, or such /ithin (if there be an) such! as fa#our them. That /hich ;erha;s ma) most offend, are certain Texts of Hol) 1cri;ture, alled'ed b) me to other ;ur;ose than ordinaril) the) use to be b) others. 3ut I ha#e done it /ith due submission, and also (in order to m) 1ubDect! necessaril)E for the) are the Out/or(s of the &nem), from /hence the) im;u'ne the Ci#ill Po/er. If not/ithstandin' this, )ou find m) labour 'enerall) decr)ed, )ou ma) be ;leased to excuse )our selfe, and sa) I am a man that lo#e m) o/n o;inions, and thin( all true I sa), that I honoured )our 3rother, and honour )ou, and ha#e ;resumAd on that, to assume the Title (/ithout )our (no/led'e! of bein', as I am, 1IR, 2our most humble, and most obedient ser#ant, THO. HO33&1. Paris. "pri!! 1,P=,. 1?,1. THE INTRO+&CTION. 04T7R& (the 4rt /hereb) 5od hath made and 'o#ernes the "orld! is b) the "rt of man, as in man) other thin's, so in this also imitated, that it can ma(e an 4rtificial 4nimal. .or seein' life is but a motion of -imbs, the be'inin' /hereof is in some ;rinci;all ;art /ithinE /h) ma) /e not sa), that all "%tomata (&n'ines that mo#e themsel#es b) s;rin's and /heeles as doth a /atch! ha#e an artificiall lifeI .or /hat is the Heart, but a SpringE and the 3erves, but so man) StringsE and the 7oynts, but so man) Whee!es, 'i#in' motion to the /hole 3od), such as /as intended b) the 4rtificerI "rt 'oes )et further, imitatin' that Rationall and most excellent /or(e of 0ature, ,an. .or b) 4rt is created that 'reat -&8I4TH40 called a CO**O0@"&4-TH, or 1T4T&, (in latine CI8IT41! /hich is but an 4rtificiall *anE thou'h of 'reater stature and stren'th than the 0aturall, for /hose ;rotection and defence it /as intendedE and in /hich, the Soveraignty is an 4rtificiall So%!, as 'i#in' life and motion to the /hole bod)E The ,agistrates, and other &ffi#ers of Ludicature and &xecution, artificiall 7oyntsE )eward and P%nishment (b) /hich fastned to the seate of the 1o#erai'nt), e#er) Do)nt and member is mo#ed to ;erforme his dut)! are the 3erves, that do the same in the 3od) 0aturallE The Wea!th and )i#hes of all the ;articular members, are the StrengthE Sa!%s Pop%!i (the peop!es safety! its *%sinesseE o%nse!!ors, b) /hom all thin's needfull for it to (no/, are su''ested unto it, are the ,emoryE E'%ity and Lawes, an artificiall )eason and Wi!!E on#ord- Hea!th. Sedition- Si#4nesseE and ivi!! war- 0eath. -astl), the Pa#ts and ovenants, b) /hich the ;arts of this 3od) PolitiCue /ere at first made, set to'ether, and united, resemble that 5iat, or the Let %s ma4e man, ;ronounced b) 5od in the Creation. To describe the 0ature of this 4rtificiall man, I /ill consider 5irst- the ,atter thereof- and the "rtifi#er. both whi#h is ,an. Se#ond!y- How- and by what ovenants it is made. what are the )ights and 1%st Power or "%thority of a Soveraigne. and what it is that preserveth and disso!veth it. (hird!y- what is a hristian ommon6wea!th.

Last!y- what is the 2ingdome of 0ar4ness. Concernin' the first, there is a sa)in' much usur;ed of late, That Wisedome is acCuired, not b) readin' of *oo4s, but of ,en. ConseCuentl) /hereunto, those ;ersons, that for the most ;art can 'i#e no other ;roof of bein' /ise, ta(e 'reat deli'ht to she/ /hat the) thin( the) ha#e read in men, b) uncharitable censures of one another behind their bac(s. 3ut there is another sa)in' not of late understood, b) /hich the) mi'ht learn trul) to read one another, if the) /ould ta(e the ;ainsE and that is, 3os#e teips%m- )ead thy se!f: /hich /as not meant, as it is no/ used, to countenance, either the barbarous state of men in ;o/er, to/ards their inferiorsE or to encoura'e men of lo/ de'ree, to a sa/cie beha#iour to/ards their bettersE 3ut to teach us, that for the similitude of the thou'hts, and Passions of one man, to the thou'hts, and Passions of another, /hosoe#er loo(eth into himself, and considereth /hat he doth, /hen he does thin4- opine- reason- hope- feare, Fc, and u;on /hat 'roundsE he shall thereb) read and (no/, /hat are the thou'hts, and Passions of all other men, u;on the li(e occasions. I sa) the similitude of Passions, /hich are the same in all men, desire- feare- hope, FcE not the similitude of the ob1e#ts of the Passions, /hich are the thin's desired- feared- hoped, Fc: for these the constitution indi#iduall, and ;articular education do so #ar), and the) are so easie to be (e;t from our (no/led'e, that the characters of mans heart, blotted and confounded as the) are, /ith dissemblin', l)in', counter@feitin', and erroneous doctrines, are le'ible onel) to him that searcheth hearts. 4nd thou'h b) mens actions /ee do disco#er their desi'ne sometimesE )et to do it /ithout com;arin' them /ith our o/n, and distin'uishin' all circumstances, b) /hich the case ma) come to be altered, is to dec);her /ithout a (e), and be for the most ;art decei#ed, b) too much trust, or b) too much diffidenceE as he that reads, is himself a 'ood or e#il man. 3ut let one man read another b) his actions ne#er so ;erfectl), it ser#es him onel) /ith his acCuaintance, /hich are but fe/. He that is to 'o#ern a /hole 0ation, must read in himself, not this, or that ;articular manE but *an@(ind: /hich thou'h it be hard to do, harder than to learn an) -an'ua'e, or 1cienceE )et, /hen I shall ha#e set do/n m) o/n readin' orderl), and ;ers;icuousl), the ;ains left another, /ill be onel) to consider, if he also find not the same in himself. .or this (ind of 6octrine, admitteth no other 6emonstration. OF CHA,. I. O/ SENSE. CO0C&R0I05 the Thou'hts of man, I /ill consider them first Sing!y, and after/ards in (rayne, or de;endance u;on one another. Sing!y, the) are e#er) one a )epresentation or "pparen#e, of some Cualit), or other 4ccident of a bod) /ithout usE /hich is commonl) called an &b1e#t. "hich ObDect /or(eth on the &)es, &ares, and other ;arts of mans bod)E and b) di#ersit) of /or(in', ;roduceth di#ersit) of 4;;arences. The Ori'inall of them all, is that /hich /e call 1&01&E (.or there is no conce;tion in a mans mind, /hich hath not at first, totall), or b) ;arts, been be'otten u;on the or'ans of Sense.! The rest are deri#ed from that ori'inall. To (no/ the naturall cause of 1ense, is not #er) necessar) to the business no/ in handE and I ha#e else/here /ritten of the same at lar'e. 0e#ertheless, to fill each ;art of m) ;resent method, I /ill briefl) deli#er the same in this ;lace. The cause of 1ense, is the &xternall 3od), or ObDect, /hich ;resseth the or'an ;ro;er to each 1ense, either immediatl), as in the Tast and TouchE or mediatel), as in 1eein', Hearin', and 1mellin': /hich ;ressure, b) the mediation of 0er#es, and other strin's, and membranes of the bod), continued in/ards to the 3rain, and Heart, causeth there a resistance, or counter@ ;ressure, or endea#our of the heart, to deli#er it self: /hich endea#our because &%tward, seemeth to be some matter /ithout. 4nd this seeming, or fan#y, is that /hich men call SenseE and consisteth, as to the &)e, in a Light, or o!o%r fig%redE To the &are, in a So%ndE To the 0ostrill, in an &do%rE To the Ton'ue and Palat, in a Savo%rE 4nd to the rest of the bod), in Heat- o!d- Hardnesse- Softnesse, and such other Cualities, as /e discern b) 5ee!ing. 4ll /hich Cualities called Sensib!e, are in the obDect that causeth them, but so man) se#eral motions of the matter, b) /hich it ;resseth our or'ans di#ersl). 0either in us that are ;ressed, are the) an) thin' else, but di#ers motionsE (for motion, ;roduceth nothin' but motion.! 3ut their AN.

a;;arence to us is .anc), the same /a(in', that dreamin'. 4nd as ;ressin', rubbin', or stri(in' the &)e, ma(es us fanc) a li'htE and ;ressin' the &are, ;roduceth a dinneE so do the bodies also /e see, or hear, ;roduce the same b) their stron', thou'h unobser#ed action. .or if those Colours, and 1ounds, /ere in the 3odies, or ObDects that cause them, the) could not bee se#ered from them, as b) 'lasses, and in &cchoes b) reflection, /ee see the) areE /here /e (no/ the thin' /e see, is in one ;laceE the a;;arence, in another. 4nd thou'h at some certain distance, the reall, and #er) obDect seem in#ested /ith the fanc) it be'ets in usE 2et still the obDect is one thin', the ima'e or fanc) is another. 1o that 1ense in all cases, is nothin' els but ori'inall fanc), caused (as I ha#e said! b) the ;ressure, that is, b) the motion, of externall thin's u;on our &)es, &ares, and other or'ans thereunto ordained. 3ut the Philoso;h)@schooles, throu'h all the 7ni#ersities of Christendome, 'rounded u;on certain Texts of "ristot!e, teach another doctrineE and sa), .or the cause of +ision, that the thin' seen, sendeth forth on e#er) side a visib!e spe#ies(in &n'lish! a visib!e shew- apparition, or aspe#t, or a being seenE the recei#in' /hereof into the &)e, is Seeing. 4nd for the cause of Hearing, that the thin' heard, sendeth forth an "%dib!e spe#ies, that is, an "%dib!e aspe#t, or "%dib!e being seenE /hich entrin' at the &are, ma(eth Hearing. 0a) for the cause of ;nderstanding also, the) sa) the thin' 7nderstood sendeth forth inte!!igib!e spe#ies, that is, an inte!!igib!e being seenE /hich commin' into the 7nderstandin', ma(es us 7nderstand. I sa) not this, as disa;;ro#in' the use of 7ni#ersities: but because I am to s;ea( hereafter of their office in a Common@/ealth, I must let )ou see on all occasions b) the /a), /hat thin's /ould be amended in themE amon'st /hich the freCuenc) of insi'nificant 1;eech is one. CHA,. II. O/ I A0INATION. TH4T /hen a thin' lies still, unlesse some/hat els stirre it, it /ill l)e still for e#er, is a truth that no man doubts of. 3ut that /hen a thin' is in motion, it /ill eternall) be in motion, unless some/hat els sta) it, thou'h the reason be the same, (namel), that nothin' can chan'e it selfe,! is not so easil) assented to. .or men measure, not onel) other men, but all other thin's, b) themsel#es: and because the) find themsel#es subDect after motion to ;ain, and lassitude, thin( e#er) thin' els 'ro/es /ear) of motion, and see(s re;ose of its o/n accordE little considerin', /hether it be not some other motion, /herein that desire of rest the) find in themsel#es, consisteth. .rom hence it is, that the 1chooles sa), Hea#) bodies fall do/n/ards, out of an a;;etite to rest, and to conser#e their nature in that ;lace /hich is most ;ro;er for themE ascribin' a;;etite and 9no/led'e of /hat is 'ood for their conser#ation, (/hich is more than man has! to thin's inanimate, absurdl). "hen a 3od) is once in motion, it mo#eth (unless somethin' els hinder it! eternall)E and /hatsoe#er hindreth it, cannot in an instant, but in time, and b) de'rees Cuite extin'uish it: 4nd as /ee see in the /ater, thou'h the /ind cease, the /a#es 'i#e not o#er ro/lin' for a lon' time afterE so also it ha;;eneth in that motion, /hich is made in the internall ;arts of a man, then, /hen he 1ees, 6reams, Fc. .or after the obDect is remo#ed, or the e)e shut, /ee still retain an ima'e of the thin' seen, thou'h more obscure than /hen /e see it. 4nd this is it, the -atines call $magination, from the ima'e made in seein'E and a;;l) the same, thou'h im;ro;erl), to all the other senses. 3ut the 5ree(s call it 5an#yE /hich si'nifies apparen#e, and is as ;ro;er to one sense, as to another. I*45I04TIO0 therefore is nothin' but de#aying senseE and is found in men, and man) other li#in' Creatures, as/ell slee;in', as /a(in'. *emor) The deca) of 1ense in men /a(in', is not the deca) of the motion made in senseE but an obscurin' of it, in such manner, as the li'ht of the 1un obscureth the li'ht of the 1tarresE /hich starrs do no less exercise their #ertue b) /hich the) are #isible, in the da), than in the ni'ht. 3ut because amon'st man) stroa(s, /hich our e)es, eares, and other or'ans recei#e from externall bodies, the ;redominant onel) is sensibleE therefore the li'ht of the 1un bein' ;redominant, /e are not affected /ith the action of the starrs. 4nd an) obDect bein' remo#ed from our e)es, thou'h the im;ression it made in us remainE )et other obDects more ;resent succeedin', and /or(in' on us, the Ima'ination of the ;ast is obscured, and made /ea(E as the #o)ce of a man is in the no)se of the da). .rom /hence it follo/eth, that the lon'er the time is, after the si'ht, or 1ense of an) obDect, the /ea(er is the Ima'ination. .or the continuall chan'e of mans bod), destro)es in time the ;arts /hich in sense /ere mo#edE 1o that distance of time, and of ;lace, hath one and the same effect in us. .or as at a 'reat

distance of ;lace, that /hich /ee loo( at, a;;ears dimme, and /ithout distinction of the smaller ;artsE and as 8o)ces 'ro/ /ea(, and inarticulate: so also after 'reat distance of time, our ima'ination of the Past is /ea(E and /ee lose (for exam;le! of Cities /ee ha#e seen, man) ;articular 1treetsE and of 4ctions, man) ;articular Circumstances. This de#aying sense, /hen /ee /ould ex;ress the thin' it self, (I mean fan#y it selfe,! /ee call $magination, as I said before: 3ut /hen /e /ould ex;ress the de#ay, and si'nifie that the 1ense is fadin', old, and ;ast, it is called ,emory. 1o that $magination and ,emory, are but one thin', /hich for di#ers considerations hath di#ers names. *uch memor), or memor) of man) thin's, is called E/perien#e. 4'aine, Ima'ination bein' onl) of those thin's /hich ha#e been formerl) ;ercei#ed b) 1ense, either all at once, or b) ;arts at se#erall timesE The former, (/hich is the ima'inin' the /hole obDect, as it /as ;resented to the sense! is simp!e $maginationE as /hen one ima'ineth a man, or horse, /hich he hath seen before. The other is ompo%ndedE as /hen from the si'ht of a man at one time, and of a horse at another, /e concei#e in our mind a Centaure. 1o /hen a man com;oundeth the ima'e of his o/n ;erson, /ith the ima'e of the actions of an other manE as /hen a man ima'ins himselfe a Her#%!es, or an "!e/ander, (/hich ha;;eneth often to them that are much ta(en /ith readin' of Romants! it is a com;ound ima'ination, and ;ro;erl) but a .iction of the mind. There be also other Ima'inations that rise in men, (thou'h /a(in'! from the 'reat im;ression made in sense: 4s from 'aJin' u;on the 1un, the im;ression lea#es an ima'e of the 1un before our e)es a lon' time afterE and from bein' lon' and #ehementl) attent u;on 5eometricall .i'ures, a man shall in the dar(, (thou'h a/a(e! ha#e the Ima'es of -ines, and 4n'les before his e)es: /hich (ind of .anc) hath no ;articular nameE as bein' a thin' that doth not commonl) fall into mens discourse. 6reams. The ima'inations of them that slee;, are those /e call 0reams. 4nd these also (as all other Ima'inations! ha#e been before, either totall), or b) ;arcells in the 1ense. 4nd because in sense, the 3rain, and 0er#es, /hich are the necessar) Or'ans of sense, are so benummed in slee;, as not easil) to be mo#ed b) the action of &xternall ObDects, there can ha;;en in slee;, no Ima'inationE and therefore no 6reame, but /hat ;roceeds from the a'itation of the in/ard ;arts of mans bod)E /hich in/ard ;arts, for the connexion the) ha#e /ith the 3ra)n, and other Or'ans, /hen the) be distem;ered, do (ee; the same in motionE /hereb) the Ima'inations there formerl) made, a;;eare as if a man /ere /a(in'E sa#in' that the Or'ans of 1ense bein' no/ benummed, so as there is no ne/ obDect, /hich can master and obscure them /ith a more #i'orous im;ression, a 6reame must needs be more cleare, in this silence of sense, than are our /a(in' thou'hts. 4nd hence it cometh to ;asse, that it is a hard matter, and b) man) thou'ht im;ossible to distin'uish exactl) bet/een 1ense and 6reamin'. .or m) ;art, /hen I consider, that in 6reames, I do not often, nor constantl) thin( of the same Persons, Places, ObDects, and 4ctions that I do /a(in'E nor remember so lon' a tra)ne of coherent thou'hts, 6reamin', as at other timesE 4nd because /a(in' I often obser#e the absurdit) of 6reames, but ne#er dream of the absurdities of m) /a(in' Thou'htsE I am /ell satisfied, that bein' a/a(e, I (no/ I dreame notE thou'h /hen I dreame, I thin( m) selfe a/a(e. 4nd seein' dreames are caused b) the distem;er of some of the in/ard ;arts of the 3od)E di#ers distem;ers must needs cause different 6reams. 4nd hence it is, that l)in' cold breedeth 6reams of .eare, and raiseth the thou'ht and Ima'e of some fearfull obDect (the motion from the brain to the inner ;arts, and from the inner ;arts to the 3rain bein' reci;rocall:! 4nd that as 4n'er causeth heat in some ;arts of the 3od), /hen /e are a/a(eE so /hen /e slee;, the o#er heatin' of the same ;arts causeth 4n'er, and raiseth u; in the brain the Ima'ination of an &nem). In the same mannerE as naturall (indness, /hen /e are a/a(e causeth desireE and desire ma(es heat in certain other ;arts of the bod)E so also, too much heat in those ;arts, /hile /ee slee;, raiseth in the brain an ima'ination of some (indness she/n. In summe, our 6reams are the re#erse of our /a(in' Ima'inationsE The motion /hen /e are a/a(e, be'innin' at one endE and /hen /e 6ream, at another. 4;;aritions or 8isions. The most difficult discernin' of a mans 6ream, from his /a(in' thou'hts, is then, /hen b) some accident /e obser#e not that /e ha#e sle;t: /hich is easie to ha;;en to a man full of fearfull thou'htsE and /hose conscience is much troubledE and that slee;eth, /ithout the circumstances, of 'oin' to bed, or ;uttin' off his clothes, as one that noddeth in a cha)re. .or he that ta(eth ;ains, and industriousl) la)es himself to slee;, in case an) uncouth and

exorbitant fanc) come unto him, cannot easil) thin( it other than a 6ream. "e read of ,ar#%s *r%t%s, (one that had his life 'i#en him b) 7%!i%s 8sar, and /as also his fa#orite, and not/ithstandin' murthered him,! ho/ at Phi!ippi, the ni'ht before he 'a#e battell to "%g%st%s <sar, hee sa/ a fearfull a;;arition, /hich is commonl) related b) Historians as a 8ision: but considerin' the circumstances, one ma) easil) Dud'e to ha#e been but a short 6ream. .or sittin' in his tent, ;ensi#e and troubled /ith the horrour of his rash act, it /as not hard for him, slumberin' in the cold, to dream of that /hich most affri'hted himE /hich feare, as b) de'rees it made him /a(eE so also it must needs ma(e the 4;;arition b) de'rees to #anish: 4nd ha#in' no assurance that he sle;t, he could ha#e no cause to thin( it a 6ream, or an) thin' but a 8ision. 4nd this is no #er) rare 4ccident: for e#en the) that be ;erfectl) a/a(e, if the) be timorous, and su;;erstitious, ;ossessed /ith fearfull tales, and alone in the dar(, are subDect to the li(e fanciesE and belie#e the) see s;irits and dead mens 5hosts /al(in' in Church@)ardsE /hereas it is either their .anc) onel), or els the (na#er) of such ;ersons, as ma(e use of such su;erstitious feare, to ;asse dis'uised in the ni'ht, to ;laces the) /ould not be (no/n to haunt. .rom this i'norance of ho/ to distin'uish 6reams, and other stron' .ancies, from 8ision and 1ense, did arise the 'reatest ;art of the Reli'ion of the 5entiles in time ;ast, that /orshi;;ed 1at)res, .a/nes, 0)m;hs, and the li(eE and no/ ada)es the o;inion that rude ;eo;le ha#e of .a)ries, 5hosts, and 5oblinsE and of the ;o/er of "itches. .or as for "itches, I thin( not that their /itchcraft is an) reall ;o/erE but )et that the) are Dustl) ;unished, for the false beliefe the) ha#e, that the) can do such mischiefe, Do)ned /ith their ;ur;ose to do it if the) can: their trade bein' neerer to a ne/ Reli'ion, than to a Craft or 1cience. 4nd for .a)ries, and /al(in' 5hosts, the o;inion of them has I thin( been on ;ur;ose, either tau'ht, or not confuted, to (ee; in credit the use of &xorcisme, of Crosses, of hol) "ater, and other such in#entions of 5hostl) men. 0e#erthelesse, there is no doubt, but 5od can ma(e unnaturall 4;;aritions: 3ut that he does it so often, as men need to feare such thin's, more than the) feare the sta), or chan'e, of the course of 0ature, /hich he also can sta), and chan'e, is no ;oint of Christian faith. 3ut e#ill men under ;retext that 5od can do an) thin', are so bold as to sa) an) thin' /hen it ser#es their turn, thou'h the) thin( it untrueE It is the ;art of a /ise man, to belie#e them no further, than ri'ht reason ma(es that /hich the) sa), a;;ear credible. If this su;erstitious fear of 1;irits /ere ta(en a/a), and /ith it, Pro'nostiCues from 6reams, false Pro;hecies, and man) other thin's de;endin' thereon, b) /hich, craft) ambitious ;ersons abuse the sim;le ;eo;le, men /ould be much more fitted than the) are for ci#ill Obedience. 4nd this ou'ht to be the /or( of the 1chooles: but the) rather nourish such doctrine. .or (not (no/in' /hat Ima'ination, or the 1enses are!, /hat the) recei#e, the) teach: some sa)in', that Ima'inations rise of themsel#es, and ha#e no cause: Others that the) rise most commonl) from the "illE and that 5ood thou'hts are blo/n (ins;ired! into a man, b) 5odE and &#ill thou'hts b) the 6i#ell: or that 5ood thou'hts are ;o/red (infused! into a man, b) 5od, and &#ill ones b) the 6i#ell. 1ome sa) the 1enses recei#e the 1;ecies of thin's, and deli#er them to the Common@senseE and the Common 1ense deli#ers them o#er to the .anc), and the .anc) to the *emor), and the *emor) to the Lud'ement, li(e handin' of thin's from one to another, /ith man) /ords ma(in' nothin' understood. 7nderstandin'. The Ima'ination that is ra)sed in man (or an) other creature indued /ith the facult) of ima'inin'! b) /ords, or other #oluntar) si'nes, is that /e 'enerall) call ;nderstandingE and is common to *an and 3east. .or a do''e b) custome /ill understand the call, or the ratin' of his *asterE and so /ill man) other 3easts. That 7nderstandin' /hich is ;eculiar to man, is the 7nderstandin' not onel) his /illE but his conce;tions and thou'hts, b) the seCuell and contexture of the names of thin's into 4ffirmations, 0e'ations, and other formes of 1;eech: 4nd of this (inde of 7nderstandin' I shall s;ea( hereafter. CHA,. III. O/ t1e C2n3e4uence 2r TRAYNE 2/ I5(6in(ti2n3. 32 onse'%en#e, or TR420& of Thou'hts, I understand that succession of one Thou'ht to another, /hich is called (to distin'uish it from 6iscourse in /ords! ,enta!! 0is#o%rse. "hen a man thin(eth on an) thin' /hatsoe#er, His next Thou'ht after, is not alto'ether so casuall as it seems to be. 0ot e#er) Thou'ht to e#er) Thou'ht succeeds indifferentl). 3ut as /ee ha#e no Ima'ination, /hereof /e ha#e not formerl) had 1ense, in /hole, or in ;artsE so

/e ha#e no Transition from one Ima'ination to another, /hereof /e ne#er had the li(e before in our 1enses. The reason /hereof is this. 4ll .ancies are *otions /ithin us, reliCues of those made in the 1ense: 4nd those motions that immediatel) succeeded one another in the sense, continue also to'ether after 1ense: In so much as the former commin' a'ain to ta(e ;lace, and be ;rOdominant, the later follo/eth, b) coherence of the matter mo#ed, in such manner, as /ater u;on a ;lain Table is dra/n /hich /a) an) one ;art of it is 'uided b) the fin'er. 3ut because in sense, to one and the same thin' ;ercei#ed, sometimes one thin', sometimes another succeedeth, it comes to ;asse in time, that in the Ima'inin' of an) thin', there is no certaint) /hat /e shall Ima'ine nextE Onel) this is certain, it shall be somethin' that succeeded the same before, at one time or another. Tra)ne of Thou'hts un'uided. This Tra)ne of Thou'hts, or *entall 6iscourse, is of t/o sorts. The first is ;ng%ided- witho%t 0esigne, and inconstantE "herein there is no Passionate Thou'ht, to 'o#ern and direct those that follo/, to it self, as the end and sco;e of some desire, or other ;assion: In /hich case the thou'hts are said to /ander, and seem im;ertinent one to another, as in a 6ream. 1uch are Commonl) the thou'hts of men, that are not onel) /ithout com;an), but also /ithout care of an) thin'E thou'h e#en then their Thou'hts are as busie as at other times, but /ithout harmon)E as the sound /hich a -ute out of tune /ould )eeld to an) manE or in tune, to one that could not ;la). 4nd )et in this /ild ran'in' of the mind, a man ma) oft@times ;ercei#e the /a) of it, and the de;endance of one thou'ht u;on another. .or in a 6iscourse of our ;resent ci#ill /arre, /hat could seem more im;ertinent, than to as( (as one did! /hat /as the #alue of a Roman Penn)I 2et the CohOrence to me /as manifest enou'h. .or the Thou'ht of the /arre, introduced the Thou'ht of the deli#erin' u; the 9in' to his &nemiesE The Thou'ht of that, brou'ht in the Thou'ht of the deli#erin' u; of ChristE and that a'ain the Thou'ht of the % ;ence, /hich /as the ;rice of that treason: and thence easil) follo/ed that malicious CuestionE and all this in a moment of timeE for Thou'ht is Cuic(. Tra)ne of Thou'hts re'ulated. The second is more constantE as bein' reg%!ated b) some desire, and desi'ne. .or the im;ression made b) such thin's as /ee desire, or feare, is stron', and ;ermanent, or, (if it cease for a time,! of Cuic( return: so stron' it is sometimes, as to hinder and brea( our slee;. .rom 6esire, ariseth the Thou'ht of some means /e ha#e seen ;roduce the li(e of that /hich /e a)me atE and from the thou'ht of that, the thou'ht of means to that meanE and so continuall), till /e come to some be'innin' /ithin our o/n ;o/er. 4nd because the &nd, b) the 'reatnesse of the im;ression, comes often to mind, in case our thou'hts be'in to /ander, the) are Cuic(l) a'ain reduced into the /a): /hich obser#ed b) one of the se#en /ise men, made him 'i#e men this ;rOce;t, /hich is no/ /orne out, )espi#e finemE this is to sa), in all )our actions, loo( often u;on /hat )ou /ould ha#e, as the thin' that directs all )our thou'hts in the /a) to attain it. Remembrance. The Tra)n of re'ulated Thou'hts is of t/o (indsE One, /hen of an effect ima'ined, /ee see( the causes, or means that ;roduce it: and this is common to *an and 3east. The other is, /hen ima'inin' an) thin' /hatsoe#er, /ee see( all the ;ossible effects, that can b) it be ;roducedE that is to sa), /e ima'ine /hat /e can do /ith it, /hen /ee ha#e it. Of /hich I ha#e not at an) time seen an) si'ne, but in man onel)E for this is a curiosit) hardl) incident to the nature of an) li#in' creature that has no other Passion but sensuall, such as are hun'er, thirst, lust, and an'er. In summe, the 6iscourse of the *ind, /hen it is 'o#erned b) desi'ne, is nothin' but See4ing, or the facult) of In#ention, /hich the -atines call Saga#itas, and So!ertiaE a huntin' out of the causes, of some effect, ;resent or ;astE or of the effects, of some ;resent or ;ast cause. 1ometimes a man see(s /hat he hath lostE and from that ;lace, and time, /herein hee misses it, his mind runs bac(, from ;lace to ;lace, and time to time, to find /here, and /hen he had itE that is to sa), to find some certain, and limited time and ;lace, in /hich to be'in a method of see(in'. 4'ain, from thence, his thou'hts run o#er the same ;laces and times, to find /hat action, or other occasion mi'ht ma(e him lose it. This /e call )emembran#e, or Callin' to mind: the -atines call it )eminis#entia, as it /ere a )e6#onning of our former actions. 1ometimes a man (no/s a ;lace determinate, /ithin the com;asse /hereof he is to see(E and then his thou'hts run o#er all the ;arts thereof, in the same manner, as one /ould s/ee; a room, to find a De/ellE or as a 1;aniel ran'es the field, till he find a sentE or as a man should

run o#er the 4l;habet, to start a rime. Prudence 1ometime a man desires to (no/ the e#ent of an actionE and then he thin(eth of some li(e action ;ast, and the e#ents thereof one after anotherE su;;osin' li(e e#ents /ill follo/ li(e actions. 4s he that foresees /hat /il become of a Criminal, re@cons /hat he has seen follo/ on the li(e Crime beforeE ha#in' this order of thou'hts, The Crime, the Officer, the Prison, the Lud'e, and the 5allo/es. "hich (ind of thou'hts is called 5oresight, and Pr%den#e, or Providen#eE and sometimes WisdomeE thou'h such conDecture, throu'h the difficult) of obser#in' all circumstances, be #er) fallacious. 3ut this is certainE b) ho/ much one man has more ex;erience of thin's ;ast, than anotherE b) so much also he is more Prudent, and his ex;ectations the seldomer faile him. The Present onel) has a bein' in 0atureE thin's Past ha#e a bein' in the *emor) onel), but thin's to #ome ha#e no bein' at allE the 5%t%re bein' but a fiction of the mind, a;;l)in' the seCuels of actions Past, to the actions that are PresentE /hich /ith most certaint) is done b) him that has most &x;erienceE but not /ith certaint) enou'h. 4nd thou'h it be called Prudence, /hen the &#ent ans/ereth our &x;ectationE )et in its o/n nature, it is but Presum;tion. .or the foresi'ht of thin's to come, /hich is Pro#idence, belon's onel) to him b) /hose /ill the) are to come. .rom him onel), and su;ernaturall), ;roceeds Pro;hec). The best Pro;het naturall) is the best 'uesserE and the best 'uesser, he that is most #ersed and studied in the matters he 'uesses at: for he hath most Signes to 'uesse b). 1i'nes. 4 Signe, is the &#ent 4ntecedent, of the ConseCuentE and contraril), the ConseCuent of the 4ntecedent, /hen the li(e ConseCuences ha#e been obser#ed, before: 4nd the oftner the) ha#e been obser#ed, the lesse uncertain is the 1i'ne. 4nd therefore he that has most ex;erience in an) (ind of businesse, has most 1i'nes, /hereb) to 'uesse at the .uture timeE and conseCuentl) is the most ;rudent: 4nd so much more ;rudent than he that is ne/ in that (ind of business, as not to be eCualled b) an) ad#anta'e of naturall and extem;orar) /it: thou'h ;erha;s man) )oun' men thin( the contrar). 0e#erthelesse it is not Prudence that distin'uisheth man from beast. There be beasts, that at a )ear old obser#e more, and ;ursue that /hich is for their 'ood, more ;rudentl), than a child can do at ten. ConDecture of the time ;ast. 4s Prudence is a Pr<s%mtion of the 5%t%re, contracted from the E/perien#e of time Past: 1o there is a PrOsumtion of thin's Past ta(en from other thin's (not future but! ;ast also. .or he that hath seen b) /hat courses and de'rees, a flourishin' 1tate hath first come into ci#il /arre, and then to ruineE u;on the si'ht of the ruines of an) other 1tate, /ill 'uesse, the li(e /arre, and the li(e courses ha#e been there also. 3ut this conDecture, has the same incertaint) almost /ith the conDecture of the .utureE both bein' 'rounded onel) u;on &x;erience. There is no other act of mans mind, that I can remember, naturall) ;lanted in him, so, as to need no other thin', to the exercise of it, but to be born a man, and li#e /ith the use of his fi#e 1enses. Those other .aculties, of /hich I shall s;ea( b) and b), and /hich seem ;ro;er to man onel), are acCuired, and encreased b) stud) and industr)E and of most men learned b) instruction, and disci;lineE and ;roceed all from the in#ention of "ords, and 1;eech. .or besides 1ense, and Thou'hts, and the Tra)ne of thou'hts, the mind of man has no other motionE thou'h b) the hel; of 1;eech, and *ethod, the same .acult)es ma) be im;ro#ed to such a hei'ht, as to distin'uish men from all other li#in' Creatures. "hatsoe#er /e ima'ine, is 5inite. Therefore there is no Idea, or conce;tion of an) thin' /e call $nfinite. 0o man can ha#e in his mind an Ima'e of infinite ma'nitudeE nor concei#e infinite s/iftness, infinite time, or infinite force, or infinite ;o/er. "hen /e sa) an) thin' is infinite, /e si'nifie onel), that /e are not able to concei#e the ends, and bounds of the thin' namedE ha#in' no Conce;tion of the thin', but of our o/n inabilit). 4nd therefore the 0ame of God is used, not to ma(e us concei#e himE (for he is $n#omprehensib!eE and his 'reatnesse, and ;o/er are unconcei#ableE! but that /e ma) honour him. 4lso because /hatsoe#er (as I said before,! /e concei#e, has been ;ercei#ed first b) sense, either all at once, or b) ;artsE a man can ha#e no thou'ht, re;resentin' an) thin', not subDect to sense. 0o man therefore can concei#e an) thin', but he must concei#e it in some ;laceE and indued /ith some determinate ma'nitudeE and /hich ma) be di#ided into ;artsE nor that an) thin' is all in this ;lace, and all in another ;lace at the same timeE nor that t/o, or more thin's can be in one, and the same

;lace at once: .or none of these thin's e#er ha#e, or can be incident to 1enseE but are absurd s;eeches, ta(en u;on credit (/ithout an) si'nification at all,! from decei#ed Philoso;hers, and decei#ed, or decei#in' 1choolemen. CHA,. I-. O/ S,EECH. Ori'inall of 1;eech. TH& In#ention of Printing, thou'h in'enious, com;ared /ith the in#ention of Letters, is no 'reat matter. 3ut /ho /as the first that found the use of -etters, is not (no/n. He that first brou'ht them into Gree#e, men sa) /as adm%s, the sonne of "genor, 9in' of PhOnicia. 4 ;rofitable In#ention for continuin' the memor) of time ;ast, and the conDunction of man(ind, dis;ersed into so man), and distant re'ions of the &arthE and /ith all difficult, as ;roceedin' from a /atchfull obser#ation of the di#ers motions of the Ton'ue, Palat, -i;s, and other or'ans of 1;eechE /hereb) to ma(e as man) differences of characters, to remember them. 3ut the most noble and ;rofitable in#ention of all other, /as that of 1P&&CH, consistin' of 3ames or "ppe!!ations, and their ConnexionE /hereb) men re'ister their Thou'htsE recall them /hen the) are ;astE and also declare them one to another for mutuall utilit) and con#ersationE /ithout /hich, there had been amon'st men, neither Common@/ealth, nor 1ociet), nor Contract, nor Peace, no more than amon'st -)ons, 3ears, and "ol#es. The first author of 1;eech /as God himself, that instructed "dam ho/ to name such creatures as he ;resented to his si'htE .or the 1cri;ture 'oeth no further in this matter. 3ut this /as sufficient to direct him to adde more names, as the ex;erience and use of the creatures should 'i#e him occasionE and to Do)n them in such manner b) de'rees, as to ma(e himself understoodE and so b) succession of time, so much lan'ua'e mi'ht be 'otten, as he had found use forE thou'h not so co;ious, as an Orator or Philoso;her has need of. .or I do not find an) thin' in the 1cri;ture, out of /hich, directl) or b) conseCuence can be 'athered, that "dam /as tau'ht the names of all .i'ures, 0umbers, *easures, Colours, 1ounds, .ancies, RelationsE much less the names of "ords and 1;eech, as Genera!!- Spe#ia!!- "ffirmative- 3egative- $nterrogative- &ptative- $nfinitive, all /hich are usefullE and least of all, of Entity- $ntentiona!ity- =%iddity, and other insi'nificant /ords of the 1chool. 3ut all this lan'ua'e 'otten, and au'mented b) "dam and his ;osterit), /as a'ain lost at the to/er of *abe!, /hen b) the hand of 5od, e#er) man /as stric(en for his rebellion, /ith an obli#ion of his former lan'ua'e. 4nd bein' hereb) forced to dis;erse themsel#es into se#erall ;arts of the /orld, it must needs be, that the di#ersit) of Ton'ues that no/ is, ;roceeded b) de'rees from them, in such manner, as need (the mother of all in#entions! tau'ht themE and in tract of time 're/ e#er) /here more co;ious. The use of 1;eech. The 'enerall use of 1;eech, is to transferre our *entall 6iscourse, into 8erbalE or the Tra)ne of our Thou'hts, into a Tra)ne of "ordsE and that for t/o commoditiesE /hereof one is, the Re'istrin' of the ConseCuences of our Thou'htsE /hich bein' a;t to sli; out of our memor), and ;ut us to a ne/ labour, ma) a'ain be recalled, b) such /ords as the) /ere mar(ed b). 1o that the first use of names, is to ser#e for ,ar4es, or 3otes of remembrance. 4nother is, /hen man) use the same /ords, to si'nifie (b) their connexion and order,! one to another, /hat the) concei#e, or thin( of each matterE and also /hat the) desire, feare, or ha#e an) other ;assion for. 4nd for this use the) are called Signes. 1;eciall uses of 1;eech are theseE .irst, to Re'ister, /hat b) co'itation, /ee find to be the cause of an) thin', ;resent or ;astE and /hat /e find thin's ;resent or ;ast ma) ;roduce, or effect: /hich in summe, is acCuirin' of 4rts. 1econdl), to she/ to others that (no/led'e /hich /e ha#e attainedE /hich is, to Counsell, and Teach one another. Thirdl), to ma(e (no/n to others our /ills, and ;ur;oses, that /e ma) ha#e the mutuall hel; of one another. .ourthl), to ;lease and deli'ht our sel#es, and others, b) ;la)in' /ith our /ords, for ;leasure or ornament, innocentl). 4buses of 1;eech. To these 7ses, there are also foure corres;ondent 4buses. .irst, /hen men re'ister their thou'hts /ron', b) the inconstanc) of the si'nification of their /ordsE b) /hich the) re'ister for their conce;tions, that /hich the) ne#er concei#edE and so decei#e themsel#es. 1econdl), /hen the) use /ords meta;horicall)E that is, in other sense than that the) are ordained forE and thereb) decei#e others. Thirdl), /hen b) /ords the) declare that to be their /ill, /hich is not. .ourthl), /hen the) use them to 'rie#e one another: for seein' nature hath armed li#in'

creatures, some /ith teeth, some /ith horns, and some /ith hands, to 'rie#e an enem), it is but an abuse of 1;eech, to 'rie#e him /ith the ton'ue, unlesse it be one /hom /ee are obli'ed to 'o#ernE and then it is not to 'rie#e, but to correct and amend. The manner ho/ 1;eech ser#eth to the remembrance of the conseCuence of causes and effects, consisteth in the im;osin' of 3ames, and the onne/ion of them. 0ames Pro;er F Common.P7ni#ersall. Of 0ames, some are Proper, and sin'ular to one onel) thin'E as Peter- 7ohn- (his man- this (ree: and some are ommon to man) thin'sE as ,an- Horse- (reeE e#er) of /hich thou'h but one 0ame, is ne#ertheless the name of di#ers ;articular thin'sE in res;ect of all /hich to'ether, it is called an ;niversa!!E there bein' nothin' in the /orld 7ni#ersall but 0amesE for the thin's named, are e#er) one of them Indi#iduall and 1in'ular. One 7ni#ersall name is im;osed on man) thin's, for their similitude in some Cualit), or other accident: 4nd /heras a Pro;er 0ame brin'eth to mind one thin' onel)E 7ni#ersals recall an) one of those man). 4nd of 0ames 7ni#ersall, some are of more, and some of lesse extentE the lar'er com;rehendin' the less lar'e: and some a'ain of eCuall extent, com;rehendin' each other reci;rocall). 4s for exam;le, the 0ame *ody is of lar'er si'nification than the /ord ,an, and com;rehendeth itE and the names ,an and )ationa!!, are of eCuall extent, com;rehendin' mutuall) one another. 3ut here /ee must ta(e notice, that b) a 0ame is not al/a)es understood, as in 5rammar, one onel) "ordE but sometimes b) circumlocution man) /ords to'ether. .or all these /ords, Hee that in his a#tions observeth the Lawes of his o%ntry, ma(e but one 0ame, eCui#alent to this one /ord, 7%st. 3) this im;osition of 0ames, some of lar'er, some of stricter si'nification, /e turn the rec(onin' of the conseCuences of thin's ima'ined in the mind, into a rec(onin' of the conseCuences of 4;;ellations. .or exam;le, a man that hath no use of 1;eech at all, (such, as is born and remains ;erfectl) deafe and dumb,! if he set before his e)es a trian'le, and b) it t/o ri'ht an'les, (such as are the corners of a sCuare fi'ure,! he ma) b) meditation com;are and find, that the three an'les of that trian'le, are eCuall to those t/o ri'ht an'les that stand b) it. 3ut if another trian'le be she/n him different in sha;e from the former, he cannot (no/ /ithout a ne/ labour, /hether the three an'les of that also be eCuall to the same. 3ut he that hath the use of /ords, /hen he obser#es, that such eCualit) /as conseCuent, not to the len'th of the sides, nor to an) other ;articular thin' in his trian'leE but onel) to this, that the sides /ere strai'ht, and the an'les threeE and that that /as all, for /hich he named it a Trian'leE /ill boldl) conclude 7ni#ersall), that such eCualit) of an'les is in all trian'les /hatsoe#erE and re'ister his in#ention in these 'enerall termes, Every triang!e hath its three ang!es e'%a!! to two right ang!es. 4nd thus the conseCuence found in one ;articular, comes to be re'istred and remembred, as an 7ni#ersall ruleE and dischar'es our mentall rec(onin', of time and ;laceE and deli#ers us from all labour of the mind, sa#in' the firstE and ma(es that /hich /as found true here, and now, to be true in a!! times and p!a#es. 3ut the use of /ords in re'istrin' our thou'hts, is in nothin' so e#ident as in 0umbrin'. 4 naturall foole that could ne#er learn b) heart the order of numerall /ords, as one- two, and three, ma) obser#e e#er) stroa( of the Cloc(, and nod to it, or sa) one, one, oneE but can ne#er (no/ /hat houre it stri(es. 4nd it seems, there /as a time /hen those names of number /ere not in useE and men /ere fa)n to a;;l) their fin'ers of one or both hands, to those thin's the) desired to (ee; account ofE and that thence it ;roceeded, that no/ our numerall /ords are but ten, in an) 0ation, and in some but fi#e, and then the) be'in a'ain. 4nd he that can tell ten, if he recite them out of order, /ill lose himselfe, and not (no/ /hen he has done: *uch lesse /ill he be able to adde, and substract, and ;erforme all other o;erations of 4rithmetiCue. 1o that /ithout /ords, there is no ;ossibilit) of rec(onin' of 0umbersE much lesse of *a'nitudes, of 1/iftnesse, of .orce, and other thin's, the rec(onin's /hereof are necessar) to the bein', or /ell@bein' of man@(ind. "hen t/o 0ames are Do)ned to'ether into a ConseCuence, or 4ffirmationE as thus, " man is a !iving #reat%reE or thus, if he be a man- he is a !iving #reat%re, If the later name Living #reat%re, si'nifie all that the former name ,an si'nifieth, then the affirmation, or conseCuence is tr%eE other/ise fa!se. .or (r%e and 5a!se are attributes of 1;eech, not of Thin's. 4nd /here 1;eech is not, there is neither (r%th nor 5a!shood. Erro%r there ma) be, as /hen /ee ex;ect that /hich shall not beE or sus;ect /hat has not been: but in neither case can a man be

char'ed /ith 7ntruth. 0ecessit) of 6efinitions. 1eein' then that tr%th consisteth in the ri'ht orderin' of names in our affirmations, a man that see(eth ;recise tr%th, had need to remember /hat e#er) name he uses stands forE and to ;lace it accordin'l)E or else he /ill find himselfe entan'led in /ords, as a bird in lime@t/i''sE the more he stru''les, the more belimed. 4nd therefore in 5eometr), (/hich is the onel) 1cience that it hath ;leased 5od hitherto to besto/ on man(ind,! men be'in at settlin' the si'nifications of their /ordsE /hich settlin' of si'nifications, the) call 0efinitionsE and ;lace them in the be'innin' of their rec(onin'. 3) this it a;;ears ho/ necessar) it is for an) man that as;ires to true 9no/led'e, to examine the befinitions of former 4uthorsE and either to correct them, /here the) are ne'li'entl) set do/nE or to ma(e them himselfe. .or the errours of 6efinitions multi;l) themsel#es, accordin' as the rec(onin' ;roceedsE and lead men into absurdities, /hich at last the) see, but cannot a#o)d, /ithout rec(onin' ane/ from the be'innin'E in /hich l)es the foundation of their errours. .rom /hence it ha;;ens, that the) /hich trust to boo(s, do as the) that cast u; man) little summs into a 'reater, /ithout considerin' /hether those little summes /ere ri'htl) cast u; or notE and at last findin' the errour #isible, and not mistrustin' their first 'rounds, (no/ not /hich /a) to cleere themsel#esE but s;end time in flutterin' o#er their boo(esE as birds that entrin' b) the chimne), and findin' themsel#es inclosed in a chamber, flutter at the false li'ht of a 'lasse /indo/, for /ant of /it to consider /hich /a) the) came in. 1o that in the ri'ht 6efinition of 0ames, l)es the first use of 1;eechE /hich is the 4cCuisition of 1cience: 4nd in /ron', or no 6efinitions, l)es the first abuseE from /hich ;roceed all false and senslesse TenetsE /hich ma(e those men that ta(e their instruction from the authorit) of boo(s, and not from their o/n meditation, to be as much belo/ the condition of i'norant men, as men endued /ith true 1cience are abo#e it. .or bet/een true 1cience, and erroneous 6octrines, I'norance is in the middle. 0aturall sense and ima'ination, are not subDect to absurdit). 0ature it selfe cannot erre: and as men abound in co;iousnesse of lan'ua'eE so the) become more /ise, or more mad than ordinar). 0or is it ;ossible /ithout -etters for an) man to become either excellentl) /ise, or (unless his memor) be hurt b) disease, or ill constitution of or'ans! excellentl) foolish. .or /ords are /ise mens counters, the) do but rec(on b) them: but the) are the mon) of fooles, that #alue them b) the authorit) of an "ristot!e, a i#ero, or a (homas, or an) other 6octor /hatsoe#er, if but a man. 1ubDect to 0ames. S%b1e#t to 3ames, is /hatsoe#er can enter into, or be considered in an accountE and be added one to another to ma(e a summeE or substracted one from another, and lea#e a remainder. The -atines called 4ccounts of mon) )ationes, and accountin', )atio#inatio: and that /hich /e in bills or boo(s of account call $tems, the) called 3ominaE that is, 3ames: and thence it seems to ;roceed, that the) extended the /ord )atio, to the facult) of Rec(onin' in all other thin's. The 5ree(s ha#e but one /ord , for both Spee#h and )easonE not that the) thou'ht there /as no 1;eech /ithout ReasonE but no Reasonin' /ithout 1;eech: 4nd the act of reasonin' the) called Sy!!ogismeE /hich si'nifieth summin' u; of the conseCuences of one sa)in' to another. 4nd because the same thin's ma) enter into account for di#ers accidentsE their names are (to she/ that di#ersit)! di#ersl) /rested, and di#ersified. This di#ersit) of names ma) be reduced to foure 'enerall heads. .irst, a thin' ma) enter into account for ,atter, or *odyE as !iving- sensib!e- rationa!!- hot#o!d- moved- '%ietE /ith all /hich names the /ord ,atter, or *ody is understoodE all such, bein' names of *atter. 1econdl), it ma) enter into account, or be considered, for some accident or Cualit), /hich /e concei#e to be in itE as for being moved, for being so !ong, for being hot, FcE and then, of the name of the thin' it selfe, b) a little chan'e or /restin', /ee ma(e a name for that accident, /hich /e considerE and for !iving ;ut into the account !ifeE for moved- motionE for hot- heatE for !ong- !ength, and the li(e: 4nd all such 0ames, are the names of the accidents and ;ro;erties, b) /hich one *atter, and 3od) is distin'uished from another. These are called names "bstra#tE because se#ered (not from *atter, but! from the account of *atter. Thirdl), /e brin' into account, the Pro;erties of our o/n bodies, /hereb) /e ma(e such distinction: as /hen an) thin' is Seen b) us, /e rec(on not the thin' it selfeE but the sight, the o!o%r, the $dea of it in the fanc): and /hen an) thin' is heard, /ee rec(on it notE but the

hearing, or so%nd onel), /hich is our fanc) or conce;tion of it b) the &are: and such are names of fancies. 7se of 0ames Positi#e. .ourthl), /e brin' into account, consider, and 'i#e names, to 3ames themsel#es, and to Spee#hes: .or, genera!!- %niversa!!- spe#ia!!- 8'%ivo#a!!, are names of 0ames. 4nd "ffirmation$nterrogation- ommandement- 3arration- Sy!!ogisme- Sermon- &ration, and man) other such, are names of 1;eeches. 4nd this is all the #ariet) of 0ames PositiveE /hich are ;ut to mar( some/hat /hich is in 0ature, or ma) be fei'ned b) the mind of man, as 3odies that are, or ma) be concei#ed to beE or of bodies, the Pro;erties that are, or ma) be fei'ned to beE or "ords and 1;eech. 0e'ati#e 0ames /ith their 7ses. There be also other 0ames, called 3egativeE /hich are notes to si'nifie that a /ord is not the name of the thin' in CuestionE as these /ords 3othing- no man- infinite- indo#ib!e- three want fo%re, and the li(eE /hich are ne#ertheless of use in rec(onin', or in correctin' of rec(onin'E and call to mind our ;ast co'itations, thou'h the) be not names of an) thin'E because the) ma(e us refuse to admit of 0ames not ri'htl) used. "ords insi'nificant. 4ll other 0ames, are but insi'nificant soundsE and those of t/o sorts. One, /hen the) are ne/, and )et their meanin' not ex;lained b) 6efinitionE /hereof there ha#e been aboundance co)ned b) 1choole@men, and ;usled Philoso;hers. 4nother, /hen men ma(e a name of t/o 0ames, /hose si'nifications are contradictor) and inconsistentE as this name, an in#orporea!! body, or (/hich is all one! an in#orporea!! s%bstan#e, and a 'reat number more. .or /hensoe#er an) affirmation is false, the t/o names of /hich it is com;osed, ;ut to'ether and made one, si'nifie nothin' at all. .or exam;le, if it be a false affirmation to sa) a '%adrang!e is ro%nd, the /ord ro%nd '%adrang!e si'nifies nothin'E but is a meere sound. 1o li(e/ise if it be false, to sa) that #ertue can be ;o/red, or blo/n u; and do/nE the /ords $n6powred vert%e- $n6b!own vert%e, are as absurd and insi'nificant, as a ro%nd '%adrang!e. 4nd therefore )ou shall hardl) meet /ith a senslesse and insi'nificant /ord, that is not made u; of some -atin or 5ree( names. 4 .renchman seldome hears our 1a#iour called b) the name of Paro!e, but b) the name of +erbe oftenE )et +erbe and Paro!e differ no more, but that one is -atin, the other .rench. 7nder@standin'. "hen a man u;on the hearin' of an) 1;eech, hath those thou'hts /hich the /ords of that 1;eech, and their connexion, /ere ordained and constituted to si'nifieE Then he is said to understand it: ;nderstanding bein' nothin' else, but conce;tion caused b) 1;eech. 4nd therefore if 1;eech be ;eculiar to man (as for ou'ht I (no/ it is,! then is 7nderstandin' ;eculiar to him also. 4nd therefore of absurd and false affirmations, in case the) be uni#ersall, there can be no 7nderstandin'E thou'h man) thin( the) understand, then, /hen the) do but re;eat the /ords softl), or con them in their mind. "hat (inds of 1;eeches si'nifie the 4;;etites, 4#ersions, and Passions of mans mindE and of their use and abuse, I shall s;ea( /hen I ha#e s;o(en of the Passions. Inconstant names. The names of such thin's as affect us, that is, /hich ;lease, and dis;lease us, because all men be not ali(e affected /ith the same thin', nor the same man at all times, are in the common discourses of men, of in#onstant si'nification. .or seein' all names are im;osed to si'nifie our conce;tionsE and all our affections are but conce;tionsE /hen /e concei#e the same thin's differentl), /e can hardl) a#o)d different namin' of them. .or thou'h the nature of that /e concei#e, be the sameE )et the di#ersit) of our rece;tion of it, in res;ect of different constitutions of bod), and ;reDudices of o;inion, 'i#es e#er) thin' a tincture of our different ;assions. 4nd therefore in reasonin', a man must ta(e heed of /ordsE /hich besides the si'nification of /hat /e ima'ine of their nature, ha#e a si'nification also of the nature, dis;osition, and interest of the s;ea(erE such as are the names of 8ertues, and 8icesE .or one man calleth Wisdome, /hat another calleth feareE and one #r%e!ty, /hat another 1%sti#eE one prodiga!ity, /hat another magnanimityE and one gravity, /hat another st%pidi#y, Fc. 4nd therefore such names can ne#er be true 'rounds of an) ratiocination. 0o more can *eta;hors, and Tro;es of s;eech: but these are less dan'erous, because the) ;rofess their inconstanc)E /hich the other do not.

CHA,. -. O/ REASON, (nd SCIENCE. Reason /hat it is. "H&0 a man )easoneth, hee does nothin' else but concei#e a summe totall, from "ddition of ;arcelsE or concei#e a Remainder, from S%bstra#tion of one summe from another: /hich (if it be done b) "ords,! is concei#in' of the conseCuence of the names of all the ;arts, to the name of the /holeE or from the names of the /hole and one ;art, to the name of the other ;art. 4nd thou'h in some thin's, (as in numbers,! besides "dding and S%bstra#ting, men name other o;erations, as ,%!tip!ying and 0ividingE )et the) are the sameE for *ulti;lication, is but 4ddin' to'ether of thin's eCuallE and 6i#ision, but 1ubstractin' of one thin', as often as /e can. These o;erations are not incident to 0umbers onel), but to all manner of thin's that can be added to'ether, and ta(en one out of another. .or as 4rithmeticians teach to adde and substract in n%mbersE so the 5eometricians teach the same in !ines- fig%res (solid and su;erficiall,! ang!es- proportions- times, de'rees of swiftnesse- for#e- power, and the li(eE The -o'icians teach the same in onse'%en#es of wordsE addin' to'ether two 3ames, to ma(e an "ffirmationE and two "ffirmations, to ma(e a Sy!!ogismeE and many Sy!!ogismes to ma(e a 0emonstrationE and from the s%mme, or on#!%sion of a Sy!!ogisme, the) substract one Proposition, to finde the other. "riters of PolitiCues, adde to'ether Pa#tions, to find mens d%tiesE and -a/)ers, Lawes, and fa#ts, to find /hat is right and wrong in the actions of ;ri#ate men. In summe, in /hat matter soe#er there is ;lace for addition and s%bstra#tion, there also is ;lace for )easonE and /here these ha#e no ;lace, there )eason has nothin' at all to do. Reason defined. Out of all /hich /e ma) define, (that is to sa) determine,! /hat that is, /hich is meant b) this /ord )eason, /hen /ee rec(on it amon'st the .aculties of the mind. .or R&41O0, in this sense, is nothin' but )e#4oning (that is, 4ddin' and 1ubstractin'! of the ConseCuences of 'enerall names a'reed u;on, for the mar4ing and signifying of our thou'htsE I sa) mar4ing them, /hen /e rec(on b) our sel#esE and signifying, /hen /e demonstrate, or a;;ro#e our rec(onin's to other men. Ri'ht Reason /here. 4nd as in 4rithmetiCue, un;ractised men must, and Professors themsel#es ma) often erre, and cast u; falseE so also in an) other subDect of Reasonin', the ablest, most attenti#e, and most ;ractised men, ma) decei#e themsel#es, and inferre false ConclusionsE 0ot but that Reason it selfe is al/a)es Ri'ht Reason, as /ell as 4rithmetiCue is a certain and infallible 4rt: 3ut no one mans Reason, nor the Reason of an) one number of men, ma(es the certaintieE no more than an account is therefore /ell cast u;, because a 'reat man) men ha#e unanimousl) a;;ro#ed it. 4nd therefore, as /hen there is a contro#ers) in an account, the ;arties must b) their o/n accord, set u; for ri'ht Reason, the Reason of some 4rbitrator, or Lud'e, to /hose sentence the) /ill both stand, or their contro#ersie must either come to blo/es, or be undecided, for /ant of a ri'ht Reason constituted b) 0atureE so is it also in all debates of /hat (ind soe#er: 4nd /hen men that thin( themsel#es /iser than all others, clamor and demand ri'ht Reason for Dud'eE )et see( no more, but that thin's should be determined, b) no other mens reason but their o/n, it is as intolerable in the societ) of men, as it is in ;la) after trum; is turned, to use for trum; on e#er) occasion, that suite /hereof the) ha#e most in their hand. .or the) do nothin' els, that /ill ha#e e#er) of their ;assions, as it comes to bear s/a) in them, to be ta(en for ri'ht Reason, and that in their o/n contro#ersies: be/ra)in' their /ant of ri'ht Reason, b) the cla)m the) la) to it. The use of Reason. The 7se and &nd of Reason, is not the findin' of the summe, and truth of one, or a fe/ conseCuences, remote from the first definitions, and settled si'nifications of namesE but to be'in at theseE and ;roceed from one conseCuence to another. .or there can be no certaint) of the last Conclusion, /ithout a certaint) of all those 4ffirmations and 0e'ations, on /hich it /as 'rounded, and inferred. 4s /hen a master of a famil), in ta(in' an account, casteth u; the summs of all the bills of ex;ence, into one sumE and not re'ardin' ho/ each bill is summed u;, b) those that 'i#e them in accountE nor /hat it is he ;a)es forE he ad#anta'es himself no more, than if he allo/ed the account in 'rosse, trustin' to e#er) of the accountants s(ill and honest): so also in Reasonin' of all other thin's, he that ta(es u; conclusions on the trust of 4uthors, and doth not fetch them from the first Items in e#er) Rec(onin', (/hich are the si'nifications of names settled b) definitions!, loses his labourE and does not (no/ an) thin'E

but onel) belee#eth. Of &rror and 4bsurdit). "hen a man rec(ons /ithout the use of /ords, /hich ma) be done in ;articular thin's, (as /hen u;on the si'ht of an) one thin', /ee conDecture /hat /as li(el) to ha#e ;receded, or is li(el) to follo/ u;on itE! if that /hich he thou'ht li(el) to follo/, follo/es notE or that /hich he thou'ht li(el) to ha#e ;receded it, hath not ;receded it, this is called &RRORE to /hich e#en the most ;rudent men are subDect. 3ut /hen /e Reason in "ords of 'enerall si'nification, and fall u;on a 'enerall inference /hich is falseE thou'h it be commonl) called Error, it is indeed an 4317R6IT2, or senslesse 1;eech. .or &rror is but a dece;tion, in ;resumin' that some/hat is ;ast, or to comeE of /hich, thou'h it /ere not ;ast, or not to comeE )et there /as no im;ossibilit) disco#erable. 3ut /hen /e ma(e a 'enerall assertion, unlesse it be a true one, the ;ossibilit) of it is unconcei#able. 4nd /ords /hereb) /e concei#e nothin' but the sound, are those /e call "bs%rd- $nsignifi#ant, and 3on6sense. 4nd therefore if a man should tal( to me of a ro%nd =%adrang!eE or a##idents of *read in heeseE or $mmateria!! S%bstan#esE or of " free S%b1e#tE " free6Wi!!E or an) 5ree, but free from bein' hindred b) o;;osition, I should not sa) he /ere in an &rrourE but that his /ords /ere /ithout meanin'E that is to sa), 4bsurd. I ha#e said before, (in the second cha;ter,! that a *an did excell all other 4nimals in this facult), that /hen he concei#ed an) thin' /hatsoe#er, he /as a;t to enCuire the conseCuences of it, and /hat effects he could do /ith it. 4nd no/ I adde this other de'ree of the same excellence, that he can b) /ords reduce the conseCuences he findes to 'enerall Rules, called (heoremes, or "phorismesE that is, he can Reason, or rec(on, not onel) in numberE but in all other thin's, /hereof one ma) be added unto, or substracted from another. 3ut this ;ri#iled'e, is alla)ed b) anotherE and that is, b) the ;ri#iled'e of 4bsurdit)E to /hich no li#in' creature is subDect, but man onel). 4nd of men, those are of all most subDect to it, that ;rofesse Philoso;h). .or it is most true that i#ero sa)th of them some/hereE that there can be nothin' so absurd, but ma) be found in the boo(s of Philoso;hers. 4nd the reason is manifest. .or there is not one of them that be'ins his ratiocination from the 6efinitions, or &x;lications of the names the) are to useE /hich is a method that hath been used onel) in 5eometr)E /hose Conclusions ha#e thereb) been made indis;utable. Causes of absurditie 1. The first cause of 4bsurd conclusions I ascribe to the /ant of *ethodE in that the) be'in not their Ratiocination from 6efinitionsE that is, from settled si'nifications of their /ords: as if the) could cast account, /ithout (no/in' the #alue of the numerall /ords, one- two, and three. 4nd /hereas all bodies enter into account u;on di#ers considerations, (/hich I ha#e mentioned in the ;recedent cha;terE! these considerations bein' di#ersl) named, di#ers absurdities ;roceed from the confusion, and unfit connexion of their names into assertions. 4nd therefore The second cause of 4bsurd assertions, I ascribe to the 'i#in' of names of bodies, to a##identsE or of a##idents, to bodiesE 4s the) do, that sa), 5aith is inf%sed, or inspiredE /hen nothin' can be powred, or breathed into an) thin', but bod)E and that, e/tension is bodyE that phantasmes are spirits, Fc. %. The third I ascribe to the 'i#in' of the names of the a##idents of bodies witho%t %s, to the a##idents of our own bodiesE as the) do that sa), the #o!o%r is in the bodyE the so%nd is in the ayre, Fc. >. The fourth, to the 'i#in' of the names of bodies, to names, or spee#hesE as the) do that sa), that there be things %niversa!!E that a !iving #reat%re is Gen%s, or a genera!! thing, Fc. ,. The fifth, to the 'i#in' of the names of a##idents, to names and spee#hesE as the) do that sa), the nat%re of a thing is its definitionE a mans #ommand is his wi!!E and the li(e. ?. The sixth, to the use of *eta;hors, Tro;es, and other Rhetoricall fi'ures, in stead of /ords ;ro;er. .or thou'h it be la/full to sa), (for exam;le! in common s;eech, the way goeth- or !eadeth hither- or thither- (he Proverb sayes this or that (/hereas /a)es cannot 'o, nor Pro#erbs s;ea(E! )et in rec(onin', and see(in' of truth, such s;eeches are not to be admitted. +. The se#enth, to names that si'nifie nothin'E but are ta(en u;, and learned b) rote from the 1chooles, as hypostati#a!- trans%bstantiate- #ons%bstantiate- eterna!63ow, and the li(e cantin' of 1choolemen.

To him that can a#o)d these thin's, it is not easie to fall into an) absurdit), unlesse it be b) the len'th of an accountE /herein he ma) ;erha;s for'et /hat /ent before. .or all men b) nature reason ali(e, and /ell, /hen the) ha#e 'ood ;rinci;les. .or /ho is so stu;id, as both to mista(e in 5eometr), and also to ;ersist in it, /hen another detects his error to himI 1cience. 3) this it a;;ears that Reason is not as 1ense, and *emor), borne /ith usE nor 'otten b) &x;erience onel), as Prudence isE but atta)ned b) Industr)E first in a;t im;osin' of 0amesE and secondl) b) 'ettin' a 'ood and orderl) *ethod in ;roceedin' from the &lements, /hich are 0ames, to 4ssertions made b) Connexion of one of them to anotherE and so to 1)llo'ismes, /hich are the Connexions of one 4ssertion to another, till /e come to a (no/led'e of all the ConseCuences of names a;;ertainin' to the subDect in handE and that is it, men call 1CI&0C&. 4nd /hereas 1ense and *emor) are but (no/led'e of .act, /hich is a thin' ;ast, and irre#ocableE S#ien#e is the (no/led'e of ConseCuences, and de;endance of one fact u;on another: b) /hich, out of that /e can ;resentl) do, /e (no/ ho/ to do somethin' else /hen /e /ill, or the li(e, another time: 3ecause /hen /e see ho/ an) thin' comes about, u;on /hat causes, and b) /hat mannerE /hen the li(e causes come into our ;o/er, /ee see ho/ to ma(e it ;roduce the li(e effects. Children therefore are not endued /ith Reason at all, till the) ha#e attained the use of 1;eech: but are called Reasonable Creatures, for the ;ossibilit) a;;arent of ha#in' the use of Reason in time to come. 4nd the most ;art of men, thou'h the) ha#e the use of Reasonin' a little /a), as in numbrin' to some de'reeE )et it ser#es them to little use in common lifeE in /hich the) 'o#ern themsel#es, some better, some /orse, accordin' to their differences of ex;erience, Cuic(nesse of memor), and inclinations to se#erall endsE but s;eciall) accordin' to 'ood or e#ill fortune, and the errors of one another. .or as for S#ien#e, or certain rules of their actions, the) are so farre from it, that the) (no/ not /hat it is. 5eometr) the) ha#e thou'ht ConDurin': 3ut for other 1ciences, the) /ho ha#e not been tau'ht the be'innin's, and some ;ro'resse in them, that the) ma) see ho/ the) be acCuired and 'enerated, are in this ;oint li(e children, that ha#in' no thou'ht of 'eneration, are made belie#e b) the /omen, that their brothers and sisters are not born, but found in the 'arden. 3ut )et the) that ha#e no S#ien#e, are in better, and nobler condition /ith their naturall PrudenceE than men, that b) mis@reasonin', or b) trustin' them that reason /ron', fall u;on false and absurd 'enerall rules. .or i'norance of causes, and of rules, does not set men so farre out of their /a), as rel)in' on false rules, and ta(in' for causes of /hat the) as;ire to, those that are not so, but rather causes of the contrar). To conclude, The -i'ht of humane minds is Pers;icuous "ords, but b) exact definitions first snuffed, and ;ur'ed from ambi'uit)E )eason is the pa#eE &ncrease of S#ien#e, the wayE and the 3enefit of man@(ind, the end. 4nd on the contrar), *eta;hors, and senslesse and ambi'uous /ords, are li(e ignes fat%iE and reasonin' u;on them, is /anderin' amon'st innumerable absurditiesE and their end, contention, and sedition, or contem;t. Prudence F 1a;ience, /ith their difference. 4s, much &x;erience, is Pr%den#eE so, is much 1cience, Sapien#e. .or thou'h /ee usuall) ha#e one name of "isedome for them bothE )et the -atines did al/a)es distin'uish bet/een Pr%dentia and SapientiaE ascribin' the former to &x;erience, the later to 1cience. 3ut to ma(e their difference a;;eare more cleerl), let us su;;ose one man endued /ith an excellent naturall use, and dexterit) in handlin' his armesE and another to ha#e added to that dexterit), an acCuired 1cience, of /here he can offend, or be offended b) his ad#ersarie, in e#er) ;ossible ;osture, or 'uard: The abilit) of the former, /ould be to the abilit) of the later, as Prudence to 1a;ienceE both usefullE but the later infallible. 3ut the) that trustin' onel) to the authorit) of boo(s, follo/ the blind blindl), are li(e him that trustin' to the false rules of a master of .ence, #entures ;rOsum;tuousl) u;on an ad#ersar), that either (ills, or dis'races him. 1i'nes of 1cience. The si'nes of 1cience, are some, certain and infallibleE some, uncertain. Certain, /hen he that ;retendeth the 1cience of an) thin', can teach the sameE that is to sa), demonstrate the truth thereof ;ers;icuousl) to another: 7ncertain, /hen onel) some ;articular e#ents ans/er to his ;retence, and u;on man) occasions ;ro#e so as he sa)es the) must. 1i'nes of ;rudence are all uncertainE because to obser#e b) ex;erience, and remember all circumstances that ma) alter

the successe, is im;ossible. 3ut in an) businesse, /hereof a man has not infallible 1cience to ;roceed b)E to forsa(e his o/n naturall Dud'ement, and be 'uided b) 'enerall sentences read in 4uthors, and subDect to man) exce;tions, is a si'ne of foll), and 'enerall) scorned b) the name of Pedantr). 4nd e#en of those men themsel#es, that in Councells of the Common@ /ealth, lo#e to she/ their readin' of PolitiCues and Histor), #er) fe/ do it in their domestiCue affaires, /here their ;articular interest is concernedE ha#in' Prudence enou'h for their ;ri#ate affaires: but in ;ubliCue the) stud) more the re;utation of their o/ne /it, than the successe of anothers businesse. CHA,. -I. O/ t1e Interi2ur Be6innin63 2/ -27unt(ry 2ti2n38 c2552n7y c(77ed t1e ,ASSIONS. And t1e S'eec1e3 by 91ic1 t1ey (re e:'re33ed. *otion 8itall and 4nimal.P&ndea#our. TH&R& be in 4nimals, t/o sorts of ,otions ;eculiar to them: One called +ita!!E be'un in 'eneration, and continued /ithout interru;tion throu'h their /hole lifeE such as are the #o%rse of the *!o%d, the P%!se, the *reathing, the on#o#tion- 3%trition- E/#retion, FcE to /hich *otions there needs no hel; of Ima'ination: The other is "nima!! motion, other/ise called +o!%ntary motionE as to 'o, to spea4, to move an) of our limbes, in such manner as is first fancied in our minds. That 1ense, is *otion in the or'ans and interiour ;arts of mans bod), caused b) the action of the thin's /e 1ee, Heare, F#E 4nd that .anc) is but the ReliCues of the same *otion, remainin' after 1ense, has been alread) sa)d in the first and second Cha;ters. 4nd because going- spea4ing, and the li(e 8oluntar) motions, de;end al/a)es u;on a ;recedent thou'ht of whither- whi#h way, and whatE it is e#ident, that the Ima'ination is the first internall be'innin' of all 8oluntar) *otion. 4nd althou'h unstudied men, doe not concei#e an) motion at all to be there, /here the thin' mo#ed is in#isibleE or the s;ace it is mo#ed in, is (for the shortnesse of it! insensibleE )et that doth not hinder, but that such *otions are. .or let a s;ace be ne#er so little, that /hich is mo#ed o#er a 'reater s;ace, /hereof that little one is ;art, must first be mo#ed o#er that. These small be'innin's of *otion, /ithin the bod) of *an, before the) a;;ear in /al(in', s;ea(in', stri(in', and other #isible actions, are commonl) called &06&48O7R. 4;;etite. 6esire.PHun'er, Thirst.P4#ersion. This &ndea#our, /hen it is to/ard somethin' /hich causes it, is called 4PP&TIT&, or 6&1IR&E the later, bein' the 'enerall nameE and the other, often@times restra)ned to si'nifie the 6esire of .ood, namel) H%nger and (hirst. 4nd /hen the &ndea#our is from/ard somethin', it is 'enerall) called 48&R1IO0. These /ords "ppetite, and "version /e ha#e from the LatinesE and the) both of them si'nifie the motions, one of a;;roachin', the other of retirin'. 1o also do the 5ree( /ords for the same, /hich are and .or 0ature it selfe does often ;resse u;on men those truths, /hich after/ards, /hen the) loo( for some/hat be)ond 0ature, the) stumble at. .or the 1chooles find in meere 4;;etite to 'o, or mo#e, no actuall *otion at all: but because some *otion the) must ac(no/led'e, the) call it *eta;horicall *otionE /hich is but an absurd s;eech: for thou'h "ords ma) be called meta;horicallE 3odies, and *otions cannot -o#e. Hate. That /hich men 6esire, the) are also sa)d to -O8&: and to H4T& those thin's, for /hich the) ha#e 4#ersion. 1o that 6esire, and -o#e, are the same thin'E sa#e that b) 6esire, /e al/a)es si'nifie the 4bsence of the ObDectE b) -o#e, most commonl) the Presence of the same. 1o also b) 4#ersion, /e si'nifie the 4bsenceE and b) Hate, the Presence of the ObDect. Of 4;;etites, and 4#ersions, some are born /ith menE as 4;;etite of food, 4;;etite of excretion, and exoneration, (/hich ma) also and more ;ro;erl) be called 4#ersions, from some/hat the) feele in their 3odiesE! and some other 4;;etites, not man). The rest, /hich are 4;;etites of ;articular thin's, ;roceed from &x;erience, and triall of their effects u;on themsel#es, or other men. .or of thin's /ee (no/ not at all, or belie#e not to be, /e can ha#e no further 6esire, than to tast and tr). 3ut 4#ersion /ee ha#e for thin's, not onel) /hich /e (no/ ha#e hurt usE but also that /e do not (no/ /hether the) /ill hurt us, or not. Contem;t. Those thin's /hich /e neither 6esire, nor Hate, /e are said to ontemne: CO0T&*PT bein' nothin' else but an immobilit), or contumac) of the Heart, in resistin' the action of certain

thin'sE and ;roceedin' from that the Heart is alread) mo#ed other/ise, b) other more ;otent obDectsE or from /ant of ex;erience of them. 4nd because the constitution of a mans 3od), is in continuall mutationE it is im;ossible that all the same thin's should al/a)es cause in him the same 4;;etites, and 4#ersions: much lesse can all men consent, in the 6esire of almost an) one and the same ObDect. 5ood. &#ill. 3ut /hatsoe#er is the obDect of an) mans 4;;etite or 6esireE that is it, /hich he for his ;art calleth Good: 4nd the obDect of his Hate, and 4#ersion, Evi!!E 4nd of his Contem;t,+i!e and $n#onsiderab!e. .or these /ords of 5ood, &#ill, and Contem;tible, are e#er used /ith relation to the ;erson that useth them: There bein' nothin' sim;l) and absolutel) soE nor an) common Rule of 5ood and &#ill, to be ta(en from the nature of the obDects themsel#esE but from the Person of the man (/here there is no Common@/ealthE! or, (in a Common@/ealth,! from the Person that re;resenteth itE or from an 4rbitrator or Dud'e, /hom men disa'reein' shall b) consent set u;, and ma(e his sentence the Rule thereof. Pulchrum. Tur;e.P6eli'htfull.PProfitable.P7n;leasant.P7n;rofitable. The -atine Ton'ue has t/o /ords, /hose si'nifications a;;roach to those of 5ood and &#illE but are not ;recisel) the sameE 4nd those are P%!#hr%m and (%rpe. "hereof the former si'nifies that, /hich b) some a;;arent si'nes ;romiseth 5oodE and the later, that, /hich ;romiseth &#il. 3ut in our Ton'ue /e ha#e not so 'enerall names to ex;resse them b). 3ut for P%!#hr%m, /e sa) in some thin's, 5ayreE in others, *ea%tif%!!, or HandsomeE or Ga!!ant, or Hono%rab!e, or ome!y, or "miab!eE and for (%rpe- 5o%!e- 0eformed- ;g!y- *ase- 3a%seo%s, and the li(e, as the subDect shall reCuireE 4ll /hich /ords, in their ;ro;er ;laces si'nifie nothin' els, but the ,ine, or Countenance, that ;romiseth 5ood and &#il. 1o that of 5ood there be three (indsE 5ood in the Promise, that is P%!#hr%mE 5ood in &ffect, as the end desired, /hich is called 7%#%nd%m- 0e!ightf%!!E and 5ood as the *eans, /hich is called ;ti!e- Profitab!eE and as man) of &#ill: .or Evi!!, in Promise, is that the) call (%rpeE &#il in &ffect, and &nd, is ,o!est%m- ;np!easant- (ro%b!esomeE and &#ill in the *eans, $n%ti!e- ;nprofitab!e- H%rtf%!!. 6eli'ht. 6is;leasure. 4s, in 1ense, that /hich is reall) /ithin us, is (as I ha#e sa)d before! onel) *otion, caused b) the action of externall obDects, but in a;;arenceE to the 1i'ht, -i'ht and ColourE to the &are, 1oundE to the 0ostrill, Odour, Fc: so, /hen the action of the same obDect is continued from the &)es, &ares, and other or'ans to the HeartE the reall effect there is nothin' but *otion, or &ndea#ourE /hich consisteth in 4;;etite, or 4#ersion, to, or from the obDect mo#in'. 3ut the a;;arence, or sense of that motion, is that /ee either call 6&-I5HT, or TRO73-& O. *I06. Pleasure.POffence. This *otion, /hich is called 4;;etite, and for the a;;arence of it 0e!ight, and P!eas%re, seemeth to be, a corroboration of 8itall motion, and a hel; thereuntoE and therefore such thin's as caused 6eli'ht, /ere not im;ro;erl) called 7%#%nda, (> 7%vando,! from hel;in' or fortif)in'E and the contrar), ,o!esta- &ffensive, from hinderin', and troublin' the motion #itall. P!eas%re therefore, (or 0e!ight,! is the a;;arence, or sense of 5oodE and ,o!estation or 0isp!eas%re, the a;;arence, or sense of &#ill. 4nd conseCuentl) all 4;;etite, 6esire, and -o#e, is accom;anied /ith some 6eli'ht more or lesseE and all Hatred, and 4#ersion, /ith more or lesse 6is;leasure and Offence. Pleasures of sense.PPleasures of the *ind. Lo), Paine, 5riefe. Of Pleasures, or 6eli'hts, some arise from the sense of an obDect PresentE 4nd those ma) be called P!eas%res of Sense, (The /ord sens%a!!, as it is used b) those onel) that condemn them, ha#in' no ;lace till there be -a/es.! Of this (ind are all Onerations and &xonerations of the bod)E as also all that is ;leasant, in the Sight- Hearing- Sme!!- (ast- or (o%#hE Others arise from the &x;ectation, that ;roceeds from foresi'ht of the &nd, or ConseCuence of thin'sE /hether those thin's in the 1ense Please or 6is;lease: 4nd these are P!eas%res of the ,ind of him that dra/eth those conseCuencesE and are 'enerall) called LO2. In the li(e manner, 6is;leasures, are some in the 1ense, and called P420&E others, in the &x;ectation of conseCuences, and are called 5RI&.&. These sim;le Passions called "ppetite- 0esire- Love- "version- Hate- 7oy, and Griefe, ha#e their names for di#ers considerations di#ersified. 4s first, /hen the) one succeed another, the) are di#ersl) called from the o;inion men ha#e of the li(elihood of attainin' /hat the) desire.

1econdl), from the obDect lo#ed or hated. Thirdl), from the consideration of man) of them to'ether. .ourthl), from the 4lteration or succession it selfe. Ho;e. .or "ppetite /ith an o;inion of attainin', is called HOP&. 6es;aire. The same, /ithout such o;inion, 6&1P4IR&. .eare. "version, /ith o;inion of H%rt from the obDect, .&4R&. Coura'e. The same, /ith ho;e of a#o)din' that Hurt b) resistence, CO7R45&. 4n'er. 1udden o%rage, 405&R.

Confidence. Constant Hope, CO0.I6&0C& of our sel#es. 6iffidence. Constant 0espayre, 6I..I6&0C& of our sel#es. Indi'nation. "nger for 'reat hurt done to another, /hen /e concei#e the same to be done b) InDur), I06I504TIO0. 3ene#olence.P5ood 0ature. 0esire of 'ood to another, 3&0&8O-&0C&, 5OO6 "I--, CH4RIT2. If to man 'enerall), 5OO6 04T7R&. Co#etousnesse. 0esire of Riches, CO8&TO710&11&: a name used al/a)es in si'nification of blameE because men contendin' for them, are dis;leased /ith one anothers attainin' themE thou'h the desire in it selfe, be to be blamed, or allo/ed, accordin' to the means b) /hich those Riches are sou'ht. 4mbition. 0esire of Office, or ;recedence, 4*3ITIO0: a name used also in the /orse sense, for the reason before mentioned. Pusillanimit). 0esire of thin's that conduce but a little to our endsE 4nd fear of thin's that are but of little hindrance, P71I--40I*IT2. *a'nanimit). ontempt of little hel;s, and hindrances, *45040I*IT2. 8alour. ,agnanimity, in dan'er of 6eath, or "ounds, 84-O7R, .ORTIT76&. -iberalit). ,agnanimity, in the use of Riches, -I3&R4-IT2. *iserablenesse. P%si!!animity, in the same "R&TCH&60&11&, *I1&R43-&0&11&E or P4R1I*O02E as it is li(ed, or disli(ed. 9indnesse. Love of Persons for societ), 9I060&11&. 0aturall -ust. Love of Persons for Pleasin' the sense onel), 04T7R4-- -71T. -uxur). Love of the same, acCuired from Rumination, that is, Ima'ination of Pleasure ;ast, -7B7R2. The Passion of -o#e.PLealousie. Love of one sin'ularl), /ith desire to be sin'ularl) belo#ed, TH& P411IO0 O. -O8&. The same,

/ith fear that the lo#e is not mutuall, L&4-O71I&. Re#en'efulnesse. 0esire, b) doin' hurt to another, to ma(e him condemn some fact of his o/n, R&8&05&.7-0&11&. Curiosit). 0esire, to (no/ /h), and ho/, C7RIO1IT2E such as is in no li#in' creature but ,an: so that *an is distin'uished, not onel) b) his ReasonE but also b) this sin'ular Passion from other "nima!sE in /hom the a;;etite of food, and other ;leasures of 1ense, b) ;rOdominance, ta(e a/a) the care of (no/in' causesE /hich is a -ust of the mind, that b) a ;erse#erance of deli'ht in the continuall and indefati'able 'eneration of 9no/led'e, exceedeth the short #ehemence of an) carnall Pleasure. Reli'ion.P1u;erstition.PTrue Reli'ion. 5eare of ;o/er in#isible, fei'ned b) the mind, or ima'ined from tales ;ubliCuel) allo/ed, R&-I5IO0E not allo/ed, 17P&R1TITIO0. 4nd /hen the ;o/er ima'ined, is trul) such as /e ima'ine, TR7& R&-I5IO0. PaniCue Terrour. 5eare, /ithout the a;;rehension of /h), or /hat, P40IQ7& T&RRORE called so from the .ables, that ma(e Pan the author of themE /hereas in truth, there is al/a)es in him that so feareth, first, some a;;rehension of the cause, thou'h the rest run a/a) b) &xam;leE e#er) one su;;osin' his fello/ to (no/ /h). 4nd therefore this Passion ha;;ens to none but in a thron', or multitude of ;eo;le. 4dmiration. 7oy, from a;;rehension of no#elt), 46*IR4TIO0E ;ro;er to *an, because it excites the a;;etite of (no/in' the cause. 5lor).P8ain'lor). 7oy, arisin' from ima'ination of a mans o/n ;o/er and abilit), is that exultation of the mind /hich is called 5-OR2I05: /hich if 'rounded u;on the ex;erience of his o/n former actions, is the same /ith onfiden#e: but if 'rounded on the flatter) of othersE or onel) su;;osed b) himself, for deli'ht in the conseCuences of it, is called 84I0&@5-OR2: /hich name is ;ro;erl) 'i#enE because a /ell 'rounded onfiden#e be'etteth 4ttem;tE /hereas the su;;osin' of ;o/er does not, and is therefore ri'htl) called +aine. 6eDection. Griefe, from o;inion of /ant of ;o/er, is called 6&L&CTIO0 of mind. The vain6g!ory /hich consisteth in the fei'nin' or su;;osin' of abilities in our sel#es, /hich /e (no/ are not, is most incident to )oun' men, and nourished b) the Histories, or .ictions of 5allant PersonsE and is corrected oftentimes b) 4'e, and &m;lo)ment. 1udden 5lor).P-au'hter. S%dden G!ory, is the ;assion /hich ma(eth those Grima#es called -475HT&RE and is caused either b) some sudden act of their o/n, that ;leaseth themE or b) the a;;rehension of some deformed thin' in another, b) com;arison /hereof the) suddenl) a;;laud themsel#es. 4nd it is incident most to them, that are conscious of the fe/est abilities in themsel#esE /ho are forced to (ee; themsel#es in their o/n fa#our, b) obser#in' the im;erfections of other men. 4nd therefore much -au'hter at the defects of others, is a si'ne of Pusillanimit). .or of 'reat minds, one of the ;ro;er /or(es is, to hel; and free others from scornE and com;are themsel#es onel) /ith the most able. 1udden 6eDection.P"ee;in'. On the contrar), S%dden 0e1e#tion, is the ;assion that causeth "&&PI05E and is caused b) such accidents, as suddenl) ta(e a/a) some #ehement ho;e, or some ;ro; of their ;o/er: 4nd the) are most subDect to it, that rel) ;rinci;all) on hel;s externall, such as are "omen, and Children. Therefore some "ee; for the losse of .riendsE Others for their un(indnesseE others for the sudden sto; made to their thou'hts of re#en'e, b) Reconciliation. 3ut in all cases, both -au'hter, and "ee;in', are sudden motionsE Custome ta(in' them both a/a). .or no man -au'hs at old DestsE or "ee;s for an old calamit). 1hame.P3lushin'. Griefe, for the disco#er) of some defect of abilit), is 1H4*&, or the ;assion that disco#ereth it

selfe in 3-71HI05E and consisteth in the a;;rehension of some thin' dishonourableE and in )oun' men, is a si'ne of the lo#e of 'ood re;utationE and commendable: In old men it is a si'ne of the sameE but because it comes too late, not commendable. Im;udence. The ontempt of 'ood Re;utation is called I*P76&0C&. Pitt). Griefe, for the Calamit) of another, is PITT2E and ariseth from the ima'ination that the li(e calamit) ma) befall himselfeE and therefore is called also CO*P411IO0, and in the ;hrase of this ;resent time a .&--O"@.&&-I05: 4nd therefore for Calamit) arri#in' from 'reat /ic(edness, the best men ha#e the least Pitt)E and for the same Calamit). those ha#e least Pitt), that thin( themsel#es least obnoxious to the same. Cruelt). ontempt, or little sense of the calamit) of others, is that /hich men call CR7&-T2E ;roceedin' from 1ecurit) of their o/n fortune. .or, that an) man should ta(e ;leasure in other mens 'reat harmes, /ithout other end of his o/n, I do not concei#e it ;ossible. &mulation.P&n#). Griefe, for the successe of a Com;etitor in /ealth, honour, or other 'ood, if it be Do)ned /ith &ndea#our to enforce our o/n abilities to eCuall or exceed him, is called &*7-4TIO0: 3ut Do)ned /ith &ndea#our to su;;lant, or hinder a Com;etitor, &08I&. 6eliberation. "hen in the mind of man, 4;;etites, and 4#ersions, Ho;es, and .eares, concernin' one and the same thin', arise alternatel)E and di#ers 'ood and e#ill conseCuences of the doin', or omittin' the thin' ;ro;ounded, come successi#el) into our thou'htsE so that sometimes /e ha#e an 4;;etite to itE sometimes an 4#ersion from itE sometimes Ho;e to be able to do itE sometimes 6es;aire, or .eare to attem;t itE the /hole summe of 6esires, 4#ersions, Ho;es and .ears, continued till the thin' be either done, or thou'ht im;ossible, is that /e call 6&-I3&R4TIO0. Therefore of thin's ;ast, there is no 0e!iberationE because manifestl) im;ossible to be chan'ed: nor of thin's (no/n to be im;ossible, or thou'ht soE because men (no/, or thin( such 6eliberation #ain. 3ut of thin's im;ossible, /hich /e thin( ;ossible, /e ma) 6eliberateE not (no/in' it is in #ain. 4nd it is called 0e!iberationE because it is a ;uttin' an end to the Liberty /e had of doin', or omittin', accordin' to our o/n 4;;etite, or 4#ersion. This alternate 1uccession of 4;;etites, 4#ersions, Ho;es and .ears, is no lesse in other li#in' Creatures then in *anE and therefore 3easts also 6eliberate. &#er) 0e!iberation is then sa)d to End, /hen that /hereof the) 6eliberate, is either done, or thou'ht im;ossibleE because till then /ee retain the libert) of doin', or omittin', accordin' to our 4;;etite, or 4#ersion. The "ill. In 0e!iberation, the last 4;;etite, or 4#ersion, immediatel) adhOrin' to the action, or to the omission thereof, is that /ee call the "I--E the 4ct, (not the facult),! of Wi!!ing. 4nd 3easts that ha#e 0e!iberation, must necessaril) also ha#e Wi!!. The 6efinition of the Wi!!, 'i#en commonl) b) the 1chooles, that it is a )ationa!! "ppetite, is not 'ood. .or if it /ere, then could there be no 8oluntar) 4ct a'ainst Reason. .or a +o!%ntary "#t is that, /hich ;roceedeth from the Wi!!, and no other. 3ut if in stead of a Rationall 4;;etite, /e shall sa) an 4;;etite resultin' from a ;recedent 6eliberation, then the 6efinition is the same that I ha#e 'i#en here. Wi!! therefore is the !ast "ppetite in 0e!iberating. 4nd thou'h /e sa) in common 6iscourse, a man had a "ill once to do a thin', that ne#erthelesse he forbore to doE )et that is ;ro;erl) but an Inclination, /hich ma(es no 4ction 8oluntar)E because the action de;ends not of it, but of the last Inclination, or 4;;etite. .or if the inter#enient 4;;etites, ma(e an) action 8oluntar)E then b) the same Reason all inter#enient 4#ersions, should ma(e the same action In#oluntar)E and so one and the same action, should be both 8oluntar) F In#oluntar). 3) this it is manifest, that not onel) actions that ha#e their be'innin' from Co#etousnesse, 4mbition, -ust, or other 4;;etites to the thin' ;ro;oundedE but also those that ha#e their be'innin' from 4#ersion, or .eare of those conseCuences that follo/ the omission, are vo!%ntary a#tions.

.ormes of 1;eech, in Passion. The formes of 1;eech b) /hich the Passions are ex;ressed, are ;artl) the same, and ;artl) different from those, b) /hich /ee ex;resse our Thou'hts. 4nd first, 'enerall) all Passions ma) be ex;ressed $ndi#ative!yE as $ !ove- $ feare- $ 1oy- $ de!iberate- $ wi!!- $ #ommand: but some of them ha#e ;articular ex;ressions b) themsel#es, /hich ne#erthelesse are not affirmations, unlesse it be /hen the) ser#e to ma(e other inferences, besides that of the Passion the) ;roceed from. 6eliberation is ex;ressed S%b1%n#tive!yE /hich is a s;eech ;ro;er to si'nifie su;;ositions, /ith their conseCuencesE as, $f this be done- then this wi!! fo!!owE and differs not from the lan'ua'e of Reasonin', sa#e that Reasonin' is in 'enerall /ordsE but 6eliberation for the most ;art is of Particulars. The lan'ua'e of 6esire, and 4#ersion, is $mperativeE as 0o this- forbeare thatE /hich /hen the ;art) is obli'ed to do, or forbeare, is ommandE other/ise PrayerE or els o%nse!!. The lan'ua'e of 8ain5lor), of Indi'nation, Pitt) and Re#en'efulness, &ptative: 3ut of the 6esire to (no/, there is a ;eculiar ex;ression, called $nterrogativeE as, What is it- when sha!! it- how is it done, and why soI other lan'ua'e of the Passions I find none: .or Cursin', 1/earin', Re#ilin', and the li(e, do not si'nifie as 1;eechE but as the actions of a ton'ue accustomed. These formes of 1;eech, I sa), are ex;ressions, or #oluntar) si'nifications of our Passions: but certain si'nes the) be notE because the) ma) be used arbitraril), /hether the) that use them, ha#e such Passions or not. The best si'nes of Passions ;resent, are either in the countenance, motions of the bod), actions, and ends, or aimes, /hich /e other/ise (no/ the man to ha#e. 5ood and &#ill a;;arent. 4nd because in 6eliberation, the 4;;etites, and 4#ersions are raised b) foresi'ht of the 'ood and e#ill conseCuences, and seCuels of the action /hereof /e 6eliberateE the 'ood or e#ill effect thereof de;endeth on the foresi'ht of a lon' chain of conseCuences, of /hich #er) seldome an) man is able to see to the end. 3ut for so farre as a man seeth, if the 5ood in those conseCuences, be 'reater than the &#ill, the /hole chaine is that /hich "riters call "pparent, or Seeming Good. 4nd contraril), /hen the &#ill exceedeth the 5ood, the /hole is "pparent or Seeming Evi!!: so that he /ho hath b) &x;erience, or Reason, the 'reatest and surest ;ros;ect of ConseCuences, 6eliberates best himselfeE and is able /hen he /ill, to 'i#e the best counsell unto others. .elicit). ontin%a!! s%##esse in obtainin' those thin's /hich a man from time to time desireth, that is to sa), continuall ;ros;erin', is that men call .&-ICIT2E I mean the .elicit) of this life. .or there is no such thin' as ;er;etuall TranCuillit) of mind, /hile /e li#e hereE because -ife it selfe is but *otion, and can ne#er be /ithout 6esire, nor /ithout .eare, no more than /ithout 1ense. "hat (ind of .elicit) 5od hath ordained to them that de#outl) honour him, a man shall no sooner (no/, than enDo)E bein' Do)es, that no/ are as incom;rehensible, as the /ord of 1choole@men *eatifi#a!! +ision is unintelli'ible. Praise.P*a'nification.P The forme of 1;eech /hereb) men si'nifie their o;inion of the 5oodnesse of an) thin', is PR4I1&. That /hereb) the) si'nifie the ;o/er and 'reatnesse of an) thin', is *450I.2I05. 4nd that /hereb) the) si'nifie the o;inion the) ha#e of a mans .elicit), is b) the 5ree(s called , for /hich /ee ha#e no name in our ton'ue. 4nd thus much is sufficient for the ;resent ;ur;ose, to ha#e been said of the P411IO01. CHA,. -II. O/ t1e End3, 2r Re327uti2n3 2/ +ISCO&RSE. O. all 0is#o%rse, 'o#erned b) desire of 9no/led'e, there is at last an End, either b) attainin', or b) 'i#in' o#er. 4nd in the chain of 6iscourse, /heresoe#er it be interru;ted, there is an &nd for that time. Lud'ement, or 1entence final.P6oubt. If the 6iscourse be meerl) *entall, it consisteth of thou'hts that the thin' /ill be, and /ill not be, or that it has been, and has not been, alternatel). 1o that /heresoe#er )ou brea( off the cha)n of a mans 6iscourse, )ou lea#e him in a PrOsum;tion of it wi!! be, or, it wi!! not beE or it has been, or, has not been. 4ll /hich is &pinion. 4nd that /hich is alternate 4;;etite, in 6eliberatin' concernin' 5ood and &#ilE the same is alternate O;inion, in the &nCuir) of the

truth of Past, and 5%t%re. 4nd as the last 4;;etite in 6eliberation, is called the Wi!!E so the last O;inion in search of the truth of Past, and .uture, is called the L765&*&0T, or )eso!%te and 5ina!! Senten#e of him that dis#o%rseth. 4nd as the /hole chain of 4;;etites alternate, in the Cuestion of 5ood, or 3ad, is called 0e!iberationE so the /hole chain of O;inions alternate, in the Cuestion of True, or .alse, is called 6O73T. 0o 6iscourse /hatsoe#er, can &nd in absolute (no/led'e of .act, ;ast, or to come. .or, as for the (no/led'e of .act, it is ori'inall), 1enseE and e#er after, *emor). 4nd for the (no/led'e of ConseCuence, /hich I ha#e said before is called 1cience, it is not 4bsolute, but Conditionall. 0o man can (no/ b) 6iscourse, that this, or that, is, has been, or /ill beE /hich is to (no/ absolutel): but onel), that if This be, That isE if This has been, That has beenE if This shall be, That shall be: /hich is to (no/ conditionall)E and that not the conseCuence of one thin' to anotherE but of one name of a thin', to another name of the same thin'. 1cience.PO;inion.PConscience. 4nd therefore, /hen the 6iscourse is ;ut into 1;eech, and be'ins /ith the 6efinitions of "ords, and ;roceeds b) Connexion of the same into 'enerall 4ffirmations, and of these a'ain into 1)llo'ismesE the &nd or last summe is called the ConclusionE and the thou'ht of the mind b) it si'nified, is that conditionall 9no/led'e, or 9no/led'e of the conseCuence of /ords, /hich is commonl) called 1CI&0C&. 3ut if the first 'round of such 6iscourse, be not 6efinitionsE or if the 6efinitions be not ri'htl) Do)ned to'ether into 1)llo'ismes, then the &nd or Conclusion, is a'ain OPI0IO0, namel) of the truth of some/hat said, thou'h sometimes in absurd and senslesse /ords, /ithout ;ossibilit) of bein' understood. "hen t/o, or more men, (no/ of one and the same fact, the) are said to be CO01CIO71 of it one to anotherE /hich is as much as to (no/ it to'ether. 4nd because such are fittest /itnesses of the facts of one another, or of a thirdE it /as, and e#er /ill be re;uted a #er) &#ill act, for an) man to s;ea( a'ainst his ons#ien#eE or to corru;t or force another so to do: Insomuch that the ;lea of Conscience, has been al/a)es hear(ened unto #er) dili'entl) in all times. 4fter/ards, men made use of the same /ord meta;horicall), for the (no/led'e of their o/n secret facts, and secret thou'htsE and therefore it is Rhetoricall) said, that the Conscience is a thousand /itnesses. 4nd last of all, men, #ehementl) in lo#e /ith their o/n ne/ o;inions, (thou'h ne#er so absurd,! and obstinatel) bent to maintain them, 'a#e those their o;inions also that re#erenced name of Conscience, as if the) /ould ha#e it seem unla/full, to chan'e or s;ea( a'ainst themE and so ;retend to (no/ the) are true, /hen the) (no/ at most, but that the) thin( so. 3eliefe. .aith. "hen a mans 6iscourse be'inneth not at 6efinitions, it be'inneth either at some other contem;lation of his o/n, and then it is still called O;inionE Or it be'inneth at some sa)in' of another, of /hose abilit) to (no/ the truth, and of /hose honest) in not decei#in', he doubteth notE and then the 6iscourse is not so much concernin' the Thin', as the PersonE 4nd the Resolution is called 3&-&&.&, and .4ITH: 5aith- in the manE *e!eefe, both of the man, and of the truth of /hat he sa)es. 1o that in 3eleefe are t/o o;inionsE one of the sa)in' of the manE the other of his #ertue. To have faith in, or tr%st to, or be!eeve a man, si'nifie the same thin'E namel), an o;inion of the #eracit) of the man: 3ut to be!eeve what is said, si'nifieth onel) an o;inion of the truth of the sa)in'. 3ut /ee are to obser#e that this Phrase, $ be!eeve inE as also the -atine, redo inE and the 5ree(, are ne#er used but in the /ritin's of 6i#ines. In stead of them, in other /ritin's are ;ut, $ be!eeve him. $ tr%st him? $ have faith in him. $ re!y on himE and in -atin, redo i!!i. fido i!!i: and in 5ree(, : and that this sin'ularit) of the &cclesiastiCue use of the /ord hath raised man) dis;utes about the ri'ht obDect of the Christian .aith. 3ut b) *e!eeving in, as it is in the Creed, is meant, not trust in the PersonE but Confession and ac(no/led'ement of the 6octrine. .or not onel) Christians, but all manner of men do so belie#e in 5od, as to hold all for truth the) heare him sa), /hether the) understand it, or notE /hich is all the .aith and trust can ;ossibl) be had in an) ;erson /hatsoe#er: 3ut the) do not all belie#e the 6octrine of the Creed. .rom /hence /e ma) inferre, that /hen /ee belie#e an) sa)in' /hatsoe#er it be, to be true, from ar'uments ta(en, not from the thin' it selfe, or from the ;rinci;les of naturall Reason, but from the 4uthorit), and 'ood o;inion /ee ha#e, of him that hath sa)d itE then is the s;ea(er, or ;erson /e belie#e in, or trust in, and /hose /ord /e ta(e, the obDect of our .aithE

and the Honour done in 3elie#in', is done to him onel). 4nd conseCuentl), /hen /ee 3elie#e that the 1cri;tures are the /ord of 5od, ha#in' no immediate re#elation from 5od himselfe, our 3eleefe, .aith, and Trust is in the ChurchE /hose /ord /e ta(e, and acCuiesce therein. 4nd the) that belie#e that /hich a Pro;het relates unto them in the name of 5od, ta(e the /ord of the Pro;het, do honour to him, and in him trust, and belie#e, touchin' the truth of /hat he relateth, /hether he be a true, or a false Pro;het. 4nd so it is also /ith all other Histor). .or if I should not belie#e all that is /ritten b) Historians, of the 'lorious acts of "!e/ander, or <sarE I do not thin( the 5host of "!e/ander, or <sar, had an) Dust cause to be offendedE or an) bod) else, but the Historian. If Livy sa) the 5ods made once a Co/ s;ea(, and /e belie#e it notE /ee distrust not 5od therein, but Livy. 1o that it is e#ident, that /hatsoe#er /e belie#e, u;on no other reason, then /hat is dra/n from authorit) of men onel), and their /ritin'sE /hether the) be sent from 5od or not, is .aith in men onel). CHA,. -III. O/ t1e -ERT&ES c2552n7y c(77ed INTELLECT&ALL8 (nd t1eir c2ntr(ry +EFECTS. Intellectuall 8ertue defined. 8&RT7& 'enerall), in all sorts of subDects, is some/hat that is #alued for eminenceE and consisteth in com;arison. .or if all thin's /ere eCuall) in all men, nothin' /ould be ;riJed. 4nd b) +ert%es I0T&--&CT74--, are al/a)es understood such abilit)es of the mind, as men ;raise, #alue, and desire should be in themsel#esE and 'o commonl) under the name of a good witE thou'h the same /ord "IT, be used also, to distin'uish one certain abilit) from the rest. "it, 0aturall, or 4cCuired.P0aturall "it. These +ert%es are of t/o sortsE 3at%ra!!, and "#'%ired. 3) 0aturall, I mean not, that /hich a man hath from his 3irth: for that is nothin' else but 1enseE /herein men differ so little one from another, and from brute 3easts, as it is not to be rec(oned amon'st 8ertues. 3ut I mean, that Wit, /hich is 'otten b) 7se onel), and &x;erienceE /ithout *ethod, Culture, or Instruction. This 04T7R4-- "IT, consisteth ;rinci;all) in t/o thin'sE e!erity of $magining, (that is, s/ift succession of one thou'ht to anotherE! and steddy dire#tion to some a;;ro#ed end. On the Contrar) a slo/ Ima'ination, ma(eth that 6efect, or fault of the mind, /hich is commonl) called 67-0&11&, St%pidity, and sometimes b) other names that si'nifie slo/nesse of motion, or difficult) to be mo#ed. 5ood "it, or .anc).P5ood Lud'ement.P6iscretion. 4nd this difference of Cuic(nesse, is caused b) the difference of mens ;assionsE that lo#e and disli(e, some one thin', some anotherE and therefore some mens thou'hts run one /a), some anotherE and are held to, and obser#e differentl) the thin's that ;asse throu'h their ima'ination. 4nd /hereas in this succession of mens thou'hts, there is nothin' to obser#e in the thin's the) thin( on, but either in /hat the) be !i4e one another, or in /hat the) be %n!i4e, or what they serve for, or how they serve to s%#h a p%rposeE Those that obser#e their similitudes, in case the) be such as are but rarel) obser#ed b) others, are sa)d to ha#e a Good WitE b) /hich, in this occasion, is meant a Good 5an#y. 3ut the) that obser#e their differences, and dissimilitudesE /hich is called 0isting%ishing, and 0is#erning, and 7%dging bet/een thin' and thin'E in case, such discernin' be not easie, are said to ha#e a good 7%dgement: and ;articularl) in matter of con#ersation and businesseE /herein, times, ;laces, and ;ersons are to be discerned, this 8ertue is called 6I1CR&TIO0. The former, that is, .anc), /ithout the hel; of Lud'ement, is not commended as a 8ertue: but the later /hich is Lud'ement, and 6iscretion, is commended for it selfe, /ithout the hel; of .anc). 3esides the 6iscretion of times, ;laces, and ;ersons, necessar) to a 'ood .anc), there is reCuired also an often a;;lication of his thou'hts to their &ndE that is to sa), to some use to be made of them. This doneE he that hath this 8ertue, /ill be easil) fitted /ith similitudes, that /ill ;lease, not onel) b) illustration of his discourse, and adornin' it /ith ne/ and a;t meta;horsE but also, b) the rarit) of their in#ention. 3ut /ithout 1teddinesse, and 6irection to some &nd, a 'reat .anc) is one (ind of *adnesseE such as the) ha#e, that entrin' into an) discourse, are snatched from their ;ur;ose, b) e#er) thin' that comes in their thou'ht, into so man), and so lon' di'ressions, and Parentheses, that the) utterl) lose themsel#es: "hich (ind of foll), I (no/ no ;articular name for: but the cause of it is, sometimes /ant of ex;erienceE /hereb) that seemeth to a man ne/ and rare, /hich doth not so to others: sometimes Pusillanimit)E b) /hich that seems 'reat to him, /hich other men thin( a trifle: and /hatsoe#er is ne/, or 'reat, and therefore thou'ht fit to be told, /ithdra/es a man b) de'rees from the intended /a) of his discourse.

In a 'ood Poem, /hether it be Epi'%e, or 0ramati'%eE as also in Sonnets- Epigrams, and other Pieces, both Lud'ement and .anc) are reCuired: 3ut the .anc) must be more eminentE because the) ;lease for the &xtra#a'anc)E but ou'ht not to dis;lease b) Indiscretion. In a 'ood Histor), the Lud'ement must be eminentE because the 'oodnesse consisteth, in the *ethod, in the Truth, and in the Cho)se of the actions that are most ;rofitable to be (no/n. .anc) has no ;lace, but onel) in adornin' the stile. In Orations of Pra)se, and in In#ecti#es, the .anc) is ;rOdominantE because the desi'ne is not truth, but to Honour or 6ishonourE /hich is done b) noble, or b) #ile com;arisons. The Lud'ement does but su''est /hat circumstances ma(e an action laudable, or cul;able. In Hortati#es, and Pleadin's, as Truth, or 6is'uise ser#eth best to the 6esi'ne in handE so is the Lud'ement, or the .anc) most reCuired. In 6emonstration, in Councell, and all ri'ourous search of Truth, Lud'ement does allE exce;t sometimes the understandin' ha#e need to be o;ened b) some a;t similitudeE and then there is so much use of .anc). 3ut for *eta;hors, the) are in this case utterl) excluded. .or seein' the) o;enl) ;rofesse decei;tE to admit them into Councell, or Reasonin', /ere manifest foll). 4nd in an) 6iscourse /hatsoe#er, if the defect of 6iscretion be a;;arent, ho/ extra#a'ant soe#er the .anc) be, the /hole discourse /ill be ta(en for a si'ne of /ant of /itE and so /ill it ne#er /hen the 6iscretion is manifest, thou'h the .anc) be ne#er so ordinar). The secret thou'hts of a man run o#er all thin's, hol), ;ro;hane, clean, obscene, 'ra#e, and li'ht, /ithout shame, or blameE /hich #erball discourse cannot do, farther than the Lud'ement shall a;;ro#e of the Time, Place, and Persons. 4n 4natomist, or a Ph)sitian ma) s;ea(, or /rite his Dud'ement of unclean thin'sE because it is not to ;lease, but ;rofit: but for another man to /rite his extra#a'ant, and ;leasant fancies of the same, is as if a man, from bein' tumbled into the dirt, should come and ;resent himselfe before 'ood com;an). 4nd Atis the /ant of 6iscretion that ma(es the difference. 4'ain, in ;rofest remissnesse of mind, and familiar com;an), a man ma) ;la) /ith the sounds, and OCui#ocall si'nifications of /ordsE and that man) times /ith encounters of extraordinar) .anc): but in a 1ermon, or in ;ubliCue, or before ;ersons un(no/n, or /hom /e ou'ht to re#erence, there is no 5in'lin' of /ords that /ill not be accounted foll): and the difference is onel) in the /ant of 6iscretion. 1o that /here "it is /antin', it is not .anc) that is /antin', but 6iscretion. Lud'ement therefore /ithout .anc) is "it, but .anc) /ithout Lud'ement not. Prudence. "hen the thou'hts of a man, that has a desi'ne in hand, runnin' o#er a multitude of thin's, obser#es ho/ the) conduce to that desi'neE or /hat desi'ne the) ma) conduce untoE if his obser#ations be such as are not easie, or usuall, This /it of his is called PR76&0C&E and de;endeth on much &x;erience, and *emor) of the li(e thin's, and their conseCuences heretofore. In /hich there is not so much difference of *en, as there is in their .ancies and Lud'ementsE 3ecause the &x;erience of men eCuall in a'e, is not much uneCuall, as to the Cuantit)E but l)es in different occasionsE e#er) one ha#in' his ;ri#ate desi'nes. To 'o#ern /ell a famil), and a (in'dome, are not different de'rees of PrudenceE but different sorts of businesseE no more then to dra/ a ;icture in little, or as 'reat, or 'reater then the life, are different de'rees of 4rt. 4 ;lain husband@man is more Prudent in affaires of his o/n house, then a Pri#) Counseller in the affaires of another man. Craft. To Prudence, if )ou adde the use of unDust, or dishonest means, such as usuall) are ;rom;ted to men b) .eare, or "antE )ou ha#e that Croo(ed "isdome, /hich is called CR4.TE /hich is a si'ne of Pusillanimit). .or *a'nanimit) is contem;t of unDust, or dishonest hel;s. 4nd that /hich the -atines call +ers%tia, (translated into &n'lish, Shifting,! and is a ;uttin' off of a ;resent dan'er or incommodit), b) en'a'in' into a 'reater, as /hen a man robbs one to ;a) another, is but a shorter si'hted Craft, called +ers%tia, from +ers%ra, /hich si'nifies ta(in' mon) at usurie, for the ;resent ;a)ment of interest. 4cCuired "it. 4s for a#'%ired Wit, (I mean acCuired b) method and instruction,! there is none but ReasonE /hich is 'rounded on the ri'ht use of 1;eechE and ;roduceth the 1ciences. 3ut of Reason and 1cience, I ha#e alread) s;o(en in the fifth and sixth Cha;ters.

The causes of this difference of "itts, are in the Passions: and the difference of Passions, ;roceedeth ;artl) from the different Constitution of the bod), and ;artl) from different &ducation. .or if the difference ;roceeded from the tem;er of the brain, and the or'ans of 1ense, either exterior or interior, there /ould be no lesse difference of men in their 1i'ht, Hearin', or other 1enses, than in their .ancies, and 6iscretions. It ;roceeds therefore from the PassionsE /hich are different, not onel) from the difference of mens com;lexionsE but also from their difference of customes, and education. The Passions that most of all cause the differences of "it, are ;rinci;all), the more or lesse 6esire of Po/er, of Riches, of 9no/led'e, and of Honour. 4ll /hich ma) be reduced to the first, that is 6esire of Po/er. .or Riches, 9no/led'e and Honour are but se#erall sorts of Po/er. 5iddinesse.P*adnesse. 4nd therefore, a man /ho has no 'reat Passion for an) of these thin'sE but is as men terme it indifferentE thou'h he ma) be so farre a 'ood man, as to be free from 'i#in' offenceE )et he cannot ;ossibl) ha#e either a 'reat .anc), or much Lud'ement. .or the Thou'hts, are to the 6esires, as 1couts, and 1;ies, to ran'e abroad, and find the /a) to the thin's 6esired: 4ll 1tedinesse of the minds motion, and all Cuic(nesse of the same, ;roceedin' from thence. .or as to ha#e no 6esire, is to be 6ead: so to ha#e /ea( Passions, is 6ulnesseE and to ha#e Passions indifferentl) for e#er) thin', 5I66I0&11&, and 0istra#tionE and to ha#e stron'er, and more #ehement Passions for an) thin', than is ordinaril) seen in others, is that /hich men call *460&11&. "hereof there be almost as man) (inds, as of the Passions themsel#es. 1ometimes the extraordinar) and extra#a'ant Passion, ;roceedeth from the e#ill constitution of the or'ans of the 3od), or harme done themE and sometimes the hurt, and indis;osition of the Or'ans, is caused b) the #ehemence, or lon' continuance of the Passion. 3ut in both cases the *adnesse is of one and the same nature. The Passion, /hose #iolence, or continuance ma(eth *adnesse, is either 'reat vaine6G!oryE /hich is commonl) called Pride, and se!fe6#on#eiptE or 'reat 0e1e#tion of mind. Ra'e. Pride, subDecteth a man to 4n'er, the excesse /hereof, is the *adnesse called R45&, and .7R2. 4nd thus it comes to ;asse that excessi#e desire of Re#en'e, /hen it becomes habituall, hurteth the or'ans, and becomes Ra'e: That excessi#e lo#e, /ith Dealousie, becomes also Ra'e: &xcessi#e o;inion of a mans o/n selfe, for di#ine ins;iration, for /isdome, learnin', forme, and the li(e, becomes 6istraction, and 5iddinesse: The same, Do)ned /ith &n#), Ra'e: 8ehement o;inion of the truth of an) thin', contradicted b) others, Ra'e. *elanchol). 6eDection, subDects a man to causelesse fearsE /hich is a *adnesse commonl) called *&-40CHO-2, a;;arent also in di#ers mannersE as in hauntin' of solitudes, and 'ra#esE in su;erstitious beha#iourE and in fearin' some one, some another ;articular thin'. In summe, all Passions that ;roduce stran'e and unusuall beha#iour, are called b) the 'enerall name of *adnesse. 3ut of the se#erall (inds of *adnesse, he that /ould ta(e the ;aines, mi'ht enro/le a le'ion. 4nd if the &xcesses be madnesse, there is no doubt but the Passions themsel#es, /hen the) tend to &#ill, are de'rees of the same. (.or exam;le,! Thou'h the effect of foll), in them that are ;ossessed of an o;inion of bein' ins;ired, be not #isible al/a)es in one man, b) an) #er) extra#a'ant action, that ;roceedeth from such PassionE )et /hen man) of them cons;ire to'ether, the Ra'e of the /hole multitude is #isible enou'h. .or /hat ar'ument of *adnesse can there be 'reater, than to clamour, stri(e, and thro/ stones at our best friendsI 2et this is some/hat lesse than such a multitude /ill do. .or the) /ill clamour, fi'ht a'ainst, and destro) those, b) /hom all their life@time before, the) ha#e been ;rotected, and secured from inDur). 4nd if this be *adnesse in the multitude, it is the same in e#er) ;articular man. .or as in the middest of the sea, thou'h a man ;ercei#e no sound of that ;art of the /ater next himE )et he is /ell assured, that ;art contributes as much, to the Roarin' of the 1ea, as an) other ;art, of the same Cuantit): so also, thou'h /ee ;ercei#e no 'reat unCuietnesse, in one, or t/o menE )et /e ma) be /ell assured, that their sin'ular Passions, are ;arts of the 1editious roarin' of a troubled 0ation. 4nd if there /ere nothin' else that be/ra)ed their madnesseE )et that #er) arro'atin' such ins;iration to themsel#es, is ar'ument enou'h. If some man in 3edlam should entertaine )ou /ith sober discourseE and )ou desire in ta(in' lea#e, to (no/ /hat he /ere, that )ou mi'ht

another time reCuite his ci#ilit)E and he should tell )ou, he /ere 5od the .atherE I thin( )ou need ex;ect no extra#a'ant action for ar'ument of his *adnesse. This o;inion of Ins;iration, called commonl), Pri#ate 1;irit, be'ins #er) often, from some luc() findin' of an &rrour 'enerall) held b) othersE and not (no/in', or not remembrin', b) /hat conduct of reason, the) came to so sin'ular a truth, (as the) thin( it, thou'h it be man) times an untruth the) li'ht on,! the) ;resentl) admire themsel#esE as bein' in the s;eciall 'race of 5od 4lmi'ht), /ho hath re#ealed the same to them su;ernaturall), b) his 1;irit. 4'ain, that *adnesse is nothin' else, but too much a;;earin' Passion, ma) be 'athered out of the effects of "ine, /hich are the same /ith those of the e#ill dis;osition of the or'ans. .or the #ariet) of beha#iour in men that ha#e drun( too much, is the same /ith that of *ad@men: some of them Ra'in', others -o#in', others -au'hin', all extra#a'antl), but accordin' to their se#erall domineerin' Passions: .or the effect of the /ine, does but remo#e 6issimulationE and ta(e from them the si'ht of the deformit) of their Passions. .or, (I belie#e! the most sober men, /hen the) /al( alone /ithout care and em;lo)ment of the mind, /ould be un/illin' the #anit) and &xtra#a'ance of their thou'hts at that time should be ;ubliCuel) seen: /hich is a confession, that Passions un'uided, are for the most ;art meere *adnesse. The o;inions of the /orld, both in antient and later a'es, concernin' the cause of madnesse, ha#e been t/o. 1ome, deri#in' them from the PassionsE some, from 6Omons, or 1;irits, either 'ood, or bad, /hich the) thou'ht mi'ht enter into a man, ;ossesse him, and mo#e his or'ans in such stran'e, and uncouth manner, as mad@men use to do. The former sort therefore, called such men, *ad@men: but the -ater, called them sometimes 0<monia#4s, (that is, ;ossessed /ith s;iritsE! sometimes Energ%meni, (that is, a'itated, or mo#ed /ith s;iritsE! and no/ in $ta!y the) are called not onel) Pa@@i, *ad@menE but also Spiritati, men ;ossest. There /as once a 'reat conflux of ;eo;le in "bdera, a Cit) of the 5ree(s, at the actin' of the Tra'ed) of "ndromeda, u;on an extream hot da): /hereu;on, a 'reat man) of the s;ectators fallin' into .e#ers, had this accident from the heat, and from the Tra'ed) to'ether, that the) did nothin' but ;ronounce IambiCues, /ith the names of Perse%s and "ndromedaE /hich to'ether /ith the .e#er, /as cured, b) the commin' on of "inter: 4nd this madnesse /as thou'ht to ;roceed from the Passion im;rinted b) the Tra'ed). -i(e/ise there rai'ned a fit of madnesse in another 5rOcian Cit), /hich seiJed onel) the )oun' *aidensE and caused man) of them to han' themsel#es. This /as b) most then thou'ht an act of the 6i#el. 3ut one that sus;ected, that contem;t of life in them, mi'ht ;roceed from some Passion of the mind, and su;;osin' the) did not contemne also their honour, 'a#e counsell to the *a'istrates, to stri; such as so han'Ad themsel#es, and let them han' out na(ed. This the stor) sa)es cured that madnesse. 3ut on the other side, the same 5rOcians, did often ascribe madnesse, to the o;eration of the &umenides, or .ur)esE and sometimes of eres- Ph8b%s, and other 5ods: so much did men attribute to Phantasmes, as to thin( them aRreal li#in' bodiesE and 'enerall) to call them 1;irits. 4nd as the Romans in this, held the same o;inion /ith the 5ree(s: so also did the Le/esE .or the) called mad@men Pro;hets, or (accordin' as the) thou'ht the s;irits 'ood or bad! 6Omoniac(sE and some of them called both Pro;hets, and 6Omoniac(s mad@ menE and some called the same man both 6Omoniac(, and mad@man. 3ut for the 5entiles, Atis no /onderE because 6iseases, and HealthE 8ices, and 8ertuesE and man) naturall accidents, /ere /ith them termed, and /orshi;;ed as 6Omons. 1o that a man /as to understand b) 6Omon, as /ell (sometimes! an 4'ue, as a 6i#ell. 3ut for the Le/es to ha#e such o;inion, is some/hat stran'e. .or neither ,oses, nor "braham ;retended to Pro;hec) b) ;ossession of a 1;iritE but from the #o)ce of 5odE or b) a 8ision or 6ream: 0or is there an) thin' in his -a/, *orall, or Ceremoniall, b) /hich the) /ere tau'ht, there /as an) such &nthusiasmeE or an) Possession. "hen 5od is sa)d, 3%mb. 11. =,. to ta(e from the 1;irit that /as in ,oses, and 'i#e to the + . &lders, the 1;irit of 5od (ta(in' it for the substance of 5od! is not di#ided. The 1cri;tures b) the 1;irit of 5od in man, mean a mans s;irit, enclined to 5odlinesse. 4nd /here it is said E/od. =$. %. Whom $ have fi!!ed with the spirit of wisdome to ma4e garments for "aron, is not meant a s;irit ;ut into them, that can ma(e 'armentsE but the /isdome of their o/n s;irits in that (ind of /or(. In the li(e sense, the s;irit of man, /hen it ;roduceth unclean actions, is ordinaril) called an unclean s;iritE and so other s;irits, thou'h not al/a)es, )et as often as the #ertue or #ice so stiled, is extraordinar), and &minent. 0either did the other Pro;hets of the old Testament ;retend &nthusiasmeE or, that 5od s;a(e in themE but to them b) 8o)ce, 8ision, or 6reamE and the *%rthen of the Lord /as not Possession, but Command. Ho/ then could the Le/es fall into this o;inion of ;ossessionI I can ima'ine no reason, but

that /hich is common to all menE namel), the /ant of curiosit) to search naturall causesE and their ;lacin' .elicit), in the acCuisition of the 'rosse ;leasures of the 1enses, and the thin's that most immediatel) conduce thereto. .or the) that see an) stran'e, and unusuall abilit), or defect in a mans mindE unlesse the) see /ithall, from /hat cause it ma) ;robabl) ;roceed, can hardl) thin( it naturallE and if not naturall, the) must needs thin(e it su;ernaturallE and then /hat can it be, but that either 5od, or the 6i#ell is in himI 4nd hence it came to ;asse, /hen our 1a#iour (,ar4 %. =1.! /as com;assed about /ith the multitude, those of the house doubted he /as mad, and /ent out to hold him: but the 1cribes said he had *e!@eb%b, and that /as it, b) /hich he cast out di#elsE as if the 'reater mad@man had a/ed the lesser. 4nd that (7ohn 1 . = .! some said, He hath a 0ive!!- and is madE /hereas others holdin' him for a Pro;het, sa)d, (hese are not the words of one that hath a 0ive!!. 1o in the old Testament he that came to ano)nt 7eh%, = 2ings 9. 11. /as a Pro;hetE but some of the com;an) as(ed 7eh%What #ame that mad6man for: 1o that in summe, it is manifest, that /hosoe#er beha#ed himselfe in extraordinor) manner, /as thou'ht b) the Le/es to be ;ossessed either /ith a 'ood, or e#ill s;iritE exce;t b) the 1adduces, /ho erred so farre on the other hand, as not to belie#e there /ere at all an) s;irits, (/hich is #er) neere to direct 4theismeE! and thereb) ;erha;s the more ;ro#o(ed others, to terme such men 6Omoniac(s, rather than mad@men. 3ut /h) then does our 1a#iour ;roceed in the curin' of them, as if the) /ere ;ossestE and not as if the) /ere madI To /hich I can 'i#e no other (ind of ans/er, but that /hich is 'i#en to those that ur'e the 1cri;ture in li(e manner a'ainst the o;inion of the motion of the &arth. The 1cri;ture /as /ritten to she/ unto men the (in'dome of 5odE and to ;re;are their mindes to become his obedient subDectsE lea#in' the /orld, and the Philoso;h) thereof, to the dis;utation of men, for the exercisin' of their naturall Reason. "hether the &arths, or 1uns motion ma(e the da), and ni'htE or /hether the &xorbitant actions of men, ;roceed from Passion, or from the 6i#ell, (so /e /orshi; him not! it is all one, as to our obedience, and subDection to 5od 4lmi'ht)E /hich is the thin' for /hich the 1cri;ture /as /ritten. 4s for that our 1a#iour s;ea(eth to the disease, as to a ;ersonE it is the usuall ;hrase of all that cure b) /ords onel), as Christ did, (and Inchanters ;retend to do, /hether the) s;ea( to a 6i#el or not.! .or is not Christ also said (,ath. $. =?.! to ha#e rebu(ed the /indsI Is not he said also (L%4. >. %9.! to rebu(e a .e#erI 2et this does not ar'ue that a .e#er is a 6i#el. 4nd /hereas man) of those 6i#els are said to confesse ChristE it is not necessar) to inter;ret those ;laces other/ise, than that those mad@men confessed him. 4nd /hereas our 1a#iour (,ath. 1=. >%.! s;ea(eth of an unclean 1;irit, that ha#in' 'one out of a man, /andreth throu'h dr) ;laces, see(in' rest, and findin' noneE and returnin' into the same man, /ith se#en other s;irits /orse than himselfeE It is manifestl) a Parable, alludin' to a man, that after a little endea#our to Cuit his lusts, is #anCuished b) the stren'th of themE and becomes se#en times /orse than he /as. 1o that I see nothin' at all in the 1cri;ture, that reCuireth a beliefe, that 6Omoniac(s /ere an) other thin' but *ad@men. Insi'nificant 1;eech. There is )et another fault in the 6iscourses of some menE /hich ma) also be numbred amon'st the sorts of *adnesseE namel), that abuse of /ords, /hereof I ha#e s;o(en before in the fifth cha;ter, b) the 0ame of 4bsurdit). 4nd that is, /hen men s;ea( such /ords, as ;ut to'ether, ha#e in them no si'nification at allE but are fallen u;on b) some, throu'h misunderstandin' of the /ords the) ha#e recei#ed, and re;eat b) roteE b) others, from intention to decei#e b) obscurit). 4nd this is incident to none but those, that con#erse in Cuestions of matters incom;rehensible, as the 1choole@menE or in Cuestions of abstruse Philoso;h). The common sort of men seldome s;ea( Insi'nificantl), and are therefore, b) those other &'re'ious ;ersons counted Idiots. 3ut to be assured their /ords are /ithout an) thin' corres;ondent to them in the mind, there /ould need some &xam;lesE /hich if an) man reCuire, let him ta(e a 1choole@man into his hands, and see if he can translate an) one cha;ter concernin' an) difficult ;ointE as the Trinit)E the 6eit)E the nature of ChristE Transub@ stantiationE .ree@/ill, A#. into an) of the moderne ton'ues, so as to ma(e the same intelli'ibleE or into an) tolerable -atine, such as the) /ere acCuainted /ithall, that li#ed /hen the -atine ton'ue /as 8ul'ar. "hat is the meanin' of these /ords. (he first #a%se does not ne#essari!y inf!ow any thing into the se#ond- by for#e of the Essentia!! s%bordination of the se#ond #a%ses- by Whi#h it may he!p it to wor4eI The) are the Translation of the Title of the sixth cha;ter of S%are@ first 3oo(e, &f the on#o%rse- ,otion- and He!p of God. "hen men /rite /hole #olumes of such stuffe, are the) not *ad, or intend to ma(e others soI 4nd ;articularl), in the Cuestion of TransubstantiationE /here after certain /ords s;o(en, the) that

sa), the "hitenesse, Roundnesse, *a'nit%de, Quality, Corru;tibili ty, all /hich are incor;oreall, A#. 'o out of the "afer, into the 3od) of our blessed 1a#iour, do the) not ma(e those 3esses(%des, and (ies, to be so man) s;irits ;ossessin' his bod)I .or b) 1;irits, the) mean al/a)es thin's, that bein' incor;oreall, are ne#erthelesse mo#eable from one ;lace to another. 1o that this (ind of 4bsurdit), ma) ri'htl) be numbred amon'st the man) sorts of *adnesseE and all the time that 'uided b) clear Thou'hts of their /orldl) lust, the) forbear dis;utin', or /ritin' thus, but -ucide Inter#als 4nd thus much of the 8ertues and 6efects Intellectuall. CHA,. I;. O/ t1e Se<er(77 S&B*ECTS 2/ =NO>LE+0E. TH&R& are of 90O"-&65& t/o (indsE /hereof one is 2now!edge of 5a#t: the other 2now!edge of the onse'%en#e of one "ffirmation to another. The former is nothin' else, but 1ense and *emor), and is "bso!%te 2now!edgeE as /hen /e see a .act doin', or remember it done: 4nd this is the 9no/led'e reCuired in a "itnesse. The later is called S#ien#eE and is onditiona!!E as /hen /e (no/, that, $f the fig%re showne be a ir#!e- then any straight !ine thro%gh the enter sha!! divide it into two e'%a!! parts. 4nd this is the 9no/led'e reCuired in a Philoso;herE that is to sa), of him that ;retends to Reasonin'. The Re'ister of 2now!edge of 5a#t is called History. "hereof there be t/o sorts: one called 3at%ra!! HistoryE /hich is the Histor) of such .acts, or &ffects of 0ature, as ha#e no 6e;endance on *ans Wi!!E 1uch as are the Histories of ,eta!!s- P!ants- "nima!s- )egions, and the li(e. The other, is ivi!! HistoryE /hich is the Histor) of the 8oluntar) 4ctions of men in Common@/ealths. The Re'isters of 1cience, are such *oo4s as contain the 0emonstrations of ConseCuences of one 4ffirmation, to anotherE and are commonl) called *oo4s of Phi!osophyE /hereof the sorts are man), accordin' to the di#ersit) of the *atterE 4nd ma) be di#ided in such manner as I ha#e di#ided them in the follo/in' Table.

CHA,. ;. O/ ,O>ER, >ORTH, +I0NITY, HONO&R, (nd >ORTHINESSE. Po/er. TH& PO"&R of a ,an, (to ta(e it 7ni#ersall),! is his ;resent means, to obtain some future a;;arent 5ood. 4nd is either &rigina!!, or $nstr%menta!!. 3at%ra!! Power, is the eminence of the .aculties of 3od), or *ind: as extraordinar) 1tren'th, .orme, Prudence, 4rts, &loCuence, -iberalit), 0obilit). $nstr%menta!! are those Po/ers, /hich acCuired b) these, or b) fortune, are means and Instruments to acCuire more: as Riches, Re;utation, .riends, and the secret /or(in' of 5od, /hich men call 5ood -uc(. .or the nature of Po/er, is in this ;oint, li(e to .ame, increasin' as it ;roceedsE or li(e the motion of hea#) bodies, /hich the further the) 'o, ma(e still the more hast. The 5reatest of humane Po/ers, is that /hich is com;ounded of the Po/ers of most men, united b) consent, in one ;erson, 0aturall, or Ci#ill, that has the use of all their Po/ers de;endin' on his /illE such as is the Po/er of a Common@/ealth: Or de;endin' on the /ills of each ;articularE such as is the Po/er of a .action, or of di#ers factions lea'ued. Therefore to ha#e ser#ants, is Po/erE To ha#e friends, is Po/er: for the) are stren'ths united. 4lso Riches Do)ned /ith liberalit), is Po/erE because it ;rocureth friends, and ser#ants: "ithout liberalit), not soE because in this case the) defend notE but ex;ose men to &n#), as a Pre). Re;utation of ;o/er, is Po/erE because it dra/eth /ith it the adhOrence of those that need ;rotection. 1o is Re;utation of lo#e of a mans Countr), (called Po;ularit),! for the same Reason. 4lso, /hat Cualit) soe#er ma(eth a man belo#ed, or feared of man)E or the re;utation of such Cualit), is Po/erE because it is a means to ha#e the assistance, and ser#ice of man). 5ood successe is Po/erE because it ma(eth re;utation of "isdome, or 'ood fortuneE /hich ma(es men either feare him, or rel) on him. 4ffabilit) of men alread) in ;o/er, is encrease of Po/erE because it 'aineth lo#e. Re;utation of Prudence in the conduct of Peace or "ar, is Po/erE because to ;rudent men, /e commit the 'o#ernment of our sel#es, more /illin'l) than to others. 0obilit) is Po/er, not in all ;laces, but onel) in those Common@/ealths, /here it has Pri#iled'es: for in such ;ri#iled'es consisteth their Po/er. &loCuence is ;o/erE because it is seemin' Prudence. .orme is Po/erE because bein' a ;romise of 5ood. it recommendeth men to the fa#our of /omen and stran'ers. The 1ciences, are small Po/erE because not eminentE and therefore, not ac(no/led'ed in an) manE nor are at all, but in a fe/E and in them, but of a fe/ thin's. .or 1cience is of that nature, as none can understand it to be, but such as in a 'ood measure ha#e atta)ned it. 4rts of ;ubliCue use, as .ortification, ma(in' of &n'ines, and other Instruments of "arE because the) conferre to 6efence, and 8ictor), are Po/er: 4nd thou'h the true *other of them, be 1cience, namel) the *athematiCuesE )et, because the) are brou'ht into the -i'ht, b) the hand of the 4rtificer, the) be esteemed (the *id/ife ;assin' /ith the #ul'ar for the *other,! as his issue. "orth. The +a!%e, or "ORTH of a man, is as of all other thin's, his PriceE that is to sa), so much as /ould be 'i#en for the use of his Po/er: and therefore is not absoluteE but a thin' de;endant on the need and Dud'ement of another. 4n able conductor of 1ouldiers, is of 'reat Price in time of "ar ;resent, or imminentE but in Peace not so. 4 learned and uncorru;t Lud'e, is much "orth in time of PeaceE but not so much in "ar. 4nd as in other thin's, so in men, not the seller, but the bu)er determines the Price. .or let a man (as most men do,! rate themsel#es at the hi'hest 8alue the) canE )et their true 8alue is no more than it is esteemed b) others. The manifestation of the 8alue /e set on one another, is that /hich is commonl) called Honourin', and 6ishonourin'. To 8alue a man at a hi'h rate, is to Hono%r himE at a lo/ rate,

is to 0ishono%r him. 3ut hi'h, and lo/, in this case, is to be understood b) com;arison to the rate that each man setteth on himselfe. 6i'nit). The ;ubliCue /orth of a man, /hich is the 8alue set on him b) the Common@/ealth, is that /hich men commonl) call 6I50IT2. 4nd this 8alue of him b) the Common@/ealth, is understood, b) offices of Command, Ludicature, ;ubli(e &m;lo)mentE or b) 0ames and Titles, introduced for distinction of such 8alue. To Honour and 6ishonour. To ;ra) to another, for a)de of an) (ind, is to HO0O7RE because a si'ne /e ha#e an o;inion he has ;o/er to hel;E and the more difficult the a)de is, the more is the Honour. To obe), is to HonourE because no man obe)es them, /hom the) thin( ha#e no ;o/er to hel;, or hurt them. 4nd conseCuentl) to disobe), is to 0ishono%r. To 'i#e 'reat 'ifts to a man, is to Honour himE because Atis bu)in' of Protection, and ac(no/led'in' of Po/er. To 'i#e little 'ifts, is to 6ishonourE because it is but 4lmes, and si'nifies an o;inion of the need of small hel;s. To be sedulous in ;romotin' anothers 'oodE also to flatter, is to HonourE as a si'ne /e see( his ;rotection or a)de. To ne'lect, is to 6ishonour. To 'i#e /a), or ;lace to another, in an) Commodit), is to HonourE bein' a confession of 'reater ;o/er. To arro'ate, is to 6ishonour. To she/ an) si'ne of lo#e, or feare of another, is to HonourE for both to lo#e, and to feare, is to #alue. To contemne, or lesse to lo#e or feare, then he ex;ects, is to 6ishonourE for Atis under#aluin'. To ;raise, ma'nifie, or call ha;;), is to HonourE because nothin' but 'oodnesse, ;o/er, and felicit) is #alued. To re#ile, moc(, or ;itt), is to 6ishonour. To s;ea( to another /ith consideration, to a;;ear before him /ith decenc), and humilit), is to Honour himE as si'nes of fear to offend. To s;ea( to him rashl), to do an) thin' before him obscenel), slo#enl), im;udentl), is to 6ishonour. To belie#e, to trust, to rel) on another, is to Honour himE si'ne of o;inion of his #ertue and ;o/er. To distrust, or not belie#e, is to 6ishonour. To hear(en to a mans counsell, or discourse of /hat (ind soe#er, is to HonourE as a si'ne /e thin( him /ise, or eloCuent, or /itt). To slee;, or 'o forth, or tal( the /hile, is to 6ishonour. To do those thin's to another, /hich he ta(es for si'nes of Honour, or /hich the -a/ or Custome ma(es so, is to HonourE because in a;;ro#in' the Honour done b) others, he ac(no/led'eth the ;o/er /hich others ac(no/led'e. To refuse to do them, is to 6ishonour. To a'ree /ith in o;inion, is to HonourE as bein' a si'ne of a;;ro#in' his Dud'ement, and /isdome. To dissent, is 6ishonourE and an u;braidin' of errourE and (if the dissent be in man) thin's! of foll). To imitate, is to HonourE for it is #ehementl) to a;;ro#e. To imitate ones &nem), is to 6ishonour. To honour those another honours, is to Honour himE as a si'ne of a;;robation of his Dud'ement. To honour his &nemies, is to 6ishonour him. To em;lo) in counsell, or in actions of difficult), is to HonourE as a si'ne of o;inion of his /isdome, or other ;o/er. To den) em;lo)ment in the same cases, to those that see( it, is to 6ishonour. 4ll these /a)es of Honourin', are naturallE and as /ell /ithin, as /ithout Common@/ealths. 3ut in Common@/ealths, /here he, or the) that ha#e the su;reme 4uthorit), can ma(e /hatsoe#er the) ;lease, to stand for si'nes of Honour, there be other Honours. 4 1o#erai'ne doth Honour a 1ubDect, /ith /hatsoe#er Title, or Office, or &m;lo)ment, or 4ction, that he himselfe /ill ha#e ta(en for a si'ne of his /ill to Honour him. The 9in' of Persia, Honoured ,orde#ay, /hen he a;;ointed he should be conducted throu'h the streets in the 9in's 5arment, u;on one of the 9in's Horses, /ith a Cro/n on his head, and

a Prince before him, ;rocla)min', (h%s sha!! it be done to him that the 2ing wi!! hono%r. 4nd )et another 9in' of Persia, or the same another time, to one that demanded for some 'reat ser#ice, to /eare one of the 9in's robes, 'a#e him lea#e so to doE but /ith this addition, that he should /eare it as the 9in's fooleE and then it /as 6ishonour. 1o that of Ci#il Honour, the .ountain is in the ;erson of the Common@/ealth, and de;endeth on the "ill of the 1o#erai'neE and is therefore tem;orar), and called ivi!! Hono%rE such as are *a'istrac), Offices, TitlesE and in some ;laces Coats, and 1cutchions ;ainted: and men Honour such as ha#e them, as ha#in' so man) si'nes of fa#our in the Common@/ealthE /hich fa#our is Po/er. Honourable. Hono%rab!e is /hatsoe#er ;ossession, action, or Cualit), is an ar'ument and si'ne of Po/er. 4nd therefore To be Honoured, lo#ed, or feared of man), is HonourableE as ar'uments of Po/er. To be Honoured of fe/ or none, 0ishono%rab!e. 6ishonourable. 6ominion, and 8ictor) is HonourableE because acCuired b) Po/erE and 1er#itude, for need, or feare, is 6ishonourable. 5ood fortune (if lastin',! HonourableE as a si'ne of the fa#our of 5od. Ill fortune, and losses, 6ishonourable. Riches, are HonourableE for the) are Po/er. Po#ert), 6ishonourable. *a'nanimit), -iberalit), Ho;e, Coura'e, Confidence, are HonourableE for the) ;roceed from the conscience of Po/er. Pusillanimit), Parsimon), .ear, 6iffidence, are 6ishonourable. Timel) Resolution, or determination of /hat a man is to do, is HonourableE as bein' the contem;t of small difficulties, and dan'ers. 4nd Irresolution, 6ishonourableE as a si'ne of too much #aluin' of little im;ediments, and little ad#anta'es: .or /hen a man has /ei'hed thin's as lon' as the time ;ermits, and resol#es not, the difference of /ei'ht is but littleE and therefore if he resol#e not, he o#er#alues little thin's, /hich is Pusillanimit). 4ll 4ctions, and 1;eeches, that ;roceed, or seem to ;roceed from much &x;erience, 1cience, 6iscretion, or "it, are HonourableE .or all these are Po/ers. 4ctions, or "ords that ;roceed from &rrour, I'norance, or .oll), 6ishonourable. 5ra#it), as farre forth as it seems to ;roceed from a mind em;lo)ed on some thin' else, is HonourableE because em;lo)ment is a si'ne of Po/er. 3ut if it seem to ;roceed from a ;ur;ose to a;;ear 'ra#e, it is 6ishonourable. .or the 'ra#it) of the former, is li(e the steddinesse of a 1hi; laden /ith *erchandiseE but of the later, li(e the steddinesse of a 1hi; ballasted /ith 1and, and other trash. To be Cons;icuous, that is to sa), to be (no/n, for "ealth, Office, 'reat 4ctions, or an) eminent 5ood, is HonourableE as a si'ne of the ;o/er for /hich he is cons;icuous. On the contrar), Obscurit), is 6ishonourable. To be descended from cons;icuous Parents, is HonourableE because the) the more easil) attain the a)des, and friends of their 4ncestors. On the contrar), to be descended from obscure Parenta'e, is 6ishonourable. 4ctions ;roceedin' from &Cuit), Do)ned /ith losse, are HonourableE as si'nes of *a'nanimit): for *a'nanimit) is a si'ne of Po/er. On the contrar), Craft, 1hiftin', ne'lect of &Cuit), is 6ishonourable. Co#etousnesse of 'reat Riches, and ambition of 'reat Honours, are HonourableE as si'nes of ;o/er to obtain them. Co#etousnesse, and ambition, of little 'aines, or ;referments, is 6ishonourable. 0or does it alter the case of Honour, /hether an action (so it be 'reat and difficult, and conseCuentl) a si'ne of much ;o/er,! be Dust or unDust: for Honour consisteth onel) in the o;inion of Po/er. Therefore the ancient Heathen did not thin(e the) 6ishonoured, but 'reatl) Honoured the 5ods, /hen the) introduced them in their Poems, committin' Ra;es, Thefts, and other 'reat, but unDust, or unclean acts: In so much as nothin' is so much celebrated in 7%piter, as his 4dulteriesE nor in ,er#%ry, as his .rauds, and Thefts: of /hose ;raises, in a h)mne of Homer, the 'reatest is this, that bein' born in the mornin', he had in#ented *usiCue at noon, and before ni'ht, stolne a/a) the Cattell of "po!!o, from his Herdsmen. 4lso amon'st men, till there /ere constituted 'reat Common@/ealths, it /as thou'ht no dishonour to be a P)rate, or a Hi'h@/a) TheefeE but rather a la/full Trade, not onel) amon'st

the 5ree(s, but also amon'st all other 0ationsE as is manifest b) the Histories of antient time. 4nd at this da), in this ;art of the /orld, ;ri#ate 6uels are, and al/a)es /ill be Honourable, thou'h unla/full, till such time as there shall be Honour ordained for them that refuse, and I'nomin) for them that ma(e the Challen'e. .or 6uels also are man) times effects of Coura'eE and the 'round of Coura'e is al/a)es 1tren'th or 1(ill, /hich are Po/erE thou'h for the most ;art the) be effects of rash s;ea(in', and of the fear of 6ishonour, in one, or both the CombatantsE /ho en'a'ed b) rashnesse, are dri#en into the -ists to a#o)d dis'race. Coats of 4rmes. 1cutchions, and Coats of 4rmes hOreditar), /here the) ha#e an) eminent Pri#iled'es, are HonourableE other/ise not: for their Po/er consisteth either in such Pri#iled'es, or in Riches, or some such thin' as is eCuall) honoured in other men. This (ind of Honour, commonl) called 5entr), has been deri#ed from the 4ntient 5ermans. .or there ne#er /as an) such thin' (no/n, /here the 5erman Customes /ere un(no/n. 0or is it no/ an) /here in use, /here the 5ermans ha#e not inhabited. The antient 5ree( Commanders, /hen the) /ent to /ar, had their 1hields ;ainted /ith such 6e#ises as the) ;leasedE insomuch as an un;ainted 3uc(ler /as a si'ne of Po#ert), and of a common 1ouldier: but the) transmitted not the Inheritance of them. The Romans transmitted the *ar(s of their .amilies: but the) /ere the Ima'es, not the 6e#ises of their 4ncestors. 4mon'st the ;eo;le of "sia- "fri'%e, and "meri#a, there is not, nor /as e#er, an) such thin'. The 5ermans onel) had that customeE from /hom it has been deri#ed into Eng!and- 5ran#e- Spain and $ta!y, /hen in 'reat numbers the) either a)ded the Romans, or made their o/n ConCuests in these "esterne ;arts of the /orld. .or Germany, bein' antientl), as all other Countries, in their be'innin's, di#ided amon'st an infinite number of little -ords, or *asters of .amilies, that continuall) had /ars one /ith anotherE those *asters, or -ords, ;rinci;all) to the end the) mi'ht, /hen the) /ere Co#ered /ith 4rms, be (no/n b) their follo/ersE and ;artl) for ornament, both ;ainted their 4rmor, or their 1cutchion, or Coat, /ith the ;icture of some 3east, or other thin'E and also ;ut some eminent and #isible mar( u;on the Crest of their Helmets. 4nd this ornament both of the 4rmes, and Crest, descended b) inheritance to their ChildrenE to the eldest ;ure, and to the rest /ith some note of di#ersit), such as the Old master, that is to sa) in 6utch, the Here6a!t thou'ht fit. 3ut /hen man) such .amilies, Do)ned to'ether, made a 'reater *onarch), this dut) of the Herealt, to distin'uish 1cutchions, /as made a ;ri#ate Office a ;art. 4nd the issue of these -ords, is the 'reat and antient 5entr)E /hich for the most ;art bear li#in' creatures, noted for coura'e, and ra;ine: or Castles, 3attlements, 3elts, "ea;ons, 3ars, Palisadoes, and other notes of "arE nothin' bein' then in honour, but #ertue militar). 4fter/ards, not onel) 9in's, but ;o;ular Common@/ealths, 'a#e di#ers manners of 1cutchions, to such as /ent forth to the "ar, or returned from it, for encoura'ement, or recom;ence to their ser#ice. 4ll /hich, b) an obser#in' Reader, ma) be found in such antient Histories, 5ree( and -atine, as ma(e mention of the 5erman 0ation, and *anners, in their times. Titles of Honour. Titles of Hono%r, such as are 6u(e, Count, *arCuis, and 3aron, are HonourableE as si'nif)in' the #alue set u;on them b) the 1o#erai'ne Po/er of the Common@/ealth: "hich Titles, /ere in old time titles of Office, and Command, deri#ed some from the Romans, some from the 5ermans, and .rench. 6u(es, in -atine 0%#es, bein' 5eneralls in "ar: Counts, omites, such as bare the 5enerall com;an) out of friendshi;E and /ere left to 'o#ern and defend ;laces conCuered, and ;acified: *arCuises, ,ar#hiones, /ere Counts that 'o#erned the *arches, or bounds of the &m;ire. "hich titles of 6u(e, Count, and *arCuis, came into the &m;ire, about the time of onstantine the 5reat, from the customes of the 5erman ,i!itia. 3ut 3aron, seems to ha#e been a Title of the 5aules, and si'nifies a 5reat manE such as /ere the 9in's, or Princes men, /hom the) em;lo)ed in /ar about their ;ersonsE and seems to be deri#ed from +ir, to *er, and *ar, that si'nified the same in the -an'ua'e of the 5aules, that +ir in -atineE and thence to *ero, and *aro: so that such men /ere called *erones, and after *aronesE and (in 1;anish! +arones. 3ut he that /ould (no/ more ;articularl) the ori'inall of Titles of Honour, ma) find it, as I ha#e done this, in *r. Se!dens most excellent Treatise of that subDect. In ;rocesse of time these offices of Honour, b) occasion of trouble, and for reasons of 'ood and ;eaceable 'o#ernment, /ere turned into meer TitlesE ser#in' for the most ;art, to distin'uish the ;recedence, ;lace, and order of subDects in the Common@/ealth: and men /ere made 6u(es, Counts, *arCuises, and 3arons of Places, /herein the) had neither ;ossession, nor command: and other Titles also, /ere de#ised to the same end.

"orthinesse. .itnesse. "ORTHI0&11&, is a thin' different from the /orth, or #alue of a manE and also from his merit, or desertE and consisteth in a ;articular ;o/er, or abilit) for that, /here of he is said to be /orth): /hich ;articular abilit), is usuall) named .IT0&11&, or "ptit%de. .or he is "orthiest to be a Commander, to be a Lud'e, or to ha#e an) other char'e, that is best fitted, /ith the Cualities reCuired to the /ell dischar'in' of itE and "orthiest of Riches, that has the Cualities most reCuisite for the /ell usin' of them: an) of /hich Cualities bein' absent, one ma) ne#erthelesse be a "orth) man, and #aluable for some thin' else. 4'ain, a man ma) be "orth) of Riches, Office, and &m;lo)ment, that ne#erthelesse, can ;lead no ri'ht to ha#e it before anotherE and therefore cannot be said to merit or deser#e it. .or *erit, ;rOsu;;oseth a ri'ht, and that the thin' deser#ed is due b) ;romise: Of /hich I shall sa) more hereafter, /hen I shall s;ea( of Contracts. CHA,. ;I. O/ t1e di//erence 2/ ANNERS.

"hat is here meant b) *anners. 32 *400&R1, I mean not here, 6ecenc) of beha#iourE as ho/ one man should salute another, or ho/ a man should /ash his mouth, or ;ic( his teeth before com;an), and such other ;oints of the Sma!! ,ora!!sE 3ut those Cualities of man@(ind, that concern their li#in' to'ether in Peace, and 7nit). To /hich end /e are to consider, that the .elicit) of this life, consisteth not in the re;ose of a mind satisfied. .or there is no such 5inis %!tim%s, (utmost a)me,! nor S%mm%m *on%m, ('reatest 5ood,! as is s;o(en of in the 3oo(s of the old *orall Philoso;hers. 0or can a man an) more li#e, /hose 6esires are at an end, than he, /hose 1enses and Ima'inations are at a stand. .elicit) is a continuall ;ro'resse of the desire, from one obDect to anotherE the attainin' of the former, bein' still but the /a) to the later. The cause /hereof is, That the obDect of mans desire, is not to enDo) once onel), and for one instant of timeE but to assure for e#er, the /a) of his future desire. 4nd therefore the #oluntar) actions, and inclinations of all men, tend, not onel) to the ;rocurin', but also to the assurin' of a contented lifeE and differ onel) in the /a): /hich ariseth ;artl) from the di#ersit) of ;assions, in di#ers menE and ;artl) from the difference of the (no/led'e, or o;inion each one has of the causes, /hich ;roduce the effect desired. 4 restlesse desire of Po/er, in all men. 1o that in the first ;lace, I ;ut for a 'enerall inclination of all man(ind, a ;er;etuall and restlesse desire of Po/er after ;o/er, that ceaseth onel) in 6eath. 4nd the cause of this, is not al/a)es that a man ho;es for a more intensi#e deli'ht, than he has alread) attained toE or that he cannot be content /ith a moderate ;o/er: but because he cannot assure the ;o/er and means to li#e /ell, /hich he hath ;resent, /ithout the acCuisition of more. 4nd from hence it is, that 9in's, /hose ;o/er is 'reatest, turn their endea#ours to the assurin' it at home b) -a/es, or abroad b) "ars: and /hen that is done, there succeedeth a ne/ desireE in some, of .ame from ne/ ConCuestE in others, of ease and sensuall ;leasureE in others, of admiration, or bein' flattered for excellence in some art, or other abilit) of the mind. -o#e of Contention from Com;etition. Com;etition of Riches, Honour, Command, or other ;o/er, enclineth to Contention, &nmit), and "ar: 3ecause the /a) of one Com;etitor, to the attainin' of his desire, is to (ill, subdue, su;;lant, or re;ell the other. Particularl), com;etition of ;raise, enclineth to a re#erence of 4ntiCuit). .or men contend /ith the li#in', not /ith the deadE to these ascribin' more than due, that the) ma) obscure the 'lor) of the other. Ci#il obedience from lo#e of &ase. .rom feare of 6eath, or "ounds. 6esire of &ase, and sensuall 6eli'ht, dis;oseth men to obe) a common Po/er: 3ecause b) such 6esires, a man doth abandon the ;rotection mi'ht be ho;ed for from his o/n Industr), and labour. .ear of 6eath, and "ounds, dis;oseth to the sameE and for the same reason. On the contrar), need) men, and hard), not contented /ith their ;resent conditionE as also, all men that are ambitious of *ilitar) command, are enclined to continue the causes of /arreE and to stirre u; trouble and sedition: for there is no honour *ilitar) but b) /arreE nor an) such ho;e to mend an ill 'ame, as b) causin' a ne/ shuffle. 4nd from lo#e of 4rts. 6esire of 9no/led'e, and 4rts of Peace, enclineth men to obe) a common Po/er: .or such

6esire, containeth a desire of leasureE and conseCuentl) ;rotection from some other Po/er than their o/n. -o#e of 8ertue, from lo#e of Praise. 6esire of Praise, dis;oseth to laudable actions, such as ;lease them /hose Dud'ement the) #alueE for of those men /hom /e contemn, /e contemn also the Praises. 6esire of .ame after death does the same. 4nd thou'h after death, there be no sense of the ;raise 'i#en us on &arth, as bein' Do)es, that are either s/allo/ed u; in the uns;ea(able Do)es of Hea#en, or extin'uished in the extreme torments of Hell: )et is not such .ame #ainE because men ha#e a ;resent deli'ht therein, from the foresi'ht of it, and of the benefit that ma) redound thereb) to their ;osterit): /hich thou'h the) no/ see not, )et the) ima'ineE and an) thin' that is ;leasure in the sense, the same also is ;leasure in the ima'ination. Hate, from difficult) of ReCuitin' 'reat 3enefits. To ha#e recei#ed from one, to /hom /e thin( our sel#es eCuall, 'reater benefits than there is ho;e to ReCuite, dis;oseth to counterfeit lo#eE but reall) secret hatredE and ;uts a man into the estate of a des;erate debtor, that in declinin' the si'ht of his creditor, tacitel) /ishes him there, /here he mi'ht ne#er see him more. .or benefits obli'eE and obli'ation is thraldomeE and unreCuitable obli'ation, ;er;etuall thraldomeE /hich is to ones eCuall, hatefull. 3ut to ha#e recei#ed benefits from one, /hom /e ac(no/led'e for su;eriour, enclines to lo#eE because the obli'ation is no ne/ de;ression: and cheerfull acce;tation, (/hich men call Gratit%de,! is such an honour done to the obli'er, as is ta(en 'enerall) for retribution. 4lso to recei#e benefits, thou'h from an eCuall, or inferiour, as lon' as there is ho;e of reCuitall, dis;oseth to lo#e: for in the intention of the recei#er, the obli'ation is of a)d, and ser#ice mutuallE from /hence ;roceedeth an &mulation of /ho shall exceed in benefitin'E the most noble and ;rofitable contention ;ossibleE /herein the #ictor is ;leased /ith his #ictor), and the other re#en'ed b) confessin' it. 4nd from Conscience of deser#in' to be hated. To ha#e done more hurt to a man, than he can, or is /illin' to ex;iate, enclineth the doer to hate the sufferer. .or he must ex;ect re#en'e, or for'i#enesseE both /hich are hatefull. Prom;tnesse to hurt, from .ear. .eare of o;;ression, dis;oseth a man to antici;ate, or to see( a)d b) societ): for there is no other /a) b) /hich a man can secure his life and libert). 4nd from distrust of their o/n /it. *en that distrust their o/n subtilt), are in tumult, and sedition, better dis;osed for #ictor), than the) that su;;ose themsel#es /ise, or craft). .or these lo#e to consult, the other (fearin' to be circum#ented,! to stri(e first. 4nd in sedition, men bein' al/a)es in the ;rocincts of battell, to hold to'ether, and use all ad#anta'es of force, is a better strata'em, than an) that can ;roceed from subtilt) of "it. 8ain underta(in' from 8ain'lor). 8ain@'lorious men, such as /ithout bein' conscious to themsel#es of 'reat sufficienc), deli'ht in su;;osin' themsel#es 'allant men, are enclined onel) to ostentationE but not to attem;t: 3ecause /hen dan'er or difficult) a;;ears, the) loo( for nothin' but to ha#e their insufficienc) disco#ered. 8ain@'lorious men, such as estimate their sufficienc) b) the flatter) of other men, or the fortune of some ;recedent action, /ithout assured 'round of ho;e from the true (no/led'e of themsel#es, are enclined to rash en'a'in'E and in the a;;roach of dan'er, or difficult) to retire if the) can: because not seein' the /a) of safet), the) /ill rather haJard their honour, /hich ma) be sal#ed /ith an excuseE than their li#es, for /hich no sal#e is sufficient. 4mbition, from o;inion of sufficienc). *en that ha#e a stron' o;inion of their o/n /isdome in matter of 'o#ernment, are dis;osed to 4mbition. 3ecause /ithout ;ubliCue &m;lo)ment in counsell or ma'istrac), the honour of their /isdome is lost. 4nd therefore &loCuent s;ea(ers are enclined to 4mbitionE for &loCuence seemeth /isedome, both to themsel#es and others. Irresolution, from too 'reat #aluin' of small matters. Pusillanimit) dis;oseth men to Irresolution, and conseCuentl) to lose the occasions, and fittest o;;ortunities of action. .or after men ha#e been in deliberation till the time of action a;;roach, if it be not then manifest /hat is best to be done, Atis a si'ne, the difference of *oti#es, the

one /a) and the other, are not 'reat: Therefore not to resol#e then, is to lose the occasion b) /ei'hin' of triflesE /hich is Pusillanimit). .ru'alit), (thou'h in ;oor men a 8ertue,! ma(eth a man una;t to atchie#e such actions, as reCuire the stren'th of man) men at once: .or it /ea(eneth their &ndea#our, /hich is to be nourished and (e;t in #i'or b) Re/ard. Confidence in others from I'norance of the mar(s of "isdome and 9indnesse. &loCuence, /ith flatter), dis;oseth men to confide in them that ha#e itE because the former is seemin' "isdome, the later seemin' 9indnesse. 4dde to them *ilitar) re;utation, and it dis;oseth men to adhOre, and subDect themsel#es to those men that ha#e them. The t/o former, ha#in' 'i#en them caution a'ainst dan'er from himE the later 'i#es them caution a'ainst dan'er from others. 4nd from I'norance of naturall causes. "ant of 1cience, that is, I'norance of causes, dis;oseth, or rather constraineth a man to rel) on the ad#ise, and authorit) of others. .or all men /hom the truth concernes, if the) rel) not on their o/n, must rel) on the o;inion of some other, /hom the) thin( /iser than themsel#es, and see not /h) he should decei#e them. 4nd from /ant of 7nderstandin'. I'norance of the si'nification of /ordsE /hich is, /ant of understandin', dis;oseth men to ta(e on trust, not onel) the truth the) (no/ notE but also the errorsE and /hich is more, the non@ sense of them the) trust: .or neither &rror, nor non@sense, can /ithout a ;erfect understandin' of /ords, be detected. .rom the same it ;roceedeth, that men 'i#e different names, to one and the same thin', from the difference of their o/n ;assions: 4s the) that a;;ro#e a ;ri#ate o;inion, call it O;inionE but the) that misli(e it, HOresie: and )et hOresie si'nifies no more than ;ri#ate o;inionE but has onel) a 'reater tincture of choler. .rom the same also it ;roceedeth, that men cannot distin'uish, /ithout stud) and 'reat understandin', bet/een one action of man) men, and man) actions of one multitudeE as for exam;le, bet/een the one action of all the 1enators of )ome in (illin' ati!ine, and the man) actions of a number of 1enators in (illin' <sarE and therefore are dis;osed to ta(e for the action of the ;eo;le, that /hich is a multitude of actions done b) a multitude of men, led ;erha;s b) the ;ers/asion of one. 4dhSrence to Custome from I'norance of the nature of Ri'ht and "ron'. I'norance of the causes, and ori'inall constitution of Ri'ht, &Cuit), -a/, and Lustice, dis;oseth a man to ma(e Custome and &xam;le the rule of his actionsE in such manner, as to thin( that 7nDust /hich it hath been the custome to ;unishE and that Lust, of the im;unit) and a;;robation /hereof the) can ;roduce an &xam;le, or (as the -a/)ers /hich onel) use this false measure of Lustice barbarousl) call it! a PrecedentE li(e little children, that ha#e no other rule of 'ood and e#ill manners, but the correction the) recei#e from their Parents, and *astersE sa#e that children are constant to their rule, /hereas men are not soE because 'ro/n stron', and stubborn, the) a;;eale from custome to reason, and from reason to custome, as it ser#es their turnE recedin' from custome /hen their interest reCuires it, and settin' themsel#es a'ainst reason, as oft as reason is a'ainst them: "hich is the cause, that the doctrine of Ri'ht and "ron', is ;er;etuall) dis;uted, both b) the Pen and the 1/ord: "hereas the doctrine of -ines, and .i'ures, is not soE because men care not, in that subDect /hat be truth, as a thin' that crosses no mans ambition, ;rofit, or lust. .or I doubt not, but if it had been a thin' contrar) to an) mans ri'ht of dominion, or to the interest of men that ha#e dominion, (hat the three "ng!es of a (riang!e- sho%!d be e'%a!! to two "ng!es of a S'%areE that doctrine should ha#e been, if not dis;uted, )et b) the burnin' of all boo(s of 5eometr), su;;ressed, as farre as he /hom it concerned /as able. 4dhSrence to ;ri#ate men, .rom I'norance of the Causes of Peace. I'norance of remote causes, dis;oseth men to attribute all e#ents, to the causes immediate, and Instrumentall: .or these are all the causes the) ;ercei#e. 4nd hence it comes to ;asse, that in all ;laces, men that are 'rie#ed /ith ;a)ments to the PubliCue, dischar'e their an'er u;on the Publicans, that is to sa), .armers, Collectors, and other Officers of the ;ubliCue Re#enueE and adhOre to such as find fault /ith the ;ubli(e 5o#ernmentE and thereb), /hen the) ha#e en'a'ed themsel#es be)ond ho;e of Dustification, fall also u;on the 1u;reme

4uthorit), for feare of ;unishment, or shame of recei#in' ;ardon. Credulit) from I'norance of nature. I'norance of naturall causes dis;oseth a man to Credulit), so as to belie#e man) times im;ossibilities: .or such (no/ nothin' to the contrar), but that the) ma) be trueE bein' unable to detect the Im;ossibilit). 4nd Credulit), because men lo#e to be hear(ened unto in com;an), dis;oseth them to l)in': so that I'norance it selfe /ithout *alice, is able to ma(e a man both to belie#e l)es, and tell themE and sometimes also to in#ent them. Curiosit) to (no/, from Care of future time. 4nxiet) for the future time, dis;oseth men to enCuire into the causes of thin's: because the (no/led'e of them, ma(eth men the better able to order the ;resent to their best ad#anta'e. 0aturall Reli'ion, from the same. Curiosit), or lo#e of the (no/led'e of causes, dra/s a man from consideration of the effect, to see( the causeE and a'ain, the cause of that causeE till of necessit) he must come to this thou'ht at last, that there is some cause, /hereof there is no former cause, but is eternallE /hich is it men call 5od. 1o that it is im;ossible to ma(e an) ;rofound enCuir) into naturall causes, /ithout bein' enclined thereb) to belie#e there is one 5od &ternallE thou'h the) cannot ha#e an) Idea of him in their mind, ans/erable to his nature. .or as a man that is born blind, hearin' men tal( of /armin' themsel#es b) the fire, and bein' brou'ht to /arm himself b) the same, ma) easil) concei#e and assure himselfe, there is some/hat there, /hich men call 5ire, and is the cause of the heat he feelesE but cannot ima'ine /hat it is li(eE nor ha#e an Idea of it in his mind, such as the) ha#e that see it: so also, b) the #isible thin's of this /orld, and their admirable order, a man ma) concei#e there is a cause of them, /hich men call 5odE and )et not ha#e an Idea, or Ima'e of him in his mind. 4nd the) that ma(e little, or no enCuir) into the naturall causes of thin's, )et from the feare that ;roceeds from the i'norance it selfe, of /hat it is that hath the ;o/er to do them much 'ood or harm, are enclined to su;;ose, and fei'n unto themsel#es, se#erall (inds of Po/ers In#isibleE and to stand in a/e of their o/n ima'inationsE and in time of distresse to in#o(e themE as also in the time of an ex;ected 'ood successe, to 'i#e them than(sE ma(in' the creatures of their o/n fanc), their 5ods. 3) /hich means it hath come to ;asse, that from the innumerable #ariet) of .anc), men ha#e created in the /orld innumerable sorts of 5ods. 4nd this .eare of thin's in#isible, is the naturall 1eed of that, /hich e#er) one in himself calleth Reli'ionE and in them that /orshi;, or feare that Po/er other/ise than the) do, 1u;erstition. 4nd this seed of Reli'ion, ha#in' been obser#ed b) man)E some of those that ha#e obser#ed it, ha#e been enclined thereb) to nourish, dresse, and forme it into -a/esE and to adde to it of their o/n in#ention, an) o;inion of the causes of future e#ents, b) /hich the) thou'ht the) should best be able to 'o#ern others, and ma(e unto themsel#es the 'reatest use of their Po/ers. CHA,. ;II. OF RELI0ION. Reli'ion, in *an onel). 1&&I05 there are no si'nes, nor fruit of )e!igion, but in *an onel)E there is no cause to doubt, but that the seed of )e!igion, is also onel) in *anE and consisteth in some ;eculiar Cualit), or at least in some eminent de'ree therof, not to be found in other -i#in' creatures. .irst, from his desTre of (no/in' Causes. 4nd first, it is ;eculiar to the nature of *an, to be inCuisiti#e into the Causes of the &#ents the) see, some more, some lesseE but all men so much, as to be curious in the search of the causes of their o/n 'ood and e#ill fortune. .rom the consideration of the 3e'innin' of thin's. 1econdl), u;on the si'ht of an) thin' that hath a 3e'innin', to thin( also it had a cause, /hich determined the same to be'in, then /hen it did, rather than sooner or later. .rom his obser#ation of the 1eCuell of thin's. Thirdl), /hereas there is no other .elicit) of 3easts, but the enDo)in' of their Cuotidian .ood, &ase, and -ustsE as ha#in' little, or no foresi'ht of the time to come, for /ant of obser#ation, and memor) of the order, conseCuence, and de;endance of the thin's the) seeE *an obser#eth ho/ one &#ent hath been ;roduced b) anotherE and remembreth in them

4ntecedence and ConseCuenceE 4nd /hen he cannot assure himselfe of the true causes of thin's, (for the causes of 'ood and e#ill fortune for the most ;art are in#isible,! he su;;oses causes of them, either such as his o/n fanc) su''estethE or trusteth to the 4uthorit) of other men, such as he thin(s to be his friends, and /iser than himselfe. The naturall Cause of Reli'ion, the 4nxiet) of the time to come. The t/o first, ma(e 4nxiet). .or bein' assured that there be causes of all thin's that ha#e arri#ed hitherto, or shall arri#e hereafterE it is im;ossible for a man, /ho continuall) endea#oureth to secure himselfe a'ainst the e#ill he feares, and ;rocure the 'ood he desireth, not to be in a ;er;etuall solicitude of the time to comeE 1o that e#er) man, es;eciall) those that are o#er ;ro#ident, are in an estate li(e to that of Promethe%s. .or as Promethe%s, (/hich inter;reted, is, (he pr%dent man,! /as bound to the hill a%#as%s, a ;lace of lar'e ;ros;ect, /here, an &a'le feedin' on his li#er, de#oured in the da), as much as /as re;a)red in the ni'ht: 1o that man, /hich loo(s too far before him, in the care of future time, hath his heart all the da) lon', 'na/ed on b) feare of death, ;o#ert), or other calamit)E and has no re;ose, nor ;ause of his anxiet), but in slee;. "hich ma(es them fear the Po/er of In#isible thin's. This ;er;etuall feare, al/a)es accom;an)in' man(ind in the i'norance of causes, as it /ere in the 6ar(, must needs ha#e for obDect somethin'. 4nd therefore /hen there is nothin' to be seen, there is nothin' to accuse, either of their 'ood, or e#ill fortune, but some Power, or 4'ent $nvisib!e: In /hich sense ;erha;s it /as, that some of the old Poets said, that the 5ods /ere at first created b) humane .eare: /hich s;o(en of the 5ods, (that is to sa), of the man) 5ods of the 5entiles! is #er) true. 3ut the ac(no/led'in' of one 5od &ternall, Infinite, and Omni;otent, ma) more easil) be deri#ed, from the desire men ha#e to (no/ the causes of naturall bodies, and their se#erall #ertues, and o;erationsE than from the feare of /hat /as to befall them in time to come. .or he that from an) effect hee seeth come to ;asse, should reason to the next and immediate cause thereof, and from thence to the cause of that cause, and ;lon'e himselfe ;rofoundl) in the ;ursuit of causesE shall at last come to this, that there must be (as e#en the Heathen Philoso;hers confessed! one .irst *o#erE that is, a .irst, and an &ternall cause of all thin'sE /hich is that /hich men mean b) the name of 5od: 4nd all this /ithout thou'ht of their fortuneE the solicitude /hereof, both enclines to fear, and hinders them from the search of the causes of other thin'sE and thereb) 'i#es occasion of fei'nin' of as man) 5ods, as there be men that fei'ne them. 4nd su;;ose them Incor;oreall. 4nd for the matter, or substance of the In#isible 4'ents, so fanc)edE the) could not b) naturall co'itation, fall u;on an) other concei;t, but that it /as the same /ith that of the 1oule of manE and that the 1oule of man, /as of the same substance, /ith that /hich a;;eareth in a 6ream, to one that slee;ethE or in a -oo(in'@'lasse, to one that is a/a(eE /hich, men not (no/in' that such a;;aritions are nothin' else but creatures of the .anc), thin( to be reall, and externall 1ubstancesE and therefore call them 5hostsE as the -atines called them $magines, and ;mbr<E and thou'ht them 1;irits, that is, thin aRreall bodiesE and those In#isible 4'ents, /hich the) feared, to bee li(e themE sa#e that the) a;;ear, and #anish /hen the) ;lease. 3ut the o;inion that such 1;irits /ere Incor;oreall, or Immateriall, could ne#er enter into the mind of an) man b) natureE because, thou'h men ma) ;ut to'ether /ords of contradictor) si'nification, as Spirit, and $n#orporea!!E )et the) can ne#er ha#e the ima'ination of an) thin' ans/erin' to them: 4nd therefore, men that b) their o/n meditation, arri#e to the ac(no/led'ement of one Infinite, Omni;otent, and &ternall 5od, choose rather to confesse he is Incom;rehensible, and abo#e their understandin'E than to define his 0ature b) Spirit $n#orporea!!, and then confesse their definition to be unintelli'ible: or if the) 'i#e him such a title, it is not 0ogmati#a!!y, /ith intention to ma(e the 6i#ine 0ature understoodE but Pio%s!y, to honour him /ith attributes, of si'nifications, as remote as the) can from the 'rossenesse of 3odies 8isible. 3ut (no/ not the /a) ho/ the) effect an) thin'. Then, for the /a) b) /hich the) thin( these In#isible 4'ents /rou'ht their effectsE that is to sa), /hat immediate causes the) used, in brin'in' thin's to ;asse, men that (no/ not /hat it is that /e call #a%sing, (that is, almost all men! ha#e no other rule to 'uesse b), but b) obser#in', and remembrin' /hat the) ha#e seen to ;recede the li(e effect at some other time, or times before, /ithout seein' bet/een the antecedent and subseCuent &#ent, an) de;endance or connexion at all: 4nd therefore from the li(e thin's ;ast, the) ex;ect the li(e

thin's to comeE and ho;e for 'ood or e#ill luc(, su;erstitiousl), from thin's that ha#e no ;art at all in the causin' of it: 4s the 4thenians did for their /ar at Lepanto, demand another PhormioE The Pom;eian faction for their /arre in "fri'%e, another S#ipioE and others ha#e done in di#ers other occasions since. In li(e manner the) attribute their fortune to a stander b), to a luc() or unluc() ;lace, to /ords s;o(en, es;eciall) if the name of 5od be amon'st themE as Charmin', and ConDurin' (the -eitur') of "itchesE! insomuch as to belie#e, the) ha#e ;o/er to turn a stone into bread, bread into a man, or an) thin', into an) thin'. 3ut honour them as the) honour men. Thirdl), for the /orshi; /hich naturall) men exhibite to Po/ers in#isible, it can be no other, but such ex;ressions of their re#erence, as the) /ould use to/ards menE 5ifts, Petitions, Than(s, 1ubmission of 3od), Considerate 4ddresses, sober 3eha#iour, ;remeditated "ords, 1/earin' (that is, assurin' one another of their ;romises,! b) in#o(in' them. 3e)ond that reason su''esteth nothin'E but lea#es them either to rest thereE or for further ceremonies, to rel) on those the) belie#e to be /iser than themsel#es. 4nd attribute to them all extraordinar) e#ents. -astl), concernin' ho/ these In#isible Po/ers declare to men the thin's /hich shall hereafter come to ;asse, es;eciall) concernin' their 'ood or e#ill fortune in 'enerall, or 'ood or ill successe in an) ;articular underta(in', men are naturall) at a standE sa#e that usin' to conDecture of the time to come, b) the time ;ast, the) are #er) a;t, not onel) to ta(e casuall thin's, after one or t/o encounters, for Pro'nostiCues of the li(e encounter e#er after, but also to belie#e the li(e Pro'nostiCues from other men, of /hom the) ha#e once concei#ed a 'ood o;inion. .oure thin's, 0aturall seeds of Reli'ion. 4nd in these foure thin's, O;inion of 5hosts, I'norance of second causes, 6e#otion to/ards /hat men fear, and Ta(in' of thin's Casuall for Pro'nostiCues, consisteth the 0aturall seed of )e!igionE /hich b) reason of the different .ancies, Lud'ements, and Passions of se#erall men, hath 'ro/n u; into ceremonies so different, that those /hich are used b) one man, are for the most ;art ridiculous to another. *ade different b) Culture. .or these seeds ha#e recei#ed culture from t/o sorts of men. One sort ha#e been the), that ha#e nourished, and ordered them, accordin' to their o/n in#ention. The other, ha#e done it, b) 5ods commandement, and direction: but both sorts ha#e done it, /ith a ;ur;ose to ma(e those men that rel)ed on them, the more a;t to Obedience, -a/es, Peace, Charit), and ci#ill 1ociet). 1o that the Reli'ion of the former sort, is a ;art of humane PolitiCuesE and teacheth ;art of the dut) /hich &arthl) 9in's reCuire of their 1ubDects. 4nd the Reli'ion of the later sort is 6i#ine PolitiCuesE and containeth Prece;ts to those that ha#e )eelded themsel#es subDects in the 9in'dome of 5od. Of the former sort, /ere all the founders of Common@/ealths, and the -a/@'i#ers of the 5entiles: Of the later sort, /ere "braham- ,oses, and our *!essed Savio%rE b) /hom ha#e been deri#ed unto us the -a/es of the 9in'dome of 5od. The absurd o;inion of 5entilisme. 4nd for that ;art of Reli'ion, /hich consisteth in o;inions concernin' the nature of Po/ers In#isible, there is almost nothin' that has a name, that has not been esteemed amon'st the 5entiles, in one ;lace or another, a 5od, or 6i#ellE or b) their Poets fei'ned to be inanimated, inhabited, or ;ossessed b) some 1;irit or other. The unformed matter of the "orld, /as a 5od, b) the name of haos. The Hea#en, the Ocean, the Planets, the .ire, the &arth, the "inds, /ere so man) 5ods. *en, "omen, a 3ird, a Crocodile, a Calf, a 6o''e, a 1na(e, an Onion, a -ee(e, 6eified. 3esides, that the) filled almost all ;laces, /ith s;irits called 08mons: the ;lains, /ith Pan, and Panises, or 1at)resE the "oods, /ith .a/nes, and 0)m;hsE the 1ea, /ith Tritons, and other 0)m;hsE e#er) Ri#er, and .ounta)n, /ith a 5host of his name, and /ith 0)m;hsE e#er) house, /ith its Lares, or .amiliarsE e#er) man, /ith his Geni%sE Hell, /ith 5hosts, and s;irituall Officers, as haron- erber%s, and the 5%riesE and in the ni'ht time, all ;laces /ith Larv8Lem%res, 5hosts of men deceased, and a /hole (in'dome of .a)ries, and 3u'bears. The) ha#e also ascribed 6i#init), and built Tem;les to meer 4ccidents, and QualitiesE such as are Time, 0i'ht, 6a), Peace, Concord, -o#e, Contention, 8ertue, Honour, Health, Rust, .e#er, and the li(eE /hich /hen the) ;ra)ed for, or a'ainst, the) ;ra)ed to, as if there /ere 5hosts of those

names han'in' o#er their heads, and lettin' fall, or /ithholdin' that 5ood, or &#ill, for, or a'ainst /hich the) ;ra)ed. The) in#o(ed also their o/n "it, b) the name of ,%sesE their o/n I'norance, b) the name of 5ort%neE their o/n -ust, b) the name of %pidE their o/n Ra'e, b) the name 5%riesE their o/n ;ri#) members b) the name of Priap%sE and attributed their ;ollutions, to $n#%bi, and S%##%b<: insomuch as there /as nothin', /hich a Poet could introduce as a ;erson in his Poem, /hich the) did not ma(e either a God, or a 0ive!. The same authors of the Reli'ion of the 5entiles, obser#in' the second 'round for Reli'ion, /hich is mens I'norance of causesE and thereb) their a;tnesse to attribute their fortune to causes, on /hich there /as no de;endance at all a;;arent, too( occasion to obtrude on their i'norance, in stead of second causes, a (ind of second and ministeriall 5odsE ascribin' the cause of .Scundit), to +en%sE the cause of 4rts, to "po!!oE of 1ubtilt) and Craft, to ,er#%ryE of Tem;ests and stormes, to Bo!%sE and of other effects, to other 5ods: insomuch as there /as amon'st the Heathen almost as 'reat #ariet) of 5ods, as of businesse. 4nd to the "orshi;, /hich naturall) men concei#ed fit to bee used to/ards their 5ods, namel) Oblations, Pra)ers, Than(s, and the rest formerl) namedE the same -e'islators of the 5entiles ha#e added their Ima'es, both in Picture, and 1cul;tureE that the more i'norant sort, (that is to sa), the most ;art, or 'eneralit) of the ;eo;le,! thin(in' the 5ods for /hose re;resentation the) /ere made, /ere reall) included, and as it /ere housed /ithin them, mi'ht so much the more stand in feare of them: 4nd endo/ed them /ith lands, and houses, and officers, and re#enues, set a;art from all other humane usesE that is, consecrated, and made hol) to those their IdolsE as Ca#erns, 5ro#es, "oods, *ountains, and /hole IlandsE and ha#e attributed to them, not onel) the sha;es, some of *en, some of 3easts, some of *onstersE but also the .aculties, and Passions of men and beastsE as 1ense, 1;eech, 1ex, -ust, 5eneration, (and this not onel) b) mixin' one /ith another, to ;ro;a'ate the (ind of 5odsE but also b) mixin' /ith men, and /omen, to be'et mon'rill 5ods, and but inmates of Hea#en, as *a##h%s- Her#%!es, and othersE! besides, 4n'er, Re#en'e, and other ;assions of li#in' creatures, and the actions ;roceedin' from them, as .raud, Theft, 4dulter), 1odomie, and an) #ice that ma) be ta(en for an effect of Po/er, or a cause of PleasureE and all such 8ices, as amon'st men are ta(en to be a'ainst -a/, rather than a'ainst Honour. -astl), to the Pro'nostiCues of time to comeE /hich are naturall), but ConDectures u;on the &x;erience of time ;astE and su;ernaturall), di#ine Re#elationE the same authors of the Reli'ion of the 5entiles, ;artl) u;on ;retended &x;erience, ;artl) u;on ;retended Re#elation, ha#e added innumerable other su;erstitious /a)es of 6i#inationE and made men belie#e the) should find their fortunes, sometimes in the ambi'uous or senslesse ans/ers of the Priests at 0e!phi- 0e!os- "mmon, and other famous OraclesE /hich ans/ers, /ere made ambi'uous b) desi'ne, to o/n the e#ent both /a)esE or absurd, b) the intoxicatin' #a;our of the ;lace, /hich is #er) freCuent in sul;hurous Ca#ernes: 1ometimes in the lea#es of the 1ibillsE of /hose Pro;hec)es (li(e those ;erha;s of 3ostradam%sE for the fra'ments no/ extant seem to be the in#ention of later times! there /ere some boo(s in re;utation in the time of the Roman Re;ubliCue: 1ometimes in the insi'nificant 1;eeches of *ad@men, su;;osed to be ;ossessed /ith a di#ine 1;iritE /hich Possession the) called &nthusiasmeE and these (inds of foretellin' e#ents, /ere accounted Theomanc), or Pro;hec): 1ometimes in the as;ect of the 1tarres at their 0ati#it)E /hich /as called Horosco;), and esteemed a ;art of Dudiciar) 4strolo'): 1ometimes in their o/n ho;es and feares, called Thumomanc), or Presa'e: 1ometimes in the Prediction of "itches, that ;retended conference /ith the deadE /hich is called 0ecromanc), ConDurin', and "itchcraftE and is but Du''lin' and confederate (na#er)E 1ometimes in the Casuall fli'ht, or feedin' of birdsE called 4u'ur): 1ometimes in the &ntra)les of a sacrificed beastE /hich /as "r%spi#ina: 1ometimes in 6reams: 1ometimes in Croa(in' of Ra#ens, or chatterin' of 3irds: 1ometimes in the -ineaments of the faceE /hich /as called *eto;osco;)E or b) Palmistr) in the lines of the handE in casuall /ords, called &mina: 1ometimes in *onsters, or unusuall accidentsE as &ccli;ses, Comets, rare *eteors, &arthCua(es, Inundations, uncouth 3irths, and the li(e, /hich the) called Portenta, and &stenta, because the) thou'ht them to ;ortend, or foreshe/ some 'reat Calamit) to come: 1omtimes, in meer -otter), as Crosse and PileE countin' holes in a si#eE di;;in' of 8erses in Homer, and +irgi!E and innumerable other such #aine concei;ts. 1o easie are men to be dra/n to belie#e an) thin', from such men as ha#e 'otten credit /ith themE and can /ith 'entlenesse, and dexterit), ta(e hold of their fear, and i'norance. The desi'nes of the 4uthors of the Reli'ion of the Heathen.

4nd therefore the first .ounders, and -e'islators of Common@/ealths amon'st the 5entiles, /hose ends /ere onl) to (ee; the ;eo;le in obedience, and ;eace, ha#e in all ;laces ta(en careE .irst, to im;rint in their minds a beliefe, that those ;rece;ts /hich the) 'a#e concernin' Reli'ion, mi'ht not be thou'ht to ;roceed from their o/n de#ice, but from the dictates of some 5od, or other 1;iritE or else that the) themsel#es /ere of a hi'her nature than mere mortalls, that their -a/es mi'ht the more easil) be recei#ed: 1o 3%ma Pompi!i%s ;retended to recei#e the Ceremonies he instituted amon'st the Romans, from the 0)m;h Egeria: and the first 9in' and founder of the 9in'dome of Per%, ;retended himselfe and his /ife to be the children of the 1unne: and ,ahomet, to set u; his ne/ Reli'ion, ;retended to ha#e conferences /ith the Hol) 5host, in forme of a 6o#e. 1econdl), the) ha#e had a care, to ma(e it belie#ed, that the same thin's /ere dis;leasin' to the 5ods, /hich /ere forbidden b) the -a/es. Thirdl), to ;rescribe Ceremonies, 1u;;lications, 1acrifices, and .esti#alls, b) /hich the) /ere to belie#e, the an'er of the 5ods mi'ht be a;;easedE and that ill success in "ar, 'reat conta'ions of 1ic(nesse, &arthCua(es, and each mans ;ri#ate *iser), came from the 4n'er of the 5odsE and their 4n'er from the 0e'lect of their "orshi;, or the for'ettin', or mista(in' some ;oint of the Ceremonies reCuired. 4nd thou'h amon'st the antient Romans, men /ere not forbidden to den), that /hich in the Poets is /ritten of the ;aines, and ;leasures after this lifeE /hich di#ers of 'reat authorit), and 'ra#it) in that state ha#e in their Harang%es o;enl) deridedE )et that beliefe /as al/aies more cherished, than the contrar). 4nd b) these, and such other Institutions, the) obta)ned in order to their end, (/hich /as the ;eace of the Common/ealth,! that the common ;eo;le in their misfortunes, la)in' the fault on ne'lect, or errour in their Ceremonies, or on their o/n disobedience to the la/es, /ere the lesse a;t to mutin) a'ainst their 5o#ernors. 4nd bein' entertained /ith the ;om;, and ;astime of .esti#alls, and ;ubli(e 5ames, made in honour of the 5ods, needed nothin' else but bread, to (ee; them from discontent, murmurin', and commotion a'ainst the 1tate. 4nd therefore the Romans, that had conCuered the 'reatest ;art of the then (no/n "orld, made no scru;le of tolleratin' an) Reli'ion /hatsoe#er in the Cit) of )ome it selfeE unlesse it had somethin' in it, that could not consist /ith their Ci#ill 5o#ernmentE nor do /e read, that an) Reli'ion /as there forbidden, but that of the Le/esE /ho (bein' the ;eculiar 9in'dome of 5od! thou'ht it unla/full to ac(no/led'e subDection to an) mortall 9in' or 1tate /hatsoe#er. 4nd thus )ou see ho/ the Reli'ion of the 5entiles /as a ;art of their Polic). The true Reli'ion, and the la/es of 5ods (in'dome the same.PCha;. %,. 3ut /here 5od himselfe, b) su;ernaturall Re#elation, ;lanted Reli'ionE there he also made to himselfe a ;eculiar 9in'domeE and 'a#e -a/es, not onl) of beha#iour to/ards himselfeE but also to/ards one anotherE and thereb) in the 9in'dome of 5od, the Polic), and la/es Ci#ill, are a ;art of Reli'ionE and therefore the distinction of Tem;orall, and 1;irituall 6omination, hath there no ;lace. It is true, that 5od is 9in' of all the &arth: 2et ma) he be 9in' of a ;eculiar, and chosen 0ation. .or there is no more incon'ruit) there in, than that he that hath the 'enerall command of the /hole 4rm), should ha#e /ithall a ;eculiar Re'iment, or Com;an) of his o/n. 5od is 9in' of all the &arth b) his Po/er: but of his chosen ;eo;le, he is 9in' b) Co#enant. 3ut to s;ea(e more lar'l) of the 9in'dome of 5od, both b) 0ature, and Co#enant, I ha#e in the follo/in' discourse assi'ned an other ;lace. The causes of Chan'e in Reli'ion. .rom the ;ro;a'ation of Reli'ion, it is not hard to understand the causes of the resolution of the same into its first seeds, or ;rinci;lesE /hich are onl) an o;inion of a 6eit), and Po/ers in#isible, and su;er@naturallE that can ne#er be so abolished out of humane nature, but that ne/ Reli'ions ma) a'aine be made to s;rin' out of them, b) the culture of such men, as for such ;ur;ose are in re;utation. .or seein' all formed Reli'ion, is founded at first, u;on the faith /hich a multitude hath in some one ;erson, /hom the) belie#e not onl) to be a /ise man, and to labour to ;rocure their ha;;iness, but also to be a hol) man, to /hom 5od himselfe #ouchsafeth to declare his /ill su;ernaturall)E It follo/eth necessaril), /hen the) that ha#e the 5o#erment of Reli'ion, shall come to ha#e either the /isedome of those men, their sincerit), or their lo#e sus;ectedE or that the) shall be anable to she/ an) ;robable to(en of 6i#ine Re#elationE that the Reli'ion /hich the) desire to u;hold, must be sus;ected li(e/iseE and (/ithout the feare of the Ci#ill 1/ord! contradicted and reDected. InDo)nin' beleefe of Im;ossibilities. That /hich ta(eth a/a) the re;utation of "isedome, in him that formeth a Reli'ion, or addeth

to it /hen it is allread) formed, is the enDo)nin' of a beliefe of contradictories: .or both ;arts of a contradiction cannot ;ossibl) be true: and therefore to enDo)ne the beliefe of them, is an ar'ument of i'noranceE /hich detects the 4uthor in thatE and discredits him in all thin's else he shall ;ro;ound as from re#elation su;ernaturall: /hich re#elation a man ma) indeed ha#e of man) thin's abo#e, but of nothin' a'ainst naturall reason. 6oin' contrar) to the Reli'ion the) establish. That /hich ta(eth a/a) the re;utation of 1incerit), is the doin', or sa)in' of such thin's, as a;;eare to be si'nes, that /hat the) reCuire other men to belie#e, is not belie#ed b) themsel#esE all /hich doin's, or sa)in's are therefore called 1candalous, because the) be stumblin' bloc(s, that ma(e men to fall in the /a) of Reli'ion: as InDustice, Cruelt), Pro;hanesse, 4#arice, and -uxur). .or /ho can belie#e, that he that doth ordinaril) such actions, as ;roceed from an) of these rootes, belie#eth there is an) such In#isible Po/er to be feared, as he affri'hteth other men /ithall, for lesser faultsI That /hich ta(eth a/a) the re;utation of -o#e, is the bein' detected of ;ri#ate ends: as /hen the beliefe the) reCuire of others, conduceth or seemeth to conduce to the acCuirin' of 6ominion, Riches, 6i'nit), or secure Pleasure, to themsel#es onel), or s;eciall). .or that /hich men rea; benefit b) to themsel#es, the) are thou'ht to do for their o/n sa(es, and not for lo#e of others. "ant of the testimon) of *iracles. -astl), the testimon) that men can render of di#ine Callin', can be no other, than the o;eration of *iraclesE or true Pro;hec), (/hich also is a *iracleE! or extraordinar) .elicit). 4nd therefore, to those ;oints of Reli'ion, /hich ha#e been recei#ed from them that did such *iraclesE those that are added b) such, as a;;ro#e not their Callin' b) some *iracle, obtain no 'reater beliefe, than /hat the Custome, and -a/es of the ;laces, in /hich the) be educated, ha#e /rou'ht into them. .or as in naturall thin's, men of Dud'ement reCuire naturall si'nes, and ar'umentsE so in su;ernaturall thin's, the) reCuire si'nes su;ernaturall, (/hich are *iracles,! before the) consent in/ardl), and from their hearts. 4ll /hich causes of the /ea(enin' of mens faith, do manifestl) a;;ear in the &xam;les follo/in'. .irst, /e ha#e the &xam;le of the children of IsraelE /ho /hen ,oses, that had a;;ro#ed his Callin' to them b) *iracles, and b) the ha;;) conduct of them out of Egypt, /as absent but > . da)es, re#olted from the /orshi; of the true 5od, recommended to them b) himE and settin' u;1 a 5olden Calfe for their 5od, rela;sed into the Idolatr) of the &');tiansE from /hom the) had been so latel) deli#ered. 4nd a'ain, after ,oses- "aron- 7osh%a, and that 'eneration /hich had seen the 'reat /or(s of 5od in Israel, = /ere deadE another 'eneration arose, and ser#ed *aa!. 1o that *iracles fa)lin', .aith also failed. 4'ain, /hen the sons of Sam%e!, % bein' constituted b) their father Lud'es in *ersabee, recei#ed bribes, and Dud'ed unDustl), the ;eo;le of Israel refused an) more to ha#e 5od to be their 9in', in other manner than he /as 9in' of other ;eo;leE and therefore cr)ed out to Sam%e!, to choose them a 9in' after the manner of the 0ations. 1o that Lustice fa)lin', .aith also fa)led: Insomuch, as the) de;osed their 5od, from rei'nin' o#er them. 4nd /hereas in the ;lantin' of Christian Reli'ion, the Oracles ceased in all ;arts of the Roman &m;ire, and the number of Christians encreased /onderfull) e#er) da), and in e#er) ;lace, b) the ;reachin' of the 4;ostles, and &#an'elistsE a 'reat ;art of that successe, ma) reasonabl) be attributed, to the contem;t, into /hich the Priests of the 5entiles of that time, had brou'ht themsel#es, b) their uncleannesse, a#arice, and Du'lin' bet/een Princes. 4lso the Reli'ion of the Church of )ome, /as ;artl), for the same cause abolished in Eng!and, and man) other ;arts of ChristendomeE insomuch, as the fa)lin' of 8ertue in the Pastors, ma(eth .aith faile in the Peo;le: and ;artl) from brin'in' of the Philoso;h), and doctrine of "ristot!e into Reli'ion, b) the 1choole@menE from /hence there arose so man) contradictions, and absurdities, as brou'ht the Cler') into a re;utation both of I'norance, and of .raudulent intentionE and enclined ;eo;le to re#olt from them, either a'ainst the /ill of their o/n Princes, as in 5ran#e, and Ho!!andE or /ith their /ill, as in Eng!and. -astl), amon'st the ;oints b) the Church of )ome declared necessar) for 1al#ation, there be so man), manifestl) to the ad#anta'e of the Po;e, and of his s;irituall subDects, residin' in the territories of other Christian Princes, that /ere it not for the mutuall emulation of those Princes, the) mi'ht /ithout /arre, or trouble, exclude all forrai'n 4uthorit), as easil) as it has

been excluded in Eng!and. .or /ho is there that does not see, to /hose benefit it conduceth, to ha#e it belie#ed, that a 9in' hath not his 4uthorit) from Christ, unlesse a 3isho; cro/n himI That a 9in', if he be a Priest, cannot *arr)I That /hether a Prince be born in la/full *arria'e, or not, must be Dud'ed b) 4uthorit) from )omeI That 1ubDects ma) be freed from their 4llea'eance, if b) the Court of )ome, the 9in' be Dud'ed an HeretiCueI That a 9in' (as hi!peri'%e of 5ran#e! ma) be de;osed b) a Po;e (as Po;e Ca#hary,! for no causeE and his 9in'dome 'i#en to one of his 1ubDectsI That the Cler'), and Re'ulars, in /hat Countr) soe#er, shall be exem;t from the Lurisdiction of their 9in', in cases criminallI Or /ho does not see, to /hose ;rofit redound the .ees of ;ri#ate *asses, and 8ales of Pur'ator)E /ith other si'nes of ;ri#ate interest, enou'h to mortifie the most li#el) .aith, if (as I sa)d! the ci#ill *a'istrate, and Custome did not more sustain it, than an) o;inion the) ha#e of the 1anctif), "isdome, or Probit) of their TeachersI 1o that I ma) attribute all the chan'es of Reli'ion in the /orld, to one and the same causeE and that is, un;leasin' PriestsE and those not onel) amon'st CatholiCues, but e#en in that Church that hath ;resumed most of Reformation. Footnote 1. E/od. %=. 1, =. =. 7%dges =. 11. %. 1 Sam. $. %. CHA,. ;III. O/ t1e NAT&RALL CON+ITION 2/ i3ery. (n?ind, (3 c2ncernin6 t1eir Fe7icity, (nd

*en b) nature &Cuall. 04T7R& hath made men so eCuall, in the faculties of bod), and mindE as that thou'h there bee found one man sometimes manifestl) stron'er in bod), or of Cuic(er mind then anotherE )et /hen all is rec(oned to'ether, the difference bet/een man, and man, is not so considerable, as that one man can thereu;on claim to himselfe an) benefit, to /hich another ma) not ;retend, as /ell as he. .or as to the stren'th of bod), the /ea(est has stren'th enou'h to (ill the stron'est, either b) secret machination, or b) confederac) /ith others, that are in the same dan'er /ith himselfe. 4nd as to the faculties of the mind, (settin' aside the arts 'rounded u;on /ords, and es;eciall) that s(ill of ;roceedin' u;on 'enerall, and infallible rules, called 1cienceE /hich #er) fe/ ha#e, and but in fe/ thin'sE as bein' not a nati#e facult), born /ith usE nor attained, (as Prudence,! /hile /e loo( after some/hat els,! I find )et a 'reater eCualit) amon'st men, than that of stren'th. .or Prudence, is but &x;erienceE /hich eCuall time, eCuall) besto/es on all men, in those thin's the) eCuall) a;;l) themsel#es unto. That /hich ma) ;erha;s ma(e such eCualit) incredible, is but a #ain concei;t of ones o/ne /isdome, /hich almost all men thin( the) ha#e in a 'reater de'ree, than the 8ul'arE that is, than all men but themsel#es, and a fe/ others, /hom b) .ame, or for concurrin' /ith themsel#es, the) a;;ro#e. .or such is the nature of men, that ho/soe#er the) ma) ac(no/led'e man) others to be more /itt), or more eloCuent, or more learnedE 2et the) /ill hardl) belie#e there be man) so /ise as themsel#es: .or the) see their o/n /it at hand, and other mens at a distance. 3ut this ;ro#eth rather that men are in that ;oint eCuall, than uneCuall. .or there is not ordinaril) a 'reater si'ne of the eCuall distribution of an) thin', than that e#er) man is contented /ith his share. .rom &Cualit) ;roceeds 6iffidence. .rom this eCualit) of abilit), ariseth eCualit) of ho;e in the attainin' of our &nds. 4nd therefore if an) t/o men desire the same thin', /hich ne#erthelesse the) cannot both enDo), the) become enemiesE and in the /a) to their &nd, (/hich is ;rinci;all) their o/ne conser#ation, and sometimes their delectation onl),! endea#our to destro), or subdue one an other. 4nd from hence it comes to ;asse, that /here an In#ader hath no more to feare, than an other mans sin'le ;o/erE if one ;lant, so/, build, or ;ossesse a con#enient 1eat, others ma) ;robabl) be ex;ected to come ;re;ared /ith forces united, to dis;ossesse, and de;ri#e him, not onl) of the fruit of his labour, but also of his life, or libert). 4nd the In#ader a'ain is in the li(e dan'er of another. .rom 6iffidence "arre. 4nd from this diffidence of one another, there is no /a) for an) man to secure himselfe, so

reasonable, as 4ntici;ationE that is, b) force, or /iles, to master the ;ersons of all men he can, so lon', till he see no other ;o/er 'reat enou'h to endan'er him: 4nd this is no more than his o/n conser#ation reCuireth, and is 'enerall) allo/ed. 4lso because there be some, that ta(in' ;leasure in contem;latin' their o/n ;o/er in the acts of conCuest, /hich the) ;ursue farther than their securit) reCuiresE if others, that other/ise /ould be 'lad to be at ease /ithin modest bounds, should not b) in#asion increase their ;o/er, the) /ould not be able, lon' time, b) standin' onl) on their defence, to subsist. 4nd b) conseCuence, such au'mentation of dominion o#er men, bein' necessar) to a mans conser#ation, it ou'ht to be allo/ed him. 4'aine, men ha#e no ;leasure, (but on the contrar) a 'reat deale of 'riefe! in (ee;in' com;an), /here there is no ;o/er able to o#er@a/e them all. .or e#er) man loo(eth that his com;anion should #alue him, at the same rate he sets u;on himselfe: 4nd u;on all si'nes of contem;t, or under#aluin', naturall) endea#ours, as far as he dares (/hich amon'st them that ha#e no common ;o/er to (ee; them in Cuiet, is far enou'h to ma(e them destro) each other,! to extort a 'reater #alue from his contemners, b) domma'eE and from others, b) the exam;le. 1o that in the nature of man, /e find three ;rinci;all causes of Cuarrell. .irst, Com;etitionE 1econdl), 6iffidenceE Thirdl), 5lor). The first, ma(eth men in#ade for 5ainE the second, for 1afet)E and the third, for Re;utation. The first use 8iolence, to ma(e themsel#es *asters of other mens ;ersons, /i#es, children, and cattellE the second, to defend themE the third, for trifles, as a /ord, a smile, a different o;inion, and an) other si'ne of under#alue, either direct in their Persons, or b) reflexion in their 9indred, their .riends, their 0ation, their Profession, or their 0ame. Out of Ci#il 1tates, there is al/a)es "arre of e#er) one a'ainst e#er) one. Hereb) it is manifest, that durin' the time men li#e /ithout a common Po/er to (ee; them all in a/e, the) are in that condition /hich is called "arreE and such a /arre, as is of e#er) man, a'ainst e#er) man. .or "4RR&, consisteth not in 3attell onel), or the act of fi'htin'E but in a tract of time, /herein the "ill to contend b) 3attell is sufficientl) (no/n: and therefore the notion of (ime, is to be considered in the nature of "arreE as it is in the nature of "eather. .or as the nature of .oule /eather, l)eth not in a sho/re or t/o of rainE but in an inclination thereto of man) da)es to'etherE 1o the nature of "ar, consisteth not in actuall fi'htin'E but in the (no/n dis;osition thereto, durin' all the time there is no assurance to the contrar). 4ll other time is P&4C&. The Incommodities of such a "ar. "hatsoe#er therefore is conseCuent to a time of "arre, /here e#er) man is &nem) to e#er) manE the same is conseCuent to the time, /herein men li#e /ithout other securit), than /hat their o/n stren'th, and their o/n in#ention shall furnish them /ithall. In such condition, there is no ;lace for Industr)E because the fruit thereof is uncertain: and conseCuentl) no Culture of the &arthE no 0a#i'ation, nor use of the commodities that ma) be im;orted b) 1eaE no commodious 3uildin'E no Instruments of mo#in', and remo#in' such thin's as reCuire much forceE no 9no/led'e of the face of the &arthE no account of TimeE no 4rtsE no -ettersE no 1ociet)E and /hich is /orst of all, continuall feare, and dan'er of #iolent deathE 4nd the life of man, solitar), ;oore, nast), brutish, and short. It ma) seem stran'e to some man, that has not /ell /ei'hed these thin'sE that 0ature should thus dissociate, and render men a;t to in#ade, and destro) one another: and he ma) therefore, not trustin' to this Inference, made from the Passions, desire ;erha;s to ha#e the same confirmed b) &x;erience. -et him therefore consider /ith himselfe, /hen ta(in' a Dourne), he armes himselfe, and see(s to 'o /ell accom;aniedE /hen 'oin' to slee;, he loc(s his doresE /hen e#en in his house he loc(s his chestsE and this /hen he (no/es there bee -a/es, and ;ubli(e Officers, armed, to re#en'e all inDuries shall bee done himE /hat o;inion he has of his fello/ subDects, /hen he rides armedE of his fello/ CitiJens, /hen he loc(s his doresE and of his children, and ser#ants, /hen he loc(s his chests. 6oes he not there as much accuse man(ind b) his actions, as I do b) m) /ordsI 3ut neither of us accuse mans nature in it. The 6esires, and other Passions of man, are in themsel#es no 1in. 0o more are the 4ctions, that ;roceed from those Passions, till the) (no/ a -a/ that forbids them: /hich till -a/es be made the) cannot (no/: nor can an) -a/ be made, till the) ha#e a'reed u;on the Person that shall ma(e it. It ma) ;erad#enture be thou'ht, there /as ne#er such a time, nor condition of /arre as thisE

and I belie#e it /as ne#er 'enerall) so, o#er all the /orld: but there are man) ;laces, /here the) li#e so no/. .or the sa#a'e ;eo;le in man) ;laces of "meri#a, exce;t the 'o#ernment of small .amilies, the concord /hereof de;endeth on naturall lust, ha#e no 'o#ernment at allE and li#e at this da) in that brutish manner, as I said before. Ho/soe#er, it ma) be ;ercei#ed /hat manner of life there /ould be, /here there /ere no common Po/er to feareE b) the manner of life, /hich men that ha#e formerl) li#ed under a ;eacefull 'o#ernment, use to de'enerate into, in a ci#ill "arre. 3ut thou'h there had ne#er been an) time, /herein ;articular men /ere in a condition of /arre one a'ainst anotherE )et in all times, 9in's, and Persons of 1o#erai'ne authorit), because of their Inde;endenc), are in continuall Dealousies, and in the state and ;osture of 5ladiatorsE ha#in' their /ea;ons ;ointin', and their e)es fixed on one anotherE that is, their .orts, 5arrisons, and 5uns u;on the .rontiers of their 9in'domesE and continuall 1;)es u;on their nei'hboursE /hich is a ;osture of "ar. 3ut because the) u;hold thereb), the Industr) of their 1ubDectsE there does not follo/ from it, that miser), /hich accom;anies the -ibert) of ;articular men. In such a "arre, nothin' is 7nDust. To this /arre of e#er) man a'ainst e#er) man, this also is conseCuentE that nothin' can be 7nDust. The notions of Ri'ht and "ron', Lustice and InDustice ha#e there no ;lace. "here there is no common Po/er, there is no -a/: /here no -a/, no InDustice. .orce, and .raud, are in /arre the t/o Cardinall #ertues. Lustice, and InDustice are none of the .aculties neither of the 3od), nor *ind. If the) /ere, the) mi'ht be in a man that /ere alone in the /orld, as /ell as his 1enses, and Passions. The) are Qualities, that relate to men in 1ociet), not in 1olitude. It is conseCuent also to the same condition, that there be no Pro;riet), no 6ominion, no ,ine and (hine distinctE but onel) that to be e#er) mans, that he can 'etE and for so lon', as he can (ee; it. 4nd thus much for the ill condition, /hich man b) meer 0ature is actuall) ;laced inE thou'h /ith a ;ossibilit) to come out of it, consistin' ;artl) in the Passions, ;artl) in his Reason. The Passions that incline men to Peace. The Passions that encline men to Peace, are .eare of 6eathE 6esire of such thin's as are necessar) to commodious li#in'E and a Ho;e b) their Industr) to obtain them. 4nd Reason su''esteth con#enient 4rticles of Peace, u;on /hich men ma) be dra/n to a'reement. These 4rticles, are the), /hich other/ise are called the -a/es of 0ature: /hereof I shall s;ea( more ;articularl), in the t/o follo/in' Cha;ters. CHA,. ;I-. O/ t1e /ir3t (nd 3ec2nd NAT&RALL LA>ES, (nd 2/ CONTRACTS. Ri'ht of 0ature /hat. TH& RI5HT O. 04T7R&, /hich "riters commonl) call 7%s 3at%ra!e, is the -ibert) each man hath, to use his o/n ;o/er, as he /ill himselfe, for the ;reser#ation of his o/n 0atureE that is to sa), of his o/n -ifeE and conseCuentl), of doin' an) thin', /hich in his o/n Lud'ement, and Reason, hee shall concei#e to be the a;test means thereunto. -ibert) /hat. 3) -I3&RT2, is understood, accordin' to the ;ro;er si'nification of the /ord, the absence of externall Im;ediments: /hich Im;ediments, ma) oft ta(e a/a) ;art of a mans ;o/er to do /hat hee /ouldE but cannot hinder him from usin' the ;o/er left him, accordin' as his Dud'ement, and reason shall dictate to him. 4 -a/ of 0ature. /hat.P6ifference of Ri'ht and -a/. 4 -4" O. 04T7R&, (Le/ 3at%ra!is,! is a Prece;t, or 'enerall Rule, found out b) Reason, b) /hich a man is forbidden to do, that, /hich is destructi#e of his life, or ta(eth a/a) the means of ;reser#in' the sameE and to omit, that, b) /hich he thin(eth it ma) be best ;reser#ed. .or thou'h the) that s;ea( of this subDect, use to confound 7%s, and Le/- )ight and LawE )et the) ou'ht to be distin'uishedE because RI5HT, consisteth in libert) to do, or to forbeareE "hereas -4", determineth, and bindeth to one of them: so that -a/, and Ri'ht, differ as much, as Obli'ation, and -ibert)E /hich in one and the same matter are inconsistent. 0aturall) e#er) man has Ri'ht to e#er)thin'.PThe .undamentall -a/ of 0ature. 4nd because the condition of *an, (as hath been declared in the ;recedent Cha;ter! is a condition of "arre of e#er) one a'ainst e#er) oneE in /hich case e#er) one is 'o#erned b) his

o/n ReasonE and there is nothin' he can ma(e use of, that ma) not be a hel; unto him, in ;reser#in' his life a'ainst his enem)esE It follo/eth, that in such a condition, e#er) man has a Ri'ht to e#er) thin'E e#en to one anothers bod). 4nd therefore, as lon' as this naturall Ri'ht of e#er) man to e#er) thin' endureth, there can be no securit) to an) man, (ho/ stron' or /ise soe#er he be,! of li#in' out the time, /hich 0ature ordinaril) allo/eth men to li#e. 4nd conseCuentl) it is a ;rece;t, or 'enerall rule of Reason, (hat every man- o%ght to endeavo%r Pea#e- as farre as he has hope of obtaining it. and when he #annot obtain it- that he may see4and %se- a!! he!ps- and advantages of Warre. The first branch of /hich Rule, containeth the first, and .undamentall -a/ of 0atureE /hich is, to see4 Pea#e- and fo!!ow it. The 1econd, the summe of the Ri'ht of 0atureE /hich is, *y a!! means we #an- to defend o%r se!ves. The second -a/ of 0ature. .rom this .undamentall -a/ of 0ature, b) /hich men are commanded to endea#our Peace, is deri#ed this second -a/E (hat a man be wi!!ing- when others are so too- as farre6forth- as for Pea#e- and defen#e of himse!fe he sha!! thin4 it ne#essary- to !ay down this right to a!! things. and be #ontented with so m%#h !iberty against other men- as he wo%!d a!!ow other men against himse!fe. .or as lon' as e#er) man holdeth this Ri'ht, of doin' an) thin' he li(ethE so lon' are all men in the condition of "arre. 3ut if other men /ill not la) do/n their Ri'ht, as /ell as heE then there is no Reason for an) one, to de#est himselfe of his: .or that /ere to ex;ose himselfe to Pre), (/hich no man is bound to! rather than to dis;ose himselfe to Peace. This is that -a/ of the 5os;ellE Whatsoever yo% re'%ire that others sho%!d do to yo%- that do ye to them. 4nd that -a/ of all men, =%od tibi fieri non vis- a!teri ne fe#eris. "hat it is to la) do/n a Ri'ht. To !ay downe a mans )ight to an) thin', is to devest himselfe of the Liberty, of hindrin' another of the benefit of his o/n Ri'ht to the same. .or he that renounceth, or ;asseth a/a) his Ri'ht, 'i#eth not to an) other man a Ri'ht /hich he had not beforeE because there is nothin' to /hich e#er) man had not Ri'ht b) 0ature: but onel) standeth out of his /a), that he ma) enDo) his o/n ori'inall Ri'ht, /ithout hindrance from himE not /ithout hindrance from another. 1o that the effect /hich redoundeth to one man, b) another mans defect of Ri'ht, is but so much diminution of im;ediments to the use of his o/n Ri'ht ori'inall. Renouncin' a Ri'ht /hat it is.PTransferrin' Ri'ht /hat.PObli'ation.P6ut).PInDustice. Ri'ht is la)d aside, either b) sim;l) Renouncin' itE or b) Transferrin' it to another. 3) Simp!y R&0O70CI05E /hen he cares not to /hom the benefit thereof redoundeth. 3) TR401.&RRI05E /hen he intendeth the benefit thereof to some certain ;erson, or ;ersons. 4nd /hen a man hath in either manner abandoned, or 'ranted a/a) his Ri'htE then is he said to be O3-I5&6, or 3O706, not to hinder those, to /hom such Ri'ht is 'ranted, or abandoned, from the benefit of it: and that he o%ght, and it is his 67T2, not to ma(e #o)d that #oluntar) act of his o/n: and that such hindrance is I0L71TIC&, and I0L7R2, as bein' Sine 7%reE the Ri'ht bein' before renounced, or transferred. 1o that $n1%ry, or $n1%sti#e, in the contro#ersies of the /orld, is some/hat li(e to that, /hich in the dis;utations of 1cholers is called "bs%rdity. .or as it is there called an 4bsurdit), to contradict /hat one maintained in the 3e'innin': so in the /orld, it is called InDustice, and inDur), #oluntaril) to undo that, /hich from the be'innin' he had #oluntaril) done. The /a) b) /hich a man either sim;l) Renounceth, or Transferreth his Ri'ht, is a 6eclaration, or 1i'nification, b) some #oluntar) and sufficient si'ne, or si'nes, that he doth so Renounced, or TransferreE or hath so Renounced, or Transferred the same, to him that acce;teth it. 4nd these 1i'nes are either "ords onel), or 4ctions onel)E or (as it ha;;eneth most often! both "ords, and 4ctions. 4nd the same are the 3O061, b) /hich men are bound, and obli'ed: 3onds, that ha#e their stren'th, not from their o/n 0ature, (for nothin' is more easil) bro(en then a mans /ord,! but from .eare of some e#ill conseCuence u;on the ru;ture. 0ot all Ri'hts are alienable. "hensoe#er a man Transferreth his Ri'ht, or Renounceth itE it is either in consideration of some Ri'ht reci;rocall) transferred to himselfeE or for some other 'ood he ho;eth for thereb). .or it is a #oluntar) act: and of the #oluntar) acts of e#er) man, the obDect is some Good to himse!fe. 4nd therefore there be some Ri'hts, /hich no man can be understood b) an) /ords, or other si'nes, to ha#e abandoned, or transferred. 4s first a man cannot la) do/n the ri'ht of resistin' them, that assault him b) force, to ta(e a/a) his lifeE because he cannot be understood to a)me thereb), at an) 5ood to himselfe. The same ma) be sa)d of "ounds, and Cha)ns, and Im;risonmentE both because there is no benefit conseCuent to such ;atienceE as

there is to the ;atience of sufferin' another to be /ounded, or im;risoned: as also because a man cannot tell, /hen he seeth men ;roceed a'ainst him b) #iolence, /hether the) intend his death or not. 4nd lastl) the moti#e, and end for /hich this renouncin', and transferrin' of Ri'ht is introduced, is nothin' else but the securit) of a mans ;erson, in his life, and in the means of so ;reser#in' life, as not to be /ear) of it. 4nd therefore if a man b) /ords, or other si'nes, seem to des;o)le himselfe of the &nd, for /hich those si'nes /ere intendedE he is not to be understood as if he meant it, or that it /as his /illE but that he /as i'norant of ho/ such /ords and actions /ere to be inter;reted. Contract /hat. The mutuall transferrin' of Ri'ht, is that /hich men call CO0TR4CT. There is difference, bet/een transferrin' of Ri'ht to the Thin'E and transferrin', or tradition, that is, deli#er) of the Thin' it selfe. .or the Thin' ma) be deli#ered to'ether /ith the Translation of the Ri'htE as in bu)in' and sellin' /ith read) mon)E or exchan'e of 'oods, or lands: and it ma) be deli#ered some time after. Co#enant /hat. 4'ain, one of the Contractors, ma) deli#er the Thin' contracted for on his ;art, and lea#e the other to ;erform his ;art at some determinate time after, and in the mean time be trustedE and then the Contract on his ;art, is called P4CT, or CO8&040T: Or both ;arts ma) contract no/, to ;erforme hereafter: in /hich cases, he that is to ;erforme in time to come, bein' trusted, his ;erformance is called 2eeping of Promise, or .aithE and the fa)lin' of ;erformance (if it be #oluntar)! +io!ation of 5aith. .ree@'ift. "hen the transferrin' of Ri'ht, is not mutuallE but one of the ;arties transferreth, in ho;e to 'ain thereb) friendshi;, or ser#ice from another, or from his friendsE or in ho;e to 'ain the re;utation of Charit), or *a'nanimit)E or to deli#er his mind from the ;ain of com;assionE or in ho;e of re/ard in hea#enE This is not Contract, but 5I.T, .R&&@5I.T, 5R4C&: /hich /ords si'nifie one and the same thin'. 1i'nes of Contract &x;resse. 1i'nes of Contract, are either E/presse, or b) $nferen#e. &x;resse, are /ords s;o(en /ith understandin' of /hat the) si'nifie: 4nd such /ords are either of the time Present, or PastE as, $ Give- $ Grant- $ have Given- $ have Granted- $ wi!! that this be yo%rs? Or of the futureE as, $ wi!! Give- $ wi!! Grant? /hich /ords of the future, are called PRO*I1&. 1i'nes of Contract b) Inference. 1i'nes b) Inference, are sometimes the conseCuence of "ordsE sometimes the conseCuence of 1ilenceE sometimes the conseCuence of 4ctionsE somtimes the conseCuence of .orbearin' an 4ction: and 'enerall) a si'ne b) Inference, of an) Contract, is /hatsoe#er sufficientl) ar'ues the /ill of the Contractor. .ree 'ift ;asseth b) /ords of the Present or Past. "ords alone, if the) be of the time to come, and contain a bare ;romise, are an insufficient si'ne of a .ree@'ift and therefore not obli'ator). .or if the) be of the time to Come, as, (o morrow $ wi!! Give, the) are a si'ne I ha#e not 'i#en )et, and conseCuentl) that m) ri'ht is not transferred, but remaineth till I transferre it b) some other 4ct. 3ut if the /ords be of the time Present, or Past, as, $ have given- or do give to be de!ivered to morrow, then is m) to morro/s Ri'ht 'i#en a/a) to da)E and that b) the #ertue of the /ords, thou'h there /ere no other ar'ument of m) /ill. 4nd there is a 'reat difference in the si'nification of these /ords, +o!o ho# t%%m esse #ras, and ras daboE that is, bet/een $ wi!! that this be thine to morrow, and, $ wi!! give it thee to morrow: .or the /ord $ wi!!, in the former manner of s;eech, si'nifies an act of the /ill PresentE but in the later, it si'nifies a ;romise of an act of the /ill to Come: and therefore the former /ords, bein' of the Present, transferre a future ri'htE the later, that be of the .uture, transferre nothin'. 3ut if there be other si'nes of the "ill to transferre a Ri'ht, besides "ordsE then, thou'h the 'ift be .ree, )et ma) the Ri'ht be understood to ;asse b) /ords of the future: as if a man ;ro;ound a PriJe to him that comes first to the end of a race, The 'ift is .reeE and thou'h the /ords be of the .uture, )et the Ri'ht ;asseth: for if he /ould not ha#e his /ords so be understood, he should not ha#e let them runne. 1i'nes of Contract are /ords both of the Past, Present, and .uture. In Contracts, the ri'ht ;asseth, not onel) /here the /ords are of the time Present, or PastE but

also /here the) are of the .uture: because all Contract is mutuall translation, or chan'e of Ri'htE and therefore he that ;romiseth onel), because he hath alread) recei#ed the benefit for /hich he ;romiseth, is to be understood as if he intended the Ri'ht should ;asse: for unlesse he had been content to ha#e his /ords so understood, the other /ould not ha#e ;erformed his ;art first. 4nd for that cause, in bu)in', and sellin', and other acts of Contract, a Promise is eCui#alent to a Co#enantE and therefore obli'ator). *erit /hat. He that ;erformeth first in the case of a Contract, is said to *&RIT that /hich he is to recei#e b) the ;erformance of the otherE and he hath it as 0%e. 4lso /hen a PriJe is ;ro;ounded to man), /hich is to be 'i#en to him onel) that /innethE or mon) is thro/n amon'st man), to be enDo)ed b) them that catch itE thou'h this be a .ree 'iftE )et so to "in, or so to Catch, is to ,erit, and to ha#e it as 67&. .or the Ri'ht is transferred in the Pro;oundin' of the PriJe, and in thro/in' do/n the mon)E thou'h it be not determined to /hom, but b) the &#ent of the contention. 3ut there is bet/een these t/o sorts of *erit, this difference, that In Contract, I *erit b) #ertue of m) o/n ;o/er, and the Contractors needE but in this case of .ree 'ift, I am enabled to *erit onel) b) the beni'nit) of the 5i#er: In Contract, I merit at the Contractors hand that hee should de;art /ith his ri'htE In this case of 5ift, I *erit not that the 'i#er should ;art /ith his ri'htE but that /hen he has ;arted /ith it, it should be mine, rather than anothers. 4nd this I thin( to be the meanin' of that distinction of the 1chooles, bet/een ,erit%m #ongr%i, and ,erit%m #ondigni. .or 5od 4lmi'ht), ha#in' ;romised Paradise to those men (hood/in(t /ith carnall desires,! that can /al( throu'h this /orld accordin' to the Prece;ts, and -imits ;rescribed b) himE the) sa), he that shall so /al(, shall *erit Paradise E/ #ongr%o. 3ut because no man can demand a ri'ht to it, b) his o/n Ri'hteousnesse, or an) other ;o/er in himselfe, but b) the .ree 5race of 5od onel)E the) sa), no man can *erit Paradise e/ #ondigno. This I sa), I thin( is the meanin' of that distinctionE but because 6is;uters do not a'ree u;on the si'nification of their o/n termes of 4rt, lon'er than it ser#es their turnE I /ill not affirme an) thin' of their meanin': onel) this I sa)E /hen a 'ift is 'i#en indefinitel), as a ;riJe to be contended for, he that /inneth *eriteth, and ma) claime the PriJe as 6ue. Co#enants of *utuall trust, /hen In#alid. If a Co#enant be made, /herein neither of the ;arties ;erforme ;resentl), but trust one anotherE in the condition of meer 0ature, (/hich is a condition of "arre of e#er) man a'ainst e#er) man,! u;on an) reasonable sus;ition, it is 8o)d: 3ut if there be a common Po/er set o#er them both, /ith ri'ht and force sufficient to com;ell ;erformanceE it is not 8o)d. .or he that ;erformeth first, has no assurance the other /ill ;erforme afterE because the bonds of /ords are too /ea( to bridle mens ambition, a#arice, an'er, and other Passions, /ithout the feare of some coercei#e Po/erE /hich in the condition of meer 0ature, /here all men are eCuall, and Dud'es of the Dustnesse of their o/n fears, cannot ;ossibl) be su;;osed. 4nd therfore he /hich ;erformeth first, does but betra) himselfe to his enem)E contrar) to the Ri'ht (he can ne#er abandon! of defendin' his life, and means of li#in'. 3ut in a ci#ill estate, /here there is a Po/er set u; to constrain those that /ould other/ise #iolate their faith, that feare is no more reasonableE and for that cause, he /hich b) the Co#enant is to ;erform first, is obli'ed so to do. The cause of feare, /hich ma(eth such a Co#enant in#alid, must be al/a)es somethin' arisin' after the Co#enant madeE as some ne/ fact, or other si'ne of the "ill not to ;erforme: else it cannot ma(e the Co#enant #o)d. .or that /hich could not hinder a man from ;romisin', ou'ht not to be admitted as a hindrance of ;erformin'. Ri'ht to the &nd, Containeth Ri'ht to the *eans. He that transferreth an) Ri'ht, transferreth the *eans of enDo)in' it, as farre as l)eth in his ;o/er. 4s he that selleth -and, is understood to transferre the Herba'e, and /hatsoe#er 'ro/es u;on itE 0or can he that sells a *ill turn a/a) the 1tream that dri#es it. 4nd the) that 'i#e to a man the Ri'ht of 'o#ernment in 1o#erai'nt), are understood to 'i#e him the ri'ht of le#)in' mon) to maintain 1ouldiersE and of a;;ointin' *a'istrates for the administration of Lustice. 0o Co#enant /ith 3easts. To ma(e Co#enants /ith bruit 3easts, is im;ossibleE because not understandin' our s;eech, the) understand not, nor acce;t of an) translation of Ri'htE nor can translate an) Ri'ht to

another: and /ithout mutuall acce;tation, there is no Co#enant. 0or /ith 5od /ithout s;ecial Re#elation. To ma(e Co#enant /ith 5od, is im;ossible, but b) *ediation of such as 5od s;ea(eth to, either b) Re#elation su;ernaturall, or b) his -ieutenants that 'o#ern under him, and in his 0ame: .or other/ise /e (no/ not /hether our Co#enants be acce;ted, or not. 4nd therefore the) that 8o/ an) thin' contrar) to an) la/ of 0ature, 8o/ in #ainE as bein' a thin' unDust to ;a) such 8o/. 4nd if it be a thin' commanded b) the -a/ of 0ature, it is not the 8o/, but the -a/ that binds them. 0o Co#enant, but of Possible and .uture. The matter, or subDect of a Co#enant, is al/a)es somethin' that falleth under deliberationE (.or to Co#enant, is an act of the "illE that is to sa) an act, and the last act, of deliberationE! and is therefore al/a)es understood to be somethin' to comeE and /hich is Dud'ed Possible for him that Co#enanteth, to ;erforme. 4nd therefore, to ;romise that /hich is (no/n to be Im;ossible, is no Co#enant. 3ut if that ;ro#e im;ossible after/ards, /hich before /as thou'ht ;ossible, the Co#enant is #alid, and bindeth, (thou'h not to the thin' it selfe,! )et to the #alueE or, if that also be im;ossible, to the unfei'ned endea#our of ;erformin' as much as is ;ossible: for to more no man can be obli'ed. Co#enants ho/ made #o)d. *en are freed of their Co#enants t/o /a)esE b) Performin'E or b) bein' .or'i#en. .or Performance, is the naturall end of obli'ationE and .or'i#enesse, the restitution of libert)E as bein' a re@transferrin' of that Ri'ht, in /hich the obli'ation consisted. Co#enants extorted b) feare are #alide. Co#enants entred into b) fear, in the condition of meer 0ature, are obli'ator). .or exam;le, if I Co#enant to ;a) a ransome, or ser#ice for m) life, to an enem)E I am bound b) it. .or it is a Contract, /herein one recei#eth the benefit of lifeE the other is to recei#e mon), or ser#ice for itE and conseCuentl), /here no other -a/ (as in the condition, of meer 0ature! forbiddeth the ;erformance, the Co#enant is #alid. Therefore Prisoners of /arre, if trusted /ith the ;a)ment of their Ransome, are obli'ed to ;a) it: 4nd if a /ea(er Prince, ma(e a disad#anta'eous ;eace /ith a stron'er, for feareE he is bound to (ee; itE unlesse (as hath been sa)d before! there ariseth some ne/, and Dust cause of feare, to rene/ the /ar. 4nd e#en in Common@/ealths, if I be forced to redeem m) selfe from a Theefe b) ;romisin' him mon), I am bound to ;a) it, till the Ci#ill -a/ dischar'e me. .or /hatsoe#er I ma) la/full) do /ithout Obli'ation, the same I ma) la/full) Co#enant to do throu'h feare: and /hat I la/full) Co#enant, I cannot la/full) brea(. The former Co#enant to one, ma(es #o)d the later to another. 4 former Co#enant, ma(es #o)d a later. .or a man that hath ;assed a/a) his Ri'ht to one man to da), hath it not to ;asse to morro/ to another: and therefore the later ;romise ;asseth no Ri'ht, but is null. 4 mans Co#enant not to defend himselfe, is #o)d. 4 Co#enant not to defend m) selfe from force, b) force, is al/a)es #o)d. .or (as I ha#e she/ed before! no man can transferre, or la) do/n his Ri'ht to sa#e himselfe from 6eath, "ounds, and Im;risonment, (the a#o)din' /hereof is the onel) &nd of la)in' do/n an) Ri'ht, and therefore the ;romise of not resistin' force, in no Co#enant transferreth an) ri'htE nor is obli'in'. .or thou'h a man ma) Co#enant thus, ;n!esse $ do so- or so- 4i!! meE he cannot Co#enant thus, ;n!esse $ do so- or so- $ wi!! not resist yo%- when yo% #ome to 4i!! me. .or man b) nature chooseth the lesser e#ill, /hich is dan'er of death in resistin'E rather than the 'reater, /hich is certain and ;resent death in not resistin'. 4nd this is 'ranted to be true b) all men, in that the) lead Criminals to &xecution, and Prison. /ith armed men, not/ithstandin' that such Criminals ha#e consented to the -a/ b) /hich the) are condemned. 0o man obli'ed to accuse himself. 4 Co#enant to accuse ones selfe, /ithout assurance of ;ardon, is li(e/ise in#alide. .or in the condition of 0ature, /here e#er) man is Lud'e, there is no ;lace for 4ccusation: and in the Ci#ill 1tate, the 4ccusation is follo/ed /ith PunishmentE /hich bein' .orce, a man is not obli'ed not to resist. The same is also true, of the 4ccusation of those, b) /hose Condemnation a man falls into miser)E as of a .ather, "ife, or 3enefactor.

.or the Testimon) of such an 4ccuser, if it be not /illin'l) 'i#en, is ;rOsumed to be corru;ted b) 0atureE and therefore not to be recei#ed: and /here a mans Testimon) is not to be credited, he is not bound to 'i#e it. 4lso 4ccusations u;on Torture, are not to be re;uted as Testimonies. .or Torture is to be used but as means of conDecture, and li'ht, in the further examination, and search of truth: and /hat is in that case confessed, tendeth to the ease of him that is TorturedE not to the informin' of the Torturers: and therefore ou'ht not to ha#e the credit of a sufficient Testimon): for /hether he deli#er himselfe b) true, or false 4ccusation, he does it b) the Ri'ht of ;reser#in' his o/n life. The &nd of an Oath.PThe forme of an Oath. The force of "ords, bein' (as I ha#e formerl) noted! too /ea( to hold men to the ;erformance of their Co#enantsE there are in mans nature, but t/o ima'inable hel;s to stren'then it. 4nd those are either a .eare of the conseCuence of brea(in' their /ordE or a 5lor), or Pride in a;;earin' not to need to brea(e it. This later is a 5enerosit) too rarel) found to be ;resumed on, es;eciall) in the ;ursuers of "ealth, Command, or sensuall PleasureE /hich are the 'reatest ;art of *an(ind. The Passion to be rec(oned u;on, is .earE /hereof there be t/o #er) 'enerall ObDects: one, The Po/er of 1;irits In#isibleE the other, The Po/er of those men the) shall therein Offend. Of these t/o, thou'h the former be the 'reater Po/er, )et the feare of the later is commonl) the 'reater .eare. The .eare of the former is in e#er) man, his o/n Reli'ion: /hich hath ;lace in the nature of man before Ci#ill 1ociet). The later hath not soE at least not ;lace enou'h, to (ee; men to their ;romisesE because in the condition of ineer 0ature, the ineCualit) of Po/er is not discerned, but b) the e#ent of 3attell. 1o that before the time of Ci#ill 1ociet), or in the interru;tion thereof b) "arre, there is nothin' can stren'then a Co#enant of Peace a'reed on, a'ainst the tem;tations of 4#arice, 4mbition, -ust, or other stron' desire, but the feare of that In#isible Po/er, /hich the) e#er) one "orshi; as 5odE and .eare as a Re#en'er of their ;erfid). 4ll therefore that can be done bet/een t/o men not subDect to Ci#ill Po/er, is to ;ut one another to s/ear b) the 5od he feareth: "hich Swearing, or O4TH, is a 5orme of Spee#h- added to a Promise. by whi#h he that promiseth- signifieththat %n!esse he performe- he reno%n#eth the mer#y of his God- or #a!!eth to him for vengean#e on himse!fe. 1uch /as the Heathen .orme, Let Lu;iter 4i!! me e!se- as $ 4i!! this *east. 1o is our .orme, $ sha!! do th%s- and th%s- so he!p me God. 4nd this, /ith the Rites and Ceremonies, /hich e#er) one useth in his o/n Reli'ion, that the feare of brea(in' faith mi'ht be the 'reater. 0o Oath, but b) 5od. 3) this it a;;ears, that an Oath ta(en accordin' to an) other .orme, or Rite, then his, that s/eareth, is in #ainE and no Oath: 4nd that there is no 1/earin' b) an) thin' /hich the 1/earer thin(s not 5od. .or thou'h men ha#e sometimes used to s/ear b) their 9in's, for feare, or flatter)E )et the) /ould ha#e it thereb) understood, the) attributed to them 6i#ine honour. 4nd that 1/earin' unnecessaril) b) 5od, is but ;ro;hanin' of his name: and 1/earin' b) other thin's, as men do in common discourse, is not 1/earin', but an im;ious Custome, 'otten b) too much #ehemence of tal(in'. 4n Oath addes nothin' to the Obli'ation. It a;;ears also, that the Oath addes nothin' to the Obli'ation. .or a Co#enant, if la/full, binds in the si'ht of 5od, /ithout the Oath, as much as /ith it: if unla/full, bindeth not at allE thou'h it be confirmed /ith an Oath. CHA,. ;-. O/ 2t1er L(9e3 2/ N(ture. The third -a/ of 0ature, Lustice. .RO* that la/ of 0ature, b) /hich /e are obli'ed to transferre to another, such Ri'hts, as bein' retained, hinder the ;eace of *an(ind, there follo/eth a ThirdE /hich is this, (hat men performe their ovenants made? /ithout /hich, Co#enants are in #ain, and but &m;t) /ordsE and the Ri'ht of all men to all thin's remainin', /ee are still in the condition of "arre. Lustice and InDustice /hat. 4nd in this la/ of 0ature, consisteth the .ountain and Ori'inall of L71TIC&. .or /here no Co#enant hath ;receded, there hath no Ri'ht been transferred, and e#er) man has ri'ht to e#er) thin'E and conseCuentl), no action can be 7nDust. 3ut /hen a Co#enant is made, then to brea( it is ;n1%st? 4nd the definition of I0I71TIC&, is no other than the not Performan#e of ovenant. 4nd /hatsoe#er is not 7nDust, is 7%st.

Lustice and Pro;riet) be'in /ith the Constitution of Common@/ealth. 3ut because Co#enants of mutuall trust, /here there is a feare of not ;erformance on either ;art, (as hath been said in the former Cha;ter,! are in#alidE thou'h the Ori'inall of Lustice be the ma(in' of Co#enantsE )et InDustice actuall) there can be none, till the cause of such feare be ta(en a/a)E /hich /hile men are in the naturall condition of "arre, cannot be done. Therefore before the names of Lust, and 7nDust can ha#e ;lace, there must be some coRrci#e Po/er, to com;ell men eCuall) to the ;erformance of their Co#enants, b) the terrour of some ;unishment, 'reater than the benefit the) ex;ect b) the breach of their Co#enantE and to ma(e 'ood that Pro;riet), /hich b) mutuall Contract men acCuire, in recom;ence of the uni#ersall Ri'ht the) abandon: and such ;o/er there is none before the erection of a Common@ /ealth. 4nd this is also to be 'athered out of the ordinar) definition of Lustice in the 1chooles: .or the) sa), that 7%sti#e is the #onstant Wi!! of giving to every man his own. 4nd therefore /here there is no &wn, that is, no Pro;riet), there is no InDusticeE and /here there is no coRrcei#e Po/er erected, that is, /here there is no Common@/ealth, there is no Pro;riet)E all men ha#in' Ri'ht to all thin's: Therefore /here there is no Common@/ealth, there nothin' is 7nDust. 1o that the nature of Lustice, consisteth in (ee;in' of #alid Co#enants: but the 8alidit) of Co#enants be'ins not but /ith the Constitution of a Ci#ill Po/er, sufficient to com;ell men to (ee; them: 4nd then it is also that Pro;riet) be'ins. Lustice not Contrar) to Reason. The .oole hath sa)d in his heart, there is no such thin' as LusticeE and sometimes also /ith his ton'ueE seriousl) allea'in', that e#er) mans conser#ation, and contentment, bein' committed to his o/n care, there could be no reason, /h) e#er) man mi'ht not do /hat he thou'ht conduced thereunto: and therefore also to ma(e, or not ma(eE (ee;, or not (ee; Co#enants, /as not a'ainst Reason, /hen it conduced to ones benefit. He does not therein den), that there be Co#enantsE and that the) are sometimes bro(en, sometimes (e;tE and that such breach of them ma) be called InDustice, and the obser#ance of them Lustice: but he Cuestioneth, /hether InDustice, ta(in' a/a) the feare of 5od, (for the same .oole hath said in his heart there is no 5od,! ma) not sometimes stand /ith that Reason, /hich dictateth to e#er) man his o/n 'oodE and ;articularl) then, /hen it conduceth to such a benefit, as shall ;ut a man in a condition, to ne'lect not onel) the dis;raise, and re#ilin's, but also the ;o/er of other men. The 9in'@dome of 5od is 'otten b) #iolence: but /hat if it could be 'otten b) unDust #iolenceI /ere it a'ainst Reason so to 'et it, /hen it is im;ossible to recei#e hurt b) itI and if it be not a'ainst Reason, it is not a'ainst Lustice: or else Lustice is not to be a;;ro#ed for 'ood. .rom such reasonin' as this, 1uccesfull /ic(ednesse hath obtained the name of 8ertue: and some that in all other thin's ha#e disallo/ed the #iolation of .aithE )et ha#e allo/ed it, /hen it is for the 'ettin' of a 9in'dome. 4nd the Heathen that belie#ed, that Sat%rn /as de;osed b) his son 7%piter, belie#ed ne#erthelesse the same 7%piter to be the a#en'er of InDustice: 1ome/hat li(e to a ;iece of -a/ in o4es Commentaries on Lit!etonE /here he sa)es, If the ri'ht Heire of the Cro/n be attainted of TreasonE )et the Cro/n shall descend to him, and eo instante the 4tte)nder be #o)d: .rom /hich instances a man /ill be #er) ;rone to inferreE that /hen the Heire a;;arent of a 9in'dome, shall (ill him that is in ;ossession, thou'h his fatherE )ou ma) call it InDustice, or b) /hat other name )ou /illE )et it can ne#er be a'ainst Reason, seein' all the #oluntar) actions of men tend to the benefit of themsel#esE and those actions are most Reasonable, that conduce most to their ends. This s;ecious reasonin' is ne#erthelesse false. .or the Cuestion is not of ;romises mutuall, /here there is no securit) of ;erformance on either sideE as /hen there is no Ci#ill Po/er erected o#er the ;arties ;romisin'E for such ;romises are no Co#enants: 3ut either /here one of the ;arties has ;erformed alread)E or /here there is a Po/er to ma(e him ;erformeE there is the Cuestion /hether it be a'ainst reason, that is, a'ainst the benefit of the other to ;erforme, or not. 4nd I sa) it is not a'ainst reason. .or the manifestation /hereof, /e are to considerE .irst, that /hen a man doth a thin', /hich not/ithstandin' an) thin' can be foreseen, and rec(oned on, tendeth to his o/n destruction, ho/soe#er some accident /hich he could not ex;ect, arri#in' ma) turne it to his benefitE )et such e#ents do not ma(e it reasonabl) or /isel) done. 1econdl), that in a condition of "arre, /herein e#er) man to e#er) man, for /ant of a common Po/er to (ee; them all in a/e, is an &nem), there is no man can ho;e b) his o/n stren'th, or /it, to defend himselfe from destruction, /ithout the hel; of ConfederatesE /here e#er) one ex;ects the same defence b) the Confederation, that an) one else does: and therefore he /hich declares he thin(s it reason to decei#e those that hel; him, can in reason ex;ect no other means of

safet), than /hat can be had from his o/n sin'le Po/er. He therefore that brea(eth his Co#enant, and conseCuentl) declareth that he thin(s he ma) /ith reason do so, cannot be recei#ed into an) 1ociet), that unite themsel#es for Peace and 6efence, but b) the errour of them that recei#e himE nor /hen he is recei#ed, be reta)ned in it, /ithout seein' the dan'er of their errourE /hich errours a man cannot reasonabl) rec(on u;on as the means of his securit): and therefore if he be left, or cast out of 1ociet), he ;erishethE and if he li#e in 1ociet), it is b) the errours of other men, /hich he could not foresee, nor rec(on u;onE and conseCuentl) a'ainst the reason of his ;reser#ationE and so, as all men that contribute not to his destruction, forbear him onel) out of i'norance of /hat is 'ood for themsel#es. 4s for the Instance of 'ainin' the secure and ;er;etual felicit) of Hea#en, b) an) /a)E it is fri#olous: there bein' but one /a) ima'inableE and that is not brea(in', but (ee;in' of Co#enant. 4nd for the other Instance of attainin' 1o#erai'nt) b) RebellionE it is manifest, that thou'h the e#ent follo/, )et because it cannot reasonabl) be ex;ected, but rather the contrar)E and because b) 'ainin' it so, others are tau'ht to 'ain the same in li(e manner, the attem;t thereof is a'ainst reason. Lustice therefore, that is to sa), 9ee;in' of Co#enant, is a Rule of Reason, b) /hich /e are forbidden to do an) thin' destructi#e to our lifeE and conseCuentl) a -a/ of 0ature. There be some that ;roceed furtherE and /ill not ha#e the -a/ of 0ature, to be those Rules /hich conduce to the ;reser#ation of mans life on earthE but to the attainin' of an eternall felicit) after deathE to /hich the) thin( the breach of Co#enant ma) conduceE and conseCuentl) be Dust and reasonableE (such are the) that thin( it a /or( of merit to (ill, or de;ose, or rebell a'ainst, the 1o#erai'ne Po/er constituted o#er them b) their o/n consent.! 3ut because there is no naturall (no/led'e of mans estate after deathE much lesse of the re/ard that is then to be 'i#en to breach of .aithE but onel) a beliefe 'rounded u;on other mens sa)in', that the) (no/ it su;ernaturall), or that the) (no/ those, that (ne/ them, that (ne/ others, that (ne/ it su;ernaturall)E 3reach of .aith cannot be called a Prece;t of Reason, or 0ature. Co#enants not dischar'ed b) the 8ice of the Person to /hom the) are made. Others, that allo/ for a -a/ of 0ature, the (ee;in' of .aith, do ne#erthelesse ma(e exce;tion of certain ;ersonsE as HeretiCues, and such as use not to ;erforme their Co#enant to others: 4nd this also is a'ainst reason. .or if an) fault of a man, be sufficient to dischar'e our Co#enant madeE the same ou'ht in reason to ha#e been sufficient to ha#e hindred the ma(in' of it. Lustice of *en, F Lustice of 4ctions /hat. The names of Lust, and InDust, /hen the) are attributed to *en, si'nifie one thin'E and /hen the) are attributed to 4ctions, another. "hen the) are attributed to *en, the) si'nifie Conformit), or Inconformit) of *anners, to Reason. 3ut /hen the) are attributed to 4ctions, the) si'nifie the Conformit) or Inconformit) to Reason, not of *anners, or manner of life, but of ;articular 4ctions. 4 Lust man therefore, is he that ta(eth all the care he can, that his 4ctions ma) be all Lust: and an 7nDust man, is he that ne'lecteth it. 4nd such men are more often in our -an'ua'e stiled b) the names of Ri'hteous, and 7nri'hteousE then Lust, and 7nDustE thou'h the meanin' be the same. Therefore a Ri'hteous man, does not lose that Title, b) one, or a fe/ unDust 4ctions, that ;roceed from sudden Passion, or mista(e of Thin's, or Persons: nor does an 7nri'hteous man, lose his character, for such 4ctions, as he does, or forbeares to do, for feare: because his "ill is not framed b) the Lustice, but b) the a;;arent benefit of /hat he is to do. That /hich 'i#es to humane 4ctions the relish of Lustice, is a certain 0oblenesse or 5allantnesse of coura'e, (rarel) found,! b) /hich a man scorns to be beholdin' for the contentment of his life, to fraud, or breach of ;romise. This Lustice of the *anners, is that /hich is meant, /here Lustice is called a 8ertueE and InDustice a 8ice. 3ut the Lustice of 4ctions denominates men, not Lust, G%i!t!esse: and the InDustice of the same, (/hich is also called InDur),! 'i#es them but the name of G%i!ty. Lustice of *anners, and Lustice of 4ctions. 4'ain, the InDustice of *anners, is the dis;osition, or a;titude to do InDurieE and is InDustice before it ;roceed to 4ctE and /ithout su;;osin' an) indi#iduall ;erson inDured. 3ut the InDustice of an 4ction, (that is to sa) InDur),! su;;oseth an indi#iduall ;erson InDuredE namel) him, to /hom the Co#enant /as made: 4nd therefore man) times the inDur) is recei#ed b) one

man, /hen the damma'e redoundeth to another. 4s /hen the *aster commandeth his ser#ant to 'i#e mon) to a stran'erE if it be not done, the InDur) is done to the *aster, /hom he had before Co#enanted to obe)E but the damma'e redoundeth to the stran'er, to /hom he had no Obli'ationE and therefore could not InDure him. 4nd so also in Common@/ealths, ;ri#ate men ma) remit to one another their debtsE but not robberies or other #iolences, /hereb) the) are endamma'edE because the detainin' of 6ebt, is an InDur) to themsel#esE but Robber) and 8iolence, are InDuries to the Person of the Common@/ealth. 0othin' done to a man, b) his o/n consent can be InDur). "hatsoe#er is done to a man, conformable to his o/n "ill si'nified to the doer, is no InDur) to him. .or if he that doeth it, hath not ;assed a/a) his ori'inall ri'ht to do /hat he ;lease, b) some 4ntecedent Co#enant, there is no breach of Co#enantE and therefore no InDur) done him. 4nd if he ha#eE then his "ill to ha#e it done bein' si'nified, is a release of that Co#enant: and so a'ain there is no InDur) done him. Lustice Commutati#e, and 6istributi#e. Lustice of 4ctions, is b) "riters di#ided into omm%tative, and 0istrib%tive? and the former the) sa) consisteth in ;ro;ortion 4rithmeticallE the later in ;ro;ortion 5eometric all. Commutati#e therefore, the) ;lace in the eCualit) of #alue of the thin's contracted forE 4nd 6istributi#e, in the distribution of eCuall benefit, to men of eCuall merit. 4s if it /ere InDustice to sell dearer than /e bu)E or to 'i#e more to a man than he merits. The #alue of all thin's contracted for, is measured b) the 4;;etite of the Contractors: and therefore the Dust #alue, is that /hich the) be contented to 'i#e. 4nd *erit (besides that /hich is b) Co#enant, /here the ;erformance on one ;art, meriteth the ;erformance of the other ;art, and falls under Lustice Commutati#e, not 6istributi#e,! is not due b) LusticeE but is re/arded of 5race onel). 4nd therefore this distinction, in the sense /herein it useth to be ex;ounded, is not ri'ht. To s;ea( ;ro;erl), Commutati#e Lustice, is the Lustice of a ContractorE that is, a Performance of Co#enant, in 3u)in', and 1ellin'E Hirin', and -ettin' to HireE -endin', and 3orro/in'E &xchan'in', 3arterin', and other acts of Contract. 4nd 6istributi#e Lustice, the Lustice of an 4rbitratorE that is to sa), the act of definin' /hat is Lust. "herein, (bein' trusted b) them that ma(e him 4rbitrator,! if he ;erforme his Trust, he is said to distribute to e#er) man his o/n: and this is indeed Lust 6istribution, and ma) be called (thou'h im;ro;erl)! 6istributi#e LusticeE but more ;ro;erl) &Cuit)E /hich also is a -a/ of 0ature, as shall be she/n in due ;lace. The fourth -a/ of 0ature, 5ratitude. 4s Lustice de;endeth on 4ntecedent Co#enantE so does 5R4TIT76& de;end on 4ntecedent 5raceE that is to sa), 4ntecedent .ree@'ift: and is the fourth -a/ of 0atureE /hich ma) be concei#ed in this .orme, (hat a man whi#h re#eiveth *enefit from another of meer Gra#eEndeavo%r that he whi#h giveth it- have no reasonab!e #a%se to repent him of his good wi!!. .or no man 'i#eth, but /ith intention of 5ood to himselfeE because 5ift is 8oluntar)E and of all 8oluntar) 4cts, the ObDect is to e#er) man his o/n 5oodE of /hich if men see the) shall be frustrated, there /ill be no be'innin' of bene#olence, or trustE nor conseCuentl) of mutuall hel;E nor of reconciliation of one man to anotherE and therefore the) are to remain still in the condition of WarE /hich is contrar) to the first and .undamentall -a/ of 0ature, /hich commandeth men to See4 Pea#e. The breach of this -a/, is called $ngratit%deE and hath the same relation to 5race, that InDustice hath to Obli'ation b) Co#enant. The fifth, *utuall accommodation, or Com;leasance. 4 fifth -a/ of 0ature, is CO*P-&4140C&E that is to sa), (hat every man strive to a##ommodate himse!fe to the rest. .or the understandin' /hereof, /e ma) consider, that there is in mens a;tnesse to 1ociet), a di#ersit) of 0ature, risin' from their di#ersit) of 4ffectionsE not unli(e to that /e see in stones brou'ht to'ether for buildin' of an Udifice. .or as that stone /hich b) the as;erit), and irre'ularit) of .i'ure, ta(es more room from others, than it selfe fillsE and for the hardnesse, cannot be easil) made ;lain, and thereb) hindereth the buildin', is b) the builders cast a/a) as un;rofitable, and troublesome: so also, a man that b) as;erit) of 0ature, /ill stri#e to retain those thin's /hich to himselfe are su;erfluous, and to others necessar)E and for the stubbornness of his Passions, cannot be corrected, is to be left, or cast out of 1ociet), as combersome thereunto. .or seein' e#er) man, not onel) b) Ri'ht, but also b) necessit) of 0ature, is su;;osed to endea#our all he can, to obtain that /hich is necessar) for his conser#ationE He that shall o;;ose himselfe a'ainst it, for thin's su;erfluous, is 'uilt) of the /arre that there u;on is to follo/E and therefore doth that, /hich is contrar) to

the fundamentall -a/ of 0ature, /hich commandeth to see4 Pea#e. The obser#ers of this -a/, ma) be called 1OCI43-&, (the -atines call them ommodiE! The contrar), St%bborn$nso#iab!e. 5roward- $ntra#tab!e. The sixth, .acilit) to Pardon. 4 sixth -a/ of 0ature, is this, (hat %pon #a%tion of the 5%t%re time- a man o%ght to pardon the offen#es past of them that repenting- desire it. .or P4R6O0, is nothin' but 'rantin' of PeaceE /hich thou'h 'ranted to them that ;erse#ere in their hostilit), be not Peace, but .eareE )et not 'ranted to them that 'i#e caution of the .uture time, is si'ne of an a#ersion to PeaceE and therefore contrar) to the -a/ of 0ature. The se#enth, that in Re#en'es, men res;ect onel) the future 'ood. 4 se#enth is, (hat in )evenges, (that is, retribution of &#il for &#il,! ,en !oo4 not at the greatnesse of the evi!! past- b%t the greatnesse of the good to fo!!ow. "hereb) /e are forbidden to inflict ;unishment /ith an) other desi'ne, than for correction of the offender, or direction of others. .or this -a/ is conseCuent to the next before it, that commandeth Pardon, u;on securit) of the .uture time. 3esides, Re#en'e /ithout res;ect to the &xam;le, and ;rofit to come, is a trium;h, or 'lor)in' in the hurt of another, tendin' to no endE (for the &nd is al/a)es some/hat to ComeE! and 'lor)in' to no end, is #ain@'lor), and contrar) to reasonE and to hurt /ithout reason, tendeth to the introduction of "arreE /hich is a'ainst the -a/ of 0atureE and is commonl) stiled b) the name of r%e!ty. The ei'hth, a'ainst Contumel) 4nd because all si'nes of hatred, or contem;t, ;ro#o(e to fi'htE insomuch as most men choose rather to haJard their life, than not to be re#en'edE /e ma) in the ei'hth ;lace, for a -a/ of 0ature, set do/n this Prece;t. (hat no man by deed- word- #o%ntenan#e- or gest%re- de#!are Hatred- or ontempt of another. The breach of /hich -a/, is commonl) called ont%me!y. The ninth, a'ainst Pride. The Cuestion /ho is the better man, has no ;lace in the condition of meer 0atureE /here, (as has been she/n before,! all men are eCuall. The ineCuallit) that no/ is, has bin introduced b) the -a/es ci#ill. I (no/ that "ristot!e in the first boo(e of his PolitiCues, for a foundation of his doctrine, ma(eth men b) 0ature, some more /orth) to Command, meanin' the /iser sort (such as he thou'ht himselfe to be for his Philoso;h)E! others to 1er#e, (meanin' those that had stron' bodies, but /ere not Philoso;hers as heE! as if *aster and 1er#ant /ere not introduced b) consent of men, but b) difference of "it: /hich is not onl) a'ainst reasonE but also a'ainst ex;erience. .or there are #er) fe/ so foolish, that had not rather 'o#erne themsel#es, than be 'o#erned b) others: 0or /hen the /ise in their o/n conceit, contend b) force, /ith them /ho distrust their o/ne /isdome, do the) al/aies, or often, or almost at an) time, 'et the 8ictor). If 0ature therefore ha#e made men eCuall, that eCualitie is to be ac(no/led'ed: or if 0ature ha#e made men uneCuallE )et because men that thin( themsel#es eCuall, /ill not enter into conditions of Peace, but u;on &Cuall termes, such eCualitie must be admitted. 4nd therefore for the ninth la/ of 0ature, I ;ut this, (hat every man a#4now!edge other for his E'%a!! by 3at%re. The breach of this Prece;t is Pride. The tenth, a'ainst 4rro'ance. On this la/, de;endeth another, (hat at the entran#e into #onditions of Pea#e- no man re'%ire to reserve to himse!fe any )ight- whi#h he is not #ontent sho%!d be reserved to every one of the rest. 4s it is necessar) for all men that see( ;eace, to la) do/n certaine Ri'hts of 0atureE that is to sa), not to ha#e libertie to do all the) list: so is it necessarie for mans life, to retaine someE as ri'ht to 'o#erne their o/ne bodiesE enDo) aire, /ater, motion, /aies to 'o from ;lace to ;laceE and all thin's else /ithout /hich a man cannot li#e, or not li#e /ell. If in this case, at the ma(in' of Peace, men reCuire for themsel#es, that /hich the) /ould not ha#e to be 'ranted to others, the) do contrar) to the ;recedent la/, that commandeth the ac(no/led'ment of naturall eCualitie, and therefore also a'ainst the la/ of 0ature. The obser#ers of this la/, are those /e call ,odest, and the brea(ers "rrogant men. The 5ree(s call the #iolation of this la/ E that is, a desire of more than their share. The ele#enth &Cuit). 4lso if a man be tr%sted to 1%dge between man and man, it is a ;rece;t of the -a/ of 0ature, that he dea!e E'%a!!y between them. .or /ithout that, the Contro#ersies of men cannot be determined but b) "arre. He therefore that is ;artiall in Dud'ment, doth /hat in him lies, to deterre men from the use of Lud'es, and 4rbitratorsE and conseCuentl), (a'ainst the

fundamentall -a/e of 0ature! is the cause of "arre. The obser#ance of this la/, from the eCuall distribution to each man, of that /hich in reason belon'eth to him, is called &Q7IT2, and (as I ha#e sa)d before! distributi#e Lustice: the #iolation, "##eption of persons, The t/elfth, &Cuall use of thin's Common. 4nd from this follo/eth another la/, (hat s%#h things as #annot be divided- be en1oyed in ommon- if it #an be. and if the '%antity of the thing permit- witho%t Stint. otherwise Proportionab!y to the n%mber of them that have )ight. .or other/ise the distribution is 7neCuall, and contrar) to &Cuitie. The thirteenth, of -ot. 3ut some thin's there be, that can neither be di#ided, nor enDo)ed in common. Then, The -a/ of 0ature, /hich ;rescribeth &Cuit), reCuireth, (hat the Entire )ight. or e!se, (ma4ing the %se a!ternate,! the 5irst Possession- be determined by Lot. .or eCuall distribution, is of the -a/ of 0atureE and other means of eCuall distribution cannot be ima'ined. The fourteenth, of Primo'eniture, and .irst seisin'. Of Lots there be t/o sorts, "rbitrary, and 3at%ra!!. 4rbitrar), is that /hich is a'reed on b) the Com;etitors: 0aturall, is either Primogenit%re, (/hich the 5ree( calls si'nifies, Given by LotE! or 5irst Seis%re. /hich

4nd therefore those thin's /hich cannot be enDo)ed in common, nor di#ided, ou'ht to be adDud'ed to the .irst PossessorE and in some cases to the .irst@3orne, as acCuired b) -ot. The fifteenth, of *ediators. It is also a -a/ of 0ature, (hat a!! men that mediate Pea#e- be a!!owed safe ond%#t. .or the -a/ that commandeth Peace, as the End, commandeth Intercession, as the ,eansE and to Intercession the *eans is safe Conduct. The sixteenth, of 1ubmission to 4rbitrement. 4nd because, thou'h men be ne#er so /illin' to obser#e these -a/es, there ma) ne#erthelesse arise Cuestions concernin' a mans actionE .irst, /hether it /ere done, or not doneE 1econdl) (if done! /hether a'ainst the -a/, or not a'ainst the -a/E the former /hereof, is called a Cuestion &f 5a#tE the later a Cuestion &f )ight. therefore unlesse the ;arties to the Cuestion, Co#enant mutuall) to stand to the sentence of another, the) are as farre from Peace as e#er. This other, to /hose 1entence the) submit, is called an 4R3ITR4TOR. 4nd therefore it is of the -a/ of 0ature. (hat they that are at #ontroversie- s%bmit their )ight to the 1%dgement of an "rbitrator. The se#enteenth, 0o man is his o/n Lud'e. 4nd seein' e#er) man is ;resumed to do all thin's in order to his o/n benefit, no man is a fit 4rbitrator in his o/n cause: and if he /ere ne#er so fitE )et &Cuit) allo/in' to each ;art) eCuall benefit, if one be admitted to be Lud'e, the other is to be admitted alsoE F so the contro#ersie, that is, the cause of "ar, remains, a'ainst the -a/ of 0ature. The ei'hteenth, no man to be Lud'e, that has in him a natural cause of Partialit). .or the same reason no man in an) Cause ou'ht to be recei#ed for 4rbitrator, to /hom 'reater ;rofit, or honour, or ;leasure a;;arentl) ariseth out of the #ictor) of one ;art), than of the other: for hee hath ta(en (thou'h an una#o)dable bribe, )et! a bribeE and no man can be obli'ed to trust him. 4nd thus also the contro#ersie, and the condition of "ar remaineth, contrar) to the -a/ of 0ature. The nineteenth, of "itnesses. 4nd in a contro#ersie of 5a#t, the Lud'e bein' to 'i#e no more credit to one, than to the other, (if there be no other 4r'uments! must 'i#e credit to a thirdE or to a third and fourthE or more: .or else the Cuestion is undecided, and left to force, contrar) to the -a/ of 0ature. These are the -a/es of 0ature, dictatin' Peace, for a means of the conser#ation of men in multitudesE and /hich onel) concern the doctrine of Ci#ill 1ociet). There be other thin's tendin' to the destruction of ;articular menE as 6run(enness, and all other ;arts of Intem;eranceE /hich ma) therefore also be rec(oned amon'st those thin's /hich the -a/ of 0ature hath forbiddenE but are not necessar) to be mentioned, nor are ;ertinent enou'h to this ;lace.

4 Rule, b) /hich the -a/s of 0ature ma) easil) be examined. 4nd thou'h this ma) seem too subtile a deduction of the -a/es of 0ature, to be ta(en notice of b) all menE /hereof the most ;art are too busie in 'ettin' food, and the rest too ne'li'ent to understandE )et to lea#e all men unexcusable, the) ha#e been contracted into one easie sum, intelli'ible, e#en to the meanest ca;acit)E and that is, 0o not that to another- whi#h tho% wo%!dest not have done to thy se!feE /hich she/eth him, that he has no more to do in learnin' the -a/es of 0ature, but, /hen /ei'hin' the actions of other men /ith his o/n, the) seem too hea#), to ;ut them into the other ;art of the ballance, and his o/n into their ;lace, that his o/n ;assions, and selfe@lo#e, ma) adde nothin' to the /ei'htE and then there is none of these -a/es of 0ature that /ill not a;;ear unto him #er) reasonable. The -a/es of 0ature obli'e in Conscience al/a)es, but in &ffect then onel) /hen there is 1ecurit). The -a/es of 0ature obli'e in foro internoE that is to sa), the) bind to a desire the) should ta(e ;lace: but in foro e/ternoE that is, to the ;uttin' them in act, not al/a)es. .or he that should be modest, and tractable, and ;erforme all he ;romises, in such time, and ;lace, /here no man els should do so, should but ma(e himselfe a ;re) to others, and ;rocure his o/n certain ruine, contrar) to the 'round of all -a/es of 0ature, /hich tend to 0atures ;reser#ation. 4nd a'ain, he that ha#in' sufficient 1ecurit), that others shall obser#e the same -a/es to/ards him, obser#es them not himselfe, see(eth not Peace, but "arE F conseCuentl) the destruction of his 0ature b) 8iolence. 4nd /hatsoe#er -a/es bind in foro interno, ma) be bro(en, not onel) b) a fact contrar) to the -a/, but also b) a fact accordin' to it, in case a man thin( it contrar). .or thou'h his 4ction in this case, be accordin' to the -a/E )et his Pur;ose /as a'ainst the -a/E /hich /here the Obli'ation is in foro interno, is a breach. The -a/s of 0ature are &ternalE The -a/es of 0ature are Immutable and &ternallE .or InDustice, In'ratitude, 4rro'ance, Pride, IniCuit), 4cce;tion of ;ersons, and the rest, can ne#er be made la/full. .or it can ne#er be that "arre shall ;reser#e life, and Peace destro) it. 4nd )et &asie. The GsameH -a/es, because the) obli'e onel) to a desire, and endea#our, I mean an unfei'ned and constant endea#our, are easie to be obser#ed. .or in that the) reCuire nothin' but endea#ourE he that endea#oureth their ;erformance, fulfilleth themE and he that fulfilleth the -a/, is Lust. The 1cience of these -a/es, is the true *orall Philoso;h). 4nd the 1cience of them, is the true and onel) *oral Philoso;h). .or *orall Philoso;h) is nothin' else but the 1cience of /hat is Good, and Evi!!, in the con#ersation, and 1ociet) of man@(ind. Good, and Evi!!, are names that si'nifie our 4;;etites, and 4#ersionsE /hich in different tem;ers, customes, and doctrines of men, are different: 4nd di#ers men, differ not onel) in their Lud'ement, on the senses of /hat is ;leasant, and un;leasant to the tast, smell, hearin', touch, and si'htE but also of /hat is conformable, or disa'reeable to Reason, in the actions of common life. 0a), the same man, in di#ers times, differs from himselfeE and one time ;raiseth, that is, calleth 5ood, /hat another time he dis;raiseth, and calleth &#il: .rom /hence arise 6is;utes, Contro#ersies, and at last "ar. 4nd therefore so lon' a man is in the condition of meer 0ature, (/hich is a condition of "ar,! as ;ri#ate 4;;etite is the measure of 5ood, and &#ill: 4nd conseCuentl) all men a'ree on this, that Peace is 5ood, and therefore also the /a), or means of Peace, /hich (as I ha#e she/ed before! are 7%sti#e- Gratit%de,odesty- E'%ity- ,er#y, F the rest of the -a/s of 0ature, are 'oodE that is to sa), ,ora!! +ert%esE and their contrarie +i#es, &#ill. 0o/ the science of 8ertue and 8ice, is *orall Philoso;hieE and therfore the true 6octrine of the -a/es of 0ature, is the true *orall Philoso;hie. 3ut the "riters of *orall Philoso;hie, thou'h the) ac(no/led'e the same 8ertues and 8icesE 2et not seein' /herein consisted their 5oodnesseE nor that the) come to be ;raised, as the meanes of ;eaceable, sociable, and comfortable li#in'E ;lace them in a mediocrit) of ;assions: as if not the Cause, but the 6e'ree of darin', made .ortitudeE or not the Cause, but the Quantit) of a 'ift, made -iberalit). These dictates of Reason, men use to call b) the name of -a/esE but im;ro;erl): for the) are but Conclusions, or Theoremes concernin' /hat conduceth to the conser#ation and defence of themsel#esE /heras -a/, ;ro;erl) is the /ord of him, that b) ri'ht hath command o#er others.

3ut )et if /e consider the same Theoremes, as deli#ered in the /ord of 5od, that b) ri'ht commandeth all thin'sE then are the) ;ro;erl) called -a/es. CHA,. ;-I. O/ ,ERSONS, A&THORS, (nd t1in63 ,er32n(ted. 4 ;erson /hat. 4 P&R1O0, is he, whose words or a#tions are #onsidered- either as his own- or as representing the words or a#tions of an other man- or of any other thing to whom they are attrib%tedwhether (r%!y or by 5i#tion. Person 0aturall and 4rtificiall. "hen the) are considered as his o/ne, then is he called a 3at%ra!! Person: 4nd /hen the) are considered as re;resentin' the /ords and actions of an other, then is he a 5eigned or "rtifi#ia!! person. The /ord Person, /hence. The /ord Person is latine: insteed /hereof the 5ree(s ha#e /hich si'nifies the 5a#e, as Persona in latine si'nifies the disg%ise, or o%tward appearan#e of a man, counterfeited on the 1ta'eE and somtimes more ;articularl) that ;art of it, /hich dis'uiseth the face, as a *as( or 8isard: 4nd from the 1ta'e, hath been translated to an) Re;resenter of s;eech and action, as /ell in Tribunalls, as Theaters. 1o that a Person, is the same that an "#tor is, both on the 1ta'e and in common Con#ersationE and to Personate, is to "#t, or )epresent himselfe, or an otherE and he that acteth another, is said to beare his Person, or act in his nameE (in /hich sence i#ero useth it /here he saies, ;n%s s%stineo tres Personas. ,ei- "dversarii- A 7%di#is, I beare three PersonsE m) o/n, m) 4d#ersaries, and the Lud'esE! and is called in di#erse occasions, di#ersl)E as a )epresenter, or )epresentative, a Lie%tenant, a +i#ar, an "ttorney, a 0ep%ty, a Pro#%rator, an "#tor, and the li(e. 4ctor, 4uthor,P4uthorit). Of Persons 4rtificiall, some ha#e their /ords and actions &wned b) those /hom the) re;resent. 4nd then the Person is the "#torE and he that o/neth his /ords and actions, is the 47THOR: In /hich case the 4ctor acteth b) 4uthorit). .or that /hich in s;ea(in' of 'oods and ;ossessions, is called an &wner, and in latine 0omin%s, in 5ree(e E s;ea(in' of 4ctions, is called 4uthor. 4nd as the Ri'ht of ;ossession, is called 6ominionE so the Ri'ht of doin' an) 4ction, is called 47THORIT2. 1o that b) 4uthorit), is al/a)es understood a Ri'ht of doin' an) act: and done by "%thority, done b) Commission, or -icence from him /hose ri'ht it is. Co#enants b) 4uthorit), bind the 4uthor. .rom hence it follo/eth, that /hen the 4ctor ma(eth a Co#enant b) 4uthorit), he bindeth thereb) the 4uthor, no lesse than if he had made it himselfeE and no lesse subDecteth him to all the conseCuences of the same. 4nd therfore all that hath been said formerl), ( hap. 1>.! of the nature of Co#enants bet/een man and man in their naturall ca;acit), is true also /hen the) are made b) their 4ctors, Re;resenters, or Procurators, that ha#e authorit) from them, so far@forth as is in their Commission, but no farther. 4nd therefore he that ma(eth a Co#enant /ith the 4ctor, or Re;resenter, not (no/in' the 4uthorit) he hath, doth it at his o/n ;erill. .or no man is obli'ed b) a Co#enant, /hereof he is not 4uthorE nor conseCuentl) b) a Co#enant made a'ainst, or beside the 4uthorit) he 'a#e. 3ut not the 4ctor. "hen the 4ctor doth an) thin' a'ainst the -a/ of 0ature b) command of the 4uthor, if he be obli'ed b) former Co#enant to obe) him, not he, but the 4uthor brea(eth the -a/ of 0ature: for thou'h the 4ction be a'ainst the -a/ of 0atureE )et it is not his: but contraril), to refuse to do it, is a'ainst the -a/ of 0ature, that forbiddeth breach of Co#enant. The 4uthorit) is to be she/ne. 4nd he that ma(eth a Co#enant /ith the 4uthor, b) mediation of the 4ctor, not (no/in' /hat 4uthorit) he hath, but onel) ta(es his /ordE in case such 4uthorit) be not made manifest unto him u;on demand, is no lon'er obli'ed: .or the Co#enant made /ith the 4uthor, is not #alid, /ithout his Counter@assurance. 3ut if he that so Co#enanteth, (ne/ before hand he /as to ex;ect no other assurance, than the 4ctors /ordE then is the Co#enant #alidE because the 4ctor in this case ma(eth himselfe the 4uthor. 4nd therefore, as /hen the 4uthorit) is e#ident,

the Co#enant obli'eth the 4uthor, not the 4ctorE so /hen the 4uthorit) is fei'ned, it obli'eth the 4ctor onel)E there bein' no 4uthor but himselfe. Thin's ;ersonated, Inanimate. There are fe/ thin's, that are unca;able of bein' re;resented b) .iction. Inanimate thin's, as a Church, an Hos;ital, a 3rid'e, ma) be ;ersonated b) a Rector, *aster, or O#erseer. 3ut thin's Inanimate, cannot be 4uthors, nor therefore 'i#e 4uthorit) to their 4ctors: 2et the 4ctors ma) ha#e 4uthorit) to ;rocure their maintenance, 'i#en them b) those that are O/ners, or 5o#ernours of those thin's. 4nd therefore, such thin's cannot be Personated, before there be some state of Ci#ill 5o#ernment. IrrationalE -i(e/ise Children, .ooles, and *ad@men that ha#e no, use of Reason, ma) be Personated b) 5uardians, or CuratorsE but can be no 4uthors (durin' that time! of an) action done b) them, lon'er then (/hen the) shall reco#er the use of Reason! the) shall Dud'e the same reasonable. 2et durin' the .oll), he that hath ri'ht of 'o#ernin' them, ma) 'i#e 4uthorit) to the 5uardian. 3ut this a'ain has no ;lace but in a 1tate Ci#ill, because before such estate, there is no 6ominion of Persons. .alse 5odsE 4n Idol, or meer .i'ment of the brain, ma) be PersonatedE as /ere the 5ods of the HeathenE /hich b) such Officers as the 1tate a;;ointed, /ere Personated, and held Possessions, and other 5oods, and Ri'hts, /hich men from time to time dedicated, and consecrated unto them. 3ut Idols cannot be 4uthors: for an Idol is nothin'. The 4uthorit) ;roceeded from the 1tate: and therefore before introduction of Ci#ill 5o#ernment, the 5ods of the Heathen could not be Personated. The true 5od. The true 5od ma) be Personated. 4s he /asE first, b) ,osesE /ho 'o#erned the Israelites, (that /ere not his, but 5ods ;eo;le,! not in his o/n name, /ith Ho# di#it ,osesE but in 5ods 0ame, /ith Ho# di#it 0omin%s. 1econdl), b) the 1on of man, his o/n 1on, our 3lessed 1a#iour 7es%s hrist, that came to reduce the Le/es, and induce all 0ations into the 9in'dome of his .atherE not as of himselfe, but as sent from his .ather. 4nd thirdl), b) the Hol) 5host, or Comforter, s;ea(in', and /or(in' in the 4;ostles: /hich Hol) 5host, /as a Comforter that came not of himselfeE but /as sent, and ;roceeded from them both. 4 *ultitude of men, ho/ one Person. 4 *ultitude of men, are made &ne Person, /hen the) are b) one man, or one Person, Re;resentedE so that it be done /ith the consent of e#er) one of that *ultitude in ;articular. .or it is the ;nity of the Re;resenter, not the ;nity of the Re;resented, that ma(eth the Person &ne. 4nd it is the Re;resenter that beareth the Person, and but one Person: 4nd ;nity, cannot other/ise be understood in *ultitude. &#er) one is 4uthor. 4nd because the *ultitude naturall) is not &ne, but ,anyE the) cannot be understood for oneE but man) 4uthors, of e#er) thin' their Re;resentati#e saith, or doth in their nameE &#er) man 'i#in' their common Re;resenter, 4uthorit) from himselfe in ;articularE and o/nin' all the actions the Re;resenter doth, in case the) 'i#e him 4uthorit) /ithout stint: Other/ise, /hen the) limit him in /hat, and ho/ farre he shall re;resent them, none of them o/neth more, than the) 'a#e him commission to 4ct. 4n 4ctor ma) be *an) men made One b) Pluralit) of 8o)ces. 4nd if the Re;resentati#e consist of man) men, the #o)ce of the 'reater number, must be considered as the #o)ce of them all. .or if the lesser number ;ronounce (for exam;le! in the 4ffirmati#e, and the 'reater in the 0e'ati#e, there /ill be 0e'ati#es more than enou'h to destro) the 4ffirmati#esE and thereb) the excesse of 0e'ati#es, standin' uncontradicted, are the onel) #o)ce the Re;resentati#e hath. Re;resentati#es, /hen the number is e#en, un;rofitable. 4nd a Re;resentati#e of e#en number, es;eciall) /hen the number is not 'reat, /hereb) the contradictor) #o)ces are oftentimes eCuall, is therefore oftentimes mute, and unca;able of 4ction. 2et in some cases contradictor) #o)ces eCuall in number, ma) determine a CuestionE as in condemnin', or absol#in', eCualit) of #otes, e#en in that the) condemne not, do absol#eE but not on the contrar) condemne, in that the) absol#e not. .or /hen a Cause is heardE not to

condemne, is to absol#e: but on the contrar), to sa) that not absol#in', is condemnin', is not true. The li(e it is in a deliberation of executin' ;resentl), or deferrin' till another time: .or /hen the #o)ces are eCuall, the not decreein' &xecution, is a decree of 6ilation. 0e'ati#e #o)ce. Or if the number be odde, as three, or more, (men, or assembliesE! /hereof e#er) one has b) a 0e'ati#e 8oice, authorit) to ta(e a/a) the effect of all the 4ffirmati#e 8oices of the rest, This number is no Re;resentati#eE because b) the di#ersit) of O;inions, and Interests of men, it becomes oftentimes, and in cases of the 'reatest conseCuence, a mute Person, and una;t, as for man) thin's else, so for the 'o#ernment of a *ultitude, es;eciall) in time of "arre. Of 4uthors there be t/o sorts. The first sim;l) so calledE /hich I ha#e before defined to be him, that o/neth the 4ction of another sim;l). The second is he, that o/neth an 4ction, or Co#enant of another conditionall)E that is to sa), he underta(eth to do it, if the other doth it not, at, or before a certain time. 4nd these 4uthors conditionall, are 'enerall) called 17R&T2&1, in -atine 5ide1%ssores, and SponsoresE and ;articularl) for 6ebt, Pr<desE and for 4;;earance before a Lud'e, or *a'istrate, +ades. OF CO ON!>EALTH. ON!>EALTH.

CHA,. ;-II. O/ t1e C(u3e3, 0ener(ti2n, (nd +e/initi2n 2/ ( CO

The &nd of Common@/ealth, ;articular 1ecurit):PCha;. 1%. TH& finall Cause, &nd, or 6esi'ne of men, (/ho naturall) lo#e -ibert), and 6ominion o#er others,! in the introduction of that restraint u;on themsel#es, (in /hich /ee see them li#e in Common@/ealths,! is the foresi'ht of their o/n ;reser#ation, and of a more contented life thereb)E that is to sa), of 'ettin' themsel#es out from that miserable condition of "arre, /hich is necessaril) conseCuent (as hath been she/n! to the naturall Passions of men, /hen there is no #isible Po/er to (ee; them in a/e, and t)e them b) feare of ;unishment to the ;erformance of their Co#enants, and obser#ation of those -a/es of 0ature set do/n in the fourteenth and fifteenth Cha;ters. "hich is not to be had from the -a/ of 0ature: .or the -a/es of 0ature (as 7%sti#e- E'%ity- ,odesty- ,er#y, and (in summe! doing to othersas wee wo%!d be done to,! of themsel#es, /ithout the terrour of some Po/er, to cause them to be obser#ed, are contrar) to our naturall Passions, that carr) us to Partialit), Pride, Re#en'e, and the li(e. 4nd Co#enants, /ithout the 1/ord, are but "ords, and of no stren'th to secure a man at all. Therefore not/ithstandin' the -a/es of 0ature, (/hich e#er) one hath then (e;t, /hen he has the /ill to (ee; them, /hen he can do it safel),! if there be no Po/er erected, or not 'reat enou'h for our securit)E e#er) man /ill, and ma) la/full) rel) on his o/n stren'th and art, for caution a'ainst all other men. 4nd in all ;laces, /here men ha#e li#ed b) small .amilies, to robbe and s;o)le one another, has been a Trade, and so farre from bein' re;uted a'ainst the -a/ of 0ature, that the 'reater s;o)les the) 'ained, the 'reater /as their honourE and men obser#ed no other -a/es therein, but the -a/es of HonourE that is, to abstain from cruelt), lea#in' to men their li#es, and instruments of husbandr). 4nd as small .amil)es did thenE so no/ do Cities and 9in'domes /hich are but 'reater .amilies (for their o/n securit)! enlar'e their 6ominions, u;on all ;retences of dan'er, and fear of In#asion, or assistance that ma) be 'i#en to In#aders, endea#our as much as the) can, to subdue, or /ea(en their nei'hbours, b) o;en force, and secret arts, for /ant of other Caution, Dustl)E and are remembred for it in after a'es /ith honour. 0or from the conDunction of a fe/ men or famil)es: 0or is it the Do)nin' to'ether of a small number of men, that 'i#es them this securit)E because in small numbers, small additions on the one side or the other, ma(e the ad#anta'e of stren'th so 'reat, as is sufficient to carr) the 8ictor)E and therefore 'i#es encoura'ement to an In#asion. The *ultitude sufficient to confide in for our 1ecurit), is not determined b) an) certain number, but b) com;arison /ith the &nem) /e feareE and is then sufficient, /hen the odds of the &nem) is not of so #isible and cons;icuous moment, to determine the e#ent of /arre, as to mo#e him to attem;t. 0or from a 'reat *ultitude, unlesse directed b) one Dud'ement: 4nd be there ne#er so 'reat a *ultitudeE )et if their actions be directed accordin' to their

;articular Dud'ements, and ;articular a;;etites, the) can ex;ect thereb) no defence, nor ;rotection, neither a'ainst a Common enem), nor a'ainst the inDuries of one another. .or bein' distracted in o;inions concernin' the best use and a;;lication of their stren'th, the) do not hel;, but hinder one anotherE and reduce their stren'th b) mutuall o;;osition to nothin': /hereb) the) are easil), not onel) subdued b) a #er) fe/ that a'ree to'etherE but also /hen there is no common enem), the) ma(e /arre u;on each other, for their ;articular interests. .or if /e could su;;ose a 'reat *ultitude of men to consent in the obser#ation of Lustice, and other -a/es of 0ature, /ithout a common Po/er to (ee; them all in a/eE /e mi'ht as /ell su;;ose all *an@(ind to do the sameE and then there neither /ould be, nor need to be an) Ci#ill 5o#ernment, or Common@/ealth at allE because there /ould be Peace /ithout subDection. 4nd that continuall). 0or is it enou'h for the securit), /hich men desire should last all the time of their life, that the) be 'o#erned, and directed b) one Dud'ement, for a limited timeE as in one 3attell, or one "arre. .or thou'h the) obtain a 8ictor) b) their unanimous endea#our a'ainst a forrai'n enem)E )et after/ards, /hen either the) ha#e no common enem), or he that b) one ;art is held for an enem), is b) another ;art held for a friend, the) must needs b) the difference of their interests dissol#e, and fall a'ain into a "arre amon'st themsel#es. "h) certain creatures /ithout reason, or s;eech, do ne#erthelesse li#e in 1ociet), /ithout an) coRrci#e Po/er. It is true, that certain li#in' creatures, as 3ees, and 4nts, li#e sociabl) one /ith another, (/hich are therefore b) "ristot!e numbred amon'st Politicall creaturesE! and )et ha#e no other direction, than their ;articular Dud'ements and a;;etitesE nor s;eech, /hereb) one of them can si'nifie to another, /hat he thin(s ex;edient for the common benefit: and therefore some man ma) ;erha;s desire to (no/, /h) *an@(ind cannot do the same. To /hich I ans/er, .irst, that men are continuall) in com;etition for Honour and 6i'nit), /hich these creatures are notE and conseCuentl) amon'st men there ariseth on that 'round, &n#) and Hatred, and finall) "arreE but amon'st these not so. 1econdl), that amon'st these creatures, the Common 'ood differeth not from the Pri#ateE and bein' b) nature enclined to their ;ri#ate, the) ;rocure thereb) the common benefit. 3ut man, /hose Lo) consisteth in com;arin' himselfe /ith other men, can relish nothin' but /hat is eminent. Thirdl), that these creatures, ha#in' not (as man! the use of reason, do not see, nor thin( the) see an) fault, in the administration of their common businesse: /hereas amon'st men, there are #er) man), that thin(e themsel#es /iser, and abler to 'o#ern the PubliCue, better than the restE and these stri#e to reforme and inno#ate, one this /a), another that /a)E and thereb) brin' it into 6istraction and Ci#ill /arre. .ourthl), that these creatures, thou'h the) ha#e some use of #oice, in ma(in' (no/ne to one another their desires, and other affectionsE )et the) /ant that art of /ords, b) /hich some men can re;resent to others, that /hich is 5ood, in the li(enesse of &#illE and &#ill, in the li(enesse of 5oodE and au'ment, or diminish the a;;arent 'reatnesse of 5ood and &#illE discontentin' men, and troublin' their Peace at their ;leasure. .iftl), irrationall creatures cannot distin'uish bet/eene $n1%ry, and 0ammageE and therefore as lon' as the) be at ease, the) are not offended /ith their fello/es: /hereas *an is then most troublesome, /hen he is most at ease: for then it is that he lo#es to she/ his "isdome, and controule the 4ctions of them that 'o#erne the Common@/ealth. -astl), the a'reement of these creatures is 0aturallE that of men, is b) Co#enant onl), /hich is 4rtificiall: and therefore it is no /onder if there be som/hat else reCuired (besides Co#enant! to ma(e their 4'reement constant and lastin'E /hich is a Common Po/er, to (ee; them in a/e, and to direct their actions to the Common 3enefit. The 5eneration of a Common/ealth.PThe 6efinition of a Common/ealth. The onl) /a) to erect such a Common Po/er, as ma) be able to defend them from the in#asion of .orrai'ners, and the inDuries of one another, and thereb) to secure them in such sort, as that b) their o/ne industrie, and b) the fruites of the &arth, the) ma) nourish themsel#es and li#e contentedl)E is, to conferre all their ;o/er and stren'th u;on one *an, or u;on one 4ssembl) of men, that ma) reduce all their "ills, b) ;luralit) of #oices, unto one "ill: /hich is as much as to sa), to a;;oint one *an, or 4ssembl) of men, to beare their PersonE and e#er)

one to o/ne, and ac(no/led'e himselfe to be 4uthor of /hatsoe#er he that so beareth their Person, shall 4ct, or cause to be 4cted, in those thin's /hich concerne the Common Peace and 1afetieE and therein to submit their "ills, e#er) one to his "ill, and their Lud'ements, to his Lud'ment. This is more than Consent, or ConcordE it is a reall 7nitie of them all, in one and the same Person, made b) Co#enant of e#er) man /ith e#er) man, in such manner, as if e#er) man should sa) to e#er) man, $ "%thorise and give %p my )ight of Governing my se!fe- to this ,an- or to this "ssemb!y of men- on this #ondition- that tho% give %p thy )ight to him- and "%thorise a!! his "#tions in !i4e manner. This done, the *ultitude so united in one Person, is called a CO**O0@"&4-TH, in latine CI8IT41. This is the 5eneration of that 'reat -&8I4TH40, or rather (to s;ea(e more re#erentl)! of that ,orta!! God, to /hich /ee o/e under the $mmorta!! God, our ;eace and defence. .or b) this 4uthoritie, 'i#en him b) e#er) ;articular man in the Common@"ealth, he hath the use of so much Po/er and 1tren'th conferred on him, that b) terror thereof, he is inabled to forme the /ills of them all, to Peace at home, and mutuall a)d a'ainst their enemies abroad. 4nd in him consisteth the &ssence of the Common@ /ealthE /hich (to define it,! is &ne Person- of whose "#ts a great ,%!tit%de- by m%t%a!! ovenants one with another- have made themse!ves every one the "%thor- to the end he may %se the strength and means of them a!!- as he sha!! thin4 e/pedient- for their Pea#e and ommon 0efen#e. 1o#erai'ne, and 1ubDect, /hat. 4nd he that carr)eth this Person, is called 1O8&R4I50&, and said to ha#e Soveraigne PowerE and e#er) one besides, his 173L&CT. The attainin' to this 1o#erai'ne Po/er, is b) t/o /a)es. One, b) 0aturall forceE as /hen a man ma(eth his children, to submit themsel#es, and their children to his 'o#ernment, as bein' able to destro) them if the) refuseE or b) "arre subdueth his enemies to his /ill, 'i#in' them their li#es on that condition. The other, is /hen men a'ree amon'st themsel#es, to submit to some *an, or 4ssembl) of men, #oluntaril), on confidence to be ;rotected b) him a'ainst all others. This later, ma) be called a Politicall Common@/ealth, or Common@/ealth b) $nstit%tionE and the former, a Common@/ealth b) "#'%isition. 4nd first, I shall s;ea( of a Common@/ealth b) Institution. CHA,. ;-III. O/ t1e RI0HTS 2/ S2<er(i6ne3 by In3tituti2n. The act of Institutin' a Common@/ealth, /hat. 4 ommon6wea!th is said to be $nstit%ted, /hen a ,%!tit%de of men do 4'ree, and ovenantevery one- with every one, that to /hatsoe#er ,an, or "ssemb!y of ,en, shall be 'i#en b) the maDor ;art, the )ight to Present the Person of them all, (that is to sa), to be their )epresentativeE! e#er) one, as /ell he that +oted for it, as he that +oted against it, shall "%thorise all the 4ctions and Lud'ements, of that *an, or 4ssembl) of men, in the same manner, as if the) /ere his o/n, to the end, to li#e ;eaceabl) amon'st themsel#es, and be ;rotected a'ainst other men. The ConseCuences to such Institution, are .rom this Institution of a Common@/ealth are deri#ed all the )ights, and 5a#%!tyes of him, or them, on /hom the 1o#erai'ne Po/er is conferred b) the consent of the Peo;le assembled. 1. The 1ubDects cannot chan'e the forme of 'o#ernment. .irst, because the) Co#enant, it is to be understood, the) are not obli'ed b) former Co#enant to an) thin' re;u'nant hereunto. 4nd ConseCuentl) the) that ha#e alread) Instituted a Common@/ealth, bein' thereb) bound b) Co#enant, to o/n the 4ctions, and Lud'ements of one, cannot la/full) ma(e a ne/ Co#enant, amon'st themsel#es, to be obedient to an) other, in an) thin' /hatsoe#er, /ithout his ;ermission. 4nd therefore, the) that are subDects to a *onarch, cannot /ithout his lea#e cast off *onarch), and return to the confusion of a disunited *ultitudeE nor transferre their Person from him that beareth it, to another *an, or other 4ssembl) of men: for the) are bound, e#er) man to e#er) man, to O/n, and be re;uted 4uthor of all, that he that alread) is their 1o#erai'ne, shall do, and Dud'e fit to be done: so that an) one man dissentin', all the rest should brea( their Co#enant made to that man, /hich is inDustice: and the) ha#e also e#er) man 'i#en the 1o#erai'nt) to him that beareth their PersonE and therefore if the) de;ose him, the) ta(e from him that /hich is his o/n, and so a'ain it is inDustice. 3esides, if he that attem;teth to de;ose his 1o#erai'n, be (illed, or ;unished b) him for such attem;t, he is author of his o/n ;unishment, as bein' b) the

Institution, 4uthor of all his 1o#erai'n shall do: 4nd because it is inDustice for a man to do an) thin', for /hich he ma) be ;unished b) his o/n authorit), he is also u;on that title, unDust. 4nd /hereas some men ha#e ;retended for their disobedience to their 1o#erai'n, a ne/ Co#enant, made, not /ith men, but /ith 5odE this also is unDust: for there is no Co#enant /ith 5od, but b) mediation of some bod) that re;resenteth 5ods PersonE /hich none doth but 5ods -ieutenant, /ho hath the 1o#erai'nt) under 5od. 3ut this ;retence of Co#enant /ith 5od, is so e#ident a l)e, e#en in the ;retenders o/n consciences, that it is not onel) an act of an unDust, but also of a #ile, and unmanl) dis;osition. =. 1o#erai'ne Po/er cannot be forfeited. 1econdl), 3ecause the Ri'ht of bearin' the Person of them all, is 'i#en to him the) ma(e 1o#erai'ne, b) Co#enant onel) of one to another, and not of him to an) of themE there can ha;;en no breach of Co#enant on the ;art of the 1o#erai'neE and conseCuentl) none of his 1ubDects, b) an) ;retence of forfeiture, can be freed from his 1ubDection. That he /hich is made 1o#erai'ne ma(eth no Co#enant /ith his 1ubDects before@hand, is manifestE because either he must ma(e it /ith the /hole multitude, as one ;art) to the Co#enantE or he must ma(e a se#erall Co#enant /ith e#er) man. "ith the /hole, as one ;art), it is im;ossibleE because as )et the) are not one Person: and if he ma(e so man) se#erall Co#enants as there be men, those Co#enants after he hath the 1o#erai'nt) are #o)d, because /hat act soe#er can be ;retended b) an) one of them for breach thereof, is the act both of himselfe, and of all the rest, because done in the Person, and b) the Ri'ht of e#er) one of them in ;articular. 3esides, if an) one, or more of them, ;retend a breach of the Co#enant made b) the 1o#erai'ne at his InstitutionE and others, or one other of his 1ubDects, or himselfe alone, ;retend there /as no such breach, there is in this case, no Lud'e to decide the contro#ersie: it returns therefore to the 1/ord a'ainE and e#er) man reco#ereth the ri'ht of Protectin' himselfe b) his o/n stren'th, contrar) to the desi'ne the) had in the Institution. It is therefore in #ain to 'rant 1o#erai'nt) b) /a) of ;recedent Co#enant. The o;inion that an) *onarch recei#eth his Po/er b) Co#enant, that is to sa) on Condition, ;roceedeth from /ant of understandin' this easie truth, that Co#enants bein' but /ords, and breath, ha#e no force to obli'e, contain, constrain, or ;rotect an) man, but /hat it has from the ;ubliCue 1/ordE that is, from the unt)ed hands of that *an, or 4ssembl) of men that hath the 1o#erai'nt), and /hose actions are a#ouched b) them all, and ;erformed b) the stren'th of them all, in him united. 3ut /hen an 4ssembl) of men is made 1o#erai'neE then no man ima'ineth an) such Co#enant to ha#e ;ast in the InstitutionE for no man is so dull as to sa), for exam;le, the Peo;le of )ome, made a Co#enant /ith the Romans, to hold the 1o#erai'nt) on such or such conditionsE /hich not ;erformed, the Romans mi'ht la/full) de;ose the Roman Peo;le. That men see not the reason to be ali(e in a *onarch), and in a Po;ular 5o#ernment, ;roceedeth from the ambition of some, that are (inder to the 'o#erment of an 4ssembl), /hereof the) ma) ho;e to ;artici;ate, than of *onarch), /hich the) des;air to enDo). %. 0o man can /ithout inDustice ;rotest a'ainst the Institution of the 1o#erai'ne declared b) the maDor ;art. Thirdl), because the maDor ;art hath b) consentin' #oices declared a 1o#erai'neE he that dissented must no/ consent /ith the restE that is, be contented to a#o/ all the actions he shall do, or else Dustl) be destro)ed b) the rest. .or if he #oluntaril) entered into the Con're'ation of them that /ere assembled, he sufficientl) declared thereb) his /ill (and therefore tacitel) co#enanted! to stand to /hat the maDor ;art should orda)ne: and therefore if he refuse to stand thereto, or ma(e Protestation a'ainst an) of their 6ecrees, he does contrar) to his Co#enant, and therfore unDustl). 4nd /hether he be of the Con're'ation, or notE and /hether his consent be as(ed, or not, he must either submit to their decrees, or be left in the condition of /arre he /as in beforeE /herein he mi'ht /ithout inDustice be destro)ed b) an) man /hatsoe#er. >. The 1o#erai'ns 4ctions cannot be Dustl) accused b) the 1ubDect. .ourthl), because e#er) 1ubDect is b) this Institution 4uthor of all the 4ctions, and Lud'ments of the 1o#erai'ne InstitutedE it follo/es, that /hatsoe#er he doth, it can be no inDur) to an) of his 1ubDectsE nor ou'ht he to be b) an) of them accused of InDustice. .or he that doth an) thin' b) authorit) from another, doth therein no inDur) to him b) /hose authorit) he acteth: 3ut b) this Institution of a Common@/ealth, e#er) ;articular man is 4uthor of all the 1o#erai'ne dothE and conseCuentl) he that com;laineth of inDur) from his 1o#erai'ne, com;laineth of that /hereof he himselfe is 4uthorE and therefore ou'ht not to accuse an) man but himselfeE no nor himselfe of inDur)E because to do inDur) to ones selfe, is im;ossible. It is

true that the) that ha#e 1o#erai'ne ;o/er, ma) commit IniCuit)E but not InDustice, or InDur) in the ;ro;er si'nification. ,. "hat soe#er the 1o#erai'ne doth, is un;unishable b) the 1ubDect. .iftl), and conseCuentl) to that /hich /as sa)d last, no man that hath 1o#erai'ne ;o/er can iustl) be ;ut to death, or other/ise in an) manner b) his 1ubDects ;unished. .or seein' e#er) 1ubDect is 4uthor of the actions of his 1o#erai'neE he ;unisheth another, for the actions committed b) himselfe. ?. The 1o#erai'ne is Dud'e of /hat is necessar) for the Peace and 6efence of his 1ubDects. 4nd because the &nd of this Institution, is the Peace and 6efence of them allE and /hosoe#er has ri'ht to the &nd, has ri'ht to the *eansE it belon'eth of Ri'ht, to /hatsoe#er *an, or 4ssembl) that hath the 1o#erai'nt), to be Lud'e both of the meanes of Peace and 6efenceE and also of the hindrances, and disturbances of the sameE and to do /hatsoe#er he shall thin( necessar) to be done, both before hand, for the ;reser#in' of Peace and 1ecurit), b) ;re#ention of 6iscord at home, and Hostilit) from abroadE and, /hen Peace and 1ecurit) are lost, for the reco#er) of the same. 4nd therefore, 4nd Lud'e of /hat 6octrines are fit to be tau'ht them. 1ixtl), it is annexed to the 1o#erai'nt), to be Lud'e of /hat O;inions and 6octrines are a#erse, and /hat conducin' to PeaceE and conseCuentl), on /hat occasions, ho/ farre, and /hat, men are to be trusted /ithall, in s;ea(in' to *ultitudes of ;eo;leE and /ho shall examine the 6octrines of all boo(es before the) be ;ublished. .or the 4ctions of men ;roceed from their O;inionsE and in the /el 'o#ernin' of O;inions, consisteth the /ell 'o#ernin' of mens 4ctions, in order to their Peace, and Concord. 4nd thou'h in matter of 6octrine, nothin' ou'ht to be re'arded but the TruthE )et this is not re;u'nant to re'ulatin' of the same b) Peace. .or 6octrine re;u'nant to Peace, can no more be True, than Peace and Concord can be a'ainst the -a/ of 0ature. It is true, that in a Common@/ealth, /here b) the ne'li'ence, or uns(ilfullnesse of 5o#ernours, and Teachers, false 6octrines are b) time 'enerall) recei#edE the contrar) Truths ma) be 'enerall) offensi#e: 2et the most sudden, and rou'h buslin' in of a ne/ Truth, that can be, does ne#er brea(e the Peace, but onl) somtimes a/a(e the "arre. .or those men that are so remissel) 'o#erned, that the) dare ta(e u; 4rmes, to defend, or introduce an O;inion, are still in "arreE and their condition not Peace, but onl) a Cessation of 4rmes for feare of one anotherE and the) li#e as it /ere, in the ;rocincts of battaile continuall). It belon'eth therefore to him that hath the 1o#erai'n Po/er, to be Lud'e, or constitute all Lud'es of O;inions and 6octrines, as a thin' necessar) to PeaceE therb) to ;re#ent 6iscord and Ci#ill "arre. +. The Ri'ht of ma(in' Rules, /hereb) the 1ubDects ma) e#er) man (no/ /hat is so his o/ne, as no other 1ubDect can /ithout inDustice ta(e it from him. 1e#enthl), is annexed to the 1o#erai'ntie, the /hole ;o/er of ;rescribin' the Rules, /hereb) e#er) man ma) (no/, /hat 5oods he ma) enDo), and /hat 4ctions he ma) doe, /ithout bein' molested b) an) of his fello/ 1ubDects: 4nd this is it men call Propriety. .or before constitution of 1o#erai'n Po/er (as hath alread) been she/n! all men had ri'ht to all thin'sE /hich necessaril) causeth "arre: and therefore this Pro;rietie, bein' necessar) to Peace, and de;endin' on 1o#erai'n Po/er, is the 4ct of that Po/er, in order to the ;ubliCue ;eace. These Rules of Pro;riet) (or ,e%m and (%%m! and of Good- Evi!!- Lawf%!!, and ;n!awf%!! in the actions of 1ubDects, are the Ci#ill -a/esE that is to sa), the -a/es of each Common/ealth in ;articularE thou'h the name of Ci#ill -a/ be no/ restrained to the antient Ci#ill -a/es of the Cit) of )omeE /hich bein' the head of a 'reat ;art of the "orld, her -a/es at that time /ere in these ;arts the Ci#ill -a/. $. To him also belon'eth the Ri'ht of all Ludicature and decision of Contro#ersies: &i'htl), is annexed to the 1o#erai'ntie, the Ri'ht of LudicatureE that is to sa), of hearin' and decidin' all Contro#ersies, /hich ma) arise concernin' -a/, either Ci#ill, or 0aturall, or concernin' .act. .or /ithout the decision of Contro#ersies, there is no ;rotection of one 1ubDect, a'ainst the inDuries of anotherE the -a/es concernin' ,e%m and (%%m are in #aineE and to e#er) man remaineth, from the naturall and necessar) a;;etite of his o/n conser#ation, the ri'ht of ;rotectin' himselfe b) his ;ri#ate stren'th, /hich is the condition of "arreE and contrar) to the end for /hich e#er) Common@/ealth is instituted. 9. 4nd of ma(in' "ar, and Peace, as he shall thin( best: 0inthl), is annexed to the 1o#erai'nt), the Ri'ht of ma(in' "arre, and Peace /ith other

0ations, and Common@/ealthsE that is to sa), of Lud'in' /hen it is for the ;ubliCue 'ood, and ho/ 'reat forces are to be assembled, armed, and ;a)d for that endE and to le#) mon) u;on the 1ubDects, to defra) the ex;ences thereof. .or the Po/er b) /hich the ;eo;le are to be defended, consisteth in their 4rmiesE and the stren'th of an 4rm), in the union of their stren'th under one CommandE /hich Command the 1o#erai'n Instituted, therefore hathE because the command of the ,i!itia, /ithout other Institution, ma(eth him that hath it 1o#erai'n. 4nd therefore /hosoe#er is made 5enerall of an 4rm), he that hath the 1o#erai'n Po/er is al/a)es 5enerallissimo. 1 . 4nd of choosin' all Counsellours, and *inisters, both of Peace, and "arre: Tenthl), is annexed to the 1o#erai'nt), the choosin' of all Counsellours, *inisters, *a'istrates, and Officers, both in Peace, and "ar. .or seein' the 1o#erai'n is char'ed /ith the &nd, /hich is the common Peace and 6efenceE he is understood to ha#e Po/er to use such *eans, as he shall thin( most fit for his dischar'e. 11. 4nd of Re/ardin', and Punishin', and that (/here no former -a/ hath determined the measure of it! arbitrar): &le#enthl), to the 1o#erai'n is committed the Po/er of Re/ardin' /ith riches, or honourE and of Punishin' /ith cor;orall, or ;ecuniar) ;unishment, or /ith i'nomin) e#er) 1ubDect accordin' to the -a/ he hath formerl) madeE or if there be no -a/ made, accordin' as he shall Dud'e most to conduce to the encoura'in' of men to ser#e the Common@/ealth, or deterrin' of them from doin' dis@ser#ice to the same. 1=. 4nd of Honour and Order. -astl), considerin' /hat #alues men are naturall) a;t to set u;on themsel#esE /hat res;ect the) loo( for from othersE and ho/ little the) #alue other menE from /hence continuall) arise amon'st them, &mulation, Quarrells, .actions, and at last "arre, to the destro)in' of one another, and diminution of their stren'th a'ainst a Common &nem)E It is necessar) that there be -a/es of Honour, and a ;ubliCue rate of the /orth of such men as ha#e deser#ed, or are able to deser#e /ell of the Common@/ealthE and that there be force in the hands of some or other, to ;ut those -a/es in execution. 3ut it hath alread) been she/n, that not onel) the /hole ,i!itia, or forces of the Common@/ealthE but also the Ludicature of all Contro#ersies, is annexed to the 1o#erai'nt). To the 1o#erai'n therefore it belon'eth also to 'i#e titles of HonourE and to a;;oint /hat Order of ;lace, and di'nit), each man shall holdE and /hat si'nes of res;ect, in ;ubliCue or ;ri#ate meetin's, the) shall 'i#e to one another. These Ri'hts indi#isible. These are the Ri'hts, /hich ma(e the &ssence of 1o#erai'nt)E and /hich are the mar(es, /hereb) a man ma) discern in /hat *an, or 4ssembl) of men, the 1o#erai'n Po/er is ;laced, and resideth. .or these are incommunicable, and inse;arable. The Po/er to co)n *on)E to dis;ose of the estate and ;ersons of Infant heiresE to ha#e ;rOem;tion in *ar(etsE and all other 1tatute PrOro'ati#es, ma) be transferred b) the 1o#erai'nE and )et the Po/er to ;rotect his 1ubDects be retained. 3ut if he transferre the ,i!itia, he retains the Ludicature in #ain, for /ant of execution of the -a/es: Or if he 'rant a/a) the Po/er of raisin' *on)E the ,i!itia is in #ain: or if he 'i#e a/a) the 'o#ernment of 6octrines, men /ill be fri'hted into rebellion /ith the feare of 1;irits. 4nd so if /e consider an) one of the said Ri'hts, /e shall ;resentl) see, that the holdin' of all the rest, /ill ;roduce no effect, in the conser#ation of Peace and Lustice, the end for /hich all Common@/ealths are Instituted. 4nd this di#ision is it, /hereof it is said, a 2ingdome divided in it se!fe #annot stand: .or unlesse this di#ision ;recede, di#ision into o;;osite 4rmies can ne#er ha;;en. If there had not first been an o;inion recei#ed of the 'reatest ;art of Eng!and, that these Po/ers /ere di#ided bet/een the 9in', and the -ords, and the House of Commons, the ;eo;le had ne#er been di#ided, and fallen into this Ci#ill "arreE first bet/een those that disa'reed in PolitiCuesE and after bet/een the 6issenters about the libert) of Reli'ionE /hich ha#e so instructed men in this ;oint of 1o#erai'n Ri'ht, that there be fe/ no/ (in Eng!and,! that do not see, that these Ri'hts are inse;arable, and /ill be so 'enerall) ac(no/led'ed, at the next return of PeaceE and so continue, till their miseries are for'ottenE and no lon'er, exce;t the #ul'ar be better tau'ht than the) ha#e hetherto been. 4nd can b) no 5rant ;asse a/a) /ithout direct renouncin' of the 1o#erai'n Po/er. 4nd because the) are essentiall and inse;arable Ri'hts, it follo/s necessaril), that in /hatsoe#er /ords an) of them seem to be 'ranted a/a), )et if the 1o#erai'n Po/er it selfe be not in direct termes renounced, and the name of 1o#erai'n no more 'i#en b) the 5rantees to him that 5rants them, the 5rant is #o)d: for /hen he has 'ranted all he can, if /e 'rant bac(

the 1o#erai'nt), all is restored, as inse;arabl) annexed thereunto. The Po/er and Honour of 1ubDects #anisheth in the ;resence of the Po/er 1o#erai'n. This 'reat 4uthorit) bein' Indi#isible, and inse;arabl) annexed to the 1o#erai'nt), there is little 'round for the o;inion of them, that sa) of 1o#erai'n 9in's, thou'h the) be sing%!is ma1ores, of 'reater Po/er than e#er) one of their 1ubDects, )et the) be ;niversis minores, of lesse ;o/er than them all to'ether. .or if b) a!! together, the) mean not the collecti#e bod) as one ;erson, then a!! together, and every one, si'nifie the sameE and the s;eech is absurd. 3ut if b) a!! together, the) understand them as one Person (/hich ;erson the 1o#erai'n bears,! then the ;o/er of all to'ether, is the same /ith the 1o#erai'ns ;o/erE and so a'ain the s;eech is absurd: /hich absurdit) the) see /ell enou'h, /hen the 1o#erai'nt) is in an 4ssembl) of the ;eo;leE but in a *onarch the) see it notE and )et the ;o/er of 1o#erai'nt) is the same in /homsoe#er it be ;laced. 4nd as the Po/er, so also the Honour of the 1o#erai'n, ou'ht to be 'reater, than that of an), or all the 1ubDects. .or in the 1o#erai'nt) is the fountain of Honour. The di'nities of -ord, &arle, 6u(e, and Prince are his Creatures. 4s in the ;resence of the *aster, the 1er#ants are eCuall, and /ithout an) honour at allE 1o are the 1ubDects, in the ;resence of the 1o#erai'n. 4nd thou'h the) shine some more, some lesse, /hen the) are out of his si'htE )et in his ;resence, the) shine no more than the 1tarres in ;resence of the 1un. 1o#erai'ne Po/er not so hurtfull as the /ant of it, and the hurt ;roceeds for the 'reatest ;art from not submittin' readil), to a lesse. 3ut a man ma) here obDect, that the Condition of 1ubDects is #er) miserableE as bein' obnoxious to the lusts, and other irre'ular ;assions of him, or them that ha#e so unlimited a Po/er in their hands. 4nd commonl) the) that li#e under a *onarch, thin( it the fault of *onarch)E and the) that li#e under the 'o#ernment of 6emocrac), or other 1o#erai'n 4ssembl), attribute all the incon#enience to that forme of Common/ealthE /hereas the Po/er in all formes, if the) be ;erfect enou'h to ;rotect them, is the sameE not considerin' that the estate of *an can ne#er be /ithout some incommodit) or otherE and that the 'reatest, that in an) forme of 5o#ernment can ;ossibl) ha;;en to the ;eo;le in 'enerall, is scarce sensible, in res;ect of the miseries, and horrible calamities, that accom;an) a Ci#ill "arreE or that dissolute condition of masterlesse men, /ithout subDection to -a/es, and a coerci#e Po/er to t)e their hands from ra;ine, and re#en'e: nor considerin' that the 'reatest ;ressure of 1o#erai'n 5o#ernours, ;roceedeth not from an) deli'ht, or ;rofit the) can ex;ect in the damma'e, or /ea(enin' of their 1ubDects, in /hose #i'or, consisteth their o/n stren'th and 'lor)E but in the resti#eness of themsel#es, that un/illin'l) contributin' to their o/n defence, ma(e it necessar) for their 5o#ernours to dra/ from them /hat the) can in time of Peace, that the) ma) ha#e means on an) emer'ent occasion, or sudden need, to resist, or ta(e ad#anta'e on their &nemies. .or all men are b) nature ;ro#ided of notable multi;l)in' 'lasses, (that is their Passions and 1elfe@lo#e,! throu'h /hich, e#er) little ;a)ment a;;eareth a 'reat 'rie#anceE but are destitute of those ;ros;ecti#e 'lasses, (namel) *orall and Ci#ill 1cience,! to see a farre off the miseries that han' o#er them, and cannot /ithout such ;a)ments be a#o)ded. CHA,. ;I;. O/ t1e 3e<er(77 =ind3 2/ C2552n!9e(7t1 by In3tituti2n, (nd 2/ Succe33i2n t2 t1e S2<er(i6ne ,29er. The different .ormes of Common@/ealths but three. TH& difference of Common@/ealths, consisteth in the difference of the 1o#erai'n, or the Person re;resentati#e of all and e#er) one of the *ultitude. 4nd because the 1o#erai'nt) is either in one *an, or in an 4ssembl) of more than oneE and into that 4ssembl) either &#er) man hath ri'ht to enter, or not e#er) one, but Certain men distin'uished from the restE it is manifest, there can be but Three (inds of Common@/ealth. .or the Re;resentati#e must needs be One man, or *ore: and if more, then it is the 4ssembl) of 4ll, or but of a Part. "hen the Re;resentati#e is One man, then is the Common@/ealth a *O04RCH2: /hen an 4ssembl) of 4ll that /ill come to'ether, then it is a 6&*OCR4C2, or Po;ular Common@/ealth: /hen an 4ssembl) of a Part onel), then it is called an 4RI1TOCR4C2. Other (ind of Common@/ealth there can be none: for either One, or *ore, or 4ll, must ha#e the 1o#erai'n Po/er (/hich I ha#e she/n to be indi#isible! entire. T)rann) and Oli'arch), but different names of *onarch), and 4ristocrac).

There be other names of 5o#ernment, in the Histories, and boo(s of Polic)E as (yranny, and &!igar#hy: 3ut the) are not the names of other .ormes of 5o#ernment, but of the same .ormes misli(ed. .or the) that are discontented under ,onar#hy, call it (yrannyE and the) that are dis;leased /ith "risto#ra#y, called it &!igar#hy: 1o also, the) /hich find themsel#es 'rie#ed under a 0emo#ra#y, call it "nar#hy, (/hich si'nifies /ant of 5o#ernmentE! and )et I thin( no man belie#es, that /ant of 5o#ernment, is an) ne/ (ind of 5o#ernment: nor b) the same reason ou'ht the) to belie#e, that the 5o#ernment is of one (ind, /hen the) li(e it, and another, /hen the) misli(e it, or are o;;ressed b) the 5o#ernours. 1ubordinute Re;resentati#es dan'erous. It is manifest, that men /ho are in absolute libert), ma), if the) ;lease, 'i#e 4uthorit) to One man, to re;resent them e#er) oneE as /ell as 'i#e such 4uthorit) to an) 4ssembl) of men /hatsoe#erE and conseCuentl) ma) subDect themsel#es, if the) thin( 'ood, to a *onarch, as absolutel), as to an) other Re;resentati#e. Therefore, /here there is alread) erected a 1o#erai'n Po/er, there can be no other Re;resentati#e of the same ;eo;le, but onel) to certain ;articular ends, b) the 1o#erai'n limited. .or that /ere to erect t/o 1o#erai'nsE and e#er) man to ha#e his ;erson re;resented b) t/o 4ctors, that b) o;;osin' one another, must needs di#ide that Po/er, /hich (if men /ill li#e in Peace! is indi#isibleE and thereb) reduce the *ultitude into the condition of "arre, contrar) to the end for /hich all 1o#erai'nt) is instituted. 4nd therefore as it is absurd, to thin( that a 1o#erai'n 4ssembl), in#itin' the Peo;le of their 6ominion, to send u; their 6e;uties, /ith ;o/er to ma(e (no/n their 4d#ise, or 6esires, should therefore hold such 6e;uties, rather than themsel#es, for the absolute Re;resentati#e of the ;eo;le: so it is absurd also, to thin( the same in a *onarch). 4nd I (no/ not ho/ this so manifest a truth, should of late be so little obser#edE that in a *onarch), he that had the 1o#erai'nt) from a descent of ? )ears, /as alone called 1o#erai'n, had the title of *aDest) from e#er) one of his 1ubDects, and /as unCuestionabl) ta(en b) them for their 9in', /as not/ithstandin' ne#er considered as their Re;resentati#eE that name /ithout contradiction ;assin' for the title of those men, /hich at his command /ere sent u; b) the ;eo;le to carr) their Petitions, and 'i#e him (if he ;ermitted it! their ad#ise. "hich ma) ser#e as an admonition, for those that are the true, and absolute Re;resentati#e of a Peo;le, to instruct men in the nature of that Office, and to ta(e heed ho/ the) admit of an) other 'enerall Re;resentation u;on an) occasion /hatsoe#er, if the) mean to dischar'e the trust committed to them. Com;arison of *onarch), /ith 1o#erai'n 4ssembl)es. The difference bet/een these three (indes of Common/ealth, consisteth not in the difference of Po/erE but in the difference of Con#enience, or 4;titude to ;roduce the Peace, and 1ecurit) of the ;eo;leE for /hich end the) /ere instituted. 4nd to com;are *onarch) /ith the other t/o, /e ma) obser#eE .irst, that /hosoe#er beareth the Person of the ;eo;le, or is one of that 4ssembl) that bears it, beareth also his o/n naturall Person. 4nd thou'h he be carefull in his ;olitiCue Person to ;rocure the common interestE )et he is more, or no lesse carefull to ;rocure the ;ri#ate 'ood of himselfe, his famil), (indred and friendsE and for the most ;art, if the ;ubliCue interest chance to crosse the ;ri#ate, he ;referrs the ;ri#ate: for the Passions of men, are commonl) more ;otent than their Reason. .rom /hence it follo/s, that /here the ;ubliCue and ;ri#ate interest are most closel) united, there is the ;ubliCue most ad#anced. 0o/ in *onarch), the ;ri#ate interest is the same /ith the ;ubliCue. The riches, ;o/er, and honour of a *onarch arise onel) from the riches, stren'th and re;utation of his 1ubDects. .or no 9in' can be rich, nor 'lorious, not secureE /hose 1ubDects are either ;oore, or contem;tible, or too /ea( throu'h /ant, or dissention, to maintain a /ar a'ainst their enemies: "hereas in a 6emocrac), or 4ristocrac), the ;ubliCue ;ros;erit) conferres not so much to the ;ri#ate fortune of one that is corru;t, or ambitious, as doth man) times a ;erfidious ad#ice, a treacherous action, or a Ci#ill /arre. 1econdl), that a *onarch recei#eth counsell of /hom, /hen, and /here he ;leasethE and conseCuentl) ma) heare the o;inion of men #ersed in the matter about /hich he deliberates, of /hat ran( or Cualit) soe#er, and as lon' before the time of action, and /ith as much secrec), as he /ill. 3ut /hen a 1o#erai'ne 4ssembl) has need of Counsell, none are admitted but such as ha#e a Ri'ht thereto from the be'innin'E /hich for the most ;art are of those /ho ha#e beene #ersed more in the acCuisition of "ealth than of 9no/led'eE and are to 'i#e their ad#ice in lon' discourses, /hich ma), and do commonl) excite men to action, but not 'o#erne them in it. .or the ;nderstanding is b) the flame of the Passions, ne#er enli'htned, but daJled: 0or is there an) ;lace, or time, /herein an 4ssemblie can recei#e Counsell /ith secrecie,

because of their o/ne *ultitude. Thirdl), that the Resolutions of a *onarch, are subDect to no other Inconstanc), than that of Humane 0atureE but in 4ssemblies, besides that of 0ature, there ariseth an Inconstanc) from the 0umber. .or the absence of a fe/, that /ould ha#e the Resolution once ta(en, continue firme, (/hich ma) ha;;en b) securit), ne'li'ence, or ;ri#ate im;ediments,! or the dili'ent a;;earance of a fe/ of the contrar) o;inion, undoes to da), all that /as concluded )esterda). .ourthl), that a *onarch cannot disa'ree /ith himselfe, out of en#), or interestE but an 4ssembl) ma)E and that to such a hei'ht, as ma) ;roduce a Ci#ill "arre. .ifthl), that in *onarch) there is this incon#enienceE that an) 1ubDect, b) the ;o/er of one man, for the enrichin' of a fa#ourite or flatterer, ma) be de;ri#ed of all he ;ossessethE /hich I confesse is a 'reat and ine#itable incon#enience. 3ut the same ma) as /ell ha;;en, /here the 1o#erai'ne Po/er is in an 4ssembl): .or their ;o/er is the sameE and the) are as subDect to e#ill Counsell, and to be seduced b) Orators, as a *onarch b) .latterersE and becomin' one an others .latterers, ser#e one anothers Co#etousnesse and 4mbition b) turnes. 4nd /hereas the .a#orites of *onarchs, are fe/, and the) ha#e none els to ad#ance but their o/ne 9indredE the .a#orites of an 4ssembl), are man)E and the 9indred much more numerous, than of an) *onarch, 3esides, there is no .a#ourite of a *onarch, /hich cannot as /ell succour his friends, as hurt his enemies: 3ut Orators, that is to sa), .a#ourites of 1o#erai'ne 4ssemblies, thou'h the) ha#e 'reat ;o/er to hurt, ha#e little to sa#e. .or to accuse, reCuires lesse &loCuence (such is mans 0ature! than to excuseE and condemnation, than absolution more resembles Lustice. 1ixtl), that it is an incon#enience in *onarchie, that the 1o#erai'ntie ma) descend u;on an Infant, or one that cannot discerne bet/een 5ood and &#ill: and consisteth in this, that the use of his Po/er, must be in the hand of another *an, or of some 4ssembl) of men, /hich are to 'o#erne b) his ri'ht, and in his nameE as Curators, and Protectors of his Person, and 4uthorit). 3ut to sa) there is incon#enience, in ;uttin' the use of the 1o#erai'n Po/er, into the hand of a *an, or an 4ssembl) of menE is to sa) that all 5o#ernment is more Incon#enient, than Confusion, and Ci#ill "arre. 4nd therefore all the dan'er that can be ;retended, must arise from the Contention of those, that for an office of so 'reat honour, and ;rofit, ma) become Com;etitors. To ma(e it a;;ear, that this incon#enience, ;roceedeth not from that forme of 5o#ernment /e call *onarch), /e are to consider, that the ;recedent *onarch, hath a;;ointed /ho shall ha#e the Tuition of his Infant 1uccessor, either ex;ressel) b) Testament, or tacitl), b) not controllin' the Custome in that case recei#ed: 4nd then such incon#enience (if it ha;;en! is to be attributed, not to the *onarch), but to the 4mbition, and InDustice of the 1ubDectsE /hich in all (inds of 5o#ernment, /here the ;eo;le are not /ell instructed in their 6ut), and the Ri'hts of 1o#erai'nt), is the same. Or else the ;recedent *onarch, hath not at all ta(en order for such TuitionE 4nd then the -a/ of 0ature hath ;ro#ided this sufficient rule, That the Tuition shall be in him, that hath b) 0ature most interest in the ;reser#ation of the 4uthorit) of the Infant, and to /hom least benefit can accrue b) his death, or diminution. .or seein' e#er) man b) nature see(eth his o/n benefit, and ;romotionE to ;ut an Infant into the ;o/er of those, that can ;romote themsel#es b) his destruction, or damma'e, is not Tuition, but Trecher). 1o that sufficient ;ro#ision bein' ta(en, a'ainst all Dust Cuarrell, about the 5o#ernment under a Child, if an) contention arise to the disturbance of the ;ubliCue Peace, it is not to be attributed to the forme of *onarch), but to the ambition of 1ubDects, and i'norance of their 6ut). On the other side, there is no 'reat Common@/ealth, the 1o#erai'nt) /hereof is in a 'reat 4ssembl), /hich is not, as to consultations of ;eace, and "arre, and ma(in' of -a/es, in the same condition, as if the 5o#ernment /ere in a Child. .or as a Child /ants the Dud'ement to dissent from counsell 'i#en him, and is thereb) necessitated to ta(e the ad#ise of them, or him, to /hom he is committed: 1o an 4ssembl) /anteth the libert), to dissent from the counsell of the maDor ;art, be it 'ood, or bad. 4nd as a Child has need of a Tutor, or Protector, to ;reser#e his Person, and 4uthorit): 1o also (in 'reat Common@/ealths,! the 1o#erai'n 4ssembl), in all 'reat dan'ers and troubles, ha#e need of %stodes !ibertatisE that is of 6ictators, or Protectors of their 4uthoritieE /hich are as much as Tem;orar) *onarchsE to /hom for a time, the) ma) commit the entire exercise of their Po/erE and ha#e (at the end of that time! been oftner de;ri#ed thereof, than Infant 9in's, b) their Protectors, Re'ents, or an) other Tutors. Thou'h the 9inds of 1o#erai'ntie be, as I ha#e no/ she/n, but threeE that is to sa), *onarchie, /here One *an has itE or 6emocracie, /here the 'enerall 4ssembl) of 1ubDects

hath itE or 4ristocracie, /here it is in an 4ssembl) of certain ;ersons nominated, or other/ise distin'uished from the rest: 2et he that shall consider the ;articular Common@/ealthes that ha#e been, and are in the /orld, /ill not ;erha;s easil) reduce them to three, and ma) thereb) be inclined to thin( there be other .ormes, arisin' from these min'led to'ether. 4s for exam;le, &lecti#e 9in'domesE /here 9in's ha#e the 1o#erai'ne Po/er ;ut into their hands for a timeE or 9in'domes, /herein the 9in' hath a ;o/er limited: /hich 5o#ernments, are ne#ertheles b) most "riters called *onarchie. -i(e/ise if a Po;ular, or 4ristocraticall Common@ /ealth, subdue an &nemies Countrie, and 'o#ern the same, b) a President, Procurator, or other *a'istrateE this ma) seeme ;erha;s at first si'ht, to be a 6emocraticall, or 4ristocraticall 5o#ernment. 3ut it is not so. .or &lecti#e 9in's, are not 1o#erai'nes, but *inisters of the 1o#erai'neE nor limited 9in's 1o#erai'nes, but *inisters of them that ha#e the 1o#erai'ne Po/er: 0or are those Pro#inces /hich are in subDection to a 6emocracie, or 4ristocracie of another Common@/ealth, 6emocraticall), or 4ristocraticall) 'o#erned, but *onarchicall). 4nd first, concernin' an &lecti#e 9in', /hose ;o/er is limited to his life, as it is in man) ;laces of Christen@dome at this da)E or to certaine 2eares or *oneths, as the 6ictators ;o/er amon'st the RomansE If he ha#e Ri'ht to a;;oint his 1uccessor, he is no more &lecti#e but Hereditar). 3ut if he ha#e no Po/er to elect his 1uccessor, then there is some other *an, or 4ssembl) (no/n, /hich after his decease ma) elect a ne/, or else the Common@/ealth dieth, and dissol#eth /ith him, and returneth to the condition of "arre. If it be (no/n /ho ha#e the ;o/er to 'i#e the 1o#erai'ntie after his death, it is (no/n also that the 1o#erai'ntie /as in them before: .or none ha#e ri'ht to 'i#e that /hich the) ha#e not ri'ht to ;ossesse, and (ee; to themsel#es, if the) thin( 'ood. 3ut if there be none that can 'i#e the 1o#erai'ntie, after the decease of him that /as first elected: then has he ;o/er, na) he is obli'ed b) the -a/ of 0ature, to ;ro#ide, b) establishin' his 1uccessor, to (ee; those that had trusted him /ith the 5o#ernment, from rela;sin' into the miserable condition of Ci#ill /arre. 4nd conseCuentl) he /as, /hen elected, a 1o#erai'n absolute. 1econdl), that 9in' /hose ;o/er is limited, is not su;eriour to him, or them that ha#e the ;o/er to limit itE and he that is not su;eriour, is not su;remeE that is to sa) not 1o#erai'n. The 1o#erai'nt) therefore /as al/aies in that 4ssembl) /hich had the Ri'ht to -imit himE and b) conseCuence the 'o#ernment not *onarch), but either 6emocrac), or 4ristocrac)E as of old time in SpartaE /here the 9in's had a ;ri#iled'e to lead their 4rmiesE but the 1o#erai'nt) /as in the Ephori. Thirdl), /hereas heretofore the Roman Peo;le, 'o#erned the land of 7%dea (for exam;le! b) a PresidentE )et /as not 7%dea therefore a 6emocrac)E because the) /ere not 'o#erned b) an) 4ssembl), into the /hich, an) of them, had ri'ht to enterE nor b) an 4ristocrac)E because the) /ere not 'o#erned b) an) 4ssembl), into /hich, an) man could enter b) their &lection: but the) /ere 'o#erned b) one Person, /hich thou'h as to the ;eo;le of )ome /as an 4ssembl) of the ;eo;le, or 6emocrac)E )et as to ;eo;le of 7%dea, /hich had no ri'ht at all of ;artici;atin' in the 'o#ernment, /as a *onarch. .or thou'h /here the ;eo;le are 'o#erned b) an 4ssembl), chosen b) themsel#es out of their o/n number, the 'o#ernment is called a 6emocrac), or 4ristocrac)E )et /hen the) are 'o#erned b) an 4ssembl), not of their o/n choosin', tis a *onarch)E not of &ne man, o#er another manE but of one ;eo;le, o#er another ;eo;le. Of the Ri'ht of 1uccession. Of all these .ormes of 5o#ernment, the matter bein' mortall, so that not onel) *onarchs, but also /hole 4ssemblies d), it is necessar) for the conser#ation of the ;eace of men, that as there /as order ta(en for an 4rtificiall *an, so there be order also ta(en, for an 4rtificiall &ternit) of lifeE /ithout /hich, men that are 'o#erned b) an 4ssembl), should return into the condition of "arre in e#er) a'eE and the) that are 'o#erned b) One man, assoon as their 5o#ernour d)eth. This 4rtificiall &ternit), is that /hich men call the Ri'ht of S%##ession. There is no ;erfect forme of 5o#ernment, /here the dis;osin' of the 1uccession is not in the ;resent 1o#erai'n. .or if it be in an) other ;articular *an, or ;ri#ate 4ssembl), it is in a ;erson subDect, and ma) be assumed b) the 1o#erai'n at his ;leasureE and conseCuentl) the Ri'ht is in himselfe. 4nd if it be in no ;articular man, but left to a ne/ cho)ceE then is the Common@/ealth dissol#edE and the Ri'ht is in him that can 'et itE contrar) to the intention of them that did Institute the Common@/ealth, for their ;er;etuall, and not tem;orar) securit). In a 6emocrac), the /hole 4ssembl) cannot faile, unlesse the *ultitude that are to be

'o#erned faile. 4nd therefore Cuestions of the ri'ht of 1uccession, ha#e in that forme of 5o#ernment no ;lace at all. In an 4ristocrac), /hen an) of the 4ssembl) d)eth, the election of another into his room belon'eth to the 4ssembl), as the 1o#erai'n, to /hom belon'eth the choosin' of all Counsellours, and Officers. .or that /hich the Re;resentati#e doth, as 4ctor, e#er) one of the 1ubDects doth, as 4uthor. 4nd thou'h the 1o#erai'n 4ssembl), ma) 'i#e Po/er to others, to elect ne/ men, for su;;l) of their courtE )et it is still b) their 4uthorit), that the &lection is madeE and b) the same it ma) (/hen the ;ubliCue shall reCuire it! be recalled. The ;resent *onarch hath Ri'ht to dis;ose of the 1uccession. The 'reatest difficultie about the ri'ht of 1uccession, is in *onarch): 4nd the difficult) ariseth from this, that at first si'ht, it is not manifest /ho is to a;;oint the 1uccessorE nor man) times, /ho it is /hom he hath a;;ointed. .or in both these cases, there is reCuired a more exact ratiocination, than e#er) man is accustomed to use. 4s to the Cuestion, /ho shall a;;oint the 1uccessor, of a *onarch that hath the 1o#erai'n 4uthorit)E that is to sa), /ho shall determine of the ri'ht of Inheritance, (for &lecti#e 9in's and Princes ha#e not the 1o#erai'n Po/er in ;ro;riet), but in use onl),! /e are to consider, that either he that is in ;ossession, has ri'ht to dis;ose of the 1uccession, or else that ri'ht is a'ain in the dissol#ed *ultitude. .or the death of him that hath the 1o#erai'n ;o/er in ;ro;riet), lea#es the *ultitude /ithout an) 1o#erai'n at allE that is, /ithout an) Re;resentati#e in /hom the) should be united, and be ca;able of doin' an) one action at all: 4nd therefore the) are inca;able of &lection of an) ne/ *onarchE e#er) man ha#in' eCuall ri'ht to submit himselfe to such as he thin(s best able to ;rotect himE or if he can, ;rotect himselfe b) his o/ne s/ord, /hich is a returne to Confusion, and to the condition of a "ar of e#er) man a'ainst e#er) man, contrar) to the end for /hich *onarch) had its first Institution. Therfore it is manifest, that b) the Institution of *onarch), the dis;osin' of the 1uccessor, is al/aies left to the Lud'ment and "ill of the ;resent Possessor. 4nd for the Cuestion (/hich ma) arise sometimes! /ho it is that the *onarch in ;ossession, hath desi'ned to the succession and inheritance of his ;o/erE it is determined b) his ex;resse "ords, and TestamentE or b) other tacite si'nes sufficient. 1uccession ;asseth b) ex;resse "ordsE 3) ex;resse "ords, or Testament, /hen it is declared b) him in his life time, viva vo#e, or b) "ritin'E as the first &m;erours of )ome declared /ho should be their Heires. .or the /ord Heire does not of it selfe im;l) the Children, or nearest 9indred of a manE but /homsoe#er a man shall an) /a) declare, he /ould ha#e to succeed him in his &state. If therefore a *onarch declare ex;resl), that such a man shall be his Heire, either b) "ord or "ritin', then is that man immediatl) after the decease of his Predecessor, In#ested in the ri'ht of bein' *onarch. Or, b) not controllin' a Custome: 3ut /here Testament, and ex;resse "ords are /antin', other naturall si'nes of the "ill are to be follo/ed: /hereof the one is Custome. 4nd therefore /here the Custome is, that the next of 9indred absolutel) succeedeth, there also the next of 9indred hath ri'ht to the 1uccessionE for that, if the /ill of him that /as in ;osession had been other/ise, he mi'ht easil) ha#e declared the same in his life time. 4nd li(e/ise /here the Custome is, that the next of the *ale 9indred succeedeth, there also the ri'ht of 1uccession is in the next of the 9indred *ale, for the same reason. 4nd so it is if the Custome /ere to ad#ance the .emale. .or /hat@soe#er Custome a man ma) b) a /ord controule, and does not, it is a naturall si'ne he /ould ha#e that Custome stand. Or, b) ;resum;tion of naturall affection. 3ut /here neither Custome, nor Testament hath ;receded, there it is to be understood, .irst, that a *onarchs /ill is, that the 'o#ernment remain *onarchicallE because he hath a;;ro#ed that 'o#ernment in himselfe. 1econdl), that a Child of his o/n, *ale, or .emale, be ;referred before an) otherE because men are ;resumed to be more enclined b) nature, to ad#ance their o/n children, than the children of other menE and of their o/n, rather a *ale than a .emaleE because men, are naturall) fitter than /omen, for actions of labour and dan'er. Thirdl), /here his o/n Issue faileth, rather a 3rother than a stran'erE and so still the neerer in bloud, rather than the more remoteE because it is al/a)es ;resumed that the neerer of (in, is the neerer in affectionE and Atis e#ident that a man recei#es al/a)es, b) reflexion, the most honour from the 'reatnesse of his neerest (indred.

To dis;ose of the 1uccession, thou'h to a 9in' of another 0ation, not un@la/full. 3ut if it be la/full for a *onarch to dis;ose of the 1uccession b) /ords of Contract, or Testament, men ma) ;erha;s obDect a 'reat incon#enience: for he ma) sell, or 'i#e his Ri'ht of 'o#ernin' to a stran'erE /hich, because stran'ers (that is, men not used to li#e under the same 'o#ernment, nor s;ea(in' the same lan'ua'e! do commonl) under#alue one another, ma) turn to the o;;ression of his 1ubDectsE /hich is indeed a 'reat incon#enience: but it ;roceedeth not necessaril) from the subDection to a stran'ers 'o#ernment, but from the uns(ilfulnesse of the 5o#ernours, i'norant of the true rules of PolitiCues. 4nd therefore the Romans /hen the) had subdued man) 0ations, to ma(e their 5o#ernment di'estible, /ere /ont to ta(e a/a) that 'rie#ance, as much as the) thou'ht necessar), b) 'i#in' sometimes to /hole 0ations, and sometimes to Princi;all men of e#er) 0ation the) conCuered, not onel) the Pri#ile'es, but also the 0ame of RomansE and too( man) of them into the 1enate, and Offices of char'e, e#en in the Roman Cit). 4nd this /as it our most /ise 9in', 9in' 7ames, a)med at, in endea#ourin' the 7nion of his t/o Realms of Eng!and and S#ot!and. "hich if he could ha#e obtained, had in all li(elihood ;re#ented the Ci#ill /arres, /hich ma(e both those 9in'domes, at this ;resent, miserable. It is not therefore an) inDur) to the ;eo;le, for a *onarch to dis;ose of the 1uccession b) "illE thou'h b) the fault of man) Princes, it hath been sometimes found incon#enient. Of the la/fulnesse of it, this also is an ar'ument, that /hatsoe#er incon#enience can arri#e b) 'i#in' a 9in'dome to a stran'er, ma) arri#e also b) so marr)in' /ith stran'ers, as the Ri'ht of 1uccession ma) descend u;on them: )et this b) all men is accounted la/full. CHA,. ;;. O/ +25ini2n ,ATERNALL, (nd +ES,OTICALL. 4 Common@/ealth b) 4cCuisition. 4 ommon6wea!th by "#'%isition, is that, /here the 1o#erai'n Po/er is acCuired b) .orceE 4nd it is acCuired b) force, /hen men sin'l), or man) to'ether b) ;luralit) of #o)ces, for fear of death, or bonds, do authorise all the actions of that *an, or 4ssembl), that hath their li#es and libert) in his Po/er. "herein different from a Common@/ealth b) Institution. 4nd this (ind of 6ominion, or 1o#erai'nt), differeth from 1o#erai'nt) b) Institution, onel) in this, That men /ho choose their 1o#erai'n, do it for fear of one another, and not of him /hom the) Institute: 3ut in this case, the) subDect themsel#es, to him the) are afraid of. In both cases the) do it for fear: /hich is to be noted b) them, that hold all such Co#enants, as ;roceed from fear of death, or #iolence, #o)d: /hich if it /ere true, no man, in an) (ind of Common@/ealth, could be obli'ed to Obedience. It is true, that in a Common@/ealth once Instituted, or acCuired, Promises ;roceedin' from fear of death, or #iolence, are no Co#enants, nor obli'in', /hen the thin' ;romised is contrar) to the -a/esE 3ut the reason is not, because it /as made u;on fear, but because he that ;romiseth, hath no ri'ht in the thin' ;romised. 4lso, /hen he ma) la/full) ;erforme, and doth not, it is not the In#alidit) of the Co#enant, that absol#eth him, but the 1entence of the 1o#erai'n. Other/ise, /hensoe#er a man la/full) ;romiseth, he unla/full) brea(eth: 3ut /hen the 1o#erai'n, /ho is the 4ctor, acCuitteth him, then he is acCuitted b) him that extorted the ;romise, as b) the 4uthor of such absolution. The Ri'hts of 1o#erai'nt) the same in both. 3ut the Ri'hts, and ConseCuences of 1o#erai'nt), are the same in both. His Po/er cannot, /ithout his consent, be Transferred to another: He cannot .orfeit it: He cannot be 4ccused b) an) of his 1ubDects, of InDur): He cannot be Punished b) them: He is Lud'e of /hat is necessar) for PeaceE and Lud'e of 6octrines: He is 1ole -e'islatorE and 1u;reme Lud'e of Contro#ersiesE and of the Times, and Occasions of "arre, and Peace: to him it belon'eth to choose *a'istrates, Counsellours, Commanders, and all other Officers, and *inistersE and to determine of Re/ards, and Punishments, Honour, and Order. The reasons /hereof, are the same /hich are alled'ed in the ;recedent Cha;ter, for the same Ri'hts, and ConseCuences of 1o#erai'nt) b) Institution. 6ominion Paternall ho/ attained.P0ot b) 5eneration, but b) ContractE 6ominion is acCuired t/o /a)esE 3) 5eneration, and b) ConCuest. The ri'ht of 6ominion b) 5eneration, is that, /hich the Parent hath o#er his ChildrenE and is called P4T&R04--. 4nd is not so deri#ed from the 5eneration, as if therefore the Parent had 6ominion o#er his Child because he be'at himE but from the Childs Consent, either ex;resse, or b) other sufficient ar'uments declared. .or as to the 5eneration, 5od hath ordained to man a hel;erE and there

be al/a)es t/o that are eCuall) Parents: the 6ominion therefore o#er the Child, should belon' eCuall) to bothE and he be eCuall) subDect to both, /hich is im;ossibleE for no man can obe) t/o *asters. 4nd /hereas some ha#e attributed the 6ominion to the *an onel), as bein' of the more excellent 1exE the) misrec(on in it. .or there is not al/a)es that difference of stren'th, or ;rudence bet/een the man and the /oman, as that the ri'ht can be determined /ithout "ar. In Common@/ealths, this contro#ersie is decided b) the Ci#ill -a/: and for the most ;art, (but not al/a)es! the sentence is in fa#our of the .atherE because for the most ;art Common@/ealths ha#e been erected b) the .athers, not b) the *others of families. 3ut the Cuestion l)eth no/ in the state of meer 0atureE /here there are su;;osed no la/es of *atrimon)E no la/es for the &ducation of ChildrenE but the -a/ of 0ature, and the naturall inclination of the 1exes, one to another, and to their children. In this condition of meer 0ature, either the Parents bet/een themsel#es dis;ose of the dominion o#er the Child b) ContractE or do not dis;ose thereof at all. If the) dis;ose thereof, the ri'ht ;asseth accordin' to the Contract. "e find in Histor) that the "ma@ons Contracted /ith the *en of the nei'hbourin' Countries, to /hom the) had recourse for issue, that the issue *ale should be sent bac(, but the .emale remain /ith themsel#es: so that the dominion of the .emales /as in the *other. Or &ducationE If there be no Contract, the 6ominion is in the *other. .or in the condition of meer 0ature, /here there are no *atrimoniall la/es, it cannot be (no/n /ho is the .ather, unlesse it be declared b) the *other: and therefore the ri'ht of 6ominion o#er the Child de;endeth on her /ill, and is conseCuentl) hers. 4'ain, seein' the Infant is first in the ;o/er of the *other, so as she ma) either nourish, or ex;ose itE if she nourish it, it o/eth its life to the *otherE and is therefore obli'ed to obe) her, rather than an) otherE and b) conseCuence the 6ominion o#er it is hers. 3ut if she ex;ose it, and another find, and nourish it, the 6ominion is in him that nourisheth it. .or it ou'ht to obe) him b) /hom it is ;reser#edE because ;reser#ation of life bein' the end, for /hich one man becomes subDect to another, e#er) man is su;;osed to ;romise obedience, to him, in /hose ;o/er it is to sa#e, or destro) him. Or Precedent subDection of one of the Parents to the other. If the *other be the .athers subDect, the Child, is in the .athers ;o/er: and if the .ather be the *others subDect, (as /hen a 1o#erai'n Queen marrieth one of her subDects,! the Child is subDect to the *otherE because the .ather also is her subDect. If a man and a /oman, *onarches of t/o se#erall 9in'domes, ha#e a Child, and contract concernin' /ho shall ha#e the 6ominion of him, the Ri'ht of the 6ominion ;asseth b) the Contract. If the) contract not, the 6ominion follo/eth the 6ominion of the ;lace of his residence. .or the 1o#erai'n of each Countr) hath 6ominion o#er all that reside therein. He that hath the 6ominion o#er the Child, hath 6ominion also o#er the Children of the ChildE and o#er their Childrens Children. .or he that hath 6ominion o#er the ;erson of a man, hath 6ominion o#er all that is hisE /ithout /hich, 6ominion /ere but a Title, /ithout the effect. The Ri'ht of 1uccession follo/eth the Rules of the Ri'ht of Possession. The Ri'ht of 1uccession to Paternall 6ominion, ;roceedeth in the same manner, as doth the Ri'ht of 1uccession to *onarch)E of /hich I ha#e alread) sufficientl) s;o(en in the ;recedent cha;ter. 6es;oticall 6ominion ho/ attained. 6ominion acCuired b) ConCuest, or 8ictor) in /ar, is that /hich some "riters call 6&1POTIC4--, from /hich si'nifieth a Lord, or ,asterE and is the 6ominion of the *aster o#er his 1er#ant. 4nd this 6ominion is then acCuired to the 8ictor, /hen the 8anCuished, to a#o)d the ;resent stro(e of death, co#enanteth either in ex;resse /ords, or b) other sufficient si'nes of the "ill, that so lon' as his life, and the libert) of his bod) is allo/ed him, the 8ictor shall ha#e the use thereof, at his ;leasure. 4nd after such Co#enant made, the 8anCuished is a 1&R840T, and not before: for b) the /ord Servant (/hether it be deri#ed from Servire, to 1er#e, or from Servare, to 1a#e, /hich I lea#e to 5rammarians to dis;ute! is not meant a Ca;ti#e, /hich is (e;t in ;rison, or bonds, till the o/ner of him that too( him, or bou'ht him of one that did, shall consider /hat to do /ith him: (for such men, (commonl) called 1la#es,! ha#e no obli'ation at allE but ma) brea( their bonds, or the ;risonE and (ill, or carr) a/a) ca;ti#e their *aster, Dustl):! but one, that bein' ta(en, hath cor;orall libert) allo/ed himE and u;on ;romise not to run a/a), nor to do #iolence to his *aster, is trusted b)

him. 0ot b) the 8ictor), but b) the Consent of the 8anCuished. It is not therefore the 8ictor), that 'i#eth the ri'ht of 6ominion o#er the 8anCuished, but his o/n Co#enant. 0or is he obli'ed because he is ConCueredE that is to sa), beaten, and ta(en, or ;ut to fli'htE but because he commeth in, and 1ubmitteth to the 8ictorE 0or is the 8ictor obli'ed b) an enemies rendrin' himselfe, (/ithout ;romise of life,! to s;are him for this his )eeldin' to discretionE /hich obli'es not the 8ictor lon'er, than in his o/n discretion hee shall thin( fit. 4nd that /hich men do, /hen the) demand (as it is no/ called! =%arter, (/hich the 5ree(s called , ta4ing a!ive,! is to e#ade the ;resent fur) of the 8ictor, b) 1ubmission, and to com;ound for their life, /ith Ransome, or 1er#ice: and therefore he that hath Quarter hath not his life 'i#en, but deferred till farther deliberationE .or it is not an )eeldin' on condition of life, but to discretion. 4nd then onel) is his life in securit), and his ser#ice due, /hen the 8ictor hath trusted him /ith his cor;orall libert). .or 1la#es that /or( in Prisons, or .etters, do it not of dut), but to a#o)d the cruelt) of their tas(@masters. The *aster of the 1er#ant, is *aster also of all he hathE and ma) exact the use thereofE that is to sa), of his 'oods, of his labour, of his ser#ants, and of his children, as often as he shall thin( fit. .or he holdeth his life of his *aster, b) the co#enant of obedienceE that is, of o/nin', and authorisin' /hatsoe#er the *aster shall do. 4nd in case the *aster, if he refuse, (ill him, or cast him into bonds, or other/ise ;unish him for his disobedience, he is himselfe the author of the sameE and cannot accuse him of inDur). In summe, the Ri'hts and ConseCuences of both Paterna!! and 0espoti#a!! 6ominion, are the #er) same /ith those of a 1o#erai'n b) InstitutionE and for the same reasons: /hich reasons are set do/n in the ;recedent cha;ter. 1o that for a man that is *onarch of di#ers 0ations, /hereof he hath, in one the 1o#erai'nt) b) Institution of the ;eo;le assembled, and in another b) ConCuest, that is b) the submission of each ;articular, to a#o)d death or bondsE to demand of one 0ation more than of the other, from the title of ConCuest, as bein' a ConCuered 0ation, is an act of i'norance of the Ri'hts of 1o#erai'nt). .or the 1o#erai'n is absolute o#er both ali(eE or else there is no 1o#erai'nt) at allE and so e#er) man ma) -a/full) ;rotect himselfe, if he can, /ith his o/n s/ord, /hich is the condition of /ar. 6ifference bet/een a .amil) and a 9in'dom. 3) this it a;;ears, that a 'reat .amil) if it be not ;art of some Common@/ealth, is of it self, as to the Ri'hts of 1o#erai'nt), a little *onarch)E /hether that .amil) consist of a man and his childrenE or of a man and his ser#antsE or of a man, and his children, and ser#ants to'ether: /herein the .ather or *aster is the 1o#erai'n. 3ut )et a .amil) is not ;ro;erl) a Common@ /ealthE unlesse it be of that ;o/er b) its o/n number, or b) other o;;ortunities, as not to be subdued /ithout the haJard of /ar. .or /here a number of men are manifestl) too /ea( to defend themsel#es united, e#er) one ma) use his o/n reason in time of dan'er, to sa#e his o/n life, either b) fli'ht, or b) submission to the enem), as hee shall thin( bestE in the same manner as a #er) small com;an) of souldiers, sur;rised b) an arm), ma) cast do/n their armes, and demand Cuarter, or run a/a), rather than be ;ut to the s/ord. 4nd thus much shall sufficeE concernin' /hat I find b) s;eculation, and deduction, of 1o#erai'n Ri'hts, from the nature, need, and desi'nes of men, in erectin' of Common@/ealths, and ;uttin' themsel#es under *onarchs, or 4ssemblies, entrusted /ith ;o/er enou'h for their ;rotection. The Ri'hts of *onarch) from 1cri;ture. -et us no/ consider /hat the 1cri;ture teacheth in the same ;oint. To ,oses, the children of $srae! sa) thus. 1Spea4 tho% to %s- and we wi!! heare thee. b%t !et not God spea4 to %s- !est we dye. This is absolute obedience to *oses. Concernin' the Ri'ht of 9in's, 5od himself b) the mouth of Sam%e!, saith, =(his sha!! be the )ight of the 2ing yo% wi!! have to reigne over yo%. He sha!! ta4e yo%r sons- and set them to drive his hariots- and to be his horsemen- and to r%n before his #hariots. and gather in his harvest. and to ma4e his engines of War- and $nstr%ments of his #hariots. and sha!! ta4e yo%r da%ghters to ma4e perf%mes- to be his oo4es- and *a4ers. He sha!! ta4e yo%r fie!ds- yo%r vine6yards- and yo%r o!ive yards- and give them to his servants. He sha!! ta4e the tyth of yo%r #orne and wine- and give it to the men of his #hamber- and to his other servants. He sha!! ta4e yo%r manservants- and yo%r maid6 servants- and the #hoi#e of yo%r yo%th- and emp!oy them in his b%sinesse. He sha!! ta4e the tyth of yo%r f!o#4s. and yo% sha!! be his servants. This is absolute ;o/er, and summed u; in

the last /ords, yo% sha!! be his servants. 4'aine, /hen the ;eo;le heard /hat ;o/er their 9in' /as to ha#e, )et the) consented thereto, and sa) thus, %We wi!! be as a!! other nations- and o%r 2ing sha!! 1%dge o%r #a%ses- and goe before %s- to #ond%#t o%r wars. Here is confirmed the Ri'ht that 1o#erai'ns ha#e, both to the ,i!itia, and to all 7%di#at%reE in /hich is conteined as absolute ;o/er, as one man can ;ossibl) transferre to another. 4'ain, the ;ra)er of 9in' Sa!omon to 5od, /as this. >Give to thy servant %nderstanding- to 1%dge thy peop!e- and to dis#erne between Good and Evi!!. It belon'eth therefore to the 1o#erai'ne to bee 7%dge, and to ;rOscribe the Rules of dis#erning Good and Evi!!: /hich Rules are -a/esE and therefore in him is the -e'islati#e Po/er. Sa%! sou'ht the life of 0avidE )et /hen it /as in his ;o/er to sla) Sa%!, and his 1er#ants /ould ha#e done it, 0avid forbad them, sa)in', ,God forbid $ sho%!d do s%#h an a#t against my Lord- the anoynted of God. .or obedience of ser#ants 1t. Paul saith, ?Servants obey yo%r masters in "!! thingsE and, + hi!dren obey yo%r Parents in "!! things. There is sim;le obedience in those that are subDect to Paternall or 6es;oticall 6ominion. 4'ain, $(he S#ribes and Pharisees sit in ,oses #hayre- and therefore "!! that they sha!! bid yo% observe- that observe and do. There a'ain is sim;le obedience. 4nd 1t Paul, 9Warn them that they s%b1e#t themse!ves to Prin#es- and to those that are in "%thority- A obey them. This obedience is also sim;le. -astl), our 1a#iour himselfe ac(no/led'es, that men ou'ht to ;a) such taxes as are b) 9in's im;osed, /here he sa)es, Give to <sar that whi#h is <sarsE and ;a)ed such taxes himselfe. 4nd that the 9in's /ord, is sufficient to ta(e an) thin' from an) 1ubDect, /hen there is needE and that the 9in' is Lud'e of that need: .or he himselfe, as 9in' of the Le/es, commanded his 6isci;les to ta(e the 4sse, and 4sses Colt to carr) him into 7er%sa!em, sa)in', 1 Go into the +i!!age over against yo%- and yo% sha!! find a shee "sse tyedand her o!t with her- %nty them- and bring them to me. "nd if any man as4 yo%- what yo% mean by it- Say the Lord hath need of them? "nd they wi!! !et them go. The) /ill not as( /hether his necessit) be a sufficient titleE nor /hether he be Dud'e of that necessit)E but acCuiesce in the /ill of the -ord. To these ;laces ma) be added also that of Genesis, 11Do% sha!! be as Gods- 4nowing Good and Evi!!. 4nd #erse 11. Who to!d thee that tho% wast na4ed: hast tho% eaten of the tree- of whi#h $ #ommanded thee tho% sho%!dest not eat: .or the Co'nisance or Ludicature of Good and Evi!!, bein' forbidden b) the name of the fruit of the tree of 9no/led'e, as a triall of "dams obedienceE The 6i#el to enflame the 4mbition of the /oman, to /hom that fruit alread) seemed beautifull, told her that b) tastin' it, the) should be as 5ods, (no/in' Good and Evi!!. "hereu;on ha#in' both eaten, the) did indeed ta(e u;on them 5ods office, /hich is Ludicature of 5ood and &#illE but acCuired no ne/ abilit) to distin'uish bet/een them ari'ht. 4nd /hereas it is sa)d, that ha#in' eaten, the) sa/ the) /ere na(edE no man hath so inter;reted that ;lace, as if the) had been formerl) blind, and sa/ not their o/n s(ins: the meanin' is ;lain, that it /as then the) first Dud'ed their na(ednesse (/herein it /as 5ods /ill to create them! to be uncomel)E and b) bein' ashamed, did tacitel) censure 5od him selfe. 4nd there u;on 5od saith, Hast tho% eaten- A#. as if he should sa), doest thou that o/est me obedience, ta(e u;on thee to Dud'e of m) CommandementsI "hereb) it is cleerl), (thou'h 4lle'oricall),! si'nified, that the Commands of them that ha#e the ri'ht to command, are not b) their 1ubDects to be censured, nor dis;uted. 1o#erai'n Po/er ou'ht in all Common@/ealths to be absolute. 1o that it a;;eareth ;lainl), to m) understandin', both from Reason, and 1cri;ture, that the 1o#erai'n Po/er, /hether ;laced in One *an, as in *onarch), or in one 4ssembl) of men, as in Po;ular, and 4ristocraticall Common@/ealths, is as 'reat, as ;ossibl) men can be ima'ined to ma(e it. 4nd thou'h of so unlimited a Po/er, men ma) fanc) man) e#ill conseCuences, )et the conseCuences of the /ant of it, /hich is ;er;etuall /arre of e#er) man a'ainst his nei'hbour, are much /orse. The condition of man in this life shall ne#er be /ithout Incon#eniencesE but there ha;;eneth in no Common@/ealth an) 'reat Incon#enience, but /hat ;roceeds from the 1ubDects disobedience, and breach of those Co#enants, from /hich the Common@/ealth hath its bein'. 4nd /hosoe#er thin(in' 1o#erai'n Po/er too 'reat, /ill see( to ma(e it lesseE must subDect himselfe, to the Po/er, that can limit itE that is to sa), to a 'reater. The 'reatest obDection is, that of the PractiseE /hen men as(, /here, and /hen, such Po/er has b) 1ubDects been ac(no/led'ed. 3ut one ma) as( them a'ain, /hen, or /here has there been a 9in'dome lon' free from 1edition and Ci#ill "arre. In those 0ations, /hose Common@

/ealths ha#e been lon'@li#ed, and not been destro)ed, but b) forrai'n /arre, the 1ubDects ne#er did dis;ute of the 1o#erai'n Po/er. 3ut ho/soe#er, an ar'ument from the Practise of men, that ha#e not sifted to the bottom, and /ith exact reason /ei'hed the causes, and nature of Common@/ealths, and suffer dail) those miseries, that ;roceed from the i'norance thereof, is in#alid. .or thou'h in all ;laces of the /orld, men should la) the foundation of their houses on the sand, it could not thence be inferred, that so it ou'ht to be. The s(ill of ma(in', and maintainin' Common@/ealths, consisteth in certain Rules, as doth 4rithmetiCue and 5eometr)E not (as Tennis@;la)! on Practise onel): /hich Rules, neither ;oor men ha#e the leisure, nor men that ha#e had the leisure, ha#e hitherto had the curiosit), or the method to find out. Footnote 1. E/od.= . 19. =. 1 Sam- $. 11, 1=, Fc. %. +erse. 19, Fc. >. 1 2ings %. 9. ,. 1 Sam. =>. 9. ?. o!!. %. = . +. +erse ==. $. ,ath. =%. =, %. 9. (it.%.=. 1 . ,at. =1. =, %. 11. Gen. %. ,. CHA,. ;;I. O/ t1e LIBERTY 2/ Sub@ect3. -ibert) /hat. -I3&RT2, or .R&&6O*&, si'nifieth (;ro;erl)! the absence of O;;ositionE (b) O;;osition, I mean externall Im;ediments of motionE! and ma) be a;;l)ed no lesse to Irrationall, and Inanimate creatures, than to Rationall. .or /hatsoe#er is so t)ed, or en#ironed, as it cannot mo#e, but /ithin a certain s;ace, /hich s;ace is determined b) the o;;osition of some externall bod), /e sa) it hath not -ibert) to 'o further. 4nd so of all li#in' creatures, /hilest the) are im;risoned, or restrained, /ith /alls, or cha)nsE and of the /ater /hilest it is (e;t in b) ban(s, or #essels, that other/ise /ould s;read it selfe into a lar'er s;ace, /e use to sa), the) are not at -ibert), to mo#e in such manner, as /ithout those externall im;ediments the) /ould. 3ut /hen the im;ediment of motion, is in the constitution of the thin' it selfe, /e use not to sa), it /ants the -ibert)E but the Po/er to mo#eE as /hen a stone l)eth still, or a man is fastned to his bed b) sic(nesse. "hat it is to be .ree. 4nd accordin' to this ;ro;er, and 'enerall) recei#ed meanin' of the /ord, " .R&&@*40, is hethat in those things- whi#h by his strength and wit he is ab!e to do- is not hindred to doe what he has a wi!! to. 3ut /hen the /ords 5ree, and Liberty, are a;;l)ed to an) thin' but *odies, the) are abusedE for that /hich is not subDect to *otion, is not subDect to Im;ediment: 4nd therefore, /hen Atis said (for exam;le! The /a) is .ree, no -ibert) of the /a) is si'nified, but of those that /al( in it /ithout sto;. 4nd /hen /e sa) a 5uift is .ree, there is not meant an) -ibert) of the 5uift, but of the 5i#er, that /as not bound b) an) la/, or Co#enant to 'i#e it. 1o /hen /e spea4 5ree!y, it is not the -ibert) of #oice, or ;ronunciation, but of the man, /hom no la/ hath obli'ed to s;ea( other/ise then he did. -astl), from the use of the /ord 5ree6wi!!, no -ibert) can be inferred of the /ill, desire, or inclination, but the -ibert) of the manE /hich consisteth in this, that he finds no sto;, in doin' /hat he has the /ill, desire, or inclination to doe. .eare and -ibert) consistent. .eare, and -ibert) are consistentE as /hen a man thro/eth his 'oods into the 1ea for feare the

shi; should sin(, he doth it ne#erthelesse #er) /illin'l), and ma) refuse to doe it if he /ill: It is therefore the action, of one that /as free: so a man sometimes ;a)s his debt, onl) for feare of Im;risonment, /hich because no bod) hindred him from detainin', /as the action of a man at !iberty. 4nd 'enerall) all actions /hich men doe in Common@/ealths, for feare of the la/, are actions, /hich the doers had !iberty to omit. -ibert) and 0ecessit) consistent. Liberty, and 3e#essity are consistent: 4s in the /ater, that hath not onl) !iberty, but a ne#essity of descendin' b) the ChannelE so li(e/ise in the 4ctions /hich men #oluntaril) doe: /hich, because the) ;roceed from their /ill, ;roceed from !ibertyE and )et, because e#er) act of mans /ill, and e#er) desire, and inclination ;roceedeth from some cause, and that from another cause, in a continuall chaine, (/hose first lin( is in the hand of 5od the first of all causes,! the) ;roceed from ne#essity. 1o that to him that could see the connexion of those causes, the ne#essity of all mens #oluntar) actions, /ould a;;eare manifest. 4nd therefore 5od, that seeth, and dis;oseth all thin's, seeth also that the !iberty of man in doin' /hat he /ill, is accom;anied /ith the ne#essity of doin' that /hich 5od /ill, F no more, nor lesse. .or thou'h men ma) do man) thin's, /hich 5od does not command, nor is therefore 4uthor of themE )et the) can ha#e no ;assion, nor a;;etite to an) thin', of /hich a;;etite 5ods /ill is not the cause. 4nd did not his /ill assure the ne#essity of mans /ill, and conseCuentl) of all that on mans /ill de;endeth, the !iberty of men /ould be a contradiction, and im;ediment to the omni;otence and !iberty of 5od. 4nd this shall suffice, (as to the matter in hand! of that naturall !iberty, /hich onl) is ;ro;erl) called !iberty. 4rtificiall 3onds, or Co#enants. 3ut as men, for the atte)nin' of ;eace, and conser#ation of themsel#es thereb), ha#e made an 4rtificiall *an, /hich /e call a Common@/ealthE so also ha#e the) made 4rtificiall Chains, called ivi!! Lawes, /hich the) themsel#es, b) mutuall co#enants, ha#e fastned at one end, to the li;s of that *an, or 4ssembl), to /hom the) ha#e 'i#en the 1o#erai'ne Po/erE and at the other end to their o/n &ars. These 3onds in their o/n nature but /ea(, ma) ne#erthelesse be made to hold, b) the dan'er, thou'h not b) the difficult) of brea(in' them. -ibert) of 1ubDects consisteth in -ibert) from co#enants. In relation to these 3onds onl) it is, that I am to s;ea( no/, of the Liberty of S%b1e#ts. .or seein' there is no Common@/ealth in the /orld, /herein there be Rules enou'h set do/n, for the re'ulatin' of all the actions, and /ords of men, (as bein' a thin' im;ossible:! it follo/eth necessaril), that in all (inds of actions, b) the la/s ;rOtermitted, men ha#e the -ibert), of doin' /hat their o/n reasons shall su''est, for the most ;rofitable to themsel#es. .or if /ee ta(e -ibert) in the ;ro;er sense, for cor;orall -ibert)E that is to sa), freedome from chains, and ;rison, it /ere #er) absurd for men to clamor as the) doe, for the -ibert) the) so manifestl) enDo). 4'aine, if /e ta(e -ibert), for an exem;tion from -a/es, it is no lesse absurd, for men to demand as the) doe, that -ibert), b) /hich all other men ma) be masters of their li#es. 4nd )et as absurd as it is, this is it the) demandE not (no/in' that the -a/es are of no ;o/er to ;rotect them, /ithout a 1/ord in the hands of a man, or men, to cause those la/s to be ;ut in execution. The -ibert) of a 1ubDect, l)eth therefore onl) in those thin's, /hich in re'ulatin' their actions, the 1o#erai'n hath ;rOtermitted: such as is the -ibert) to bu), and sell, and other/ise contract /ith one anotherE to choose their o/n aboad, their o/n diet, their o/n trade of life, and institute their children as the) themsel#es thin( fitE F the li(e. -ibert) of the 1ubDect consistent /ith the unlimited ;o/er of the 1o#erai'n. 0e#erthelesse /e are not to understand, that b) such -ibert), the 1o#erai'n Po/er of life, and death, is either abolished, or limited. .or it has been alread) she/n, that nothin' the 1o#erai'n Re;resentati#e can doe to a 1ubDect, on /hat ;retence soe#er, can ;ro;erl) be called InDustice, or InDur)E because e#er) 1ubDect is 4uthor of e#er) act the 1o#erai'n dothE so that he ne#er /anteth Ri'ht to an) thin', other/ise, than as he himself is the 1ubDect of 5od, and bound thereb) to obser#e the la/s of 0ature. 4nd therefore it ma), and doth often ha;;en in Common@/ealths, that a 1ubDect ma) be ;ut to death, b) the command of the 1o#erai'n Po/erE and )et neither doe the other /ron': 4s /hen 7eptha caused his dau'hter to be sacrificed: In /hich, and the li(e cases, he that so dieth, had -ibert) to doe the action, for /hich he is ne#erthelesse, /ithout InDur) ;ut to death. 4nd the same holdeth also in a 1o#erai'n Prince, that ;utteth to death an Innocent 1ubDect. .or thou'h the action be a'ainst the la/ of 0ature, as bein' contrar) to &Cuitie, (as /as the (illin' of ;riah, b) 0avidE! )et it /as not an InDurie to ;riahE but to God. 0ot to ;riah, because the ri'ht to doe /hat he

;leased, /as 'i#en him b) ;riah himself: 4nd )et to God, because 0avid /as Gods 1ubDectE and ;rohibited all IniCuitie b) the la/ of 0ature. "hich distinction, 0avid himself, /hen he re;ented the fact, e#identl) confirmed, sa)in', (o thee on!y have $ sinned. In the same manner, the ;eo;le of "thens, /hen the) banished the most ;otent of their Common@/ealth for ten )ears, thou'ht the) committed no InDusticeE and )et the) ne#er Cuestioned /hat crime he had doneE but /hat hurt he /ould doe: 0a) the) commanded the banishment of the) (ne/ not /homE and e#er) CitiJen brin'in' his O)stershell into the mar(et ;lace, /ritten /ith the name of him he desired should be banished, /ithout actuall accusin' him, sometimes banished an "ristides, for his re;utation of LusticeE 4nd sometimes a scurrilous Lester, as Hyperbo!%s, to ma(e a Lest of it. 4nd )et a man cannot sa), the 1o#erai'n Peo;le of "thens /anted ri'ht to banish themE or an "thenian the -ibertie to Lest, or to be Lust. The -ibert) /hich /riters ;raise, is the -ibert) of 1o#erai'nsE not of Pri#ate men. The -ibertie, /hereof there is so freCuent, and honourable mention, in the Histories, and Philoso;h) of the 4ntient 5ree(s, and Romans, and in the /ritin's, and discourse of those that from them ha#e recei#ed all their learnin' in the PolitiCues, is not the -ibertie of Particular menE but the -ibertie of the Common@/ealth: /hich is the same /ith that, /hich e#er) man then should ha#e, if there /ere no Ci#il -a/s, nor Common@/ealth at all. 4nd the effects of it also be the same. .or as amon'st masterlesse men, there is ;er;etuall /ar, of e#er) man a'ainst his nei'hbourE no inheritance, to transmit to the 1on, nor to ex;ect from the .atherE no ;ro;riet) of 5oods, or -andsE no securit)E but a full and absolute -ibertie in e#er) Particular man: 1o in 1tates, and Common@/ealths not de;endent on one another, e#er) Common@ /ealth, (not e#er) man! has an absolute -ibertie, to doe /hat it shall Dud'e (that is to sa), /hat that *an, or 4ssemblie that re;resenteth it, shall Dud'e! most conducin' to their benefit. 3ut /ithall, the) li#e in the condition of a ;er;etuall /ar, and u;on the confines of battel, /ith their frontiers armed, and canons ;lanted a'ainst their nei'hbours round about. The "thenians, and )omanes /ere freeE that is, free Common@/ealths: not that an) ;articular men had the -ibertie to resist their o/n Re;resentati#eE but that their Re;resentati#e had the -ibertie to resist, or in#ade other ;eo;le. There is /ritten on the Turrets of the cit) of L%#a in 'reat characters at this da), the /ord L$*E)("SE )et no man can thence inferre, that a ;articular man has more -ibertie, or Immunitie from the ser#ice of the Common/ealth there, than in onstantinop!e. "hether a Common@/ealth be *onarchicall, or Po;ular, the .reedome is still the same. 3ut it is an eas) thin', for men to be decei#ed, b) the s;ecious name of -ibertieE and for /ant of Lud'ement to distin'uish, mista(e that for their Pri#ate Inheritance, and 3irth ri'ht, /hich is the ri'ht of the PubliCue onl). 4nd /hen the same errour is confirmed b) the authorit) of men in re;utation for their /ritin's in this subDect, it is no /onder if it ;roduce sedition, and chan'e of 5o#ernment. In these /esterne ;arts of the /orld, /e are made to recei#e our o;inions concernin' the Institution, and Ri'hts of Common@/ealths, from "ristot!e- i#ero, and other men, 5ree(s and Romanes, that li#in' under Po;ular 1tates, deri#ed those Ri'hts, not from the Princi;les of 0ature, but transcribed them into their boo(s, out of the Practise of their o/n Common@/ealths, /hich /ere Po;ularE as the 5rammarians describe the Rules of -an'ua'e, out of the Practise of the timeE or the Rules of Poetr), out of the Poems of Homer and +irgi!. 4nd because the 4thenians /ere tau'ht, (to (ee; them from desire of chan'in' their 5o#ernment,! that the) /ere .reemen, and all that li#ed under *onarch) /ere sla#esE therefore "ristot!e ;uts it do/n in his Po!iti'%es, (!ib. ?. #ap. =.! $n demo#ra#y, -ibert) is to be s%pposed? for 9tis #ommon!y he!d- that no man is .ree in any other Government. 4nd as "ristot!eE so i#ero, and other "riters ha#e 'rounded their Ci#ill doctrine, on the o;inions of the Romans, /ho /ere tau'ht to hate *onarch), at first, b) them that ha#in' de;osed their 1o#erai'n, shared amon'st them the 1o#erai'nt) of )omeE and after/ards b) their 1uccessors. 4nd b) readin' of these 5ree(, and -atine 4uthors, men from their childhood ha#e 'otten a habit (under a false she/ of -ibert),! of fa#ourin' tumults, and of licentious controllin' the actions of their 1o#erai'nsE and a'ain of controllin' those controllers, /ith the effusion of so much bloodE as I thin( I ma) trul) sa), there /as ne#er an) thin' so deerl) bou'ht, as these "estern ;arts ha#e bou'ht the learnin' of the 5ree( and -atine ton'ues. -ibert) of 1ubDects ho/ to be measured. To come no/ to the ;articulars of the true -ibert) of a 1ubDectE that is to sa), /hat are the thin's, /hich thou'h commanded b) the 1o#erai'n, he ma) ne#erthelesse, /ithout InDustice, refuse to doE /e are to consider, /hat Ri'hts /e ;asse a/a), /hen /e ma(e a Common@ /ealthE or (/hich is all one,! /hat -ibert) /e den) our sel#es, b) o/nin' all the 4ctions

(/ithout exce;tion! of the *an, or 4ssembl) /e ma(e our 1o#erai'n. .or in the act of our S%bmission, consisteth both our &b!igation, and our LibertyE /hich must therefore be inferred b) ar'uments ta(en from thenceE there bein' no Obli'ation on an) man, /hich ariseth not from some 4ct of his o/nE for all men eCuall), are b) 0ature .ree. 4nd because such ar'uments, must either be dra/n from the ex;resse /ords, $ "%thorise a!! his "#tions, or from the Intention of him that submitteth himselfe to his Po/er, (/hich Intention is to be understood b) the &nd for /hich he so submittethE! The Obli'ation, and -ibert) of the 1ubDect, is to be deri#ed, either from those "ords, (or others eCui#alentE! or else from the &nd of the Institution of 1o#erai'nt)E namel), the Peace of the 1ubDects /ithin themsel#es, and their 6efence a'ainst a common &nem). 1ubDects ha#e -ibert) to defend their o/n bodies, e#en a'ainst them that la/full) in#ade themE .irst therefore, seein' 1o#erai'nt) b) Institution, is b) Co#enant of e#er) one to e#er) oneE and 1o#erai'nt) b) 4cCuisition, b) Co#enants of the 8anCuished to the 8ictor, or Child to the ParentE It is manifest, that e#er) 1ubDect has -ibert) in all those thin's, the ri'ht /hereof cannot b) Co#enant be transferred. I ha#e she/n before in the 1>. Cha;ter, that Co#enants, not to defend a mans o/n bod), are #o)d. Therefore, 4re not bound to hurt themsel#esE If the 1o#erai'n command a man (thou'h Dustl) condemned,! to (ill, /ound, or ma)me himselfeE or not to resist those that assault himE or to abstain from the use of food, a)re, medicine, or an) other thin', /ithout /hich he cannot li#eE )et hath that man the -ibert) to disobe). If a man be interro'ated b) the 1o#erai'n, or his 4uthorit), concernin' a crime done b) himselfe, he is not bound (/ithout assurance of Pardon! to confesse itE because no man (as I ha#e she/n in the same Cha;ter! can be obli'ed b) Co#enant to accuse himselfe. 4'ain, the Consent of a 1ubDect to 1o#erai'n Po/er, is contained in these /ords, $ "%thoriseor ta4e %pon me- a!! his a#tionsE in /hich there is no restriction at all, of his o/n former naturall -ibert): .or b) allo/in' him to 4i!! me, I am not bound to (ill m) selfe /hen he commands me. ATis one thin' to sa), 2i!! me- or my fe!!ow- if yo% p!easeE another thin' to sa), $ wi!! 4i!! my se!fe- or my fe!!ow. It follo/eth therefore, that 0o man is bound b) the /ords themsel#es, either to (ill himselfe, or an) other manE 4nd conseCuentl), that the Obli'ation a man ma) sometimes ha#e, u;on the Command of the 1o#erai'n to execute an) dan'erous, or dishonourable Office, de;endeth not on the "ords of our 1ubmissionE but on the IntentionE /hich is to be understood b) the &nd thereof. "hen therefore our refusall to obe), frustrates the &nd for /hich the 1o#erai'nt) /as ordainedE then there is no -ibert) to refuse: other/ise there is. 0or to /arfare, unlesse the) #oluntaril) underta(e it. 7;on this 'round, a man that is commanded as a 1ouldier to fi'ht a'ainst the enem), thou'h his 1o#erai'n ha#e Ri'ht enou'h to ;unish his refusall /ith death, ma) ne#erthelesse in man) cases refuse, /ithout InDusticeE as /hen he substituteth a sufficient 1ouldier in his ;lace: for in this case he deserteth not the ser#ice of the Common@/ealth. 4nd there is allo/ance to be made for naturall timorousnesse, not onel) to /omen, (of /hom no such dan'erous dut) is ex;ected,! but also to men of feminine coura'e. "hen 4rmies fi'ht, there is on one side, or both, a runnin' a/a)E )et /hen the) do it not out of trecher), but fear, the) are not esteemed to do it unDustl), but dishonourabl). .or the same reason, to a#o)d battell, is not InDustice, but Co/ardise. 3ut he that inro/leth himselfe a 1ouldier, or ta(eth im;rest mon), ta(eth a/a) the excuse of a timorous natureE and is obli'ed, not onel) to 'o to the battell, but also not to run from it, /ithout his Ca;taines lea#e. 4nd /hen the 6efence of the Common@/ealth, reCuireth at once the hel; of all that are able to bear 4rms, e#er) one is obli'edE because other/ise the Institution of the Common@/ealth, /hich the) ha#e not the ;ur;ose, or coura'e to ;reser#e, /as in #ain. To resist the 1/ord of the Common@/ealth, in defence of another man, 'uilt), or innocent, no man hath -ibert)E because such -ibert), ta(es a/a) from the 1o#erai'n, the means of Protectin' usE and is therefore destructi#e of the #er) essence of 5o#ernment. 3ut in case a 'reat man) men to'ether, ha#e alread) resisted the 1o#erai'n Po/er unDustl), or committed some Ca;itall crime, for /hich e#er) one of them ex;ecteth death, /hether ha#e the) not the -ibert) then to Do)n to'ether, and assist, and defend one anotherI Certainl) the) ha#e: .or

the) but defend their li#es, /hich the 5uilt) man ma) as /ell do, as the Innocent. There /as indeed inDustice in the first breach of their dut)E Their bearin' of 4rms subseCuent to it, thou'h it be to maintain /hat the) ha#e done, is no ne/ unDust act. 4nd if it be onel) to defend their ;ersons, it is not unDust at all. 3ut the offer of ;ardon ta(eth from them, to /hom it is offered, the ;lea of self@defence, and ma(eth their ;erse#erance in assistin', or defendin' the rest, unla/full. The 5reatest -ibert) of 1ubDects, de;endeth on the 1ilence of the -a/. 4s for other -)berties, the) de;end on the 1ilence of the -a/. In cases /here the 1o#erai'n has ;rescribed no rule, there the 1ubDect hath the -ibert) to do, or forbeare, accordin' to his o/n discretion. 4nd therefore such -ibert) is in some ;laces more, and in some lesseE and in some times more, in other times lesse, accordin' as the) that ha#e the 1o#erai'nt) shall thin( most con#enient. 4s for &xam;le, there /as a time, /hen in Eng!and a man mi'ht enter in to his o/n -and, (and dis;ossesse such as /ron'full) ;ossessed it,! b) force. 3ut in after@times, that -ibert) of .orcible &ntr), /as ta(en a/a) b) a 1tatute made (b) the 9in'! in Parliament. 4nd in some ;laces of the /orld, men ha#e the -ibert) of man) /i#es: in other ;laces, such -ibert) is not allo/ed. If a 1ubDect ha#e a contro#ersie /ith his 1o#erai'ne, of debt, or of ri'ht of ;ossession of lands or 'oods, or concernin' an) ser#ice reCuired at his hands, or concernin' an) ;enalt), cor;orall, or ;ecuniar), 'rounded on a ;recedent -a/E he hath the same -ibert) to sue for his ri'ht, as if it /ere a'ainst a 1ubDectE and before such Lud'es, as are a;;ointed b) the 1o#erai'n. .or seein' the 1o#erai'n demandeth b) force of a former -a/, and not b) #ertue of his Po/erE he declareth thereb), that he reCuireth no more, than shall a;;ear to be due b) that -a/. The sute therefore is not contrar) to the /ill of the 1o#erai'nE and conseCuentl) the 1ubDect hath the -ibert) to demand the hearin' of his CauseE and sentence, accordin' to that -a/. 3ut if he demand, or ta(e an) thin' b) ;retence of his Po/erE there l)eth, in that case, no action of -a/: for all that is done b) him in 8ertue of his Po/er, is done b) the 4uthorit) of e#er) 1ubDect, and conseCuentl), he that brin's an action a'ainst the 1o#erai'n, brin's it a'ainst himselfe. If a *onarch, or 1o#erai'n 4ssembl), 'rant a -ibert) to all, or an) of his 1ubDects, /hich 5rant standin', he is disabled to ;ro#ide for their safet), the 5rant is #o)dE unlesse he directl) renounce, or transferre the 1o#erai'nt) to another. .or in that he mi'ht o;enl), (if it had been his /ill,! and in ;lain termes, ha#e renounced, or transferred it, and did notE it is to be understood it /as not his /illE but that the 5rant ;roceeded from i'norance of the re;u'nanc) bet/een such a -ibert) and the 1o#erai'n Po/er: and therefore the 1o#erai'nt) is still reta)nedE and conseCuentl) all those Po/ers, /hich are necessar) to the exercisin' thereofE such as are the Po/er of "arre, and Peace, of Ludicature, of a;;ointin' Officers, and Councellours, of le#)in' *on), and the rest named in the 1$th Cha;ter. In /hat Cases 1ubDects are absol#ed of their obedience to their 1o#erai'n. The Obli'ation of 1ubDects to the 1o#erai'n, is understood to last as lon', and no lon'er, than the ;o/er lasteth, b) /hich he is able to ;rotect them. .or the ri'ht men ha#e b) 0ature to ;rotect themsel#es, /hen none else can ;rotect them, can b) no Co#enant be relinCuished. The 1o#erai'nt) is the 1oule of the Common@/ealthE /hich once de;arted from the 3od), the members doe no more recei#e their motion from it. The end of Obedience is ProtectionE /hich, /heresoe#er a man seeth it, either in his o/n, or in anothers s/ord, 0ature a;;l)eth his obedience to it, and his endea#our to maintaine it. 4nd thou'h 1o#erai'nt), in the intention of them that ma(e it, be immortallE )et is it in its o/n nature, not onl) subDect to #iolent death, b) forrei'n /arE but also throu'h the i'norance, and ;assions of men, it hath in it, from the #er) institution, man) seeds of a naturall mortalit), b) Intestine 6iscord. In case of Ca;ti#it). If a 1ubDect be ta(en ;risoner in /arE or his ;erson, or his means of life be /ithin the 5uards of the enem), and hath his life and cor;orall -ibertie 'i#en him, on condition to be 1ubDect to the 8ictor, he hath -ibertie to acce;t the conditionE and ha#in' acce;ted it, is the subDect of him that too( himE because he had no other /a) to ;reser#e himself. The case is the same, if he be deteined on the same termes, in a forrei'n countr). 3ut if a man be held in ;rison, or bonds, or is not trusted /ith the libertie of his bodieE he cannot be understood to be bound b) Co#enant to subDectionE and therefore ma), if he can, ma(e his esca;e b) an) means /hatsoe#er.

In case the 1o#erai'n cast off the 'o#ernment from himself and his He)rs. If a *onarch shall relinCuish the 1o#erai'nt), both for himself, and his heiresE His 1ubDects returne to the absolute -ibertie of 0atureE because, thou'h 0ature ma) declare /ho are his 1ons, and /ho are the nerest of his 9inE )et it de;endeth on his o/n /ill, (as hath been said in the ;recedent cha;ter,! /ho shall be his He)r. If therefore he /ill ha#e no He)re, there is no 1o#erai'nt), nor 1ubDection. The case is the same, if he d)e /ithout (no/n 9indred, and /ithout declaration of his He)re. .or then there can no Heire be (no/n, and conseCuentl) no 1ubDection be due. In case of 3anishment. If the 1o#erai'n 3anish his 1ubDectE durin' the 3anishment, he is not 1ubDect. 3ut he that is sent on a messa'e, or hath lea#e to tra#ell, is still 1ubDectE but it is, b) Contract bet/een 1o#erai'ns, not b) #ertue of the co#enant of 1ubDection. .or /hosoe#er entreth into anothers dominion, is 1ubDect to all the -a/s thereofE unlesse he ha#e a ;ri#ile'e b) the amit) of the 1o#erai'ns, or b) s;eciall licence. In case the 1o#erai'n render himself 1ubDect to another. If a *onarch subdued b) /ar, render himself 1ubDect to the 8ictorE his 1ubDects are deli#ered from their former obli'ation, and become obli'ed to the 8ictor. 3ut if he be held ;risoner, or ha#e not the libert) of his o/n 3od)E he is not understood to ha#e 'i#en a/a) the Ri'ht of 1o#erai'ntieE and therefore his 1ubDects are obli'ed to )ield obedience to the *a'istrates formerl) ;laced, 'o#ernin' not in their o/n name, but in his. .or, his Ri'ht remainin', the Cuestion is onl) of the 4dministrationE that is to sa), of the *a'istrates and OfficersE /hich, if he ha#e not means to name, he is su;;osed to a;;ro#e those, /hich he himself had formerl) a;;ointed. CHA,. ;;II. O/ SYSTE ES Sub@ect, ,27itic(77, (nd ,ri<(te. The di#ers sorts of 1)stemes of Peo;le. H48I05 s;o(en of the 5eneration, .orme, and Po/er of a Common@/ealth, I am in order to s;ea( next of the ;arts thereof. 4nd first of 1)stemes, /hich resemble the similar ;arts, or *uscles of a 3od) naturall. 3) 121T&*&1E I understand an) numbers of men Do)ned in one Interest, or one 3usinesse. Of /hich, some are )eg%!ar, and some $rreg%!ar. )eg%!ar are those, /here one *an, or 4ssembl) of men, is constituted Re;resentati#e of the /hole number. 4ll other are $rreg%!ar. Of Re'ular, some are "bso!%te, and $ndependent, subDect to none but their o/n Re;resentati#e: such are onl) Common@/ealthsE Of /hich I ha#e s;o(en alread) in the ,. last ;recedent cha;ters. Others are 6e;endentE that is to sa), 1ubordinate to some 1o#erai'n Po/er, to /hich e#er) one, as also their Re;resentati#e is S%b1e#t. Of 1)stemes subordinate, some are Po!iti#a!!, and some Private. Po!iti#a!! (other/ise Called *odies Po!iti'%e, and Persons in Law,! are those, /hich are made b) authorit) from the 1o#erai'n Po/er of the Common@/ealth. Private, are those, /hich are constituted b) 1ubDects amon'st themsel#es, or b) authoritie from a stran'er. .or no authorit) deri#ed from forrai'n ;o/er, /ithin the 6ominion of another, is PubliCue there, but Pri#ate. 4nd of Pri#ate 1)stemes, some are Lawf%!!E some ;n!awf%!!: Lawf%!!, are those /hich are allo/ed b) the Common@/ealth: all other are ;n!awf%!!. $rreg%!ar 1)stemes, are those /hich ha#in' no Re;resentati#e, consist onl) in concourse of Peo;leE /hich if not forbidden b) the Common@/ealth, nor made on e#ill desi'ne, (such as are conflux of Peo;le to mar(ets, or she/s, or an) other harmelesse end,! are -a/full. 3ut /hen the Intention is e#ill, or (if the number be considerable! un(no/n, the) are 7nla/full. In all 3odies PolitiCue the ;o/er of the Re;resentati#e is -imited. In 3odies PolitiCue, the ;o/er of the Re;resentati#e is al/aies -imited: 4nd that /hich ;rescribeth the -imits thereof, is the Po/er 1o#erai'n. .or Po/er 7nlimited, is absolute 1o#erai'nt). 4nd the 1o#erai'n, in e#er) Common/ealth, is the absolute Re;resentati#e of all the subDectsE and therefore no other, can be Re;resentati#e of an) ;art of them, but so far forth, as he shall 'i#e lea#e: 4nd to 'i#e lea#e to a 3od) PolitiCue of 1ubDects, to ha#e an absolute Re;resentati#e to all intents and ;ur;oses, /ere to abandon the 'o#ernment of so much of the Common/ealth, and to di#ide the 6ominion, contrar) to their Peace and 6efence, /hich the 1o#erai'n cannot be understood to doe, b) an) 5rant, that does not ;lainl), and

directl) dischar'e them of their subDection. .or conseCuences of /ords, are not the si'nes of his /ill, /hen other conseCuences are si'nes of the contrar)E but rather si'nes of errour, and misrec(onnin'E to /hich all man(ind is too ;rone. The bounds of that Po/er, /hich is 'i#en to the Re;resentati#e of a 3odie PolitiCue, are to be ta(en notice of, from t/o thin's. One is their "ritt, or -etters from the 1o#erai'n: the other is the -a/ of the Common@/ealth. 3) -etters Patents: .or thou'h in the Institution or 4cCuisition of a Common@/ealth, /hich is inde;endent, there needs no "ritin', because the Po/er of the Re;resentati#e has there no other bounds, but such as are set out b) the un/ritten -a/ of 0atureE )et in subordinate bodies, there are such di#ersities of -imitation necessar), concernin' their businesses, times, and ;laces, as can neither be remembred /ithout -etters, nor ta(en notice of, unlesse such -etters be Patent, that the) ma) be read to them, and /ithall sealed, or testified, /ith the 1eales, or other ;ermanent si'nes of the 4uthorit) 1o#erai'n. 4nd the -a/es. 4nd because such -imitation is not al/aies easie, or ;erha;s ;ossible to be described in /ritin'E the ordinar) -a/es, common to all 1ubDects, must determine, /hat the Re;resentati#e ma) la/full) do, in all Cases, /here the -etters themsel#es are silent. 4nd therefore "hen the Re;resentati#e is one man, his un/arranted 4cts are his o/n onel). In a 3od) PolitiCue, if the Re;resentati#e be one man, /hatsoe#er he does in the Person of the 3od), /hich is not /arranted in his -etters, nor b) the -a/es, is his o/n act, and not the act of the 3od), nor of an) other *ember thereof besides himselfe: 3ecause further than his -etters, or the -a/es limit, he re;resenteth no mans ;erson, but his o/n. 3ut /hat he does accordin' to these, is the act of e#er) one: .or of the 4ct of the 1o#erai'n e#er) one is 4uthor, because he is their Re;resentati#e unlimitedE and the act of him that recedes not from the -etters of the 1o#erai'n, is the act of the 1o#erai'n, and therefore e#er) member of the 3od) is 4uthor of it. "hen it is an 4ssembl), it is the act of them that assented onel). 3ut if the Re;resentati#e be an 4ssembl)E /hatsoe#er that 4ssembl) shall 6ecree, not /arranted b) their -etters, or the -a/es, is the act of the 4ssembl), or 3od) PolitiCue, and the act of e#er) one b) /hose 8ote the 6ecree /as madeE but not the act of an) man that bein' ;resent 8oted to the contrar)E nor of an) man absent, unlesse he 8oted it b) ;rocuration. It is the act of the 4ssembl), because 8oted b) the maDor ;artE and if it be a crime, the 4ssembl) ma) be ;unished, as farre@forth as it is ca;able, as b) dissolution, or forfeiture of their -etters, (/hich is to such artificiall, and fictitious 3odies, ca;itall,! or (if the 4ssembl) ha#e a Common stoc(, /herein none of the Innocent *embers ha#e ;ro;riet),! b) ;ecuniar) *ulct. .or from cor;orall ;enalties 0ature hath exem;ted all 3odies PolitiCue. 3ut the) that 'a#e not their 8ote, are therefore Innocent, because the 4ssembl) cannot Re;resent an) man in thin's un/arranted b) their -etters, and conseCuentl) are not in#ol#ed in their 8otes. "hen the Re;resentati#e is one man, if he borro/ mon), or o/e it, b) ContractE he is l)able onel), the members not. If the ;erson of the 3od) PolitiCue bein' in one man, borro/ mon) of a stran'er, that is, of one that is not of the same 3od), (for no -etters need limit borro/in', seein' it is left to mens o/n inclinations to limit lendin'! the debt is the Re;resentati#es. .or if he should ha#e 4uthorit) from his -etters, to ma(e the members ;a) /hat he borro/eth, he should ha#e b) conseCuence the 1o#erai'nt) of themE and therefore the 'rant /ere either #o)d, as ;roceedin' from &rrour, commonl) incident to humane 0ature, and an unsufficient si'ne of the /ill of the 5ranterE or if it be a#o/ed b) him, then is the Re;resenter 1o#erai'n, and falleth not under the ;resent Cuestion, /hich is onel) of 3odies subordinate. 0o member therefore is obli'ed to ;a) the debt so borro/ed, but the Re;resentati#e himselfe: because he that lendeth it, bein' a stran'er to the -etters, and to the Cualification of the 3od), understandeth those onel) for his debtors, that are en'a'edE and seein' the Re;resenter can in'a'e himselfe, and none else, has him onel) for 6ebtorE /ho must therefore ;a) him, out of the common stoc( (if there be an)!, or (if there be none! out of his o/n estate. If he come into debt b) Contract, or *ulct, the case is the same. "hen it is an 4ssembl), the) onel) are liable that ha#e assented.

3ut /hen the Re;resentati#e is an 4ssembl), and the debt to a stran'erE all the), and onel) the) are res;onsible for the debt, that 'a#e their #otes to the borro/in' of it, or to the Contract that made it due, or to the fact for /hich the *ulct /as im;osedE because e#er) one of those in #otin' did en'a'e himselfe for the ;a)ment: .or he that is author of the borro/in', is obli'ed to the ;a)ment, e#en of the /hole debt, thou'h /hen ;a)d b) an) one, he be dischar'ed. If the debt be to one of the 4ssembl), the 3od) onel) is obli'ed. 3ut if the debt be to one of the 4ssembl), the 4ssembl) onel) is obli'ed to the ;a)ment, out of their common stoc( (if the) ha#e an):! .or ha#in' libert) of 8ote, if he 8ote the *on), shall be borro/ed, he 8otes it shall be ;a)dE If he 8ote it shall not be borro/ed, or be absent, )et because in lendin', he #oteth the borro/in', he contradicteth his former 8ote, and is obli'ed b) the later, and becomes both borro/er and lender, and conseCuentl) cannot demand ;a)ment from an) ;articular man, but from the common Treasure onel)E /hich fa)lin' he hath no remed), nor com;laint, but a'ainst himselfe, that bein' ;ri#) to the acts of the 4ssembl), and to their means to ;a), and not bein' enforced, did ne#erthelesse throu'h his o/n foll) lend his mon). Protestation a'ainst the 6ecrees of 3odies PolitiCue sometimes la/ful: but a'ainst 1o#erai'n Po/er ne#er. It is manifest b) this, that in 3odies PolitiCue subordinate and subDect to a 1o#erai'n Po/er, it is sometimes not onel) la/full, but ex;edient, for a ;articular man to ma(e o;en ;rotestation a'ainst the decrees of the Re;resentati#e 4ssembl), and cause their dissent to be Re'istred, or to ta(e /itnesse of itE because other/ise the) ma) be obli'ed to ;a) debts contracted, and be res;onsible for crimes committed b) other men: 3ut in a 1o#erai'n 4ssembl), that libert) is ta(en a/a), both because he that ;rotesteth there, denies their 1o#erai'nt)E and also because /hatsoe#er is commanded b) the 1o#erai'n Po/er, is as to the 1ubDect (thou'h not so al/a)es in the si'ht of 5od! Dustified b) the CommandE for of such command e#er) 1ubDect is the 4uthor. 3odies PolitiCue for 5o#ernment of a Pro#ince, Colon), or To/n. The #ariet) of 3odies PolitiCue, is almost infinite: for the) are not onel) distin'uished b) the se#erall affaires, for /hich the) are constituted, /herein there is an uns;ea(able di#ersitieE but also b) the times, ;laces, and numbers, subDect to man) limitations. 4nd as to their affaires, some are ordained for 5o#ernmentE 4s first, the 5o#ernment of a Pro#ince ma) be committed to an 4ssembl) of men, /herein all resolutions shall de;end on the 8otes of the maDor ;artE and then this 4ssembl) is a 3od) PolitiCue, and their ;o/er limited b) Commission. This /ord Pro#ince si'nifies a char'e, or care of businesse, /hich he /hose businesse it is, committeth to another man, to be administred for, and under himE and therefore /hen in one Common@ /ealth there be di#ers Countries, that ha#e their -a/es distinct one from another, or are farre distant in ;lace, the 4dministration of the 5o#ernment bein' committed to di#ers ;ersons, those Countries /here the 1o#erai'n is not resident, but 'o#erns b) Commission, are called Pro#inces. 3ut of the 'o#ernment of a Pro#ince, b) an 4ssembl) residin' in the Pro#ince it selfe, there be fe/ exam;les. The Romans /ho had the 1o#erai'nt) of man) Pro#incesE )et 'o#erned them al/aies b) Presidents, and PrOtorsE and not b) 4ssemblies, as the) 'o#erned the Cit) of )ome, and Territories adDacent. In li(e manner, /hen there /ere Colonies sent from Eng!and, to Plant +irginia, and Sommer6$!andsE thou'h the 'o#ernment of them here, /ere committed to 4ssemblies in London, )et did those 4ssemblies ne#er commit the 5o#ernment under them to an) 4ssembl) thereE but did to each Plantation send one 5o#ernourE .or thou'h e#er) man, /here he can be ;resent b) 0ature, desires to ;artici;ate of 'o#ernmentE )et /here the) cannot be ;resent, the) are b) 0ature also enclined, to commit the 5o#ernment of their common Interest rather to a *onarchicall, then a Po;ular form of 5o#ernment: /hich is also e#ident in those men that ha#e 'reat ;ri#ate estatesE /ho /hen the) are un/illin' to ta(e the ;aines of administrin' the businesse that belon's to them, choose rather to trust one 1er#ant, then an 4ssembl) either of their friends or ser#ants. 3ut ho/soe#er it be in fact, )et /e ma) su;;ose the 5o#ernment of a Pro#ince, or Colon) committed to an 4ssembl): and /hen it is, that /hich in this ;lace I ha#e to sa), is thisE that /hatsoe#er debt is b) that 4ssembl) contractedE or /hatsoe#er unla/full 4ct is decreed, is the 4ct onel) of those that assented, and not of an) that dissented, or /ere absent, for the reasons before alled'ed. 4lso that an 4ssembl) residin' out of the bounds of that Colon) /hereof the) ha#e the 'o#ernment, cannot execute an) ;o/er o#er the ;ersons, or 'oods of an) of the Colonie, to seiJe on them for debt, or other dut), in an) ;lace /ithout the Colon) it selfe, as ha#in' no Lurisdiction, nor

4uthoritie else/here, but are left to the remedie, /hich the -a/ of the ;lace allo/eth them. 4nd thou'h the 4ssembl) ha#e ri'ht, to im;ose a *ulct u;on an) of their members, that shall brea( the -a/es the) ma(eE )et out of the Colonie it selfe, the) ha#e no ri'ht to execute the same. 4nd that /hich is said here, of the Ri'hts of an 4ssembl), for the 'o#ernment of a Pro#ince, or a Colon), is a;;liable also to an 4ssembl) for the 5o#ernment of a To/n, an 7ni#ersit), or a Colle'e, or a Church, or for an) other 5o#ernment o#er the ;ersons of men. 4nd 'enerall), in all 3odies PolitiCue, if an) ;articular member concei#e himself InDuried b) the 3od) it self, the Co'nisance of his cause belon'eth to the 1o#erai'n, and those the 1o#erai'n hath ordained for Lud'es in such causes, or shall ordaine for that ;articular causeE and not to the 3od) it self. .or the /hole 3od) is in this case his fello/ subDect, /hich in a 1o#erai'n 4ssembl), is other/ise: for there, if the 1o#erai'n be not Lud'e, thou'h in his o/n cause, there can be no Lud'e at all. 3odies PolitiCue for orderin' of Trade. In a 3odie PolitiCue, for the /ell orderin' of forrai'ne TraffiCue, the most commodious Re;resentati#e is an 4ssembl) of all the membersE that is to sa), such a one, as e#er) one that ad#entureth his mon), ma) be ;resent at all the 6eliberations, and Resolutions of the 3od), if the) /ill themsel#es. .or ;roof /hereof, /e are to consider the end, for /hich men that are *erchants, and ma) bu) and sell, ex;ort, and im;ort their *erchandise accordin' to their o/n discretions, doe ne#erthelesse bind themsel#es u; in one Cor;oration. It is true, there be fe/ *erchants, that /ith the *erchandise the) bu) at home, can frai'ht a 1hi;, to ex;ort itE or /ith that the) bu) abroad, to brin' it homeE and ha#e therefore need to Do)n to'ether in one 1ociet)E /here e#er) man ma) either ;artici;ate of the 'aine, accordin' to the ;ro;ortion of his ad#entureE or ta(e his o/n, and sell /hat he trans;orts, or im;orts, at such ;rices as he thin(s fit. 3ut this is no 3od) PolitiCue, there bein' no Common Re;resentati#e to obli'e them to an) other -a/, than that /hich is common to all other subDects. The &nd of their Incor;oratin', is to ma(e their 'aine the 'reaterE /hich is done t/o /a)esE b) sole bu)in', and sole sellin', both at home, and abroad. 1o that to 'rant to a Com;an) of *erchants to be a Cor;oration, or 3od) PolitiCue, is to 'rant them a double *ono;ol), /hereof one is to be sole bu)ersE another to be sole sellers. .or /hen there is a Com;an) incor;orate for an) ;articular forrai'n Countr), the) onl) ex;ort the Commodities #endible in that Countr)E /hich is sole bu)in' at home, and sole sellin' abroad. .or at home there is but one bu)er, and abroad but one that selleth: both /hich is 'ainfull to the *erchant, because thereb) the) bu) at home at lo/er, and sell abroad at hi'her rates: 4nd abroad there is but one bu)er of forrai'n *erchandise, and but one that sels them at homeE both /hich a'aine are 'ainfull to the ad#enturers. Of this double *ono;ol) one ;art is disad#anta'eous to the ;eo;le at home, the other to forrai'ners. .or at home b) their sole ex;ortation the) set /hat ;rice the) ;lease on the husbandr), and hand)@/or(s of the ;eo;leE and b) the sole im;ortation, /hat ;rice the) ;lease on all forrai'n commodities the ;eo;le ha#e need ofE both /hich are ill for the ;eo;le. On the contrar), b) the sole sellin' of the nati#e commodities abroad, and sole bu)in' the forrai'n commodities u;on the ;lace, the) raise the ;rice of those, and abate the ;rice of these, to the disad#anta'e of the forrai'ner: .or /here but one selleth, the *erchandise is the dearerE and /here but one bu)eth the chea;er: 1uch Cor;orations therefore are no other then *ono;oliesE thou'h the) /ould be #er) ;rofitable for a Common@/ealth, if bein' bound u; into one bod) in forrai'ne *ar(ets the) /ere at libert) at home, e#er) man to bu), and sell at /hat ;rice he could. The end then of these 3odies of *erchants, bein' not a Common benefit to the /hole 3od), (/hich ha#e in this case no common stoc(, but /hat is deducted out of the ;articular ad#entures, for buildin', bu)in', #ictuallin' and mannin' of 1hi;s,! but the ;articular 'aine of e#er) ad#enturer, it is reason that e#er) one be acCuainted /ith the em;lo)ment of his o/nE that is, that e#er) one be of the 4ssembl), that shall ha#e the ;o/er to order the sameE and be acCuainted /ith their accounts. 4nd therefore the Re;resentati#e of such a 3od) must be an 4ssembl), /here e#er) member of the 3od) ma) be ;resent at the consultations, if he /ill. If a 3od) PolitiCue of *erchants, contract a debt to a stran'er b) the act of their Re;resentati#e 4ssembl), e#er) *ember is l)able b) himself for the /hole. .or a stran'er can ta(e no notice of their ;ri#ate -a/es, but considereth them as so man) ;articular men, obli'ed e#er) one to the /hole ;a)ment, till ;a)ment made b) one dischar'eth all the rest: 3ut if the debt be to one of the Com;an), the creditor is debter for the /hole to himself, and cannot

therefore demand his debt, but onl) from the common stoc(, if there be an). If the Common@/ealth im;ose a Tax u;on the 3od), it is understood to be la)d u;on e#er) *ember ;ro;ortionabl) to his ;articular ad#enture in the Com;an). .or there is in this case no other common stoc(, but /hat is made of their ;articular ad#entures. If a *ulct be la)d u;on the 3od) for some unla/full act, the) onl) are l)able b) /hose #otes the act /as decreed, or b) /hose assistance it /as executedE for in none of the rest is there an) other crime but bein' of the 3od)E /hich if a crime, (because the 3od) /as orde)ned b) the authorit) of the Common@/ealth,! is not his. If one of the *embers be indebted to the 3od), he ma) be sued b) the 3od)E but his 'oods cannot be ta(en, nor his ;erson im;risoned b) the authorit) of the 3od)E but onl) b) 4uthorit) of the Common@/ealth: for if the) can doe it b) their o/n 4uthorit), the) can b) their o/n 4uthorit) 'i#e Dud'ement that the debt is dueE /hich is as much as to be Lud'e in their o/n Cause. 4 3odie PolitiCue for Counsel to be 'i#en to the 1o#erai'n. These 3odies made for the 'o#ernment of *en, or of TraffiCue, be either ;er;etuall, or for a time ;rescribed b) /ritin'. 3ut there be 3odies also /hose times are limited, and that onl) b) the nature of their businesse. .or exam;le, if a 1o#erai'n *onarch, or a 1o#erai'n 4ssembl), shall thin( fit to 'i#e command to the to/ns, and other se#erall ;arts of their territor), to send to him their 6e;uties, to enforme him of the condition, and necessities of the 1ubDects, or to ad#ise /ith him for the ma(in' of 'ood -a/es, or for an) other cause, as /ith one Person re;resentin' the /hole Countr), such 6e;uties, ha#in' a ;lace and time of meetin' assi'ned them, are there, and at that time, a 3od) PolitiCue, re;resentin' e#er) 1ubDect of that 6ominionE but it is onel) for such matters as shall be ;ro;ounded unto them b) that *an, or 4ssembl), that b) the 1o#erai'n 4uthorit) sent for themE and /hen it shall be declared that nothin' more shall be ;ro;ounded, nor debated b) them, the 3od) is dissol#ed. .or if the) /ere the absolute Re;resentati#e of the ;eo;le, then /ere it the 1o#erai'n 4ssembl)E and so there /ould be t/o 1o#erai'n 4ssemblies, or t/o 1o#erai'ns, o#er the same ;eo;leE /hich cannot consist /ith their Peace. 4nd therefore /here there is once a 1o#erai'nt), there can be no absolute Re;resentation of the ;eo;le, but b) it. 4nd for the limits of ho/ farre such a 3od) shall re;resent the /hole Peo;le, the) are set forth in the "ritin' b) /hich the) /ere sent for. .or the Peo;le cannot choose their 6e;uties to other intent, than is in the "ritin' directed to them from their 1o#erai'n ex;ressed. 4 Re'ular Pri#ate 3od), -a/full, as a .amil). Pri#ate 3odies Re'ular, and -a/full, are those that are constituted /ithout -etters, or other /ritten 4uthorit), sa#in' the -a/es common to all other 1ubDects. 4nd because the) be united in one Person Re;resentati#e, the) are held for Re'ularE such as are all .amilies, in /hich the .ather, or *aster ordereth the /hole .amil). .or he obli'eth his Children, and 1er#ants, as farre as the -a/ ;ermitteth, thou'h not further, because none of them are bound to obedience in those actions, /hich the -a/ hath forbidden to be done. In all other actions, durin' the time the) are under domestiCue 'o#ernment, the) are subDect to their .athers, and *asters, as to their immediate 1o#erai'ns. .or the .ather, and *aster bein' before the Institution of Common@/ealth, absolute 1o#erai'ns in their o/n .amilies, the) lose after/ard no more of their 4uthorit), than the -a/ of the Common@/ealth ta(eth from them. Pri#ate 3odies Re'ular, but 7nla/full. Pri#ate 3odies Re'ular, but 7nla/full, are those that unite themsel#es into one ;erson Re;resentati#e, /ithout an) ;ubliCue 4uthorit) at allE such as are the Cor;orations of 3e''ars, Thee#es and 5i;sies, the better to order their trade of be''in', and stealin'E and the Cor;orations of men, that b) 4uthorit) from an) forrai'n Person, unite themsel#es in anothers 6ominion, for the easier ;ro;a'ation of 6octrines, and for ma(in' a ;art), a'ainst the Po/er of the Common@/ealth. 1)stemes Irre'ular, such as are Pri#ate -ea'ues. Irre'ular 1)stemes, in their nature, but -ea'ues, or sometimes meer concourse of ;eo;le, /ithout union to an) ;articular desi'ne, not b) obli'ation of one to another, but ;roceedin' onel) from a similitude of /ills and inclinations, become -a/full, or 7nla/full, accordin' to the la/fulnesse, or unla/fulnesse of e#er) ;articular mans desi'ne therein: 4nd his desi'ne is to be understood b) the occasion.

The -ea'ues of 1ubDects, (because -ea'ues are commonl) made for mutuall defence,! are in a Common@/ealth (/hich is no more than a -ea'ue of all the 1ubDects to'ether! for the most ;art unnecessar), and sa#our of unla/full desi'neE and are for that cause 7nla/full, and 'o commonl) b) the name of .actions, or Cons;iracies. .or a -ea'ue bein' a connexion of men b) Co#enants, if there be no ;o/er 'i#en to an) one *an, or 4ssembl) (as in the condition of meer 0ature! to com;ell them to ;erformance, is so lon' onel) #alid, as there ariseth no Dust cause of distrust: and therefore -ea'ues bet/een Common@/ealths, o#er /hom there is no humane Po/er established, to (ee; them all in a/e, are not onel) la/full, but also ;rofitable for the time the) last. 3ut -ea'ues of the 1ubDects of one and the same Common@/ealth, /here e#er) one ma) obtain his ri'ht b) means of the 1o#erai'n Po/er, are unnecessar) to the maintainin' of Peace and Lustice, and (in case the desi'ne of them be e#ill, or 7n(no/n to the Common@/ealth! unla/full. .or all unitin' of stren'th b) ;ri#ate men, is, if for e#ill intent, unDustE if for intent un(no/n, dan'erous to the PubliCue, and unDustl) concealed. 1ecret Cabals. If the 1o#erai'n Po/er be in a 'reat 4ssembl), and a number of men, ;art of the 4ssembl), /ithout authorit), consult a ;art, to contri#e the 'uidance of the restE This is a .action, or Cons;irac) unla/full, as bein' a fraudulent seducin' of the 4ssembl) for their ;articular interest. 3ut if he, /hose ;ri#ate interest is to be debated, and Dud'ed in the 4ssembl), ma(e as man) friends as he canE in him it is no InDusticeE because in this case he is no ;art of the 4ssembl). 4nd thou'h he hire such friends /ith mon), (unlesse there be an ex;resse -a/ a'ainst it,! )et it is not InDustice. .or sometimes, (as mens manners are,! Lustice cannot be had /ithout mon)E and e#er) man ma) thin( his o/n cause Dust, till it be heard, and Dud'ed. .euds of ;ri#ate .amilies. In all Common@/ealths, if a ;ri#ate man entertain more ser#ants, than the 'o#ernment of his estate, and la/full em;lo)ment he has for them reCuires, it is .action, and unla/full. .or ha#in' the ;rotection of the Common@/ealth, he needeth not the defence of ;ri#ate force. 4nd /hereas in 0ations not throu'hl) ci#iliJed, se#erall numerous .amilies ha#e li#ed in continuall hostilit), and in#aded one another /ith ;ri#ate forceE )et it is e#ident enou'h, that the) ha#e done unDustl)E or else that the) had no Common@/ealth. .actions for 5o#ernment. 4nd as .actions for 9indred, so also .actions for 5o#ernment of Reli'ion, as of Pa;ists, Protestants, F#. or of 1tate, as Patricians, and Plebeians of old time in )ome, and of 4ristocraticalls and 6emocraticalls of old time in Gree#e, are unDust, as bein' contrar) to the ;eace and safet) of the ;eo;le, and a ta(in' of the 1/ord out of the hand of the 1o#erai'n. Concourse of ;eo;le, is an Irre'ular 1)steme, the la/fulnesse, or unla/fulnesse, /hereof de;endeth on the occasion, and on the number of them that are assembled. If the occasion be la/full, and manifest, the Concourse is la/fullE as the usuall meetin' of men at Church, or at a ;ubliCue 1he/, in usuall numbers: for if the numbers be extraordinaril) 'reat, the occasion is not e#identE and conseCuentl) he that cannot render a ;articular and 'ood account of his bein' amon'st them, is to be Dud'ed conscious of an unla/full, and tumultuous desi'ne. It ma) be la/full for a thousand men, to Do)n in a Petition to be deli#ered to a Lud'e, or *a'istrateE )et if a thousand men come to ;resent it, it is a tumultuous 4ssembl)E because there needs but one or t/o for that ;ur;ose. 3ut in such cases as these, it is not a set number that ma(es the 4ssembl) 7nla/full, but such a number, as the ;resent Officers are not able to su;;resse, and brin' to Lustice. "hen an unusuall number of men, assemble a'ainst a man /hom the) accuseE the 4ssembl) is an 7nla/full tumultE because the) ma) deli#er their accusation to the *a'istrate b) a fe/, or b) one man. 1uch /as the case of 1t. Pa%! at Ephes%sE /here 0emetri%s, and a 'reat number of other men, brou'ht t/o of Pa%!s com;anions before the *a'istrate, sa)in' /ith one 8o)ce, Great is 0iana of the EphesiansE /hich /as their /a) of demandin' Lustice a'ainst them for teachin' the ;eo;le such doctrine, as /as a'ainst their Reli'ion, and Trade. The occasion here, considerin' the -a/es of that Peo;le, /as DustE )et /as their 4ssembl) Lud'ed 7nla/full, and the *a'istrate re;rehended them for it, in these /ords, 1$f 0emetri%s and the other wor46men #an a##%se any man- of any thing- there be P!eas- and 0ep%ties- !et them a##%se one another. "nd if yo% have any other thing to demand- yo%r #ase may be 1%dged in an "ssemb!y Lawf%!!y #a!!ed. 5or we are in danger to be a##%sed for this dayes seditionbe#a%se- there is no #a%se by whi#h any man #an render any reason of this on#o%rse of Peop!e. "here he calleth an 4ssembl), /hereof men can 'i#e no Dust account, a 1edition, and

such as the) could not ans/er for. 4nd this is all I shall sa) concernin' Systemes, and 4ssembl)es of Peo;le, /hich ma) be com;ared (as I said,! to the 1imilar ;arts of mans 3od)E such as be -a/full, to the *usclesE such as are 7nla/full, to "ens, 3iles, and 4;ostemes, en'endred b) the unnaturall conflux of e#ill humours. Footnote 1. "#ts 19. > . CHA,. ;;III. O/ t1e ,&BLIA&E INISTERS 2/ S2<er(i6n ,29er.

I0 the last Cha;ter I ha#e s;o(en of the 1imilar ;arts of a Common@/ealth: In this I shall s;ea( of the ;arts Or'anicall, /hich are PubliCue *inisters. PubliCue *inister "ho. 4 P73-IQ7& *I0I1T&R, is he, that b) the 1o#erai'n, (/hether a *onarch, or an 4ssembl),! is em;lo)ed in an) affaires, /ith 4uthorit) to re;resent in that em;lo)ment, the Person of the Common@/ealth. 4nd /hereas e#er) man, or assembl) that hath 1o#erai'nt), re;resenteth t/o Persons, or (as the more common ;hrase is! has t/o Ca;acities, one 0aturall, and another PolitiCue, (as a *onarch, hath the ;erson not onel) of the Common@/ealth, but also of a manE and a 1o#erai'n 4ssembl) hath the Person not onel) of the Common@/ealth, but also of the 4ssembl)!E the) that be ser#ants to them in their naturall Ca;acit), are not PubliCue *inistersE but those onel) that ser#e them in the 4dministration of the PubliCue businesse. 4nd therefore neither 7shers, nor 1er'eants, nor other Officers that /aite on the 4ssembl), for no other ;ur;ose, but for the commodit) of the men assembled, in an 4ristocrac), or 6emocrac)E nor 1te/ards, Chamberlains, Cofferers, or an) other Officers of the houshold of a *onarch, are PubliCue *inisters in a *onarch). *inisters for the 'enerall 4dministration. Of PubliCue *inisters, some ha#e char'e committed to them of a 'enerall 4dministration, either of the /hole 6ominion, or of a ;art thereof. Of the /hole, as to a Protector, or Re'ent, ma) bee committed b) the Predecessor of an Infant 9in', durin' his minorit), the /hole 4dministration of his 9in'dome. In /hich case, e#er) 1ubDect is so far obli'ed to obedience, as the Ordinances he shall ma(e, and the commands he shall 'i#e be in the 9in's name, and not inconsistent /ith his 1o#erai'ne Po/er. Of a ;art, or Pro#inceE as /hen either a *onarch, or a 1o#erai'n 4ssembl), shall 'i#e the 'enerall char'e thereof to a 5o#ernour, -ieutenant, PrOfect or 8ice@Ro): 4nd in this case also, e#er) one of that Pro#ince, is obli'ed to all he shall doe in the name of the 1o#erai'n, and that not incom;atible /ith the 1o#erai'ns Ri'ht. .or such Protectors, 8ice@Ro)s, and 5o#ernors, ha#e no other ri'ht, but /hat de;ends on the 1o#erai'ns "illE and no Commission that can be 'i#en them, can be inter;reted for a 6eclaration of the /ill to transferre the 1o#erai'nt), /ithout ex;resse and ;ers;icuous /ords to that ;ur;ose. 4nd this (ind of PubliCue *inisters resembleth the 0er#es, and Tendons that mo#e the se#erall limbs of a bod) naturall. .or s;eciall 4dministration, as for Oeconom). Others ha#e s;eciall 4dministrationE that is to sa), char'es of some s;eciall businesse, either at home, or abroad: 4s at homeE .irst, for the Oeconom) of a Common@/ealth, The) that ha#e 4uthorit) concernin' the (reas%re, as Tributes, Im;ositions, Rents, .ines, or /hatsoe#er ;ubliCue re#enue, to collect, recei#e, issue, or ta(e the 4ccounts thereof, are PubliCue *inisters: *inisters, because the) ser#e the Person Re;resentati#e, and can doe nothin' a'ainst his Command, nor /ithout his 4uthorit): PubliCue, because the) ser#e him in his Politicall Ca;acit). 1econdl), the) that ha#e 4uthorit) concernin' the ,i!itiaE to ha#e the custod) of 4rmes, .orts, PortsE to -e#), Pa), or Conduct 1ouldiersE or to ;ro#ide for an) necessar) thin' for the use of /ar, either b) -and or 1ea, are ;ubliCue *inisters. 3ut a 1ouldier /ithout Command, thou'h he fi'ht for the Common@/ealth, does not therefore re;resent the Person of itE because there is none to re;resent it to. .or e#er) one that hath command, re;resents it to them onl) /hom he commandeth. .or instruction of the Peo;le. The) also that ha#e authorit) to teach, or to enable others to teach the ;eo;le their dut) to the 1o#erai'n Po/er, and instruct them in the (no/led'e of /hat is Dust, and unDust, thereb) to

render them more a;t to li#e in 'odlinesse, and in ;eace amon'st themsel#es, and resist the ;ubliCue enem), are PubliCue *inisters: *inisters, in that the) doe it not b) their o/n 4uthorit), but b) anothersE and PubliCue, because the) doe it (or should doe it! b) no 4uthorit), but that of the 1o#erai'n. The *onarch, or the 1o#erai'n 4ssembl) onl) hath immediate 4uthorit) from 5od, to teach and instruct the ;eo;leE and no man but the 1o#erai'n, recei#eth his ;o/er 0ei gratiE sim;l)E that is to sa), from the fa#our of none but 5od: 4ll other, recei#e theirs from the fa#our and ;ro#idence of 5od, and their 1o#erai'nsE as in a *onarch) 0ei gratiE A )egisE or 0ei providentiE A vo!%ntate )egis. .or Ludicature. The) also to /hom Lurisdiction is 'i#en, are PubliCue *inisters. .or in their 1eats of Lustice the) re;resent the ;erson of the 1o#erai'nE and their 1entence, is his 1entenceE .or (as hath been before declared! all Ludicature is essentiall) annexed to the 1o#erai'nt)E and therefore all other Lud'es are but *inisters of him, or them that ha#e the 1o#erai'n Po/er. 4nd as Contro#ersies are of t/o sorts, namel) of 5a#t and of LawE so are Lud'ements, some of .act, some of -a/: 4nd conseCuentl) in the same contro#ersie, there ma) be t/o Lud'es, one of .act, another of -a/. 4nd in both these contro#ersies, there ma) arise a contro#ersie bet/een the ;art) Lud'ed, and the Lud'eE /hich because the) be both 1ubDects to the 1o#erai'n, ou'ht in &Cuit) to be Lud'ed b) men a'reed on b) consent of bothE for no man can be Lud'e in his o/n cause. 3ut the 1o#erai'n is alread) a'reed on for Lud'e b) them both, and is therefore either to heare the Cause, and determine it himself, or a;;oint for Lud'e such as the) shall both a'ree on. 4nd this a'reement is then understood to be made bet/een them di#ers /a)esE as first, if the 6efendant be allo/ed to exce;t a'ainst such of his Lud'es, /hose interest ma(eth him sus;ect them, (for as to the Com;la)nant he hath alread) chosen his o/n Lud'e,! those /hich he exce;teth not a'ainst, are Lud'es he himself a'rees on. 1econdl), if he a;;eale to an) other Lud'e, he can a;;eale no furtherE for his a;;eale is his choice. Thirdl), if he a;;eale to the 1o#erai'n himself, and he b) himself, or b) 6ele'ates /hich the ;arties shall a'ree on, 'i#e 1entenceE that 1entence is finall: for the 6efendant is Lud'ed b) his o/n Lud'es, that is to sa), b) himself. These ;ro;erties of Dust and rationall Ludicature considered, I cannot forbeare to obser#e the excellent constitution of the Courts of Lustice, established both for Common, and also for PubliCue Pleas in Eng!and. 3) Common Pleas, I meane those, /here both the Com;la)nant and 6efendant are 1ubDects: and b) PubliCue, (/hich are also called Pleas of the Cro/n! those, /here the Com;la)nant is the 1o#erai'n. .or /hereas there /ere t/o orders of men, /hereof one /as -ords, the other CommonsE The -ords had this Pri#iled'e, to ha#e for Lud'es in all Ca;itall crimes, none but -ordsE and of them, as man) as /ould be ;resentE /hich bein' e#er ac(no/led'ed as a Pri#iled'e of fa#our, their Lud'es /ere none but such as the) had themsel#es desired. 4nd in all contro#ersies, e#er) 1ubDect (as also in ci#ill contro#ersies the -ords! had for Lud'es, men of the Countr) /here the matter in contro#ersie la)E a'ainst /hich he mi'ht ma(e his exce;tions, till at last t/el#e men /ithout exce;tion bein' a'reed on, the) /ere Lud'ed b) those t/el#e. 1o that ha#in' his o/n Lud'es, there could be nothin' alled'ed b) the ;art), /h) the sentence should not be finall. These ;ubliCue ;ersons, /ith 4uthorit) from the 1o#erai'n Po/er, either to Instruct, or Lud'e the ;eo;le, are such members of the Common /ealth, as ma) fitl) be com;ared to the or'ans of 8oice in a 3od) naturall. .or &xecution. PubliCue *inisters are also all those, that ha#e 4uthorit) from the 1o#erai'n, to ;rocure the &xecution of Lud'ements 'i#enE to ;ublish the 1o#erai'ns CommandsE to su;;resse TumultsE to a;;rehend, and im;rison *alefactorsE and other acts tendin' to the conser#ation of the Peace. .or e#er) act the) doe b) such 4uthorit), is the act of the Common@/ealthE and their ser#ice, ans/erable to that of the Hands, in a 3odie naturall. PubliCue *inisters abroad, are those that re;resent the Person of their o/n 1o#erai'n, to forrai'n 1tates. 1uch are 4mbassadors, *essen'ers, 4'ents, and Heralds, sent b) ;ubliCue 4uthoritie, and on ;ubliCue 3usinesse. 3ut such as are sent b) 4uthoritie onl) of some ;ri#ate ;artie of a troubled 1tate, thou'h the) be recei#ed, are neither PubliCue, nor Pri#ate *inisters of the Common@/ealthE because none of their actions ha#e the Common@/ealth for 4uthor. -i(e/ise, an 4mbassador sent from a Prince, to con'ratulate, condole, or to assist at a solemnit), thou'h the 4uthorit) be PubliCueE

)et because the businesse is Pri#ate, and belon'in' to him in his naturall ca;acit)E is a Pri#ate ;erson. 4lso if a man be sent into another Countr), secretl) to ex;lore their counsels, and stren'thE thou'h both the 4uthorit), and the 3usinesse be PubliCueE )et because there is none to ta(e notice of an) Person in him, but his o/nE he is but a Pri#ate *inisterE but )et a *inister of the Common@/ealthE and ma) be com;ared to an &)e in the 3od) naturall. 4nd those that are a;;ointed to recei#e the Petitions or other informations of the Peo;le, and are as it /ere the ;ubliCue &are, are PubliCue *inisters, and re;resent their 1o#erai'n in that office. Counsellers /ithout other em;lo)ment then to 4d#ise are not PubliCue *inisters. 0either a Counsellor (nor a Councell of 1tate, if /e consider it /ith no 4uthorit) of Ludicature or Command, but onl) of 'i#in' 4d#ice to the 1o#erai'n /hen it is reCuired, or of offerin' it /hen it is not reCuired, is a PubliCue Person. .or the 4d#ice is addressed to the 1o#erai'n onl), /hose ;erson cannot in his o/n ;resence, be re;resented to him, b) another. 3ut a 3od) of Counsellors, are ne#er /ithout some other 4uthorit), either of Ludicature, or of immediate 4dministration: 4s in a *onarch), the) re;resent the *onarch, in deli#erin' his Commands to the PubliCue *inisters: In a 6emocrac), the Councell, or 1enate ;ro;ounds the Result of their deliberations to the ;eo;le, as a CouncellE but /hen the) a;;oint Lud'es, or heare Causes, or 'i#e 4udience to 4mbassadors, it is in the Cualit) of a *inister of the Peo;le: 4nd in an 4ristocrac) the Councell of 1tate is the 1o#erai'n 4ssembl) it selfE and 'i#es counsell to none but themsel#es. CHA,. ;;I-. O/ t1e N&TRITION, (nd ,ROCREATION 2/ ( C2552n!9e(7t1. The 0ourishment of a Common@/ealth consisteth in the Commodities of 1ea and -and: TH& 07TRITIO0 of a Common@/ealth consisteth, in the P!enty, and 0istrib%tion of ,ateria!s conducin' to -ife: In on#o#tion, or PreparationE and (/hen concocted! in the onveyan#e of it, b) con#enient conduits, to the PubliCue use. 4s for the Plent) of *atter, it is a thin' limited b) 0ature, to those commodities, /hich from (the t/o breasts of our common *other! -and, and 1ea, 5od usuall) either freel) 'i#eth, or for labour selleth to man@(ind. .or the *atter of this 0utriment, consistin' in 4nimals, 8e'etals, and *inerals, 5od hath freel) la)d them before us, in or neer to the face of the &arthE so as there needeth no more but the labour, and industr) of recei#in' them. Insomuch as Plent) de;endeth (next to 5ods fa#our! meerl) on the labour and industr) of men. This *atter, commonl) called Commodities, is ;artl) 3ative, and ;artl) 5orraign? 3ative, that /hich is to be had /ithin the Territor) of the Common@/ealth: 5orraign, that /hich is im;orted from /ithout. 4nd because there is no Territor) under the 6ominion of one Common@/ealth, (exce;t it be of #er) #ast extent,! that ;roduceth all thin's needfull for the maintenance, and motion of the /hole 3od)E and fe/ that ;roduce not somethin' more than necessar)E the su;erfluous commodities to be had /ithin, become no more su;erfluous, but su;;l) these /ants at home, b) im;ortation of that /hich ma) be had abroad, either b) &xchan'e, or b) Dust "arre, or b) -abour: for a mans -abour also, is a commodit) exchan'eable for benefit, as /ell as an) other thin': 4nd there ha#e been Common@/ealths that ha#in' no more Territor), than hath ser#ed them for habitation, ha#e ne#erthelesse, not onel) maintained, but also encreased their Po/er, ;artl) b) the labour of tradin' from one ;lace to another, and ;artl) b) sellin' the *anifactures, /hereof the *aterials /ere brou'ht in from other ;laces. 4nd the ri'ht 6istribution of them. The 6istribution of the *aterials of this 0ourishment, is the constitution of ,ine, and (hine, and HisE that is to sa), in one /ord ProprietyE and belon'eth in all (inds of Common@/ealth to the 1o#erai'n Po/er. .or /here there is no Common@/ealth, there is (as hath been alread) she/n! a ;er;etuall /arre of e#er) man a'ainst his nei'hbourE 4nd therefore e#er) thin' is his that 'etteth it, and (ee;eth it b) forceE /hich is neither Propriety, nor omm%nityE but ;n#ertainty. "hich is so e#ident, that e#en i#ero, (a ;assionate defender of -ibert),! in a ;ubliCue ;leadin', attributeth all Pro;riet) to the -a/ Ci#il, Let the ivi!! Law, saith he, be on#e abandoned- or b%t neg!igent!y g%arded- Fnot to say oppressed-G and there is nothing- that any man #an be s%re to re#eive from his "n#estor- or !eave to his hi!dren. 4nd a'ainE (a4e away the ivi!! Law- and no man 4nows what is his own- and what another mans. 1eein' therefore the Introduction of Propriety is an effect of Common@/ealthE /hich can do nothin'

but b) the Person that Re;resents it, it is the act onel) of the 1o#erai'nE and consisteth in the -a/es, /hich none can ma(e that ha#e not the 1o#erai'n Po/er. 4nd this the) /ell (ne/ of old, /ho called that (that is to sa), 0istrib%tion,! /hich /e call -a/E and defined Lustice, b) distrib%ting to e#er) man his own. 4ll ;ri#ate &states of land ;roceed ori'inall) from the arbitrar) 6istribution of the 1o#erai'n. In this 6istribution, the .irst -a/, is for 6i#ision of the -and it selfe: /herein the 1o#erai'n assi'neth to e#er) man a ;ortion, accordin' as he, and not accordin' as an) 1ubDect, or an) number of them, shall Dud'e a'reeable to &Cuit), and the Common 5ood. The Children of Israel, /ere a Common@/ealth in the "ildernesseE but /anted the commodities of the &arth, till the) /ere masters of the -and of PromiseE /hich after/ard /as di#ided amon'st them, not b) their o/n discretion, but b) the discretion of E!ea@ar the Priest, and 7osh%a their 5enerall: /ho /hen there /ere t/el#e Tribes, ma(in' them thirteen b) subdi#ision of the Tribe of 7osephE made ne#erthelesse but t/el#e ;ortions of the -andE and ordained for the Tribe of Levi no landE but assi'ned them the tenth ;art of the /hole fruitsE /hich di#ision /as therefore 4rbitrar). 4nd thou'h a Peo;le commin' into ;ossession of a -and b) /arre, do not al/aies exterminate the antient Inhabitants, (as did the Le/es,! but lea#e to man), or most, or all of them their estatesE )et it is manifest the) hold them after/ards, as of the 8ictors distributionE as the ;eo;le of Eng!and held all theirs of Wi!!iam the on'%ero%r. Pro;riet) of a 1ubDect excludes not the 6ominion of the 1o#erai'n, but onel) of another 1ubDect. .rom /hence /e ma) collect, that the ;ro;riet) /hich a subDect hath in his lands, consisteth in a ri'ht to exclude all other subDects from the use of themE and not to exclude their 1o#erai'n, be it an 4ssembl), or a *onarch. .or seein' the 1o#erai'n, that is to sa), the Common@/ealth (/hose Person he re;resenteth,! is understood to do nothin' but in order to the common Peace and 1ecurit), this 6istribution of lands, is to be understood as done in order to the same: 4nd conseCuentl), /hatsoe#er 6istribution he shall ma(e in ;reDudice thereof, is contrar) to the /ill of e#er) subDect, that committed his Peace, and safet) to his discretion, and conscienceE and therefore b) the /ill of e#er) one of them, is to be re;uted #o)d. It is true, that a 1o#erai'n *onarch, or the 'reater ;art of a 1o#erai'n 4ssembl), ma) ordain the doin' of man) thin's in ;ursuit of their Passions, contrar) to their o/n consciences, /hich is a breach of trust, and of the -a/ of 0atureE but this is not enou'h to authorise an) subDect, either to ma(e /arre u;on, or so much as to accuse of InDustice, or an) /a) to s;ea( e#ill of their 1o#erai'nE because the) ha#e authorised all his actions, and in besto/in' the 1o#erai'n Po/er, made them their o/n. 3ut in /hat cases the Commands of 1o#erai'ns are contrar) to &Cuit), and the -a/ of 0ature, is to be considered hereafter in another ;lace. The PubliCue is not to be dieted. In the 6istribution of land, the Common@/ealth it selfe, ma) be concei#ed to ha#e a ;ortion, and ;ossesse, and im;ro#e the same b) their Re;resentati#eE and that such ;ortion ma) be made sufficient, to susteine the /hole ex;ence to the common Peace, and defence necessaril) reCuired: "hich /ere #er) true, if there could be an) Re;resentati#e concei#ed free from humane ;assions, and infirmities. 3ut the nature of men bein' as it is, the settin' forth of PubliCue -and, or of an) certaine Re#enue for the Common@/ealth, is in #aineE and tendeth to the dissolution of 5o#ernment, and to the condition of meere 0ature, and "ar, assoon as e#er the 1o#erai'n Po/er falleth into the hands of a *onarch, or of an 4ssembl), that are either too ne'li'ent of mon), or too haJardous in en'a'in' the ;ubliCue stoc(, into a lon', or costl) /ar. Common@/ealths can endure no 6iet: .or seein' their ex;ence is not limited b) their o/n a;;etite, but b) externall 4ccidents, and the a;;etites of their nei'hbours, the PubliCue Riches cannot be limited b) other limits, than those /hich the emer'ent occasions shall reCuire. 4nd /hereas in Eng!and, there /ere b) the ConCuerour, di#ers -ands reser#ed to his o/n use, (besides .orrests, and Chases, either for his recreation, or for ;reser#ation of "oods,! and di#ers ser#ices reser#ed on the -and he 'a#e his 1ubDectsE )et it seems the) /ere not reser#ed for his *aintenance in his PubliCue, but in his 0aturall ca;acit): .or he, and his 1uccessors did for all that, la) 4rbitrar) Taxes on all 1ubDects -and, /hen the) Dud'ed it necessar). Or if those ;ubliCue -ands, and 1er#ices, /ere ordained as a sufficient maintenance of the Common@ /ealth, it /as contrar) to the sco;e of the InstitutionE bein' (as it a;;eared b) those ensuin' Taxes! insufficient, and (as it a;;eares b) the late small Re#enue of the Cro/n! 1ubDect to 4lienation, and 6iminution. It is therefore in #aine, to assi'n a ;ortion to the Common@/ealthE /hich ma) sell, or 'i#e it a/a)E and does sell, and 'i#e it a/a) /hen tis done b) their

Re;resentati#e. The Places and matter of TraffiCue de;end, as their 6istribution, on the 1o#erai'n. 4s the 6istribution of -ands at homeE so also to assi'ne in /hat ;laces, and for /hat commodities, the 1ubDect shall traffiCue abroad, belon'eth to the 1o#erai'n. .or if it did belon' to ;ri#ate ;ersons to use their o/n discretion therein, some of them /ould bee dra/n for 'aine, both to furnish the enem) /ith means to hurt the Common@/ealth, and hurt it themsel#es, b) im;ortin' such thin's, as ;leasin' mens a;;etites, be ne#erthelesse noxious, or at least un;rofitable to them. 4nd therefore it belon'eth to the Common@/ealth, (that is, to the 1o#erai'n onl),! to a;;ro#e, or disa;;ro#e both of the ;laces, and matter of forrai'n TraffiCue. The -a/s of transferrin' ;ro;riet) belon' also to the 1o#erai'n. .urther, seein' it is not enou'h to the 1ustentation of a Common@/ealth, that e#er) man ha#e a ;ro;riet) in a ;ortion of -and, or in some fe/ commodities, or a naturall ;ro;ert) in some usefull art, and there is no art in the /orld, but is necessar) either for the bein', or /ell bein' almost of e#er) ;articular manE it is necessar), that men distribute that /hich the) can s;are, and transferre their ;ro;riet) therein, mutuall) one to another, b) exchan'e, and mutuall contract. 4nd therefore it belon'eth to the Common@/ealth, (that is to sa), to the 1o#erai'n,! to a;;oint in /hat manner, all (inds of contract bet/een 1ubDects, (as bu)in', sellin', exchan'in', borro/in', lendin', lettin', and ta(in' to hire,! are to bee madeE and b) /hat /ords, and si'nes the) shall be understood for #alid. 4nd for the *atter, and 6istribution of the 0ourishment, to the se#erall *embers of the Common@/ealth, thus much (considerin' the modell of the /hole /or(e! is sufficient. *on) the 3loud of a Common@/ealth. 3) Concoction, I understand the reducin' of all commodities, /hich are not ;resentl) consumed, but reser#ed for 0ourishment in time to come, to some thin' of eCuall #alue, and /ithall so ;ortable, as not to hinder the motion of men from ;lace to ;laceE to the end a man ma) ha#e in /hat ;lace soe#er, such 0ourishment as the ;lace affordeth. 4nd this is nothin' else but 5old, and 1il#er, and *on). .or 5old and 1il#er, bein' (as it ha;;ens! almost in all Countries of the /orld hi'hl) #alued, is a commodious measure of the #alue of all thin's else bet/een 0ationsE and *on) (of /hat matter soe#er co)ned b) the 1o#erai'n of a Common@ /ealth,! is a sufficient measure of the #alue of all thin's else, bet/een the 1ubDects of that Common@/ealth. 3) the means of /hich measures, all commodities, *o#eable, and Immo#eable, are made to accom;an) a man, to all ;laces of his resort, /ithin and /ithout the ;lace of his ordinar) residenceE and the same ;asseth from *an to *an, /ithin the Common@ /ealthE and 'oes round about, 0ourishin' (as it ;asseth! e#er) ;art thereofE In so much as this Concoction, is as it /ere the 1an'uification of the Common@/ealth: .or naturall 3loud is in li(e manner made of the fruits of the &arthE and circulatin', nourisheth b) the /a), e#er) *ember of the 3od) of *an. 4nd because 1il#er and 5old, ha#e their #alue from the matter it selfE the) ha#e first this ;ri#iled'e, that the #alue of them cannot be altered b) the ;o/er of one, nor of a fe/ Common@/ealthsE as bein' a common measure of the commodities of all ;laces. 3ut base *on), ma) easil) be enhansed, or abased. 1econdl), the) ha#e the ;ri#iled'e to ma(e Common@/ealths mo#e, and stretch out their armes, /hen need is, into forrai'n CountriesE and su;;l), not onl) ;ri#ate 1ubDects that tra#ell, but also /hole 4rmies /ith Pro#ision. 3ut that Co)ne, /hich is not considerable for the *atter, but for the 1tam; of the ;lace, bein' unable to endure chan'e of a)r, hath its effect at home onl)E /here also it is subDect to the chan'e of -a/s, and thereb) to ha#e the #alue diminished, to the ;reDudice man) times of those that ha#e it. The Conduits and "a) of mon) to the PubliCue use. The Conduits, and "a)es b) /hich it is con#e)ed to the PubliCue use, are of t/o sortsE One, that Con#e)eth it to the PubliCue CoffersE The other, that Issueth the same out a'aine for ;ubliCue ;a)ments. Of the first sort, are Collectors, Recei#ers, and TreasurersE of the second are the Treasurers a'aine, and the Officers a;;ointed for ;a)ment of se#erall ;ubliCue or ;ri#ate *inisters. 4nd in this also, the 4rtificiall *an maintains his resemblance /ith the 0aturallE /hose 8eins recei#in' the 3loud from the se#erall Parts of the 3od), carr) it to the HeartE /here bein' made 8itall, the Heart b) the 4rteries sends it out a'ain, to enli#en, and enable for motion all the *embers of the same.

The Children of a Common@/ealth Colonies. The Procreation, or Children of a Common@/ealth, are those /e call P!antations, or o!oniesE /hich are numbers of men sent out from the Common@/ealth, under a Conductor, or 5o#ernour, to inhabit a .orrai'n Countr), either formerl) #o)d of Inhabitants, or made #o)d then, b) /arre. 4nd /hen a Colon) is setled, the) are either a Common@/ealth of themsel#es, dischar'ed of their subDection to their 1o#erai'n that sent them, (as hath been done b) man) Common@/ealths of antient time,! in /hich case the Common@/ealth from /hich the) /ent, /as called their *etro;olis, or *other, and reCuires no more of them, then .athers reCuire of the Children, /hom the) emanci;ate, and ma(e free from their domestiCue 'o#ernment, /hich is Honour, and .riendshi;E or else the) remain united to their *etro;olis, as /ere the Colonies of the ;eo;le of )omeE and then the) are no Common@/ealths themsel#es, but Pro#inces, and ;arts of the Common@/ealth that sent them. 1o that the Ri'ht of Colonies (sa#in' Honour, and -ea'ue /ith their *etro;olis,! de;endeth /holl) on their -icence, or -etters, b) /hich their 1o#erai'n authorised them to Plant. CHA,. ;;-. O/ CO&NSELL. Counsell /hat. Ho/ fallacious it is to Dud'e of the nature of thin's, b) the ordinar) and inconstant use of /ords, a;;eareth in nothin' more, than in the confusion of Counsels, and Commands, arisin' from the Im;erati#e manner of s;ea(in' in them both, and in man) other occasions besides. .or the /ords 0oe this, are the /ords not onel) of him that CommandethE but also of him that 'i#eth CounsellE and of him that &xhortethE and )et there are but fe/, that see not, that these are #er) different thin'sE or that cannot distin'uish bet/een them, /hen the) ;ercei#e /ho it is that s;ea(eth, and to /hom the 1;eech is directed, and u;on /hat occasion. 3ut findin' those ;hrases in mens /ritin's, and bein' not able, or not /illin' to enter into a consideration of the circumstances, the) mista(e sometimes the Prece;ts of Counsellours, for the Prece;ts of them that CommandE and sometimes the contrar)E accordin' as it best a'reeth /ith the conclusions the) /ould inferre, or the actions the) a;;ro#e. To a#o)d /hich mista(es, and render to those termes of Commandin', Counsellin', and &xhortin', their ;ro;er and distinct si'nifications. I define them thus. 6ifferences bet/een command, and Counsell. CO**406 is /here a man saith, 0oe this, or 0oe not this, /ithout ex;ectin' other reason than the "ill of him that sa)es it. .rom this it follo/eth manifestl), that he that Commandeth, ;retendeth thereb) his o/n 3enefit: .or the reason of his Command is his o/n V "ill onel), and the ;ro;er obDect of e#er) mans "ill, is some 5ood to himselfe. CO701&--, is /here a man saith, 0oe, or 0oe not this, and deduceth his reasons from the benefit that arri#eth b) it to him to /hom he saith it. 4nd from this it is e#ident, that he that 'i#eth Counsell, ;retendeth onel) (/hatsoe#er he intendeth! the 'ood of him, to /hom he 'i#eth it. Therefore bet/een Counsell and Command, one 'reat difference is, that Command is directed to a mans o/n benefitE and Counsell to the benefit of another man. 4nd from this ariseth another difference, that a man ma) be obli'ed to do /hat he is CommandedE as /hen he hath co#enanted to obe): 3ut he cannot be obli'ed to do as he is Counselled, because the hurt of not follo/in' it, is his o/nE or if he should co#enant to follo/ it, then is the Counsell turned into the nature of a Command. 4 third difference bet/een them is, that no man can ;retend a ri'ht to be of another mans CounsellE because he is not to ;retend benefit b) it to himselfe: but to demand ri'ht to Counsell another, ar'ues a /ill to (no/ his desi'nes, or to 'ain some other 5ood to himselfeE /hich (as I said before! is of e#er) mans /ill the ;ro;er obDect. This also is incident to the nature of CounsellE that /hatsoe#er it be, he that as(eth it, cannot in eCuit) accuse, or ;unish it: .or to as( Counsell of another, is to ;ermit him to 'i#e such Counsell as he shall thin( bestE 4nd conseCuentl), he that 'i#eth counsell to his 1o#erai'n, (/hether a *onarch, or an 4ssembl)! /hen he as(eth it, cannot in eCuit) be ;unished for it, /hether the same be conformable to the o;inion of the most, or not, so it be to the Pro;osition in debate. .or if the sense of the 4ssembl) can be ta(en notice of, before the 6ebate be ended, the) should neither as(, nor ta(e an) further CounsellE .or the 1ense of the 4ssembl), is the Resolution of the 6ebate, and &nd of all 6eliberation. 4nd 'enerall) he that demandeth Counsell, is 4uthor of itE and therefore cannot ;unish itE and /hat the 1o#erai'n cannot, no

man else can. 3ut if one 1ubDect 'i#eth Counsell to another, to do an) thin' contrar) to the -a/es, /hether that Counsell ;roceed from e#ill intention, or from i'norance onel), it is ;unishable b) the Common@/ealthE because i'norance of the -a/, is no 'ood excuse, /here e#er) man is bound to ta(e notice of the -a/es to /hich he is subDect. &xhortation and 6ehortation /hat. &BHORT4TIO0, and 6&HORT4TIO0, is Counsell, accom;anied /ith si'nes in him that 'i#eth it, of #ehement desire to ha#e it follo/edE or to sa) it more briefl), o%nse!! vehement!y pressed. .or he that &xhorteth, doth not deduce the conseCuences of /hat he ad#iseth to be done, and t)e himselfe therein to the ri'our of true reasonin'E but encoura'es him he Counselleth, to 4ction: 4s he that 6ehorteth, deterreth him from it. 4nd therefore the) ha#e in their s;eeches, a re'ard to the common Passions, and o;inions of men, in deducin' their reasonsE and ma(e use of 1imilitudes, *eta;hors, &xam;les, and other tooles of Orator), to ;ers/ade their Hearers of the 7tilit), Honour, or Lustice of follo/in' their ad#ise. .rom /hence ma) be inferred, .irst, that &xhortation and 6ehortation, is directed to the 5ood of him that 'i#eth the Counsell, not of him that as(eth it, /hich is contrar) to the dut) of a CounsellourE /ho (b) the definition of Counsell! ou'ht to re'ard, not his o/n benefit, but his /hom he ad#iseth. 4nd that he directeth his Counsell to his o/n benefit, is manifest enou'h, b) the lon' and #ehement ur'in', or b) the artificiall 'i#in' thereofE /hich bein' not reCuired of him, and conseCuentl) ;roceedin' from his o/n occasions, is directed ;rinci;all) to his o/n benefit, and but accidentaril) to the 'ood of him that is Counselled, or not at all. 1econdl), that the use of &xhortation and 6ehortation l)eth onel), /here a man is to s;ea( to a *ultitudeE because /hen the 1;eech is addressed to one, he ma) interru;t him, and examine his reasons more ri'orousl), than can be done in a *ultitudeE /hich are too man) to enter into 6is;ute, and 6ialo'ue /ith him that s;ea(eth indifferentl) to them all at once. Thirdl), that the) that &xhort and 6ehort, /here the) are reCuired to 'i#e Counsell, are corru;t Counsellours, and as it /ere bribed b) their o/n interest. .or thou'h the Counsell the) 'i#e be ne#er so 'oodE )et he that 'i#es it, is no more a 'ood Counsellour, than he that 'i#eth a Lust 1entence for a re/ard, is a Lust Lud'e. 3ut /here a man ma) la/full) Command, as a .ather in his .amil), or a -eader in an 4rm), his &xhortations and 6ehortations, are not onel) la/full, but also necessar), and laudable: 3ut then the) are no more Counsells, but CommandsE /hich /hen the) are for &xecution of soure labourE sometimes necessit), and al/a)es humanit) reCuireth to be s/eetned in the deli#er), b) encoura'ement, and in the tune and ;hrase of Counsell, rather then in harsher lan'ua'e of Command. &xam;les of the difference bet/een Command and Counsell, /e ma) ta(e from the formes of 1;eech that ex;resse them in Hol) 1cri;ture. Have no other Gods b%t me. ,a4e to thy se!fe no graven $mage. (a4e not Gods name in vain. San#tifie the Sabbath. Hono%r thy Parents. 2i!! not. Stea!e not, Fc. are CommandsE because the reason for /hich /e are to obe) them, is dra/n from the /ill of 5od our 9in', /hom /e are obli'ed to obe). 3ut these /ords, Se!! a!! tho% hast. give it to the poore. and fo!!ow me, are CounsellE because the reason for /hich /e are to do so, is dra/n from our o/n benefitE /hich is this, that /e shall ha#e (reas%re in heaven. These /ords, Go into the +i!!age over against yo%- and yo% sha!! find an "sse tyedand her o!t. !oose her- and bring her to me, are a Command: for the reason of their fact is dra/n from the /ill of their *aster: but these /ords, )epent- and be *apti@ed in the 3ame of 7es%s, are CounsellE because the reason /h) /e should so do, tendeth not to an) benefit of 5od 4lmi'ht), /ho shall still be 9in' in /hat manner soe#er /e rebellE but of our sel#es, /ho ha#e no other means of a#o)din' the ;unishment han'in' o#er us for our sins. 6ifferences of fit and unfit Counsellours. 4s the difference of Counsell from Command, hath been no/ deduced from the nature of Counsell, consistin' in a deducin' of the benefit, or hurt that ma) arise to him that is to be Counselled, b) the necessar) or ;robable conseCuences of the action he ;ro;oundethE so ma) also the differences bet/een apt, and inept Counsellours be deri#ed from the same. .or &x;erience, bein' but *emor) of the conseCuences of li(e actions formerl) obser#ed, and Counsell but the 1;eech /hereb) that ex;erience is made (no/n to anotherE the 8ertues, and 6efects of Counsell, are the same /ith the 8ertues, and 6efects Intellectuall: 4nd to the Person of a Common@/ealth, his Counsellours ser#e him in the ;lace of *emor), and *entall 6iscourse. 3ut /ith this resemblance of the Common@/ealth, to a naturall man, there is one dissimilitude Do)ned, of 'reat im;ortanceE /hich is, that a naturall man recei#eth his

ex;erience, from the naturall obDects of sense, /hich /or( u;on him /ithout ;assion, or interest of their o/nE /hereas the) that 'i#e Counsell to the Re;resentati#e ;erson of a Common@/ealth, ma) ha#e, and ha#e often their ;articular ends, and ;assions, that render their Counsells al/a)es sus;ected, and man) times unfaithfull. 4nd therefore /e ma) set do/n for the first condition of a 'ood Counsellour, (hat his Ends- and $nterest- be not in#onsistent with the Ends and $nterest of him he o%nse!!eth. 1econdl), 3ecause the office of a Counsellour, /hen an action comes into deliberation, is to ma(e manifest the conseCuences of it, in such manner, as he that is Counselled ma) be trul) and e#identl) informedE he ou'ht to ;ro;ound his ad#ise, in such forme of s;eech, as ma) ma(e the truth most e#identl) a;;earE that is to sa), /ith as firme ratiocination, as si'nificant and ;ro;er lan'ua'e, and as briefl), as the e#idence /ill ;ermit. 4nd therefore rash- and %nevident $nferen#esE (such as are fetched onel) from &xam;les, or authorit) of 3oo(s, and are not ar'uments of /hat is 'ood, or e#ill, but /itnesses of fact, or of o;inion,! obs#%re#onf%sed- and ambig%o%s E/pressions- a!so a!! metaphori#a!! Spee#hes- tending to the stirring %p of Passion, (because such reasonin', and such ex;ressions, are usefull onel) to decei#e, or to lead him /e Counsell to/ards other ends than his o/n! are rep%gnant to the &ffi#e of a o%nse!!o%r. Thirdl), 3ecause the 4bilit) of Counsellin' ;roceedeth from &x;erience, and lon' stud)E and no man is ;resumed to ha#e ex;erience in all those thin's that to the 4dministration of a 'reat Common@/ealth are necessar) to be (no/n, 3o man is pres%med to be a good o%nse!!o%rb%t in s%#h *%sinesse- as he hath not one!y been m%#h versed in- b%t hath a!so m%#h meditated on- and #onsidered. .or seein' the businesse of a Common@/ealth is this, to ;reser#e the ;eo;le in Peace at home, and defend them a'ainst forrai'n In#asion, /e shall find, it reCuires 'reat (no/led'e of the dis;osition of *an@(ind, of the Ri'hts of 5o#ernment, and of the nature of &Cuit), -a/, Lustice, and Honour, not to be attained /ithout stud)E 4nd of the 1tren'th, Commodities, Places, both of their o/n Countr), and their 0ei'hboursE as also of the inclinations, and desi'nes of all 0ations that ma) an) /a) anno) them. 4nd this is not attained to, /ithout much ex;erience. Of /hich thin's, not onel) the /hole summe, but e#er) one of the ;articulars reCuires the a'e, and obser#ation of a man in )ears, and of more than ordinar) stud). The /it reCuired for Counsel, as I ha#e said before (Cha;. $.! is Lud'ement. 4nd the differences of men in that ;oint come from different education, of some to one (ind of stud), or businesse, and of others to another. "hen for the doin' of an) thin', there be Infallible rules, (as in &n'ines, and &difices, the rules of 5eometr),! all the ex;erience of the /orld cannot eCual his Counsell, that has learnt, or found out the Rule. 4nd /hen there is no such Rule, he that hath most ex;erience in that ;articular (ind of businesse, has therein the best Lud'ement, and is the best Counsellour. .ourthl), to be able to 'i#e Counsell to a Common@/ealth, in a businesse that hath reference to another Common@/ealth, $t is ne#essary to be a#'%ainted with the $nte!!igen#es- and Letters that come from thence, and with a!! the re#ords of (reaties- and other transa#tions of State bet/een themE /hich none can doe, but such as the Re;resentati#e shall thin( fit. 3) /hich /e ma) see, that the) /ho are not called to Counsell, can ha#e no 'ood Counsell in such cases to obtrude. .ifthl), 1u;;osin' the number of Counsellors eCuall, a man is better Counselled b) hearin' them a;art, then in an 4ssembl)E and that for man) causes. .irst, in hearin' them a;art, )ou ha#e the ad#ice of e#er) manE but in an 4ssembl) man) of them deli#er their ad#ise /ith $, or 3o, or /ith their hands, or feet, not mo#ed b) their o/n sense, but b) the eloCuence of another, or for feare of dis;leasin' some that ha#e s;o(en, or the /hole 4ssembl), b) contradictionE or for feare of a;;earin' duller in a;;rehension, than those that ha#e a;;lauded the contrar) o;inion. 1econdl), in an 4ssembl) of man), there cannot choose but be some /hose interests are contrar) to that of the PubliCueE and these their Interests ma(e ;assionate, and Passion eloCuent, and &loCuence dra/es others into the same ad#ice. .or the Passions of men, /hich asunder are moderate, as the heat of one brandE in 4ssembl) are li(e man) brands, that enflame one another, (es;eciall) /hen the) blo/ one another /ith Orations! to the settin' of the Common@/ealth on fire, under ;retence of Counsellin' it. Thirdl), in hearin' e#er) man a;art, one ma) examine (/hen there is need! the truth, or ;robabilit) of his reasons, and of the 'rounds of the ad#ise he 'i#es, b) freCuent interru;tions, and obDectionsE /hich cannot be done in an 4ssembl), /here (in e#er) difficult Cuestion! a man is rather astonied, and daJled /ith the #ariet) of discourse u;on it, than informed of the

course he ou'ht to ta(e. 3esides, there cannot be an 4ssembl) of man), called to'ether for ad#ice, /herein there be not some, that ha#e the ambition to be thou'ht eloCuent, and also learned in the PolitiCuesE and 'i#e not their ad#ice /ith care of the businesse ;ro;ounded, but of the a;;lause of their motl) orations, made of the di#ers colored threds, or shreds of 4uthorsE /hich is an Im;ertinence at least, that ta(es a/a) the time of serious Consultation, and in the secret /a) of Counsellin' a;art, is easil) a#oided. .ourthl), in 6eliberations that ou'ht to be (e;t secret, (/hereof there be man) occasions in PubliCue 3usinesse,! the Counsells of man), and es;eciall) in 4ssemblies, are dan'erousE 4nd therefore 'reat 4ssemblies are necessitated to commit such affaires to lesser numbers, and of such ;ersons as are most #ersed, and in /hose fidelit) the) ha#e most confidence. To conclude, /ho is there that so far a;;ro#es the ta(in' of Counsell from a 'reat 4ssembl) of Counsellours, that /isheth for, or /ould acce;t of their ;ains, /hen there is a Cuestion of marr)in' his Children, dis;osin' of his -ands, 'o#ernin' his Household, or mana'in' his ;ri#ate &state, es;eciall) if there be amon'st them such as /ish not his ;ros;erit)I 4 man that doth his businesse b) the hel; of man) and ;rudent Counsellours, /ith e#er) one consultin' a;art in his ;ro;er element, does it best, as he that useth able 1econds at Tennis ;la), ;laced in their ;ro;er stations. He does next best, that useth his o/n Lud'ement onl)E as he that has no 1econd at all. 3ut he that is carried u; and do/n to his businesse in a framed Counsell, /hich cannot mo#e but b) the ;luralit) of consentin' o;inions, the execution /hereof is commonl) (out of en#), or interest! retarded b) the ;art dissentin', does it /orst of all, and li(e one that is carried to the ball, thou'h b) 'ood Pla)ers, )et in a "heele@barrou'h, or other frame, hea#) of it self, and retarded also b) the inconcurrent Dud'ements, and endea#ours of them that dri#e itE and so much the more, as the) be more that set their hands to itE and most of all, /hen there is one, or more amon'st them, that desire to ha#e him lose. 4nd thou'h it be true, that man) e)s see more then oneE )et it is not to be understood of man) CounselloursE but then onl), /hen the finall Resolution is in one man. Other/ise, because man) e)es see the same thin' in di#ers lines, and are a;t to loo( asCuint to/ards their ;ri#ate benefitE the) that desire not to misse their mar(e, thou'h the) loo( about /ith t/o e)es, )et the) ne#er a)me but /ith oneE 4nd therefore no 'reat Po;ular Common@/ealth /as e#er (e;t u;E but either b) a forrai'n &nem) that united themE or b) the re;utation of some one eminent *an amon'st themE or b) the secret Counsell of a fe/E or b) the mutuall feare of eCuall factionsE and not b) the o;en Consultations of the 4ssembl). 4nd as for #er) little Common@/ealths, be the) Po;ular, or *onarchicall, there is no humane /isdome can u;hold them, lon'er then the Lealous) lasteth of their ;otent 0ei'hbours. CHA,. ;;-I. O/ CI-ILL LA>ES. Ci#ill -a/ /hat. 32 CI8I-- -4"&1, I understand the -a/es, that men are therefore bound to obser#e, because the) are *embers, not of this, or that Common@/ealth in ;articular, but of a Common@/ealth. .or the (no/led'e of ;articular -a/es belon'eth to them, that ;rofesse the stud) of the -a/es of their se#erall CountriesE but the (no/led'e of Ci#ill -a/ in 'enerall, to an) man. The antient -a/ of )ome /as called their ivi! Law, from the /ord ivitas, /hich si'nifies a Common@ /ealth: 4nd those Countries, /hich ha#in' been under the Roman &m;ire, and 'o#erned b) that -a/, retaine still such ;art thereof as the) thin( fit, call that ;art the Ci#ill -a/, to distin'uish it from the rest of their o/n Ci#ill -a/es. 3ut that is not it I intend to s;ea( of hereE m) desi'ne bein' not to she/ /hat is -a/ here, and thereE but /hat is -a/E as P!ato"ristot!e- i#ero, and di#ers others ha#e done, /ithout ta(in' u;on them the ;rofession of the stud) of the -a/. 4nd first it is manifest, that -a/ in 'enerall, is not Counsell, but CommandE nor a Command of an) man to an) manE but onl) of him, /hose Command is addressed to one formerl) obli'ed to obe) him. 4nd as for Ci#ill -a/, it addeth onl) the name of the ;erson Commandin', /hich is Persona ivitatis, the Person of the Common@/ealth. "hich considered, I define Ci#ill -a/ in this manner. CI8I-- -4", $s to every S%b1e#t- those )%!es- whi#h the ommon6wea!th hath ommanded him- by Word- Writing- or other s%ffi#ient Sign of the Wi!!- to ma4e %se of- for the 0istin#tion of )ight- and Wrong. that is to say- of what is #ontrary- and what is not #ontrary to the )%!e. In /hich definition, there is nothin' that is not at first si'ht e#ident. .or e#er) man seeth, that

some -a/es are addressed to all the 1ubDects in 'enerallE some to ;articular Pro#incesE some to ;articular 8ocationsE and some to ;articular *enE and are therefore -a/es, to e#er) of those to /hom the Command is directedE and to none else. 4s also, that -a/es are the Rules of Lust, and 7nDustE nothin' bein' re;uted 7nDust, that is not contrar) to some -a/. -i(e/ise, that none can ma(e -a/es but the Common@/ealthE because our 1ubDection is to the Common@ /ealth onl): and that Commands, are to be si'nified b) sufficient 1i'nsE because a man (no/s not other/ise ho/ to obe) them. 4nd therefore, /hatsoe#er can from this definition b) necessar) conseCuence be deduced, ou'ht to be ac(no/led'ed for truth. 0o/ I deduce from it this that follo/eth. The 1o#erai'n is -e'islator. 1. The -e'islator in all Common@/ealths, is onl) the 1o#erai'n, be he one *an, as in a *onarch), or one 4ssembl) of men, as in a 6emocrac), or 4ristocrac). .or the -e'islator, is he that ma(eth the -a/. 4nd the Common@/ealth onl), ;rOcribes, and commandeth the obser#ation of those rules, /hich /e call -a/: Therefore the Common@/ealth is the -e'islator. 3ut the Common@/ealth is no Person, nor has ca;acit) to doe an) thin', but b) the Re;resentati#e, (that is, the 1o#erai'nE! and therefore the 1o#erai'n is the sole -e'islator. .or the same reason, none can abro'ate a -a/ made, but the 1o#erai'nE because a -a/ is not abro'ated, but b) another -a/, that forbiddeth it to be ;ut in execution. 4nd not 1ubDect to Ci#ill -a/. =. The 1o#erai'n of a Common@/ealth, be it an 4ssembl), or one *an, is not 1ubDect to the Ci#ill -a/es. .or ha#in' ;o/er to ma(e, and re;eale -a/es, he ma) /hen he ;leaseth, free himselfe from that subDection, b) re;ealin' those -a/es that trouble him, and ma(in' of ne/E and conseCuentl) he /as free before. .or he is free, that can be free /hen he /ill: 0or is it ;ossible for an) ;erson to be bound to himselfeE because he that can bind, can releaseE and therefore he that is bound to himselfe onel), is not bound. 7se, a -a/ not b) #ertue of Time, but of the 1o#erai'ns consent. %. "hen lon' 7se obtaineth the authorit) of a -a/, it is not the -en'th of Time that ma(eth the 4uthorit), but the "ill of the 1o#erai'n si'nified b) his silence, (for 1ilence is sometimes an ar'ument of ConsentE! and it is no lon'er -a/, then the 1o#erai'n shall be silent therein. 4nd therefore if the 1o#erai'n shall ha#e a Cuestion of Ri'ht 'rounded, not u;on his ;resent "ill, but u;on the -a/es formerl) madeE the -en'th of Time shal brin' no ;reDudice to his Ri'htE but the Cuestion shal be Dud'ed b) &Cuit). .or man) unDust 4ctions, and unDust 1entences, 'o uncontrolled a lon'er time, than an) man can remember. 4nd our -a/)ers account no Customes -a/, but such as are reasonable, and that e#ill Customes are to be abolished: 3ut the Lud'ement of /hat is reasonable, and of /hat is to be abolished, belon'eth to him that ma(eth the -a/, /hich is the 1o#erai'n 4ssembl), or *onarch. The -a/ of 0ature, and the Ci#ill -a/ contain each other. >. The -a/ of 0ature, and the Ci#ill -a/, contain each other, and are of eCuall extent. .or the -a/es of 0ature, /hich consist in &Cuit), Lustice, 5ratitude, and other morall 8ertues on these de;endin', in the condition of meer 0ature (as I ha#e said before in the end of the 1,th Cha;ter,! are not ;ro;erl) -a/es, but Cualities that dis;ose men to ;eace, and to obedience. "hen a Common@/ealth is once settled, then are the) actuall) -a/es, and not beforeE as bein' then the commands of the Common@/ealthE and therefore also Ci#ill -a/es: .or it is the 1o#erai'n Po/er that obli'es men to obe) them. .or in the differences of ;ri#ate men, to declare, /hat is &Cuit), /hat is Lustice, and /hat is morall 8ertue, and to ma(e them bindin', there is need of the Ordinances of 1o#erai'n Po/er, and Punishments to be ordained for such as shall brea( themE /hich Ordinances are therefore ;art of the Ci#ill -a/. The -a/ of 0ature therefore is a ;art of the Ci#ill -a/ in all Common@/ealths of the /orld. Reci;rocall) also, the Ci#ill -a/ is a ;art of the 6ictates of 0ature. .or Lustice, that is to sa), Performance of Co#enant, and 'i#in' to e#er) man his o/n, is a 6ictate of the -a/ of 0ature. 3ut e#er) subDect in a Common@/ealth, hath co#enanted to obe) the Ci#ill -a/, (either one /ith another, as /hen the) assemble to ma(e a common Re;resentati#e, or /ith the Re;resentati#e it selfe one b) one, /hen subdued b) the 1/ord the) ;romise obedience, that the) ma) recei#e lifeE! 4nd therefore Obedience to the Ci#ill, -a/ is ;art also of the -a/ of 0ature. Ci#ill, and 0aturall -a/ are not different (inds, but different ;arts of -a/E /hereof one ;art bein' /ritten, is called Ci#ill, the other un/ritten, 0aturall. 3ut the Ri'ht of 0ature, that is, the naturall -ibert) of man, ma) b) the Ci#ill -a/ be abrid'ed, and restrained: na), the end of ma(in' -a/es, is no other, but such RestraintE /ithout the /hich there cannot ;ossibl) be an) Peace. 4nd -a/ /as

brou'ht into the /orld for nothin' else, but to limit the naturall libert) of ;articular men, in such manner, as the) mi'ht not hurt, but assist one another, and Do)n to'ether a'ainst a common &nem). Pro#inciall -a/es are not made b) Custome, but b) the 1o#erai'n Po/er. ,. If the 1o#erai'n of one Common@/ealth, subdue a Peo;le that ha#e li#ed under other /ritten -a/es, and after/ards 'o#ern them b) the same -a/es, b) /hich the) /ere 'o#erned beforeE )et those -a/es are the Ci#ill -a/es of the 8ictor, and not of the 8anCuished Common@ /ealth. .or the -e'islator is he, not b) /hose authorit) the -a/es /ere first made, but b) /hose authorit) the) no/ continue to be -a/es. 4nd therefore /here there be di#ers Pro#inces, /ithin the 6ominion of a Common@/ealth, and in those Pro#inces di#ersit) of -a/es, /hich commonl) are called the Customes of each se#erall Pro#ince, /e are not to understand that such Customes ha#e their force, onel) from -en'th of TimeE but that the) /ere antientl) -a/es /ritten, or other/ise made (no/n, for the Constitutions, and 1tatutes of their 1o#erai'nsE and are no/ -a/es, not b) #ertue of the PrOscri;tion of time, but b) the Constitutions of their ;resent 1o#erai'ns. 3ut if an un/ritten -a/, in all the Pro#inces of a 6ominion, shall be 'enerall) obser#ed, and no iniCuit) a;;ear in the use thereofE that -a/ can be no other but a -a/ of 0ature, eCuall) obli'in' all man@(ind. 1ome foolish o;inions of -a/)ers concernin' the ma(in' of -a/es. ?. 1eein' then all -a/es, /ritten, and un/ritten, ha#e their 4uthorit), and force, from the "ill of the Common@/ealthE that is to sa), from the "ill of the Re;resentati#eE /hich in a *onarch) is the *onarch, and in other Common@/ealths the 1o#erai'n 4ssembl)E a man ma) /onder from /hence ;roceed such o;inions, as are found in the 3oo(s of -a/)ers of eminence in se#erall Common@/ealths, directl), or b) conseCuence ma(in' the -e'islati#e Po/er de;end on ;ri#ate men, or subordinate Lud'es. 4s for exam;le, (hat the ommon Law. hath no ontro%!er b%t the Par!amentE /hich is true onel) /here a Parlament has the 1o#erai'n Po/er, and cannot be assembled, nor dissol#ed, but b) their o/n discretion. .or if there be a ri'ht in an) else to dissol#e them, there is a ri'ht also to controule them, and conseCuentl) to controule their controulin's. 4nd if there be no such ri'ht, then the Controuler of -a/es is not Par!ament%m, but )e/ in Par!amento. 4nd /here a Parlament is 1o#erai'n, if it should assemble ne#er so man), or so /ise men, from the Countries subDect to them, for /hatsoe#er causeE )et there is no man /ill belie#e, that such an 4ssembl) hath thereb) acCuired to themsel#es a -e'islati#e Po/er. $tem, that the t/o arms of a Common@/ealth, are 5or#e- and 7%sti#e. the first whereof is in the 2ing. the other deposited in the hands of the Par!ament. 4s if a Common@/ealth could consist, /here the .orce /ere in an) hand, /hich Lustice had not the 4uthorit) to command and 'o#ern. 1ir &d/. Co(e, u;on -ittleton, -ib. =. Ch. ?. fol. 9+.b. +. That -a/ can ne#er be a'ainst Reason, our -a/)ers are a'reedE and that not the -etter, (that is, e#er) construction of it,! but that /hich is accordin' to the Intention of the -e'islator, is the -a/. 4nd it is true: but the doubt is, of /hose Reason it is, that shall be recei#ed for -a/. It is not meant of an) ;ri#ate ReasonE for then there /ould be as much contradiction in the -a/es, as there is in the 1choolesE nor )et, (as 1r. Ed. o4e ma(es it,! an "rtifi#ia!! perfe#tion of )eason- gotten by !ong st%dy- observation- and e/perien#e, (as his /as.! .or it is ;ossible lon' stud) ma) encrease, and confirm erroneous 1entences: and /here men build on false 'rounds, the more the) build, the 'reater is the ruine: and of those that stud), and obser#e /ith eCuall time, and dili'ence, the reasons and resolutions are, and must remain discordant: and therefore it is not that 7%ris pr%dentia, or /isedome of subordinate Lud'esE but the Reason of this our 4rtificiall *an the Common@/ealth, and his Command, that ma(eth -a/: 4nd the Common@/ealth bein' in their Re;resentati#e but one Person, there cannot easil) arise an) contradiction in the -a/esE and /hen there doth, the same Reason is able, b) inter;retation, or alteration, to ta(e it a/a). In all Courts of Lustice, the 1o#erai'n (/hich is the Person of the Common@/ealth,! is he that Lud'eth: The subordinate Lud'e, ou'ht to ha#e re'ard to the reason, /hich mo#ed his 1o#erai'n to ma(e such -a/, that his 1entence ma) be accordin' thereuntoE /hich then is his 1o#erai'ns 1entenceE other/ise it is his o/n, and an unDust one. -a/ made, if not also made (no/n, is no -a/. $. .rom this, that the -a/ is a Command, and a Command consisteth in declaration, or manifestation of the /ill of him that commandeth, b) #o)ce, /ritin', or some other sufficient ar'ument of the same, /e ma) understand, that the Command of the Common@/ealth, is -a/

onel) to those, that ha#e means to ta(e notice of it. O#er naturall fooles, children, or mad@men there is no -a/, no more than o#er brute beastsE nor are the) ca;able of the title of Dust, or unDustE because the) had ne#er ;o/er to ma(e an) co#enant, or to understand the conseCuences thereofE and conseCuentl) ne#er too( u;on them to authorise the actions of an) 1o#erai'n, as the) must do that ma(e to themsel#es a Common@/ealth. 4nd as those from /hom 0ature, or 4ccident hath ta(en a/a) the notice of all -a/es in 'enerallE so also e#er) man, from /hom an) accident, not ;roceedin' from his o/n default, hath ta(en a/a) the means to ta(e notice of an) ;articular -a/, is excused, if he obser#e it notE 4nd to s;ea( ;ro;erl), that -a/ is no -a/ to him. It is therefore necessar), to consider in this ;lace, /hat ar'uments, and si'nes be sufficient for the (no/led'e of /hat is the -a/E that is to sa), /hat is the /ill of the 1o#erai'n, as /ell in *onarchies, as in other formes of 'o#ernment. 7n/ritten -a/es are all of them -a/es of 0ature. 4nd first, if it be a -a/ that obli'es all the 1ubDects /ithout exce;tion, and is not /ritten, nor other/ise ;ublished in such ;laces as the) ma) ta(e notice thereof, it is a -a/ of 0ature. .or /hatsoe#er men are to ta(e (no/led'e of for -a/, not u;on other mens /ords, but e#er) one from his o/n reason, must be such as is a'reeable to the reason of all menE /hich no -a/ can be, but the -a/ of 0ature. The -a/es of 0ature therefore need not an) ;ublishin', nor ProclamationE as bein' contained in this one 1entence, a;;ro#ed b) all the /orld, 0o not that to another- whi#h tho% thin4est %nreasonab!e to be done by another to thy se!fe. 1econdl), if it be a -a/ that obli'es onl) some condition of men, or one ;articular man, and be not /ritten, nor ;ublished b) /ord, then also it is a -a/ of 0atureE and (no/n b) the same ar'uments, and si'ns, that distin'uish those in such a condition, from other 1ubDects. .or /hatsoe#er -a/ is not /ritten, or some /a) ;ublished b) him that ma(es it -a/, can be (no/n no /a), but b) the reason of him that is to obe) itE and is therefore also a -a/ not onl) Ci#ill, but 0aturall. .or &xam;le, if the 1o#erai'n em;lo) a PubliCue *inister, /ithout /ritten Instructions /hat to doeE he is obli'ed to ta(e for Instructions the 6ictates of ReasonE 4s if he ma(e a Lud'e, The Lud'e is to ta(e notice, that his 1entence ou'ht to be accordin' to the reason of his 1o#erai'n, /hich bein' al/aies understood to be &Cuit), he is bound to it b) the -a/ of 0ature: Or if an 4mbassador, he is (in all thin's not conteined in his /ritten Instructions! to ta(e for Instruction that /hich Reason dictates to be most conducin' to his 1o#erai'ns interestE and so of all other *inisters of the 1o#erai'nt), ;ubliCue and ;ri#ate. 4ll /hich Instructions of naturall Reason ma) be com;rehended under one name of 5ide!ityE /hich is a branch of naturall Lustice. The -a/ of 0ature exce;ted, it belon'eth to the essence of all other -a/es, to be made (no/n, to e#er) man that shall be obli'ed to obe) them, either b) /ord, or /ritin', or some other act, (no/n to ;roceed from the 1o#erai'n 4uthorit). .or the /ill of another, cannot be understood, but b) his o/n /ord, or act, or b) conDecture ta(en from his sco;e and ;ur;oseE /hich in the ;erson of the Common@/ealth, is to be su;;osed al/aies consonant to &Cuit) and Reason. 4nd in antient time, before letters /ere in common use, the -a/es /ere man) times ;ut into #erseE that the rude ;eo;le ta(in' ;leasure in sin'in', or recitin' them, mi'ht the more easil) reteine them in memor). 4nd for the same reason So!omon ad#iseth a man, to bind the ten Commandements1 u;on his ten fin'ers. 4nd for the -a/ /hich ,oses 'a#e to the ;eo;le of $srae! at the rene/in' of the Co#enant, = he biddeth them to teach it their Children, b) discoursin' of it both at home, and u;on the /a)E at 'oin' to bed, and at risin' from bedE and to /rite it u;on the ;osts, and dores of their housesE and % to assemble the ;eo;le, man, /oman, and child, to heare it read. 0othin' is -a/ /here the -e'islator cannot be (no/n.P6ifference bet/een 8erif)in' and 4uthorisin'. 0or is it enou'h the -a/ be /ritten, and ;ublishedE but also that there be manifest si'ns, that it ;roceedeth from the /ill of the 1o#erai'n. .or ;ri#ate men, /hen the) ha#e, or thin( the) ha#e force enou'h to secure their unDust desi'nes, and con#o) them safel) to their ambitious ends, ma) ;ublish for -a/es /hat the) ;lease, /ithout, or a'ainst the -e'islati#e 4uthorit). There is therefore reCuisite, not onl) a 6eclaration of the -a/, but also sufficient si'nes of the 4uthor, and 4uthorit). The 4uthor, or -e'islator is su;;osed in e#er) Common@/ealth to be e#ident, because he is the 1o#erai'n, /ho ha#in' been Constituted b) the consent of e#er) one, is su;;osed b) e#er) one to be sufficientl) (no/n. 4nd thou'h the i'norance, and securit) of men be such, for the most ;art, as that /hen the memor) of the first Constitution of their Common@/ealth is /orn out, the) doe not consider, b) /hose ;o/er the) use to be

defended a'ainst their enemies, and to ha#e their industr) ;rotected, and to be ri'hted /hen inDur) is done themE )et because no man that considers, can ma(e Cuestion of it, no excuse can be deri#ed from the i'norance of /here the 1o#erai'nt) is ;laced. 4nd it is a 6ictate of 0aturall Reason, and conseCuentl) an e#ident -a/ of 0ature, that no man ou'ht to /ea(en that ;o/er, the ;rotection /hereof he hath himself demanded, or /ittin'l) recei#ed a'ainst others. Therefore of /ho is 1o#erai'n, no man, but b) his o/n fault, (/hatsoe#er e#ill men su''est,! can ma(e an) doubt. The difficult) consisteth in the e#idence of the 4uthorit) deri#ed from himE The remo#in' /hereof, de;endeth on the (no/led'e of the ;ubliCue Re'isters, ;ubliCue Counsels, ;ubliCue *inisters, and ;ubliCue 1ealesE b) /hich all -a/es are sufficientl) #erifiedE 8erif)ed, I sa), not 4uthorised: for the 8erification, is but the Testimon) and RecordE not the 4uthorit) of the -a/E /hich consisteth in the Command of the 1o#erai'n onl). The -a/ 8erif)ed b) the subordinate Lud'e. If therefore a man ha#e a Cuestion of InDur), de;endin' on the -a/ of 0atureE that is to sa), on common &Cuit)E the 1entence of the Lud'e, that b) Commission hath 4uthorit) to ta(e co'nisance of such causes, is a sufficient 8erification of the -a/ of 0ature in that indi#iduall case. .or thou'h the ad#ice of one that ;rofesseth the stud) of the -a/, be usefull for the a#o)din' of contentionE )et it is but ad#ice: tis the Lud'e must tell men /hat is -a/, u;on the hearin' of the Contro#ers). 3) the PubliCue Re'isters. 3ut /hen the Cuestion is of inDur), or crime, u;on a /ritten -a/E e#er) man b) recourse to the Re'isters, b) himself, or others, ma) (if he /ill! be sufficientl) enformed, before he doe such inDur), or commit the crime, /hither it be an inDur), or not: 0a) he ou'ht to doe so: .or /hen a man doubts /hether the act he 'oeth about, be Dust, or inDustE and ma) informe himself, if he /illE the doin' is unla/full. In li(e manner, he that su;;oseth himself inDured, in a case determined b) the /ritten -a/, /hich he ma) b) himself, or others see and considerE if he com;laine before he consults /ith the -a/, he does unDustl), and be/ra)eth a dis;osition rather to #ex other men, than to demand his o/n ri'ht. 3) -etters Patent, and PubliCue 1eale. If the Cuestion be of Obedience to a ;ubliCue OfficerE To ha#e seen his Commission, /ith the PubliCue 1eale, and heard it readE or to ha#e had the means to be informed of it, if a man /ould, is a sufficient 8erification of his 4uthorit). .or e#er) man is obli'ed to doe his best endea#our, to informe himself of all /ritten -a/es, that ma) concerne his o/n future actions. The Inter;retation of the -a/ de;endeth on the 1o#erai'n Po/er. The -e'islator (no/nE and the -a/es, either b) /ritin', or b) the li'ht of 0ature, sufficientl) ;ublishedE there /anteth )et another #er) materiall circumstance to ma(e them obli'ator). .or it is not the -etter, but the Intendment, or *eanin'E that is to sa), the authentiCue Inter;retation of the -a/ (/hich is the sense of the -e'islator,! in /hich the nature of the -a/ consistethE 4nd therefore the Inter;retation of all -a/es de;endeth on the 4uthorit) 1o#erai'nE and the Inter;reters can be none but those, /hich the 1o#erai'n, (to /hom onl) the 1ubDect o/eth obedience! shall a;;oint. .or else, b) the craft of an Inter;reter, the -a/ ma) be made to beare a sense, contrar) to that of the 1o#erai'nE b) /hich means the Inter;reter becomes the -e'islator. 4ll -a/es need Inter;retation. 4ll -a/s, /ritten, and un/ritten, ha#e need of Inter;retation. The un/ritten -a/ of 0ature, thou'h it be eas) to such, as /ithout ;artialit), and ;assion, ma(e use of their naturall reason, and therefore lea#es the #iolaters thereof /ithout excuseE )et considerin' there be #er) fe/, ;erha;s none, that in some cases are not blinded b) self lo#e, or some other ;assion, it is no/ become of all -a/s the most obscureE and has conseCuentl) the 'reatest need of able Inter;reters. The /ritten -a/s, if the) be short, are easil) mis@inter;reted, from the di#ers si'nifications of a /ord, or t/o: if lon' the) be more obscure b) the di#erse si'nifications of man) /ords: in so much as no /ritten -a/, deli#ered in fe/, or man) /ords, can be /ell understood, /ithout a ;erfect understandin' of the finall causes, for /hich the -a/ /as madeE the (no/led'e of /hich finall causes is in the -e'islator. To him therefore there can not be an) (not in the -a/, insolubleE either b) findin' out the ends, to undoe it b)E or else b) ma(in' /hat ends he /ill, (as "!e/ander did /ith his s/ord in the 5ordian (not,! b) the -e'islati#e ;o/erE /hich no other Inter;reter can doe.

The 4uthenticall Inter;retation of -a/ is not that of /riters. The Inter;retation of the -a/es of 0ature, in a Common@/ealth, de;endeth not on the boo(s of *orall Philoso;h). The 4uthorit) of /riters, /ithout the 4uthorit) of the Common@/ealth, ma(eth not their o;inions -a/, be the) ne#er so true. That /hich I ha#e /ritten in this Treatise, concernin' the *orall 8ertues, and of their necessit), for the ;rocurin', and maintainin' ;eace, thou'h it bee e#ident Truth, is not therefore ;resentl) -a/E but because in all Common@/ealths in the /orld, it is ;art of the Ci#ill -a/: .or thou'h it be naturall) reasonableE )et it is b) the 1o#erai'ne Po/er that it is -a/: Other/ise, it /ere a 'reat errour, to call the -a/es of 0ature un/ritten -a/E /hereof /ee see so man) #olumes ;ublished, and in them so man) contradictions of one another, and of themsel#es. The Inter;reter of the -a/ is the Lud'e 'i#in' sentence #i#W #oce in e#er) ;articular case. The Inter;retation of the -a/ of 0ature, is the 1entence of the Lud'e constituted b) the 1o#erai'n 4uthorit), to heare and determine such contro#ersies, as de;end thereonE and consisteth in the a;;lication of the -a/ to the ;resent case. .or in the act of Ludicature, the Lud'e doth no more but consider, /hither the demand of the ;art), be consonant to naturall reason, and &Cuit)E and the 1entence he 'i#eth, is therefore the Inter;retation of the -a/ of 0atureE /hich Inter;retation is 4uthentiCueE not because it is his ;ri#ate 1entenceE but because he 'i#eth it b) 4uthorit) of the 1o#erai'n, /hereb) it becomes the 1o#erai'ns 1entenceE /hich is -a/ for that time, to the ;arties ;leadin'. The 1entence of a Lud'e, does not bind him, or another Lud'e to 'i#e li(e 1entence in li(e Cases e#er after. 3ut because there is no Lud'e 1ubordinate, nor 1o#erai'n, but ma) erre in a Lud'ement of &Cuit)E if after/ard in another li(e case he find it more consonant to &Cuit) to 'i#e a contrar) 1entence, he is obli'ed to doe it. 0o mans error becomes his o/n -a/E nor obli'es him to ;ersist in it. 0either (for the same reason! becomes it a -a/ to other Lud'es, thou'h s/orn to follo/ it. .or thou'h a /ron' 1entence 'i#en b) authorit) of the 1o#erai'n, if he (no/ and allo/ it, in such -a/es as are mutable, be a constitution of a ne/ -a/, in cases, in /hich e#er) little circumstance is the sameE )et in -a/es immutable, such as are the -a/es of 0ature, the) are no -a/es to the same, or other Lud'es, in the li(e cases for e#er after. Princes succeed one anotherE and one Lud'e ;asseth, another commethE na), Hea#en and &arth shall ;asseE but not one title of the -a/ of 0ature shall ;asseE for it is the &ternall -a/ of 5od. Therefore all the 1entences of ;recedent Lud'es that ha#e e#er been, cannot all to'ether ma(e a -a/ contrar) to naturall &Cuit): 0or an) &xam;les of former Lud'es, can /arrant an unreasonable 1entence, or dischar'e the ;resent Lud'e of the trouble of stud)in' /hat is &Cuit) (in the case he is to Lud'e,! from the ;rinci;les of his o/n naturall reason. .or exam;le sa(e, ATis a'ainst the -a/ of 0ature, (o p%nish the $nno#entE and Innocent is he that acCuitteth himselfe Ludiciall), and is ac(no/led'ed for Innocent b) the Lud'e. Put the case no/, that a man is accused of a ca;itall crime, and seein' the ;o/er and malice of some enem), and the freCuent corru;tion and ;artialit) of Lud'es, runneth a/a) for feare of the e#ent, and after/ards is ta(en, and brou'ht to a le'all triall, and ma(eth it sufficientl) a;;ear, he /as not 'uilt) of the crime, and bein' thereof acCuitted, is ne#erthelesse condemned to lose his 'oodsE this is a manifest condemnation of the Innocent. I sa) therefore, that there is no ;lace in the /orld, /here this can be an inter;retation of a -a/ of 0ature, or be made a -a/ b) the 1entences of ;recedent Lud'es, that had done the same. .or he that Dud'ed it first, Dud'ed unDustl)E and no InDustice can be a ;attern of Lud'ement to succeedin' Lud'es. 4 /ritten -a/ ma) forbid innocent men to fl), and the) ma) be ;unished for fl)in': 3ut that fl)in' for feare of inDur), should be ta(en for ;resum;tion of 'uilt, after a man is alread) absol#ed of the crime Ludiciall), is contrar) to the nature of a Presum;tion, /hich hath no ;lace after Lud'ement 'i#en. 2et this is set do/n b) a 'reat -a/)er for the common -a/ of Eng!and. $f a man (saith he! that is $nno#ent- be a##%sed of 5e!ony- and for feare f!yeth for the same. a!beit he 1%di#ia!!y a#'%itteth himse!fe of the 5e!ony. yet if it be fo%nd that he fie!d for the 5e!ony- he sha!! notwithstanding his $nno#en#y- 5orfeit a!! his goods- #hatte!!s- debts- and d%ties. 5or as to the 5orfeit%re of themthe Law wi!! admit no proofe against the Pres%mption in Law- gro%nded %pon his f!ight. Here )ou see, "n $nno#ent man- 7%di#ia!!y a#'%itted- notwithstanding his $nno#en#y, (/hen no /ritten -a/ forbad him to fl)! after his acCuitall, %pon a Pres%mption in Law, condemned to lose all the 'oods he hath. If the -a/ 'round u;on his fli'ht a Presum;tion of the fact, (/hich /as Ca;itall,! the 1entence ou'ht to ha#e been Ca;itall: if the Presum;tion /ere not of the .act, for /hat then ou'ht he to lose his 'oodsI This therefore is no -a/ of Eng!andE nor is the condemnation 'rounded u;on a Presum;tion of -a/, but u;on the Presum;tion of the Lud'es.

It is also a'ainst -a/, to sa) that no Proofe shall be admitted a'ainst a Presum;tion of -a/. .or all Lud'es, 1o#erai'n and subordinate, if the) refuse to heare Proofe, refuse to do Lustice: for thou'h the 1entence be Lust, )et the Lud'es that condemn /ithout hearin' the Proofes offered, are 7nDust Lud'es, and their Presum;tion is but PreDudiceE /hich no man ou'ht to brin' /ith him to the 1eat of Lustice, /hatsoe#er ;recedent Dud'ements, or exam;les he shall ;retend to follo/. There be other thin's of this nature, /herein mens Lud'ements ha#e been ;er#erted, b) trustin' to Precedents: but this is enou'h to she/, that thou'h the 1entence of the Lud'e, be a -a/ to the ;art) ;leadin', )et it is no -a/ to an) Lud'e, that shall succeed him in that Office. In li(e manner, /hen Cuestion is of the *eanin' of /ritten -a/es, he is not the Inter;reter of them, that /riteth a Commentar) u;on them. .or Commentaries are commonl) more subDect to ca#ill, than the TextE and therefore need other CommentariesE and so there /ill be no end of such Inter;retation. 4nd therefore unlesse there be an Inter;reter authorised b) the 1o#erai'n, from /hich the subordinate Lud'es are not to recede, the Inter;reter can be no other than the ordinar) Lud'es, in the same manner, as the) are in cases of the un/ritten -a/E and their 1entences are to be ta(en b) them that ;lead, for -a/es in that ;articular caseE but not to bind other Lud'es, in li(e cases to 'i#e li(e Dud'ements. .or a Lud'e ma) erre in the Inter;retation e#en of /ritten -a/esE but no errour of a subordinate Lud'e, can chan'e the -a/, /hich is the 'enerall 1entence of the 1o#erai'ne. The difference bet/een the -etter and 1entence of the -a/. In /ritten -a/es, men use to ma(e a difference bet/een the -etter, and the 1entence of the -a/: 4nd /hen b) the -etter, is meant /hatsoe#er can be 'athered from the bare /ords, Atis /ell distin'uished. .or the si'nifications of almost all /ords, are either in themsel#es, or in the meta;horicall use of them, ambi'uousE and ma) be dra/n in ar'ument, to ma(e man) sensesE but there is onel) one sense of the -a/. 3ut if b) the -etter, be meant the literall sense, then the -etter, and the 1entence or intention of the -a/, is all one. .or the literall sense is that, /hich the -e'islator intended, should b) the letter of the -a/ be si'nified. 0o/ the Intention of the -e'islator is al/a)es su;;osed to be &Cuit): .or it /ere a 'reat contumel) for a Lud'e to thin( other/ise of the 1o#erai'ne. He ou'ht therefore, if the "ord of the -a/ doe not full) authorise a reasonable 1entence, to su;;l) it /ith the -a/ of 0atureE or if the case be difficult, to res;it Lud'ement till he ha#e recei#ed more am;le authorit). .or &xam;le, a /ritten -a/ ordaineth, that he /hich is thrust out of his house b) force, shall be restored b) force: It ha;;ens that a man b) ne'li'ence lea#es his house em;t), and returnin' is (e;t out b) force, in /hich case there is no s;eciall -a/ ordained. It is e#ident, that this case is contained in the same -a/: for else there is no remed) for him at allE /hich is to be su;;osed a'ainst the Intention of the -e'islator. 4'ain, the /ord of the -a/, commandeth to Lud'e accordin' to the &#idence: 4 man is accused falsl) of a fact, /hich the Lud'e sa/ himself done b) anotherE and not b) him that is accused. In this case neither shall the -etter of the -a/ be follo/ed to the condemnation of the Innocent, nor shall the Lud'e 'i#e 1entence a'ainst the e#idence of the "itnessesE because the -etter of the -a/ is to the contrar): but ;rocure of the 1o#erai'n that another be made Lud'e, and himself "itnesse. 1o that the incommodit) that follo/s the bare /ords of a /ritten -a/, ma) lead him to the Intention of the -a/, /hereb) to inter;ret the same the betterE thou'h no Incommodit) can /arrant a 1entence a'ainst the -a/. .or e#er) Lud'e of Ri'ht, and "ron', is not Lud'e of /hat is Commodious, or Incommodious to the Common@/ealth. The abilities reCuired in a Lud'e. The abilities reCuired in a 'ood Inter;reter of the -a/, that is to sa), in a 'ood Lud'e, are not the same /ith those of an 4d#ocateE namel) the stud) of the -a/es. .or a Lud'e, as he ou'ht to ta(e notice of the .act, from none but the "itnessesE so also he ou'ht to ta(e notice of the -a/, from nothin' but the 1tatutes, and Constitutions of the 1o#erai'n, alled'ed in the ;leadin', or declared to him b) some that ha#e authorit) from the 1o#erai'n Po/er to declare themE and need not ta(e care before@hand, /hat hee shall Lud'eE for it shall bee 'i#en him /hat hee shall sa) concernin' the .act, b) "itnessesE and /hat hee shall sa) in ;oint of -a/, from those that shall in their ;leadin's she/ it, and b) authorit) inter;ret it u;on the ;lace. The -ords of Parlament in Eng!and /ere Lud'es, and most difficult causes ha#e been heard and determined b) themE )et fe/ of them /ere much #ersed in the stud) of the -a/es, and fe/er had made ;rofession of them: and thou'h the) consulted /ith -a/)ers, that /ere a;;ointed to be ;resent there for that ;ur;oseE )et the) alone had the authorit) of 'i#in' 1entence. In li(e manner, in the ordinar) trialls of Ri'ht, T/el#e men of the common Peo;le, are the Lud'es,

and 'i#e 1entence, not onel) of the .act, but of the Ri'htE and ;ronounce sim;l) for the Com;la)nant, or for the 6efendantE that is to sa), are Lud'es not onel) of the .act, but also of the Ri'ht: and in a Cuestion of crime, not onel) determine /hether done, or not doneE but also /hether it be ,%rder- Homi#ide- 5e!ony- "ssa%!t, and the li(e, /hich are determinations of -a/: but because the) are not su;;osed to (no/ the -a/ of themsel#es, there is one that hath 4uthorit) to enforme them of it, in the ;articular case the) are to Lud'e of. 3ut )et if the) Dud'e not accordin' to that he tells them, the) are not subDect thereb) to an) ;enalt)E unlesse it be made a;;ear, the) did it a'ainst their consciences, or had been corru;ted b) re/ard. The thin's that ma(e a 'ood Lud'e, or 'ood Inter;reter of the -a/es, are, first, " right %nderstanding of that ;rinci;all -a/ of 0ature called E'%ityE /hich de;endin' not on the readin' of other mens "ritin's, but on the 'oodnesse of a mans o/n naturall Reason, and *editation, is ;resumed to be in those most, that ha#e had most leisure, and had the most inclination to meditate thereon. 1econdl), ontempt of %nne#essary )i#hes, and Preferments. Thirdl), (o be ab!e in 1%dgement to devest himse!fe of a!! feare- anger- hatred- !ove, and #ompassion. .ourthl), and lastl), Patien#e to heare. di!igent attention in hearing. and memory to retain- digest and app!y what he hath heard. 6i#isions of -a/. The difference and di#ision of the -a/es, has been made in di#ers manners, accordin' to the different methods, of those men that ha#e /ritten of them. .or it is a thin' that de;endeth not on 0ature, but on the sco;e of the "riterE and is subser#ient to e#er) mans ;ro;er method. In the Institutions of 7%stinian, /e find se#en sorts of Ci#ill -a/es. 1. The Edi#ts- onstit%tions, and Epist!es of the Prin#e, that is, of the &m;erourE because the /hole ;o/er of the ;eo;le /as in him. -i(e these, are the Proclamations of the 9in's of Eng!and. =. (he 0e#rees of the who!e peop!e of )ome (com;rehendin' the 1enate,! /hen the) /ere ;ut to the Question b) the Senate. These /ere -a/es, at first, b) the #ertue of the 1o#erai'n Po/er residin' in the ;eo;leE and such of them as b) the &m;erours /ere not abro'ated, remained -a/es b) the 4uthorit) Im;eriall. .or all -a/es that bind, are understood to be -a/es b) his authorit) that has ;o/er to re;eale them. 1ome/hat li(e to these -a/es, are the 4cts of Parliament in &n'land. %. (he 0e#rees of the ommon peop!e (excludin' the 1enate,! /hen the) /ere ;ut to the Cuestion b) the (rib%ne of the ;eo;le. .or such of them as /ere not abro'ated b) the &m;erours, remained -a/es b) the 4uthorit) Im;eriall. -i(e to these, /ere the Orders of the House of Commons in Eng!and. >. SenatHs #ons%!ta, the &rders of the SenateE because /hen the ;eo;le of )ome 're/ so numerous, as it /as incon#enient to assemble themE it /as thou'ht fit b) the &m;erour, that men should Consult the 1enate, in stead of the ;eo;le: 4nd these ha#e some resemblance /ith the 4cts of Counsell. ,. (he Edi#ts of Pr8tors, and (in some Cases! of the Bdi!es: such as are the Chiefe Lustices in the Courts of Eng!and. ?. )esponsa Pr%dent%mE /hich /ere the 1entences, and O;inions of those -a/)ers, to /hom the &m;erour 'a#e 4uthorit) to inter;ret the -a/, and to 'i#e ans/er to such as in matter of -a/ demanded their ad#iceE /hich 4ns/ers, the Lud'es in 'i#in' Lud'ement /ere obli'ed b) the Constitutions of the &m;erour to obser#e: 4nd should be li(e the Re;orts of Cases Lud'ed, if other Lud'es be b) the -a/ of Eng!and bound to obser#e them. .or the Lud'es of the Common -a/ of Eng!and, are not ;ro;erl) Lud'es, but 7%ris ons%!tiE of /hom the Lud'es, /ho are either the -ords, or T/el#e men of the Countr), are in ;oint of -a/ to as( ad#ice. +. 4lso, ;nwritten %stomes, (/hich in their o/n nature are an imitation of -a/,! b) the tacite consent of the &m;erour, in case the) be not contrar) to the -a/ of 0ature, are #er) -a/es. 4nother di#ision of -a/es, is into 3at%ra!! and Positive. 3at%ra!! are those /hich ha#e been -a/es from all &ternit)E and are called not onel) 3at%ra!!, but also ,ora!! -a/esE consistin' in the *orall 8ertues, as Lustice, &Cuit), and all habits of the mind that conduce to Peace, and Charit)E of /hich I ha#e alread) s;o(en in the fourteenth and fifteenth Cha;ters. Positive, are those /hich ha#e not been from &ternit)E but ha#e been made -a/es b) the "ill of those that ha#e had the 1o#erai'n Po/er o#er othersE and are either /ritten, or made (no/n to men, b) some other ar'ument of the "ill of their -e'islator.

4nother 6i#ision of -a/. 4'ain, of Positi#e -a/es, some are H%mane, some 0ivine? 4nd of Humane ;ositi#e la/es, some are 0istrib%tive, some Pena!. 0istrib%tive are those that determine the Ri'hts of the 1ubDects, declarin' to e#er) man /hat it is, b) /hich he acCuireth and holdeth a ;ro;riet) in lands, or 'oods, and a ri'ht or libert) of action: and these s;ea( to all the 1ubDects. Pena! are those, /hich declare, /hat Penalt) shall be inflicted on those that #iolate the -a/E and s;ea( to the *inisters and Officers ordained for execution. .or thou'h e#er) one ou'ht to be informed of the Punishments ordained beforehand for their trans'ressionE ne#erthelesse the Command is not addressed to the 6elinCuent, (/ho cannot be su;;osed /ill faithfull) ;unish himselfe,! but to ;ubliCue *inisters a;;ointed to see the Penalt) executed. 4nd these Penal -a/es are for the most ;art /ritten to'ether /ith the -a/es 6istributi#eE and are sometimes called Lud'ements. .or all -a/es are 'enerall Lud'ements, or 1entences of the -e'islatorE as also e#er) ;articular Lud'ement, is a -a/ to him, /hose case is Lud'ed. 6i#ine Positi#e -a/ ho/ made (no/n to be -a/. 0ivine Positive Lawes (for 0aturall -a/es bein' &ternall, and 7ni#ersall, are all 6i#ine,! are those, /hich bein' the Commandements of 5od, (not from all &ternit), nor uni#ersall) addressed to all men, but onel) to a certain ;eo;le, or to certain ;ersons,! are declared for such, b) those /hom 5od hath authorised to declare them. 3ut this 4uthorit) of man to declare /hat be these Positi#e -a/es of 5od, ho/ can it be (no/nI 5od ma) command a man b) a su;ernaturall /a), to deli#er -a/es to other men. 3ut because it is of the essence of -a/, that he /ho is to be obli'ed, be assured of the 4uthorit) of him that declareth it, /hich /e cannot naturall) ta(e notice to be from 5od, How #an a man witho%t s%pernat%ra!! )eve!ation be ass%red of the )eve!ation re#eived by the de#!arerI and how #an he be bo%nd to obey them: .or the first Cuestion, ho/ a man can be assured of the Re#elation of another, /ithout a Re#elation ;articularl) to himselfe, it is e#identl) im;ossible: .or thou'h a man ma) be induced to belie#e such Re#elation, from the *iracles the) see him doe, or from seein' the &xtraordinar) sanctit) of his life, or from seein' the &xtraordinar) /isedome, or &xtraordinar) felicit) of his 4ctions, all /hich are mar(s of 5odGsH extraordinar) fa#ourE )et the) are not assured e#idences of s;eciall Re#elation. *iracles are *ar#ellous /or(es: but that /hich is mar#ellous to one, ma) not be so to another. 1anctit) ma) be fei'nedE and the #isible felicities of this /orld, are most often the /or( of 5od b) 0aturall, and ordinar) causes. 4nd therefore no man can infallibl) (no/ b) naturall reason, that another has had a su;ernaturall re#elation of 5ods /illE but onl) a beliefeE e#er) one (as the si'ns thereof shall a;;ear 'reater, or lesser! a firmer, or a /ea(er belief. 5en.1+.1 . 3ut for the second, ho/ he can be bound to obe) themE it is not so hard. .or if the -a/ declared, be not a'ainst the -a/ of 0ature (/hich is undoubtedl) 5ods -a/! and he underta(e to obe) it, he is bound b) his o/n actE bound I sa) to obe) it, but not bound to belie#e it: for mens beliefe, and interiour co'itations, are not subDect to the commands, but onl) to the o;eration of 5od, ordinar), or extraordinar). .aith of 1u;ernaturall -a/, is not a fulfillin', but onl) an assentin' to the sameE and not a dut) that /e exhibite to 5od, but a 'ift /hich 5od freel) 'i#eth to /hom he ;leasethE as also 7nbelief is not a breach of an) of his -a/esE but a reDection of them all, exce;t the -a/s 0aturall. 3ut this that I sa), /ill be made )et cleerer, b) the &xam;les, and Testimonies concernin' this ;oint in hol) 1cri;ture. The Co#enant 5od made /ith "braham (in a 1u;ernaturall manner! /as thus, (his is the ovenant whi#h tho% sha!t observe between ,e and (hee and thy Seed after thee. "brahams 1eed had not this re#elation, nor /ere )et in bein'E )et the) are a ;art) to the Co#enant, and bound to obe) /hat "braham should declare to them for 5ods -a/E /hich the) could not be, but in #ertue of the obedience the) o/ed to their ParentsE /ho (if the) be 1ubDect to no other earthl) ;o/er, as here in the case of "braham! ha#e 1o#erai'n ;o/er o#er their children, and ser#ants. 4'aine, /here 5od saith to "braham- $n thee sha!! a!! 3ations of the earth be b!essed? 5or $ 4now tho% wi!t #ommand thy #hi!dren- and thy ho%se after thee to 4eep the way of the Lordand to observe )ighteo%snesse and 7%dgement, it is manifest, the obedience of his .amil), /ho had no Re#elation, de;ended on their former obli'ation to obe) their 1o#erai'n. 4t *ount Sinai ,oses onl) /ent u; to 5odE the ;eo;le /ere forbidden to a;;roach on ;aine of deathE )et /ere the) bound to obe) all that ,oses declared to them for 5ods -a/. 7;on /hat 'round, but on this submission of their o/n, Spea4 tho% to %s- and we wi!! heare thee. b%t !et not God spea4 to %s- !est we dye: 3) /hich t/o ;laces it sufficientl) a;;eareth, that in a Common@ /ealth, a subDect that has no certain and assured Re#elation ;articularl) to himself concernin'

the "ill of 5od, is to obe) for such, the Command of the Common@/ealth: for if men /ere at libert), to ta(e for 5ods Commandements, their o/n dreams, and fancies, or the dreams and fancies of ;ri#ate menE scarce t/o men /ould a'ree u;on /hat is 5ods CommandementE and )et in res;ect of them, e#er) man /ould des;ise the Commandements of the Common@/ealth. I conclude therefore, that in all thin's not contrar) to the *orall -a/, (that is to sa), to the -a/ of 0ature,! all 1ubDects are bound to obe) that for di#ine -a/, /hich is declared to be so, b) the -a/es of the Common@/ealth. "hich also is e#ident to an) mans reasonE for /hatsoe#er is not a'ainst the -a/ of 0ature, ma) be made -a/ in the name of them that ha#e the 1o#erai'n ;o/erE and there is no reason men should be the lesse obli'ed b) it, /hen tis ;ro;ounded in the name of 5od. 3esides, there is no ;lace in the /orld /here men are ;ermitted to ;retend other Commandements of 5od, than are declared for such b) the Common@/ealth. Christian 1tates ;unish those that re#olt from Christian Reli'ion, and all other 1tates, those that set u; an) Reli'ion b) them forbidden. .or in /hatsoe#er is not re'ulated b) the Common@/ealth, tis &Cuit) (/hich is the -a/ of 0ature, and therefore an eternall -a/ of 5od! that e#er) man eCuall) enDo) his libert). 4nother di#ision of -a/es. There is also another distinction of -a/s, into 5%ndamenta!!, and not 5%ndamenta!!: but I could ne#er see in an) 4uthor, /hat a .undamentall -a/ si'nifieth. 0e#erthelesse one ma) #er) reasonabl) distin'uish -a/s in that manner. 4 .undamentall -a/ /hat. .or a .undamentall -a/ in e#er) Common@/ealth is that, /hich bein' ta(en a/a), the Common@/ealth faileth, and is utterl) dissol#edE as a buildin' /hose .oundation is destro)ed. 4nd therefore a .undamentall -a/ is that, b) /hich 1ubDects are bound to u;hold /hatsoe#er ;o/er is 'i#en to the 1o#erai'n, /hether a *onarch, or a 1o#erai'n 4ssembl), /ithout /hich the Common@/ealth cannot standE such as is the ;o/er of "ar and Peace, of Ludicature, of &lection of Officers, and of doin' /hatsoe#er he shall thin( necessar) for the PubliCue 'ood. 0ot .undamentall is that, the abro'atin' /hereof, dra/eth not /ith it the dissolution of the Common@"ealthE such as are the -a/es concernin' Contro#ersies bet/een subDect and subDect. Thus much of the 6i#ision of -a/es. 6ifference bet/een -a/ and Ri'ht: I find the /ords Le/ ivi!is, and 7%s ivi!e, that is to sa), Law and )ight ivi!, ;romiscuousl) used for the same thin', e#en in the most learned 4uthorsE /hich ne#erthelesse ou'ht not to be so. .or )ight is Liberty, namel) that -ibert) /hich the Ci#il -a/ lea#es us: 3ut ivi!! Law is an &b!igationE and ta(es from us the -ibert) /hich the -a/ of 0ature 'a#e us. 0ature 'a#e a Ri'ht to e#er) man to secure himselfe b) his o/n stren'th, and to in#ade a sus;ected nei'hbour, b) /a) of ;re#ention: but the Ci#ill -a/ ta(es a/a) that -ibert), in all cases /here the ;rotection of the -a/ ma) be safel) sta)d for. Insomuch as Le/ and 7%s, are as different as &b!igation and Liberty. 4nd bet/een a -a/ and a Charter. -i(e/ise Lawes and harters are ta(en ;romiscuousl) for the same thin'. 2et Charters are 6onations of the 1o#erai'nE and not -a/es, but exem;tions from -a/. The ;hrase of a -a/ is 7%beo- $n1%ngo- $ #ommand, and En1oyn: the ;hrase of a Charter is 0edi- on#essi- $ have Given- $ have Granted: but /hat is 'i#en or 'ranted, to a man, is not forced u;on him, b) a -a/. 4 -a/ ma) be made to bind 4ll the 1ubDects of a Common@/ealth: a -ibert), or Charter is onl) to One man, or some One ;art of the ;eo;le. .or to sa) all the ;eo;le of a Common@ /ealth, ha#e -ibert) in an) case /hatsoe#erE is to sa), that in such case, there hath been no -a/ madeE or else ha#in' been made, is no/ abro'ated. Footnote 1.Prov. I. J. =.0e%t. 11. 1K. %.0e%t. J1. 1L. CHA,. ;;-II. O/ CRI ES, E;C&SES, (nd E;TEN&ATIONS. 1inne /hat.

4 Sinne, is not onel) a Trans'ression of a -a/, but also an) Contem;t of the -e'islator. .or such Contem;t, is a breach of all his -a/es at once. 4nd therefore ma) consist, not onel) in the ommission of a .act, or in the 1;ea(in' of "ords b) the -a/es forbidden, or in the &mission of /hat the -a/ commandeth, but also in the $ntention, or ;ur;ose to trans'resse. .or the ;ur;ose to brea(e the -a/, is some de'ree of Contem;t of him, to /hom it belon'eth to see it executed. To be deli'hted in the Ima'ination onel), of bein' ;ossessed of another mans 'oods, ser#ants, or /ife, /ithout an) intention to ta(e them from him b) force, or fraud, is no breach of the -a/, that sa)th, (ho% sha!t not #ovet: nor is the ;leasure a man ma) ha#e in ima'inin', or dreamin' of the death of him, from /hose life he ex;ecteth nothin' but damma'e, and dis;leasure, a 1inneE but the resol#in' to ;ut some 4ct in execution, that tendeth thereto. .or to be ;leased in the fiction of that, /hich /ould ;lease a man if it /ere reall, is a Passion so adhOrent to the 0ature both of man, and e#er) other li#in' creature, as to ma(e it a 1inne, /ere to ma(e 1inne of bein' a man. The consideration of this, has made me thin( them too se#ere, both to themsel#es, and others, that maintain, that the .irst motions of the mind, (thou'h chec(ed /ith the fear of 5od! be 1innes. 3ut I confesse it is safer to erre on that hand, than on the other. 4 Crime /hat. 4 CRI*&, is a sinne, consistin' in the Committin' (b) 6eed, or "ord! of that /hich the -a/ forbiddeth, or the Omission of /hat it hath commanded. 1o that e#er) Crime is a sinneE but not e#er) sinne a Crime. To intend to steale, or (ill, is a sinne, thou'h it ne#er a;;eare in "ord, or .act: for 5od that seeth the thou'hts of man, can la) it to his char'e: but till it a;;ear b) some thin' done, or said, b) /hich the intention ma) be ar'ued b) a humane Lud'e, it hath not the name of Crime: /hich distinction the 5ree(s obser#ed, in the /ord and or E /hereof the former, (/hich is translated Sinne,! si'nifieth an) s/ar#in' from the -a/ /hatsoe#erE but the t/o later, (/hich are translated rime,! si'nifie that sinne onel), /hereof one man ma) accuse another. 3ut of Intentions, /hich ne#er a;;ear b) an) out/ard act, there is no ;lace for humane accusation. In li(e manner the -atines b) Pe##at%m, /hich is Sinne, si'nifie all manner of de#iation from the -a/E but b) rimen, (/hich /ord the) deri#e from erno, /hich si'nifies to ;ercei#e,! the) mean onel) such sinnes, as ma) be made a;;ear before a Lud'eE and therfore are not meer Intentions. "here no Ci#ill -a/ is, there is no Crime. .rom this relation of 1inne to the -a/, and of Crime to the Ci#ill -a/, ma) be inferred, .irst, that /here -a/ ceaseth, 1inne ceaseth. 3ut because the -a/ of 0ature is eternall, 8iolation of Co#enants, In'ratitude, 4rro'ance, and all .acts contrar) to an) *orall #ertue, can ne#er cease to be 1inne. 1econdl), that the Ci#ill -a/ ceasin', Crimes cease: for there bein' no other -a/ remainin', but that of 0ature, there is no ;lace for 4ccusationE e#er) man bein' his o/n Lud'e, and accused onel) b) his o/n Conscience, and cleared b) the 7;ri'htnesse of his o/n Intention. "hen therefore his Intention is Ri'ht, his fact is no 1inne: if other/ise, his fact is 1inneE but not Crime. Thirdl), That /hen the 1o#erai'n Po/er ceaseth, Crime also ceaseth: for /here there is no such Po/er, there is no ;rotection to be had from the -a/E and therefore e#er) one ma) ;rotect himself b) his o/n ;o/er: for no man in the Institution of 1o#erai'n Po/er can be su;;osed to 'i#e a/a) the Ri'ht of ;reser#in' his o/n bod)E for the safet) /hereof all 1o#erai'nt) /as ordained. 3ut this is to be understood onel) of those, that ha#e not themsel#es contributed to the ta(in' a/a) of the Po/er that ;rotected them: for that /as a Crime from the be'innin'. I'norance of the -a/ of 0ature excuseth no man. The source of e#er) Crime, is some defect of the 7nderstandin'E or some errour in Reasonin'E or some sudden force of the Passions. 6efect in the 7nderstandin', is $gnoran#eE in Reasonin', Erroneo%s &pinion. 4'ain, I'norance is of three sortsE of the Law, and of the Soveraign, and of the Pena!ty. I'norance of the -a/ of 0ature &xcuseth no manE because e#er) man that hath attained to the use of Reason, is su;;osed to (no/, he ou'ht not to do to another, /hat he /ould not ha#e done to himselfe. Therefore into /hat ;lace soe#er a man shall come, if he do an) thin' contrar) to that -a/, it is a Crime. If a man come from the $ndies hither, and ;ers/ade men here to recei#e a ne/ Reli'ion, or teach them an) thin' that tendeth to disobedience of the -a/es of this Countr), thou'h he be ne#er so /ell ;ers/aded of the truth of /hat he teacheth, he commits a Crime, and ma) be Dustl) ;unished for the same, not onel) because his doctrine is false, but also because he does that /hich he /ould not a;;ro#e in

another, namel), that commin' from hence, he should endea#our to alter the Reli'ion there. 3ut i'norance of the Ci#ill -a/, shall &xcuse a man in a stran'e Countr), till it be declared to himE because, till then no Ci#ill -a/ is bindin'. I'norance of the Ci#ill -a/ excuseth sometimes. In the li(e manner, if the Ci#ill -a/ of a mans o/n Countr), be not so sufficientl) declared, as he ma) (no/ it if he /illE nor the 4ction a'ainst the -a/ of 0atureE the I'norance is a 'ood &xcuse: In other cases I'norance of the Ci#ill -a/, &xcuseth not. I'norance of the 1o#erai'n excuseth not. I'norance of the 1o#erai'n Po/er, in the ;lace of a mans ordinar) residence, &xcuseth him notE because he ou'ht to ta(e notice of the Po/er, b) /hich he hath been ;rotected there. I'norance of the Penalt) excuseth not. I'norance of the Penalt), /here the -a/ is declared, &xcuseth no man: .or in brea(in' the -a/, /hich /ithout a fear of ;enalt) to follo/, /ere not a -a/, but #ain /ords, he under'oeth the ;enalt), thou'h he (no/ not /hat it isE because, /hosoe#er #oluntaril) doth an) action, acce;teth all the (no/n conseCuences of itE but Punishment is a (no/n conseCuence of the #iolation of the -a/es, in e#er) Common@/ealthE /hich ;unishment, if it be determined alread) b) the -a/, he is subDect to thatE if not, then is he subDect to 4rbitrar) ;unishment. .or it is reason, that he /hich does InDur), /ithout other limitation than that of his o/n "ill, should suffer ;unishment /ithout other limitation, than that of his "ill /hose -a/ is thereb) #iolated. Punishments declared before the .act, excuse from 'reater ;unishments after it. 3ut /hen a ;enalt), is either annexed to the Crime in the -a/ it selfe, or hath been usuall) inflicted in the li(e casesE there the 6elinCuent is &xcused from a 'reate ;enalt). .or the ;unishment fore(no/n, if not 'reat enou'h to deterre men from the action, is an in#itement to it: because /hen men com;are the benefit of their InDustice, /ith the harm of their ;unishment, b) necessit) of 0ature the) choose that /hich a;;eareth best for themsel#es: and therefore /hen the) are ;unished more than the -a/ had formerl) determined, or more than others /ere ;unished for the same CrimeE it is the -a/ that tem;ted, and decei#eth them. 0othin' can be made a Crime b) a -a/ made after the .act. 0o -a/, made after a .act done, can ma(e it a Crime: because if the .act be a'ainst the -a/ of 0ature, the -a/ /as before the .actE and a Positi#e -a/ cannot be ta(en notice of, before it be madeE and therefore cannot be Obli'ator). 3ut /hen the -a/ that for@biddeth a .act, is made before the .act be doneE )et he that doth the .act, is l)able to the Penalt) ordained after, in case no lesser Penalt) /ere made (no/n before, neither b) "ritin', nor b) &xam;le, for the reason immediatl) before alled'ed. .alse Princi;les of Ri'ht and "ron' causes of Crime .rom defect in Reasonin', (that is to sa), from &rrour,! men are ;rone to #iolate the -a/es, three /a)es. .irst, b) Presum;tion of false Princi;les: as /hen men from ha#in' obser#ed ho/ in all ;laces, and in all a'es, unDust 4ctions ha#e been authorised, b) the force, and #ictories of those /ho ha#e committed themE and that ;otent men, brea(in' throu'h the Cob@/eb -a/es of their Countr), the /ea(er sort, and those that ha#e failed in their &nter;rises, ha#e been esteemed the onel) CriminalsE ha#e thereu;on ta(en for Princi;les, and 'rounds of their Reasonin', (hat 7%sti#e is b%t a vain word? (hat whatsoever a man #an get by his own $nd%stry- and ha@ard- is his own? (hat the Pra#ti#e of a!! 3ations #annot be %n1%st? (hat E/amp!es of former times are good "rg%ments of doing the !i4e againE and man) more of that (ind: "hich bein' 'ranted, no 4ct in it selfe can be a Crime, but must be made so (not b) the -a/, but! b) the successe of them that commit itE and the same .act be #ertuous, or #icious, as .ortune ;leasethE so that /hat ,ari%s ma(es a Crime, Sy!!a shall ma(e meritorious, and <sar (the same -a/es standin'! turn a'ain into a Crime, to the ;er;etuall disturbance of the Peace of the Common@/ealth. .alse Teachers mis@inter;retin' the -a/ of 0ature, 1econdl), b) false Teachers, that either mis@inter;ret the -a/ of 0ature, ma(in' it thereb) re;u'nant to the -a/ Ci#illE or b) teachin' for -a/es, such 6octrines of their o/n, or Traditions of former times, as are inconsistent /ith the dut) of a 1ubDect. 4nd false Inferences from true Princi;les, b) Teachers. Thirdl), b) &rroneous Inferences from True Princi;lesE /hich ha;;ens commonl) to men that

are hast), and ;rOci;itate in concludin', and resol#in' /hat to doE such as are the), that ha#e both a 'reat o;inion of their o/n understandin', and belie#e that thin's of this nature reCuire not time and stud), but onel) common ex;erience, and a 'ood naturall /itE /hereof no man thin(s himselfe un;ro#ided: /hereas the (no/led'e, of Ri'ht and "ron', /hich is no lesse difficult, there is no man /ill ;retend to, /ithout 'reat and lon' stud). 4nd of those defects in Reasonin', there is none that can &xcuse (thou'h some of them ma) &xtennate! a Crime, in an) man, that ;retendeth to the administration of his o/n ;ri#ate businesseE much lesse in them that underta(e a ;ubliCue char'eE because the) ;retend to the Reason, u;on the /ant /hereof the) /ould 'round their &xcuse. 3) their PassionsE Of the Passions that most freCuentl) are the causes of Crime, one, is 8ain@'lor), or a foolish o#er@ratin' of their o/n /orthE as if difference of /orth, /ere an effect of their /it, or riches, or bloud, or some other naturall Cualit), not de;endin' on the "ill of those that ha#e the 1o#erai'n 4uthorit). .rom /hence ;roceedeth a Presum;tion that the ;unishments ordained b) the -a/es, and extended 'enerall) to all 1ubDects, ou'ht not to be inflicted on them, /ith the same ri'our the) are inflicted on ;oore, obscure, and sim;le men, com;rehended under the name of the +%!gar. Presum;tion of Riches, Therefore it ha;;eneth commonl), that such as #alue themsel#es b) the 'reatnesse of their /ealth, ad#enture on Crimes, u;on ho;e of esca;in' ;unishment, b) corru;tin' ;ubliCue Lustice, or obtainin' Pardon b) *on), or other re/ards. 4nd .riendsE 4nd that such as ha#e multitude of Potent 9indredE and ;o;ular men, that ha#e 'ained re;utation amon'st the *ultitude, ta(e coura'e to #iolate the -a/es, from a ho;e of o;;ressin' the Po/er, to /hom it belon'eth to ;ut them in execution. "isedome. 4nd that such as ha#e a 'reat, and false o;inion of their o/n "isedome, ta(e u;on them to re;rehend the actions, and call in Cuestion the 4uthorit) of them that 'o#ern, and so to unsettle the -a/es /ith their ;ubliCue discourse, as that nothin' shall be a Crime, but /hat their o/n desi'nes reCuire should be so. It ha;;eneth also to the same men, to be ;rone to all such Crimes, as consist in Craft, and in decei#in' of their 0ei'hboursE because the) thin( their desi'nes are too subtile to be ;ercei#ed. These I sa) are effects of a false ;resum;tion of their o/n "isdome. .or of them that are the first mo#ers in the disturbance of Common@/ealth, (/hich can ne#er ha;;en /ithout a Ci#ill "arre,! #er) fe/ are left ali#e lon' enou'h, to see their ne/ 6esi'nes established: so that the benefit of their Crimes, redoundeth to Posterit), and such as /ould least ha#e /ished it: /hich ar'ues the) /ere not so /ise, as the) thou'ht the) /ere. 4nd those that decei#e u;on ho;e of not bein' obser#ed, do commonl) decei#e themsel#es, (the dar(nesse in /hich the) belie#e the) l)e hidden, bein' nothin' else but their o/n blindnesseE! and are no /iser than Children, that thin( all hid, b) hidin' their o/n e)es. 4nd 'enerall) all #ain@'lorious men, (unlesse the) be /ithall timorous,! are subDect to 4n'erE as bein' more ;rone than others to inter;ret for contem;t, the ordinar) libert) of con#ersation: 4nd there are fe/ Crimes that ma) not be ;roduced b) 4n'er. Hatred, -ust, 4mbition, Co#etousnesse, causes of Crime. 4s for the Passions, of Hate, -ust, 4mbition, and Co#etousnesse, /hat Crimes the) are a;t to ;roduce, is so ob#ious to e#er) mans ex;erience and understandin', as there needeth nothin' to be said of them, sa#in' that the) are infirmities, so annexed to the nature, both of man, and all other li#in' creatures, as that their effects cannot be hindred, but b) extra@ordinar) use of Reason, or a constant se#erit) in ;unishin' them. .or in those thin's men hate, the) find a continuall, and una#o)dable molestationE /hereb) either a mans ;atience must be e#erlastin', or he must be eased b) remo#in' the ;o/er of that /hich molesteth him: The former is difficultE the later is man) times im;ossible, /ithout some #iolation of the -a/. 4mbition, and Co#etousnesse are Passions also that are ;er;etuall) incumbent, and ;ressin'E /hereas Reason is not ;er;etuall) ;resent, to resist them: and therefore /hensoe#er the ho;e of im;unit) a;;ears, their effects ;roceed. 4nd for -ust, /hat it /ants in the lastin', it hath in the #ehemence, /hich sufficeth to /ei'h do/n the a;;rehension of all easie, or uncertain ;unishments. .ear sometimes cause of Crime, as /hen the dan'er is neither ;resent, nor cor;oreall.

Of all Passions, that /hich enclineth men least to brea( the -a/es, is .ear. 0a), (exce;tin' some 'enerous natures,! it is the onel) thin', (/hen there is a;;arence of ;rofit, or ;leasure b) brea(in' the -a/es,! that ma(es men (ee; them. 4nd )et in man) cases a Crime ma) be committed throu'h .eare. .or not e#er) .ear Dustifies the 4ction it ;roduceth, but the fear onel) of cor;oreall hurt, /hich /e call *odi!y 5ear, and from /hich a man cannot see ho/ to be deli#ered, but b) the action. 4 man is assaulted, fears ;resent death, from /hich he sees not ho/ to esca;e, but b) /oundin' him that assaulteth himE If he /ound him to death, this is no CrimeE because no man is su;;osed at the ma(in' of a Common@/ealth, to ha#e abandoned the defence of his life, or limbes, /here the -a/ cannot arri#e time enou'h to his assistance. 3ut to (ill a man, because from his actions, or his threatnin's, I ma) ar'ue he /ill (ill me /hen he can, (seein' I ha#e time, and means to demand ;rotection, from the 1o#erai'n Po/er,! is a Crime. 4'ain, a man recei#es /ords of dis'race, or some little inDuries (for /hich the) that made the -a/es, had assi'ned no ;unishment, nor thou'ht it /orth) of a man that hath the use of Reason, to ta(e notice of,! and is afraid, unlesse he re#en'e it, he shall fall into contem;t, and conseCuentl) be obnoxious to the li(e inDuries from othersE and to a#o)d this, brea(s the -a/, and ;rotects himselfe for the future, b) the terrour of his ;ri#ate re#en'e. This is a Crime: .or the hurt is not Cor;oreall, but Phantasticall, and (thou'h in this corner of the /orld, made sensible b) a custome not man) )ears since be'un, amon'st )oun' and #ain men,! so li'ht, as a 'allant man, and one that is assured of his o/n coura'e, cannot ta(e notice of. 4lso a man ma) stand in fear of 1;irits, either throu'h his o/n su;erstition, or throu'h too much credit 'i#en to other men, that tell him of stran'e 6reams and 8isionsE and thereb) be made belie#e the) /ill hurt him, for doin', or omittin' di#ers thin's, /hich ne#erthelesse, to do or omit, is contrar) to the -a/esE 4nd that /hich is so done, or omitted, is not to be &xcused b) this fearE but is a Crime. .or (as I ha#e she/n before in the second Cha;ter! 6reams be naturall) but the fancies remainin' in slee;, after the im;ressions our 1enses had formerl) recei#ed /a(in'E and /hen men are b) an) accident unassured the) ha#e sle;t, seem to be reall 8isionsE and therefore he that ;resumes to brea( the -a/ u;on his o/n, or anothers 6ream, or ;retended 8ision, or u;on other .anc) of the ;o/er of In#isible 1;irits, than is ;ermitted b) the Common@/ealth, lea#eth the -a/ of 0ature, /hich is a certain offence, and follo/eth the ima'er) of his o/n, or another ;ri#ate mans brain, /hich he can ne#er (no/ /hether it si'nifieth an) thin', or nothin', nor /hether he that tells his 6ream, sa) true, or l)eE /hich if e#er) ;ri#ate man should ha#e lea#e to do, (as the) must b) the -a/ of 0ature, if an) one ha#e it! there could no -a/ be made to hold, and so all Common@/ealth /ould be dissol#ed. Crimes not eCuall. .rom these different sources of Crimes, it a;;eares alread), that all Crimes are not (as the 1toic(s of old time maintained! of the same alla). There is ;lace, not onl) for &BC71&, b) /hich that /hich seemed a Crime, is ;ro#ed to be none at allE but also for &BT&074TIO0, b) /hich the Crime, that seemed 'reat, is made lesse. .or thou'h all Crimes doe eCuall) deser#e the name of InDustice, as all de#iation from a strait line is eCuall) croo(ednesse, /hich the 1toic(s ri'htl) obser#edE )et it does not follo/ that all Crimes are eCuall) unDust, no more than that all croo(ed lines are eCuall) croo(edE /hich the 1toic(s not obser#in', held it as 'reat a Crime, to (ill a Hen, a'ainst the -a/, as to (ill ones .ather. Totall &xcuses. That /hich totall) &xcuseth a .act, and ta(es a/a) from it the nature of a Crime, can be none but that, /hich at the same time, ta(eth a/a) the obli'ation of the -a/. .or the fact committed once a'ainst the -a/, if he that committed it be obli'ed to the -a/, can be no other than a Crime. The /ant of means to (no/ the -a/, totall) &xcuseth: .or the -a/ /hereof a man has no means to enforme himself, is not obli'ator). 3ut the /ant of dili'ence to enCuire, shall not be considered as a /ant of meansE 0or shall an) man, that ;retendeth to reason enou'h for the 5o#ernment of his o/n affairs, be su;;osed to /ant means to (no/ the -a/es of 0atureE because the) are (no/n b) the reason he ;retends to: onl) Children, and *admen are &xcused from offences a'ainst the -a/ 0aturall. "here a man is ca;ti#e, or in the ;o/er of the enem), (and he is then in the ;o/er of the enem), /hen his ;erson, or his means of li#in', is so,! if it be /ithout his o/n fault, the Obli'ation of the -a/ ceasethE because he must obe) the enem), or d)eE and conseCuentl) such obedience is no Crime: for no man is obli'ed (/hen the ;rotection of the -a/ faileth,! not

to ;rotect himself, b) the best means he can. If a man b) the terrour of ;resent death, be com;elled to doe a fact a'ainst the -a/, he is totall) &xcusedE because no -a/ can obli'e a man to abandon his o/n ;reser#ation. 4nd su;;osin' such a -a/ /ere obli'ator)E )et a man /ould reason thus, $f $ doe it not- $ die present!y. if $ doe it- $ die afterwards. therefore by doing it- there is time of !ife gainedE 0ature therefore com;ells him to the fact. "hen a man is destitute of food, or other thin' necessar) for his life, and cannot ;reser#e himselfe an) other /a), but b) some fact a'ainst the -a/E as if in a 'reat famine he ta(e the food b) force, or stealth, /hich he cannot obtaine for mon), nor charit)E or in defence of his life, snatch a/a) another mans 1/ord, he is totall) &xcused, for the reason next before alled'ed. &xcuses a'ainst the 4uthor. 4'ain, .acts done a'ainst the -a/, b) the authorit) of another, are b) that authorit) &xcused a'ainst the 4uthorE because no man ou'ht to accuse his o/n fact in another, that is but his instrument: but it is not &xcused a'ainst a third ;erson thereb) inDuredE because in the #iolation of the -a/, both the 4uthor, and 4ctor are Criminalls. .rom hence it follo/eth that /hen that *an, or 4ssembl), that hath the 1o#erai'n Po/er, commandeth a man to do that /hich is contrar) to a former -a/, the doin' of it is totall) &xcused: .or he ou'ht not to condemn it himselfe, because he is the 4uthorE and /hat cannot Dustl) be condemned b) the 1o#erai'n, cannot Dustl) be ;unished b) an) other. 3esides, /hen the 1o#erai'n commandeth an) thin' to be done a'ainst his o/n former -a/, the Command, as to that ;articular fact, is an abro'ation of the -a/. If that *an, or 4ssembl), that hath the 1o#erai'n Po/er, disclaime an) Ri'ht essentiall to the 1o#erai'nt), /hereb) there accrueth to the 1ubDect, an) libert) inconsistent /ith the 1o#erai'n Po/er, that is to sa), /ith the #er) bein' of a Common@/ealth, if the 1ubDect shall refuse to obe) the Command in an) thin', contrar) to the libert) 'ranted, this is ne#erthelesse a 1inne, and contrar) to the dut) of the 1ubDect: for he ou'ht to ta(e notice of /hat is inconsistent /ith the 1o#erai'nt), because it /as erected b) his o/n consent, and for his o/n defenceE and that such libert) as is inconsistent /ith it, /as 'ranted throu'h i'norance of the e#ill conseCuence thereof. 3ut if he not onel) disobe), but also resist a ;ubliCue *inister in the execution of it, then it is a CrimeE because he mi'ht ha#e been ri'hted, (/ithout an) breach of the Peace,! u;on com;laint. The 6e'rees of Crime are ta(en on di#ers 1cales, and measured, .irst, b) the mali'nit) of the 1ource, or Cause: 1econdl), b) the conta'ion of the &xam;le: Thirdl), b) the mischiefe of the &ffectE and .ourthl), b) the concurrence of Times, Places, and Persons. Presum;tion of Po/er, a''ra#ateth. The same .act done a'ainst the -a/, if it ;roceed from Presum;tion of stren'th, riches, or friends to resist those that are to execute the -a/, is a 'reater Crime, than if it ;roceed from ho;e of not bein' disco#ered, or of esca;e b) fli'ht: .or Presum;tion of im;unit) b) force, is a Root, from /hence s;rin'eth, at all times, and u;on all tem;tations, a contem;t of all -a/esE /hereas in the later case, the a;;rehension of dan'er, that ma(es a man fl), renders him more obedient for the future. 4 Crime /hich /e (no/ to be so, is 'reater than the same Crime ;roceedin' from a false ;ers/asion that it is la/full: .or he that committeth it a'ainst his o/n conscience, ;resumeth on his force, or other ;o/er, /hich encoura'es him to commit the same a'ain: but he that doth it b) errour, after the errour she/n him, is conformable to the -a/. &#ill Teachers, &xtenuate. Hee, /hose errour ;roceeds from the authorit) of a Teacher, or an Inter;reter of the -a/ ;ubliCuel) authorised, is not so fault), as he /hose errour ;roceedeth from a ;erem;tor) ;ursute of his o/n ;rinci;les, and reasonin': .or /hat is tau'ht b) one that teacheth b) ;ubliCue 4uthorit), the Common@/ealth teacheth, and hath a resemblance of -a/, till the same 4uthorit) controuleth itE and in all Crimes that contain not in them a den)all of the 1o#erai'n Po/er, nor are a'ainst an e#ident -a/, &xcuseth totall): /hereas he that 'roundeth his actions, on his ;ri#ate Lud'ement, ou'ht accordin' to the rectitude, or errour thereof, to stand, or fall. &xam;les of Im;unit), &xtenuate. The same .act, if it ha#e been constantl) ;unished in other men, is a 'reater Crime, than if

there ha#e been man) ;recedent &xam;les of im;unit). .or those &xam;les, are so man) ho;es of Im;unit), 'i#en b) the 1o#erai'n himselfe: 4nd because he /hich furnishes a man /ith such a ho;e, and ;resum;tion of merc), as encoura'eth him to offend, hath his ;art in the offenceE he cannot reasonabl) char'e the offender /ith the /hole. PrSmeditation, 4''ra#ateth. 4 Crime arisin' from a sudden Passion, is not so 'reat, as /hen the same ariseth from lon' meditation: .or in the former case there is a ;lace for &xtenuation, in the common infirmit) of humane nature: but he that doth it /ith ;rOmeditation, has used circums;ection, and cast his e)e, on the -a/, on the ;unishment, and on the conseCuence thereof to humane societ)E all /hich in committin' the Crime, hee hath contemned, and ;ost;osed to his o/n a;;etite. 3ut there is no suddennesse of Passion sufficient for a totall &xcuse: .or all the time bet/een the first (no/in' of the -a/, and the Commission of the .act, shall be ta(en for a time of deliberationE because he ou'ht b) meditation of the -a/, to rectifie the irre'ularit) of his Passions. "here the -a/ is ;ubliCuel), and /ith assiduit), before all the ;eo;le read, and inter;retedE a fact done a'ainst it, is a 'reater Crime, than /here men are left /ithout such instruction, to enCuire of it /ith difficult), uncertaint), and interru;tion of their Callin's, and be informed b) ;ri#ate men: for in this case, ;art of the fault is dischar'ed u;on common infirmit)E but in the former, there is a;;arent ne'li'ence, /hich is not /ithout some contem;t of the 1o#erai'n Po/er. Tacite a;;robation of the 1o#erai'n, &xtenuates. Those facts /hich the -a/ ex;resl) condemneth, but the -a/@ma(er b) other manifest si'nes of his /ill tacitl) a;;ro#eth, are lesse Crimes, than the same facts, condemned both b) the -a/, and -a/@ma(er. .or seein' the /ill of the -a/@ma(er is a -a/, there a;;ear in this case t/o contradictor) -a/esE /hich /ould totall) &xcuse, if men /ere bound to ta(e notice of the 1o#erai'ns a;;robation, b) other ar'uments, than are ex;ressed b) his command. 3ut because there are ;unishments conseCuent, not onel) to the trans'ression of his -a/, but also to the obser#in' of it, he is in ;art a cause of the trans'ression, and therefore cannot reasonabl) im;ute the /hole Crime to the 6elinCuent. .or exam;le, the -a/ condemneth 6uellsE the ;unishment is made ca;itall: On the contrar) ;art, he that refuseth 6uell, is subDect to contem;t and scorne, /ithout remed)E and sometimes b) the 1o#erai'n himselfe thou'ht un/orth) to ha#e an) char'e, or ;referment in "arre: If thereu;on he acce;t 6uell, considerin' all men la/full) endea#our to obtain the 'ood o;inion of them that ha#e the 1o#erai'n Po/er, he ou'ht not in reason to be ri'orousl) ;unishedE seein' ;art of the fault ma) be dischar'ed on the ;unisher: /hich I sa), not as /ishin' libert) of ;ri#ate re#en'es, or an) other (ind of disobedienceE but a care in 5o#ernours, not to countenance an) thin' obliCuel), /hich directl) the) forbid. The exam;les of Princes, to those that see them, are, and e#er ha#e been, more ;otent to 'o#ern their actions, than the -a/es themsel#es. 4nd thou'h it be our dut) to do, not /hat the) do, but /hat the) sa)E )et /ill that dut) ne#er be ;erformed, till it ;lease 5od to 'i#e men an extraordinar), and su;ernaturall 'race to follo/ that Prece;t. Com;arison of Crimes from their &ffects. 4'ain, if /e com;are Crimes b) the mischiefe of their &ffects, .irst, the same fact, /hen it redounds to the damma'e of man), is 'reater, than /hen it redounds to the hurt of fe/. 4nd therefore, /hen a fact hurteth, not onel) in the ;resent, but also, (b) exam;le! in the future, it is a 'reater Crime, than if it hurt onel) in the ;resent: for the former, is a fertile Crime, and multi;l)es to the hurt of man)E the later is barren. To maintain doctrines contrar) to the Reli'ion established in the Common@/ealth, is a 'reater fault, in an authorised Preacher, than in a ;ri#ate ;erson: 1o also is it, to li#e ;ro;hanel), incontinentl), or do an) irreli'ious act /hatsoe#er. -i(e/ise in a Professor of the -a/, to maintain an) ;oint, or do an) act, that tendeth to the /ea(nin' of the 1o#erai'n Po/er, is a 'reater Crime, than in another man: 4lso in a man that hath such re;utation for /isedome, as that his counsells are follo/ed, or his actions imitated b) man), his fact a'ainst the -a/, is a 'reater Crime, than the same fact in another: .or such men not onel) commit Crime, but teach it for -a/ to all other men. 4nd 'enerall) all Crimes are the 'reater, b) the scandall the) 'i#eE that is to sa), b) becommin' stumblin'@bloc(s to the /ea(, that loo( not so much u;on the /a) the) 'o in, as u;on the li'ht that other men carr) before them. -SsS *aDestas.

4lso .acts of hostilit) a'ainst the ;resent state of the Common@/ealth, are 'reater Crimes, than the same acts done to ;ri#ate men: .or the damma'e extends it selfe to all: 1uch are the betra)in' of the stren'ths, or re#ealin' of the secrets of the Common@/ealth to an &nem)E also all attem;ts u;on the Re;resentati#e of the Common@/ealth, be it a *onarch, or an 4ssembl)E and all endea#ours b) /ord, or deed to diminish the 4uthorit) of the same, either in the ;resent time, or in succession: /hich Crimes the -atines understand b) rimina !8s8 ,a1estatis, and consist in desi'ne, or act, contrar) to a .undamentall -a/. 3riber) and .alse testimon). -i(e/ise those Crimes, /hich render Lud'ements of no effect, are 'reater Crimes, than InDuries done to one, or a fe/ ;ersonsE as to recei#e mon) to 'i#e .alse Dud'ement, or testimon), is a 'reater Crime, than other/ise to decei#e a man of the li(e, or a 'reater summeE because not onel) he has /ron', that falls b) such Dud'ementsE but all Lud'ements are rendered uselesse, and occasion ministred to force, and ;ri#ate re#en'es. 6e;eculation. 4lso Robber), and 6e;eculation of the PubliCue treasure, or Re#enues, is a 'reater Crime, than the robbin', or defraudin' of a Pri#ate manE because to robbe the ;ubliCue, is to robbe man) at once. Counter@feitin' 4uthorit) 4lso the Counterfeit usur;ation of ;ubliCue *inister) the Counterfeitin' of ;ubliCue 1eales, or ;ubliCue Coine, than counterfeitin' of a ;ri#ate mans ;erson, or his sealeE because the fraud thereof, extendeth to the damma'e of man). Crimes a'ainst ;ri#ate men com;ared. Of facts a'ainst the -a/, done to ;ri#ate men, the 'reater Crime, is that, /here the damma'e in the common o;inion of men, is most sensible. 4nd therefore To (ill a'ainst the -a/, is a 'reater Crime, than an) other inDur), life ;reser#ed. 4nd to (ill /ith Torment, 'reater, than sim;l) to (ill. 4nd *utilation of a limbe, 'reater, than the s;o)lin' a man of his 'oods. 4nd the s;o)lin' a man of his 'oods, b) Terrour of death, or /ounds, than b) clandestine surre;tion. 4nd b) clandestine 1urre;tion, than b) consent fraudulentl) obtained. 4nd the #iolation of chastit) b) .orce, 'reater, than b) flatter). 4nd of a /oman *arried, than of a /oman not married. .or all these thin's are commonl) so #aluedE thou'h some men are more, and some lesse sensible of the same offence. 3ut the -a/ re'ardeth not the ;articular, but the 'enerall inclination of man(ind. 4nd therefore the offence men ta(e, from contumel), in /ords, or 'esture, /hen the) ;roduce no other harme, than the ;resent 'riefe of him that is re;roached, hath been ne'lected in the -a/es of the 5ree(s, Romans, and other both antient, and moderne Common@/ealthsE su;;osin' the true cause of such 'riefe to consist, not in the contumel), (/hich ta(es no hold u;on men conscious of their o/n #ertue,! but in the Pusillanimit) of him that is offended b) it. 4lso a Crime a'ainst a ;ri#ate man, is much a''ra#ated b) the ;erson, time, and ;lace. .or to (ill ones Parent, is a 'reater Crime, than to (ill another: for the Parent ou'ht to ha#e the honour of a 1o#erai'n, (thou'h he ha#e surrendred his Po/er to the Ci#ill -a/,! because he had it ori'inall) b) 0ature. 4nd to Robbe a ;oore man, is a 'reater Crime, than to robbe a rich manE because Atis to the ;oore a more sensible damma'e. 4nd a Crime committed in the Time, or Place a;;ointed for 6e#otion, is 'reater, than if committed at another time or ;lace: for it ;roceeds from a 'reater contem;t of the -a/. *an) other cases of 4''ra#ation, and &xtenuation mi'ht be added: but b) these I ha#e set do/n, it is ob#ious to e#er) man, to ta(e the altitude of an) other Crime ;ro;osed. PubliCue Crimes /hat. -astl), because in almost all Crimes there is an InDur) done, not onel) to some Pri#ate men, but also to the Common@/ealthE the same Crime, /hen the accusation is in the name of the

Common@/ealth, is called PubliCue CrimeE and /hen in the name of a Pri#ate man, a Pri#ate CrimeE 4nd the Pleas accordin' thereunto called PubliCue, 7%di#ia P%b!i#a, Pleas of the Cro/nE or Pri#ate Pleas. 4s in an 4ccusation of *urder, if the accuser be a Pri#ate man, the ;lea is a Pri#ate ;leaE if the accuser be the 1o#erai'n, the ;lea is a PubliCue ;lea. CHA,. ;;-III. O/ ,&NISH ENTS, (nd RE>AR+S. The definition of Punishment. 4 P70I1H*&0T, is an Evi!! inf!i#ted by p%b!i'%e "%thority- on him that hath done- or omitted that whi#h is 7%dged by the same "%thority to be a (ransgression of the Law. to the end that the wi!! of men may thereby the better be disposed to obedien#e. Ri'ht to Punish /hence deri#ed. 3efore I inferre an) thin' from this definition, there is a Cuestion to be ans/ered, of much im;ortanceE /hich is, b) /hat door the Ri'ht, or 4uthorit) of Punishin' in an) case, came in. .or b) that /hich has been said before, no man is su;;osed bound b) Co#enant, not to resist #iolenceE and conseCuentl) it cannot be intended, that he 'a#e an) ri'ht to another to la) #iolent hands u;on his ;erson. In the ma(in' of a Common@/ealth, e#er) man 'i#eth a/a) the ri'ht of defendin' anotherE but not of defendin' himselfe. 4lso he obli'eth himselfe, to assist him that hath the 1o#erai'nt), in the Punishin' of anotherE but of himselfe not. 3ut to co#enant to assist the 1o#erai'n, in doin' hurt to another, unlesse he that so co#enanteth ha#e a ri'ht to doe it himselfe, is not to 'i#e him a Ri'ht to Punish. It is manifest therefore that the Ri'ht /hich the Common@/ealth (that is, he, or the) that re;resent it! hath to Punish, is not 'rounded on an) concession, or 'ift of the 1ubDects. 3ut I ha#e also she/ed formerl), that before the Institution of Common@/ealth, e#er) man had a ri'ht to e#er) thin', and to do /hatsoe#er he thou'ht necessar) to his o/n ;reser#ationE subduin', hurtin', or (illin' an) man in order thereunto. 4nd this is the foundation of that ri'ht of Punishin', /hich is exercised in e#er) Common@/ealth. .or the 1ubDects did not 'i#e the 1o#erai'n that ri'htE but onel) in la)in' do/n theirs, stren'thned him to use his o/n, as he should thin( fit, for the ;reser#ation of them all: so that it /as not 'i#en, but left to him, and to him onel)E and (exce;tin' the limits set him b) naturall -a/! as entire, as in the condition of meer 0ature, and of /arre of e#er) one a'ainst his nei'hbour. Pri#ate inDuries, and re#en'es no Punishments: .rom the definition of Punishment, I inferre, .irst, that neither ;ri#ate re#en'es, nor inDuries of ;ri#ate men, can ;ro;erl) be stiled PunishmentE because the) ;roceed not from ;ubliCue 4uthorit). 0or den)all of ;referment: 1econdl), that to be ne'lected, and un;referred b) the ;ubliCue fa#our, is not a PunishmentE because no ne/ e#ill is thereb) on an) man InflictedE he is onel) left in the estate he /as in before. 0or ;ain inflicted /ithout ;ubliCue hearin': Thirdl), that the e#ill inflicted b) ;ubliCue 4uthorit), /ithout ;recedent ;ubliCue condemnation, is not to be stiled b) the name of PunishmentE but of an hostile actE because the fact for /hich a man is Punished, ou'ht first to be Lud'ed b) ;ubliCue 4uthorit), to be a trans'ression of the -a/. 0or ;ain inflicted b) 7sur;ed ;o/er. .ourthl), that the e#ill inflicted b) usur;ed ;o/er, and Lud'es /ithout 4uthorit) from the 1o#erai'n, is not PunishmentE but an act of hostilit)E because the acts of ;o/er usur;ed, ha#e not for 4uthor, the ;erson condemnedE and therefore are not acts of ;ubliCue 4uthorit). 0or ;ain inflicted /ithout res;ect to the future 'ood. .ifthl), that all e#ill /hich is inflicted /ithout intention, or ;ossibilit) of dis;osin' the 6elinCuent, or (b) his exam;le! other men, to obe) the -a/es, is not PunishmentE but an act of hostilit)E because /ithout such an end, no hurt done is contained under that name. 0aturall e#ill conseCuences, no Punishments. 1ixthl), /hereas to certain actions, there be annexed b) 0ature, di#ers hurtfull conseCuencesE as /hen a man in assaultin' another, is himselfe slain, or /oundedE or /hen he falleth into sic(nesse b) the doin' of some unla/full actE such hurt, thou'h in res;ect of 5od, /ho is the

author of 0ature, it ma) be said to be inflicted, and therefore a Punishment di#ineE )et it is not contaned in the name of Punishment in res;ect of men, because it is not inflicted b) the 4uthorit) of man. Hurt inflicted, if lesse than the benefit of trans'ressin', is not Punishment. 1e#enthl), If the harm inflicted be lesse than the benefit, or contentment that naturall) follo/eth the crime committed, that harm is not /ithin the definitionE and is rather the Price, or Redem;tion, than the Punishment of a Crime: 3ecause it is of the nature of Punishment, to ha#e for end, the dis;osin' of men to obe) the -a/E /hich end (if it be lesse than the benefit of the trans'ression! it attaineth not, but /or(eth a contrar) effect. "here the Punishment is annexed to the -a/, a 'reater hurt is not Punishment, but Hostilit). &i'hthl), If a Punishment be determined and ;rescribed in the -a/ it selfe, and after the crime committed, there be a 'reater Punishment inflicted, the excesse is not Punishment, but an act of hostilit). .or seein' the a)m of Punishment is not a re#en'e, but terrourE and the terrour of a 'reat Punishment un(no/n, is ta(en a/a) b) the declaration of a lesse, the unex;ected addition is no ;art of V the Punishment. 3ut /here there is no Punishment at all determined b) the -a/, there /hatsoe#er is inflicted, hath the nature of Punishment. .or he that 'oes about the #iolation of a -a/, /herein no ;enalt) is determined, ex;ecteth an indeterminate, that is to sa), an arbitrar) Punishment. Hurt inflicted for a fact done before the -a/, no Punishment. 0inthl), Harme inflicted for a .act done before there /as a -a/ that forbad it, is not Punishment, but an act of Hostilit): .or before the -a/, there is no trans'ression of the -a/: 3ut Punishment su;;oseth a fact Dud'ed, to ha#e been a trans'ression of the -a/E Therefore Harme inflicted before the -a/ made, is not Punishment, but an act of Hostilit). The Re;resentati#e of the Common@/ealth 7n;unishable. Tenthl), Hurt inflicted on the Re;resentati#e of the Common@/ealth, is not Punishment, but an act of Hostilit): 3ecause it is of the nature of Punishment, to be inflicted b) ;ubliCue 4uthorit), /hich is the 4uthorit) onl) of the Re;resentati#e it self. Hurt to Re#olled 1ubDects is done b) ri'ht of "ar, not b) /a) of Punishment. -astl), Harme inflicted u;on one that is a declared enem), fals not under the name of Punishment: 3ecause seein' the) /ere either ne#er subDect to the -a/, and therefore cannot trans'resse itE or ha#in' been subDect to it, and ;rofessin' to be no lon'er so, b) conseCuence den) the) can trans'resse it, all the Harmes that can be done them, must be ta(en as acts of Hostilit). 3ut in declared Hostilit), all infliction of e#ill is la/full. .rom /hence it follo/eth, that if a subDect shall b) fact, or /ord, /ittin'l), and deliberatl) den) the authorit) of the Re;resentati#e of the Common@/ealth, (/hatsoe#er ;enalt) hath been formerl) ordained for Treason,! he ma) la/full) be made to suffer /hatsoe#er the Re;resentati#e /ill: .or in den)in' subDection, he den)es such Punishment as b) the -a/ hath been ordainedE and therefore suffers as an enem) of the Common@/ealthE that is, accordin' to the /ill of the Re;resentati#e. .or the Punishments set do/n in the -a/, are to 1ubDects, not to &nemiesE such as are the), that ha#in' been b) their o/n act 1ubDects, deliberatel) re#oltin', den) the 1o#erai'n Po/er. The first, and most 'enerall distribution of Punishments, is into 0ivine, and H%mane. Of the former I shall ha#e occasion, to s;ea(, in a more con#enient ;lace hereafter. H%mane, are those Punishments that be inflicted b) the Commandement of *anE and are either orpora!!, or Pe#%niary, or $gnominy, or $mprisonment, or E/i!e, or mixt of these. Punishments Cor;orall. orpora!! P%nishment is that, /hich is inflicted on the bod) directl), and accordin' to the intention of him that inflicteth it: such as are stri;es, or /ounds, or de;ri#ation of such ;leasures of the bod), as /ere before la/full) enDo)ed. Ca;itall. 4nd of these, some be apita!!, some Lesse than apita!!. Ca;itall, is the Infliction of 6eathE and that either sim;l), or /ith torment. -esse than Ca;itall, are 1tri;es, "ounds, Chains, and an) other cor;orall Paine, not in its o/n nature mortall. .or if u;on the Infliction of a Punishment death follo/ not in the intention of the Inflicter, the Punishment is not to bee esteemed Ca;itall, thou'h the harme ;ro#e mortall b) an accident not to be foreseenE in /hich case death is not inflicted, but hastened.

Pe#%niary P%nishment, is that /hich consisteth not onl) in the de;ri#ation of a 1umme of *on), but also of -ands, or an) other 'oods /hich are usuall) bou'ht and sold for mon). 4nd in case the -a/, that ordaineth such a ;unishment, be made /ith desi'n to 'ather mon), from such as shall trans'resse the same, it is not ;ro;erl) a Punishment, but the Price of ;ri#iled'e, and exem;tion from the -a/, /hich doth not absolutel) forbid the fact, but onl) to those that are not able to ;a) the mon)E exce;t /here the -a/ is 0aturall, or ;art of Reli'ionE for in that case it is not an exem;tion from the -a/, but a trans'ression of it. 4s /here a -a/ exacteth a Pecuniar) mulct, of them that ta(e the name of 5od in #aine, the ;a)ment of the mulct, is not the ;rice of a dis;ensation to s/eare, but the Punishment of the trans'ression of a -a/ undis;ensable. In li(e manner if the -a/ im;ose a 1umme of *on) to be ;a)d, to him that has been InDuredE this is but a satisfaction for the hurt done himE and extin'uisheth the accusation of the ;art) inDured, not the crime of the offender. I'nomin). $gnominy, is the infliction of such &#ill, as is made 6ishonorableE or the de;ri#ation of such 5ood, as is made Honourable b) the Common@/ealth. .or there be some thin's Honorable b) 0atureE as the effects of Coura'e, *a'naGniHmit), 1tren'th, "isdome, and other abilities of bod) and mind: Others made Honorable b) the Common@/ealthE as 3ad'es, Titles, Offices, or an) other sin'ular mar(e of the 1o#erai'ns fa#our. The former, (thou'h the) ma) faile b) nature, or accident,! cannot be ta(en a/a) b) a -a/E and therefore the losse of them is not Punishment. 3ut the later, ma) be ta(en a/a) b) the ;ubliCue authorit) that made them Honorable, and are ;ro;erl) Punishments: 1uch are de'radin' men condemned, of their 3ad'es, Titles, and OfficesE or declarin' them unca;able of the li(e in time to come. Im;risonment. $mprisonment, is /hen a man is b) ;ubliCue 4uthorit) de;ri#ed of libert)E and ma) ha;;en from t/o di#ers endsE /hereof one is the safe custod) of a man accusedE the other is the inflictin' of ;aine on a man condemned. The former is not PunishmentE because no man is su;;osed to be Punisht, before he be Ludiciall) heard, and declared 'uilt). 4nd therefore /hatsoe#er hurt a man is made to suffer b) bonds, or restraint, before his cause be heard, o#er and abo#e that /hich is necessar) to assure his custod), is a'ainst the -a/ of 0ature. 3ut the later is Punishment, because &#ill, and inflicted b) ;ubliCue 4uthorit), for some/hat that has b) the same 4uthorit) been Lud'ed a Trans'ression of the -a/. 7nder this /ord Im;riso GnHment, I com;rehend all restraint of motion, caused b) an externall obstacle, be it a House, /hich is called b) the 'eneral name of a PrisonE or an Iland, as /hen men are said to be confined to itE or a ;lace /here men are set to /or(e, as in old time men ha#e been condemned to Quarries, and in these times to 5alliesE or be it a Chaine, or an) other such im;ediment. &xile E/i!e, (3anishment! is /hen a man is for a crime, condemned to de;art out of the dominion of the Common@/ealth, or out of a certaine ;art thereofE and durin' a ;refixed time, or for e#er, not to return into it: and seemeth not in its o/n nature, /ithout other circumstances, to be a PunishmentE but rather an esca;e, or a ;ubliCue commandement to a#oid Punishment b) fli'ht. 4nd i#ero sa)es, there /as ne#er an) such Punishment ordained in the Cit) of )omeE but cals it a refu'e of men in dan'er. .or if a man banished, be ne#erthelesse ;ermitted to enDo) his 5oods, and the Re#enue of his -ands, the meer chan'e of a)r is no PunishmentE nor does it tend to that benefit of the Common@/ealth, for /hich all Punishments are ordained, (that is to sa), to the formin' of mens /ils to the obser#ation of the -a/E! but man) times to the damma'e of the Common@/ealth. .or a 3anished man, is a la/full enem) of the Common@ /ealth that banished himE as bein' no more a *ember of the same. 3ut if he be /ithall de;ri#ed of his -ands, or 5oods, then the Punishment l)eth not in the &xile, but is to be rec(oned amon'st Punishments Pecuniar). The Punishment of Innocent 1ubDects is contrar) to the -a/ of 0ature. 4ll Punishments of Innocent subDects, be the) 'reat or little, are a'ainst the -a/ of 0ature: .or Punishment is onl) for Trans'ression of the -a/, and therefore there can be no Punishment of the Innocent. It is therefore a #iolation, .irst, of that -a/ of 0ature, /hich forbiddeth all men, in their Re#en'es, to loo( at an) thin' but some future 'ood: .or there can arri#e no 'ood to the Common@/ealth, b) Punishin' the Innocent. 1econdl), of that, /hich forbiddeth In'ratitude: .or seein' all 1o#erai'n Po/er, is ori'inall) 'i#en b) the consent of e#er) one of the 1ubDects, to the end the) should as lon' as the) are obedient, be ;rotected thereb)E the

Punishment of the Innocent, is a rendrin' of &#ill for 5ood. 4nd thirdl), of the -a/ that commandeth &Cuit)E that is to sa), an eCuall distribution of LusticeE /hich in Punishin' the Innocent is not obser#ed. 3ut the Harme done to Innocents in "ar, not so:P0or that /hich is done to declared Rebels. 3ut the Infliction of /hat e#ill soe#er, on an Innocent man, that is not a 1ubDect, if it be for the benefit of the Common@/ealth, and /ithout #iolation of an) former Co#enant, is no breach of the -a/ of 0ature. .or all men that are not 1ubDects, are either &nemies, or else the) ha#e ceased from bein' so, b) some ;recedent co#enants. 3ut a'ainst &nemies, /hom the Common@/ealth Dud'eth ca;able to do them hurt, it is la/full b) the ori'inall Ri'ht of 0ature to ma(e /arreE /herein the 1/ord Lud'eth not, nor doth the 8ictor ma(e distinction of 0ocent, and Innocent, as to the time ;astE nor has other res;ect of merc), than as it conduceth to the 'ood of his o/n Peo;le. 4nd u;on this 'round it is, that also in 1ubDects, /ho deliberatl) den) the 4uthorit) of the Common@/ealth established, the #en'eance is la/full) extended, not onel) to the .athers, but also to the third and fourth 'eneration not )et in bein', and conseCuentl) innocent of the fact, for /hich the) are afflicted: because the nature of this offence, consisteth in the renouncin' of subDectionE /hich is a rela;se into the condition of /arre, commonl) called RebellionE and the) that so offend, suffer not as 1ubDects, but as &nemies. .or )ebe!!ion, is but /arre rene/ed. Re/ard is either 1alar), or 5race. R&"4R6, is either of Gift, or b) ontra#t. "hen b) Contract, it is called Sa!ary, and WagesE /hich is benefit due for ser#ice ;erformed, or ;romised. "hen of 5ift, it is benefit ;roceedin' from the gra#e of them that besto/ it, to encoura'e, or enable men to do them ser#ice. 4nd therefore /hen the 1o#erai'n of a Common /ealth a;;ointeth a 1alar) to an) ;ubliCue Office, he that recei#eth it, is bound in Lustice to ;erforme his officeE other/ise, he is bound onel) in honour, to ac(no/led'ement, and an endea#our of reCuitall. .or thou'h men ha#e no la/full remed), /hen the) be commanded to Cuit their ;ri#ate businesse, to ser#e the ;ubliCue, /ithout Re/ard, or 1alar)E )et the) are not bound thereto, b) the -a/ of 0ature, nor b) the Institution of the Common@/ealth, unlesse the ser#ice cannot other/ise be doneE because it is su;;osed the 1o#erai'n ma) ma(e use of all their means, insomuch as the most common 1ouldier, ma) demand the /a'es of his /arrefare, as a debt. 3enefits besto/ed for fear, are not Re/ards. The benefits /hich a 1o#erai'n besto/eth on a 1ubDect, for fear of some ;o/er, and abilit) he hath to do hurt to the Common@/ealth, are not ;ro;erl) Re/ardsE for the) are not 1alar)esE because there is in this case no contract su;;osed, e#er) man bein' obli'ed alread) not to do the Common@/ealth disser#ice: nor are the) 5racesE because the) be extorted b) fear, /hich ou'ht not to be incident to the 1o#erai'n Po/er: but are rather 1acrifices, /hich the 1o#erai'n (considered in his naturall ;erson, and not in the ;erson of the Common@/ealth! ma(es, for the a;;easin' the discontent of him he thin(s more ;otent than himselfeE and encoura'e not to obedience, but on the contrar), to the continuance, and increasin' of further extortion. 1alaries Certain and Casuall. 4nd /hereas some 1alaries are certain, and ;roceed from the ;ubliCue TreasureE and others uncertain, and casuall, ;roceedin' from the execution of the Office for /hich the 1alar) is ordainedE the later is in some cases hurtfull to the Common@/ealthE as in the case of Ludicature. .or /here the benefit of the Lud'es, and *inisters of a Court of Lustice, ariseth for the multitude of Causes that are brou'ht to their co'nisance, there must needs follo/ t/o Incon#eniences: One, is the nourishin' of sutesE for the more sutes, the 'reater benefit: and another that de;ends on that, /hich is contention about LurisdictionE each Court dra/in' to it selfe, as man) Causes as it can. 3ut in offices of &xecution there are not those Incon#eniencesE because their em;lo)ment cannot be encreased b) an) endea#our of their o/n. 4nd thus much shall suffice for the nature of Punishment, and Re/ardE /hich are, as it /ere, the 0er#es and Tendons, that mo#e the limbes and Do)nts of a Common@/ealth. Hitherto I ha#e set forth the nature of *an, (/hose Pride and other Passions ha#e com;elled him to submit himselfe to 5o#ernmentE! to'ether /ith the 'reat ;o/er of his 5o#ernour, /hom I com;ared to Leviathan, ta(in' that com;arison out of the t/o last #erses of the one and fortieth of 7obE /here 5od ha#in' set forth the 'reat ;o/er of Leviathan, calleth him 9in' of the Proud. (here is nothing, saith he, on earth- to be #ompared with him. He is made so as not to be afraid. Hee seeth every high thing be!ow him. and is 2ing of a!! the #hi!dren of pride. 3ut because he is mortall, and subDect to deca), as all other &arthl) creatures areE and

because there is that in hea#en, (thou'h not on earth! that he should stand in fear of, and /hose -a/es he ou'ht to obe)E I shall in the next follo/in' Cha;ters s;ea( of his 6iseases, and the causes of his *ortalit)E and of /hat -a/es of 0ature he is bound to obe). CHA,. ;;I;. O/ t123e t1in63 t1(t >e(?en, 2r tend t2 t1e +ISSOL&TION 2/ ( C2552n!9e(7t1. 6issolution of Common@/ealths ;roceedeth from their Im;erDect Institution. THO75H nothin' can be immortall, /hich mortals ma(eE )et, if men had the use of reason the) ;retend to, their Common@/ealths mi'ht be secured, at least, from ;erishin' b) internall diseases. .or b) the nature of their Institution, the) are desi'ned to li#e, as lon' as *an@(ind, or as the -a/es of 0ature, or as Lustice it selfe, /hich 'i#es them life. Therefore /hen the) come to be dissol#ed, not b) externall #iolence, but intestine disorder, the fault is not in men, as the) are the ,atterE but as the) are the ,a4ers, and orderers of them. .or men, as the) become at last /ear) of irre'ular Dustlin', and he/in' one another, and desire /ith all their hearts, to conforme themsel#es into one firme and lastin' edificeE so for /ant, both of the art of ma(in' fit -a/es, to sCuare their actions b), and also of humilit), and ;atience, to suffer the rude and combersome ;oints of their ;resent 'reatnesse to be ta(en off, the) cannot /ithout the hel; of a #er) able 4rchitect, be com;iled, into an) other than a crasie buildin', such as hardl) lastin' out their o/n time, must assuredl) fall u;on the heads of their ;osterit). 4mon'st the $nfirmities therefore of a Common@/ealth, I /ill rec(on in the first ;lace, those that arise from an Im;erfect Institution, and resemble the diseases of a naturall bod), /hich ;roceed from a 6efectuous Procreation. "ant of 4bsolute ;o/er. Of /hich, this is one, (hat a man to obtain a 2ingdome- is sometimes #ontent with !esse Power- than to the Pea#e- and defen#e of the ommon6wea!th is ne#essari!y re'%ired. .rom /hence it commeth to ;asse, that /hen the exercise of the Po/er la)d b), is for the ;ubliCue safet) to be resumed, it hath the resemblance of an unDust actE /hich dis;oseth 'reat numbers of men (/hen occasion is ;resented! to rebellE In the same manner as the bodies of children, 'otten b) diseased ;arents, are subDect either to untimel) death, or to ;ur'e the ill Cualit), deri#ed from their #icious conce;tion, b) brea(in' out into biles and scabbs. 4nd /hen 9in's den) themsel#es some such necessar) Po/er, it is not al/a)es (thou'h sometimes! out of i'norance of /hat is necessar) to the office the) underta(eE but man) times out of a ho;e to reco#er the same a'ain at their ;leasure: "herein the) reason not /ellE because such as /ill hold them to their ;romises, shall be maintained a'ainst them b) forrai'n Common@/ealthsE /ho in order to the 'ood of their o/n 1ubDects let sli; fe/ occasions to wea4en the estate of their 0ei'hbours. 1o /as (homas *e#4et 4rchbisho; of anterb%ry, su;;orted a'ainst Henry the 1econd, b) the Po;eE the subDection of &cclesiastiCues to the Common@/ealth, ha#in' been dis;ensed /ith b) Wi!!iam the on'%ero%r at his rece;tion, /hen he too( an Oath, not to infrin'e the libert) of the Church. 4nd so /ere the *arons, /hose ;o/er /as b) Wi!!iam )%f%s (to ha#e their hel; in transferrin' the 1uccession from his &lder brother, to himselfe,! encreased to a de'ree, inconsistent /ith the 1o#erai'n Po/er, maintained in their Rebellion a'ainst 9in' 7ohn, b) the .rench. 0or does this ha;;en in *onarch) onel). .or /hereas the stile of the antient Roman Common@ /ealth, /as, (he Senate- and Peop!e of )omeE neither 1enate, nor Peo;le ;retended to the /hole Po/erE /hich first caused the seditions, of (iberi%s Gra##h%s- ai%s Gra##h%s- L%#i%s Sat%rnin%s, and othersE and after/ards the /arres bet/een the 1enate and the Peo;le, under ,ari%s and Sy!!aE and a'ain under Pompey and 8sar, to the &xtinction of their 6emocrat), and the settin' u; of *onarch). The ;eo;le of "thens bound themsel#es but from one onel) 4ctionE /hich /as, that no man on ;ain of death should ;ro;ound the rene/in' of the /arre for the Island of Sa!amisE 4nd )et thereb), if So!on had not caused to be 'i#en out he /as mad, and after/ards in 'esture and habit of a mad@man, and in #erse, ;ro;ounded it to the Peo;le that floc(ed about him, the) had had an enem) ;er;etuall) in readinesse, e#en at the 'ates of their CitieE such damma'e, or shifts, are all Common@/ealths forced to, that ha#e their Po/er ne#er so little limited. Pri#ate Lud'ement of 5ood and &#ill. In the second ;lace, I obser#e the 0iseases of a Common@/ealth, that ;roceed from the ;o)son of seditious doctrinesE /hereof one is, (hat every private man is 7%dge of Good and

Evi!! a#tions. This is true in the condition of meer 0ature, /here there are no Ci#ill -a/esE and also under Ci#ill 5o#ernment, in such cases as are not determined b) the -a/. 3ut other/ise, it is manifest, that the measure of 5ood and &#ill actions, is the Ci#ill -a/E and the Lud'e the -e'islator, /ho is al/a)es Re;resentati#e of the Common@/ealth. .rom this false doctrine, men are dis;osed to debate /ith themsel#es, and dis;ute the commands of the Common@ /ealthE and after/ards to obe), or disobe) them, as in their ;ri#ate Dud'ements the) shall thin( fit. "hereb) the Common@/ealth is distracted and Wea4ened. &rroneous conscience. 4nother doctrine re;u'nant to Ci#ill 1ociet), is, that whatsoever a man does against his ons#ien#e- is SinneE and it de;endeth on the ;resum;tion of ma(in' himself Dud'e of 5ood and &#ill. .or a mans Conscience, and his Lud'ement is the same thin'E and as the Lud'ement, so also the Conscience ma) be erroneous. Therefore, thou'h he that is subDect to no Ci#ill -a/, sinneth in all he does a'ainst his Conscience, because he has no other rule to follo/ but his o/n reasonE )et it is not so /ith him that li#es in a Common@/ealthE because the -a/ is the ;ubliCue Conscience, b) /hich he hath alread) underta(en to be 'uided. Other/ise in such di#ersit), as there is of ;ri#ate Consciences, /hich are but ;ri#ate o;inions, the Common@ /ealth must needs be distracted, and no man dare to obe) the 1o#erai'n Po/er, farther than it shall seem 'ood in his o/n e)es. Pretence of Ins;iration. It hath been also commonl) tau'ht, (hat 5aith and San#tity- are not to be attained by St%dy and )eason- b%t by s%pernat%ra!! $nspiration- or $nf%sion, /hich 'ranted, I see not /h) an) man should render a reason of his .aithE or /h) e#er) Christian should not be also a Pro;hetE or /h) an) man should ta(e the -a/ of his Countr), rather than his o/n Ins;iration, for the rule of his action. 4nd thus /ee fall a'ain into the fault of ta(in' u;on us to Lud'e of 5ood and &#illE or to ma(e Lud'es of it, such ;ri#ate men as ;retend to be su;ernaturall) Ins;ired, to the 6issolution of all Ci#ill 5o#ernment. .aith comes b) hearin', and hearin' b) those accidents, /hich 'uide us into the ;resence of them that s;ea( to usE /hich accidents are all contri#ed b) 5od 4lmi'ht)E and )et are not su;ernaturall, but onel), for the 'reat number of them that concurre to e#er) effect, uno bser#able. .aith, and 1anctit), are indeed not #er) freCuentE but )et the) are not *iracles, but brou'ht to ;asse b) education, disci;line, correction, and other naturall /a)es, b) /hich 5od /or(eth them in his elect, at such time as he thin(eth fit. 4nd these three o;inions, ;ernicious to Peace and 5o#ernment, ha#e in this ;art of the /orld, ;roceeded chiefl) from the ton'ues, and ;ens of unlearned 6i#inesE /ho Do)nin' the /ords of Hol) 1cri;ture to'ether, other/ise than is a'reeable to reason, do /hat the) can, to ma(e men thin(, that 1anctit) and 0aturall Reason, cannot stand to'ether. 1ubDectin' the 1o#erai'n Po/er to Ci#ill -a/es. 4 fourth o;inion, re;u'nant to the nature of a Common@/ealth, is this, (hat he that hath the Soveraign Power- is s%b1e#t to the ivi!! Lawes. It is true, that 1o#erai'ns are all subDect to the -a/es of 0atureE because such la/es be 6i#ine, and cannot b) an) man, or Common@/ealth be abro'ated. 3ut to those -a/es /hich the 1o#erai'n himselfe, that is, /hich the Common@ /ealth ma(eth, he is not subDect. .or to be subDect to -a/es, is to be subDect to the Common@ /ealth, that is to the 1o#erai'n Re;resentati#e, that is to himselfeE /hich is not subDection, but freedome from the -a/es. "hich errour, because it setteth the -a/es abo#e the 1o#erai'n, setteth also a Lud'e abo#e him, and a Po/er to ;unish himE /hich is to ma(e a ne/ 1o#erai'nE and a'ain for the same reason a third, to ;unish the secondE and so continuall) /ithout end, to the Confusion, and 6issolution of the Common@/ealth. 4ttributin' of absolute Pro;riet) to 1ubDects. 4 .ifth doctrine, that tendeth to the 6issolution of a Common@/ealth, is, (hat every private man has an abso!%te Propriety in his Goods. s%#h- as e/#!%deth the )ight of the Soveraign. &#er) man has indeed a Pro;riet) that excludes the Ri'ht of e#er) other 1ubDect: 4nd he has it onel) from the 1o#erai'n Po/erE /ithout the ;rotection /hereof, e#er) other man should ha#e eCuall Ri'ht to the same. 3ut if the Ri'ht of the 1o#erai'n also be excluded, he cannot ;erforme the office the) ha#e ;ut him intoE /hich is, to defend them both from forrai'n enemies, and from the inDuries of one anotherE and conseCuentl) there is no lon'er a Common@/ealth. 4nd if the Pro;riet) of 1ubDects, exclude not the Ri'ht of the 1o#erai'n Re;resentati#e to their 5oodsE much lesse to their offices of Ludicature, or &xecution, in /hich the) Re;resent the 1o#erai'n himselfe.

6i#idin' of the 1o#erai'n Po/er. There is a 1ixth doctrine, ;lainl), and directl) a'ainst the essence of a Common@/ealthE and Atis this, (hat the Soveraign Power may be divided. .or /hat is it to di#ide the Po/er of a Common@/ealth, but to 6issol#e itE for Po/ers di#ided mutuall) destro) each other. 4nd for these doctrines, men are chiefl) beholdin' to some of those, that ma(in' ;rofession of the -a/es, endea#our to ma(e them de;end u;on their o/n learnin', and not u;on the -e'islati#e Po/er. Imitation of 0ei'hbour 0ations. 4nd as .alse 6octrine, so also often@times the &xam;le of different 5o#ernment in a nei'hbourin' 0ation, dis;oseth men to alteration of the forme alread) setled. 1o the ;eo;le of the Le/es /ere stirred u; to reDect 5od, and to call u;on the Pro;het Sam%e!, for a 9in' after the manner of the 0ations: 1o also the lesser Cities of Gree#e, /ere continuall) disturbed, /ith seditions of the 4ristocraticall, and 6emocraticall factionsE one ;art of almost e#er) Common@ /ealth, desirin' to imitate the -acedOmoniansE the other, the 4thenians. 4nd I doubt not, but man) men, ha#e been contented to see the late troubles in Eng!and, out of an imitation of the -o/ CountriesE su;;osin' there needed no more to 'ro/ rich, than to chan'e, as the) had done, the forme of their 5o#ernment. .or the constitution of mans nature, is of it selfe subDect to desire no#elt): "hen therefore the) are ;ro#o(ed to the same, b) the nei'hbourhood also of those that ha#e been enriched b) it, it is almost im;ossible for them, not to be content /ith those that solicite them to chan'eE and lo#e the first be'innin's, thou'h the) be 'rie#ed /ith the continuance of disorderE li(e hot blouds, that ha#in' 'otten the itch, tear themsel#es /ith their o/n na)les, till the) can endure the smart no lon'er. Imitation of the 5ree(s, and Romans. 4nd as to Rebellion in ;articular a'ainst *onarch)E one of the most freCuent causes of it, is the Readin' of the boo(s of Polic), and Histories of the antient 5ree(s, and RomansE from /hich, )oun' men, and all others that are un;ro#ided of the 4ntidote of solid Reason, recei#in' a stron', and deli'htfull im;ression, of the 'reat ex;loits of /arre, atchie#ed b) the Conductors of their 4rmies, recei#e /ithall a ;leasin' Idea, of all the) ha#e done besidesE and ima'ine their 'reat ;ros;erit), not to ha#e ;roceeded from the Omulation of ;articular men, but from the #ertue of their ;o;ular forme of 'o#ernment: 0ot considerin' the freCuent 1editions, and Ci#ill /arres, ;roduced b) the im;erfection of their Polic). .rom the readin', I sa), of such boo(s, men ha#e underta(en to (ill their 9in's, because the 5ree( and -atine /riters, in their boo(s, and discourses of Polic), ma(e it la/full, and laudable, for an) man so to doE ;ro#ided before he do it, he call him T)rant. .or the) sa) not )egi#ide, that is, (illin' of a 9in', but (yranni#ide, that is, (illin' of a T)rant is la/full. .rom the same boo(s, the) that li#e under a *onarch concei#e an o;inion, that the 1ubDects in a Po;ular Common@/ealth enDo) -ibert)E but that in a *onarch) the) are all 1la#es. I sa), the) that li#e under a *onarch) concei#e such an o;inionE not the) that li#e under a Po;ular 5o#ernment: for the) find no such matter. In summe, I cannot ima'ine, ho/ an) thin' can be more ;reDudiciall to a *onarch), than the allo/in' of such boo(s to be ;ubli(el) read, /ithout ;resent a;;l)in' such correcti#es of discreet *asters, as are fit to ta(e a/a) their 8enime: "hich 8enime I /ill not doubt to com;are to the bitin' of a mad 6o''e, /hich is a disease the Ph)sicians call Hydrophobia, or fear of Water. .or as he that is so bitten, has a continuall torment of thirst, and )et abhorreth /aterE and is in such an estate, as if the ;o)son endea#oured to con#ert him into a 6o''e: 1o /hen a *onarch) is once bitten to the Cuic(, b) those 6emocraticall /riters, that continuall) snarle at that estateE it /anteth nothin' more than a stron' *onarch, /hich ne#erthelesse out of a certain (yrannophobia, or feare of bein' stron'l) 'o#erned, /hen the) ha#e him, the) abhorre. 4s there ha#e been 6octors, that hold there be three 1oules in a manE so there be also that thin( there ma) be more 1oules, (that is, more 1o#erai'ns,! than one, in a Common@/ealthE and set u; a S%prema#y a'ainst the Soveraignty. anons a'ainst LawesE and a Ghost!y "%thority a'ainst the ivi!!E /or(in' on mens minds, /ith /ords and distinctions, that of themsel#es si'nifie nothin', but be/ra) (b) their obscurit)! that there /al(eth (as some thin( in#isibl)! another 9in'dome, as it /ere a 9in'dome of .a)ries, in the dar(. 0o/ seein' it is manifest, that the Ci#ill Po/er, and the Po/er of the Common@/ealth is the same thin'E and that 1u;remac), and the Po/er of ma(in' Canons, and 'rantin' .aculties, im;l)eth a Common@/ealthE it follo/eth, that /here one is 1o#erai'n, another 1u;remeE /here one can ma(e -a/es, and another ma(e CanonsE there must needs be t/o Common@/ealths, of one F the same 1ubDectsE /hich is a 9in'dome di#ided in it selfe, and cannot stand. .or

not/ithstandin' the insi'nificant distinction of (empora!!, and Ghost!y, the) are still t/o 9in'domes, and e#er) 1ubDect is subDect to t/o *asters. .or seein' the Ghost!y Po/er challen'eth the Ri'ht to declare /hat is 1inne it challen'eth b) conseCuence to declare /hat is -a/, (1inne bein' nothin' but the trans'ression of the -a/E! and a'ain, the Ci#ill Po/er challen'in' to declare /hat is -a/, e#er) 1ubDect must obe) t/o *asters, /ho both /ill ha#e their Commands be obser#ed as -a/E /hich is im;ossible. Or, if it be but one 9in'dome, either the ivi!!, /hich is the Po/er of the Common@/ealth, must be subordinate to the Ghost!y, and then there is no 1o#erai'nt) but the Ghost!yE or the Ghost!y must be subordinate to the (empora!!, and then there is no S%prema#y but the (empora!!. "hen therefore these t/o Po/ers o;;ose one another, the Common/ealth cannot but be in 'reat dan'er of Ci#ill /arre, and 6issolution. .or the ivi!! 4uthorit) bein' more #isible, and standin' in the cleerer li'ht of naturall reason, cannot choose but dra/ to it in all times a #er) considerable ;art of the ;eo;le: 4nd the Spirit%a!!, thou'h it stand in the dar(nesse of 1choole distinctions, and hard /ordsE )et because the fear of 6ar(nesse, and 5hosts, is 'reater than other fears, cannot /ant a ;art) sufficient to Trouble, and sometimes to 6estro) a Common@/ealth, 4nd this is a 6isease /hich not unfitl) ma) be com;ared to the &;ile;sie, or .allin'@sic(nesse (/hich the Le/es too( to be one (ind of ;ossession b) 1;irits! in the 3od) 0aturall. .or as in this 6isease, there is an unnaturall s;irit, or /ind in the head that obstructeth the roots of the 0er#es, and mo#in' them #iolentl), ta(eth a/a) the motion /hich naturall) the) should ha#e from the ;o/er of the 1oule in the 3rain, and thereb) causeth #iolent, and irre'ular motions (/hich men call Con#ulsions! in the ;artsE insomuch as he that is seiJed there/ith, falleth do/n sometimes into the /ater, and sometimes into the fire, as a man de;ri#ed of his sensesE so also in the 3od) PolitiCue, /hen the s;irituall ;o/er, mo#eth the *embers of a Common@ /ealth, b) the terrour of ;unishments, and ho;e of re/ards (/hich are the 0er#es of it,! other/ise than b) the Ci#ill Po/er (/hich is the 1oule of the Common@/ealth! the) ou'ht to be mo#edE and b) stran'e, and hard /ords suffocates their understandin', it must needs thereb) 6istract the ;eo;le, and either O#er/helm the Common@/ealth /ith O;;ression, or cast it into the .ire of a Ci#ill /arre. *ixt 5o#ernment. 1ometimes also in the meerl) Ci#ill 'o#ernment, there be more than one 1oule: 4s /hen the Po/er of le#)in' mon), (/hich is the 0utriti#e facult),! has de;ended on a 'enerall 4ssembl)E the Po/er of conduct and command, (/hich is the *oti#e facult),! on one manE and the Po/er of ma(in' -a/es, (/hich is the Rationall facult),! on the accidentall consent, not onel) of those t/o, but also of a thirdE This endan'ereth the Common@/ealth, sometimes for /ant of consent to 'ood -a/esE but most often for /ant of such 0ourishment, as is necessar) to -ife, and *otion. .or althou'h fe/ ;ercei#e, that such 'o#ernment, is not 'o#ernment, but di#ision of the Common@/ealth into three .actions, and call it mixt *onarch)E )et the truth is, that it is not one inde;endent Common@/ealth, but three inde;endent .actionsE nor one Re;resentati#e Person, but three. In the 9in'dome of 5od, there ma) be three Persons inde;endent, /ithout breach of unit) in 5od that Rei'nethE but /here men Rei'ne, that be subDect to di#ersit) of o;inions, it cannot be so. 4nd therefore if the 9in' bear the ;erson of the Peo;le, and the 'enerall 4ssembl) bear also the ;erson of the Peo;le, and another 4ssembl) bear the ;erson of a Part of the ;eo;le, the) are not one Person, nor one 1o#erai'n, but three Persons, and three 1o#erai'ns. To /hat 6isease in the 0aturall 3od) of man I ma) exactl) com;are this irre'ularit) of a Common@/ealth, I (no/ not. 3ut I ha#e seen a man, that had another man 'ro/in' out of his side, /ith an head, armes, breast, and stomach, of his o/n: If he had had another man 'ro/in' out of his other side, the com;arison mi'ht then ha#e been exact. "ant of *on). Hitherto I ha#e named such 6iseases of a Common@/ealth, as are of the 'reatest, and most ;resent dan'er. There be other, not so 'reatE /hich ne#erthelesse are not unfit to be obser#ed. 4t first, the difficult) of raisin' *on), for the necessar) uses of the Common@/ealthE es;eciall) in the a;;roach of /arre. This difficult) ariseth from the o;inion, that e#er) 1ubDect hath of a Pro;riet) in his lands and 'oods, exclusi#e of the 1o#erai'ns Ri'ht to the use of the same. .rom /hence it commeth to ;asse, that the 1o#erai'n Po/er, /hich foreseeth the necessities and dan'ers of the Common@/ealth, (findin' the ;assa'e of mon) to the ;ubliCue Treasure obstructed, b) the tenacit) of the ;eo;le,! /hereas it ou'ht to extend it selfe, to encounter, and ;re#ent such dan'ers in their be'innin's, contracteth it selfe as lon' as it can, and /hen it cannot lon'er, stru''les /ith the ;eo;le b) strata'ems of -a/, to obtain little

summes, /hich not sufficin', he is fain at last #iolentl) to o;en the /a) for ;resent su;;l), or PerishE and bein' ;ut often to these extremities, at last reduceth the ;eo;le to their due tem;erE or else the Common@/ealth must ;erish. Insomuch as /e ma) com;are this 6istem;er #er) a;tl) to an 4'ueE /herein, the flesh) ;arts bein' con'ealed, or b) #enomous matter obstructedE the 8eins /hich b) their naturall course em;t) themsel#es into the Heart, are not (as the) ou'ht to be! su;;l)ed from the 4rteries, /hereb) there succeedeth at first a cold contraction, and tremblin' of the limbesE and after/ards a hot, and stron' endea#our of the Heart, to force a ;assa'e for the 3loudE and before it can do that, contenteth it selfe /ith the small refreshments of such thin's as coole for a time, till (if 0ature be stron' enou'h! it brea( at last the contumac) of the ;arts obstructed, and dissi;ateth the #enome into s/eatE or (if 0ature be too /ea(! the Patient d)eth. *ono;olies and abuses of Publicans. 4'ain, there is sometimes in a Common@/ealth, a 6isease, /hich resembleth the PleurisieE and that is, /hen the Treasure of the Common@/ealth, flo/in' out of its due course, is 'athered to'ether in too much abundance in one, or a fe/ ;ri#ate men, b) *ono;olies, or b) .armes of the PubliCue Re#enuesE in the same manner as the 3lood in a Pleurisie, 'ettin' into the *embrane of the breast, breedeth there an Inflammation, accom;anied /ith a .e#er, and ;ainfull stitches. Po;ular men. 4lso, the Po;ularit) of a ;otent 1ubDect, (unlesse the Common/ealth ha#e #er) 'ood caution of his fidelit),! is a dan'erous 6iseaseE because the ;eo;le (/hich should recei#e their motion from the 4uthorit) of the 1o#erai'n,! b) the flatter), and b) the re;utation of an ambitious man, are dra/n a/a) from their obedience to the -a/es, to follo/ a man, of /hose #ertues, and desi'nes the) ha#e no (no/led'e. 4nd this is commonl) of more dan'er in a Po;ular 5o#ernment, than in a *onarch)E because an 4rm) is of so 'reat force, and multitude, as it ma) easil) be made belie#e, the) are the Peo;le. 3) this means it /as, that 7%!i%s <sar, /ho /as set u; b) the Peo;le a'ainst the 1enate, ha#in' /on to himselfe the affections of his 4rm), made himselfe *aster, both of 1enate and Peo;le. 4nd this ;roceedin' of ;o;ular, and ambitious men, is ;lain RebellionE and ma) be resembled to the effects of "itchcraft. &xcessi#e 'reatnesse of a To/n, multitude of Cor;orations.P-ibert) of dis;utin' a'ainst 1o#erai'n Po/er. 4nother infirmit) of a Common@/ealth, is the immoderate 'reatnesse of a To/n, /hen it is able to furnish out of its o/n Circuit, the number, and ex;ence of a 'reat 4rm): 4s also the 'reat number of Cor;orationsE /hich are as it /ere man) lesser Common@/ealths in the bo/els of a 'reater, li(e /ormes in the entra)les of a naturall man. To /hich ma) be added, the -ibert) of 6is;utin' a'ainst absolute Po/er, b) ;retenders to Politicall PrudenceE /hich thou'h bred for the most ;art in the -ees of the ;eo;leE )et animated b) .alse 6octrines, are ;er;etuall) medlin' /ith the .undamentall -a/es, to the molestation of the Common@/ealthE li(e the little "ormes, /hich Ph)sicians call "s#arides. "e ma) further adde, the insatiable a;;etite, or *%!imia, of enlar'in' 6ominionE /ith the incurable Wo%nds thereb) man) times recei#ed from the enem)E 4nd the Wens, of ununited conCuests, /hich are man) times a burthen, and /ith lesse dan'er lost, than (e;tE 4s also the Lethargy of &ase, and ons%mption of Riot and 8ain &x;ence. 6issolution of the Common@/ealth. -astl), /hen in a /arre (forrai'n, or intestine,! the enemies 'et a finall 8ictor)E so as (the forces of the Common@/ealth (ee;in' the field no lon'er! there is no farther ;rotection of 1ubDects in their lo)alt)E then is the Common@/ealth 6I11O-8&6, and e#er) man at libert) to ;rotect himselfe b) such courses as his o/n discretion shall su''est unto him. .or the 1o#erai'n, is the ;ubliCue 1oule, 'i#in' -ife and *otion to the Common@/ealthE /hich ex;irin', the *embers are 'o#erned b) it no more, than the Carcasse of a man, b) his de;arted (thou'h Immortall! 1oule. .or thou'h the Ri'ht of a 1o#erai'n *onarch cannot be extin'uished b) the act of anotherE )et the Obli'ation of the members ma). .or he that /ants ;rotection, ma) see( it an) /hereE and /hen he hath it, is obli'ed (/ithout fraudulent ;retence of ha#in' submitted himselfe out of feare,! to ;rotect his Protection as lon' as he is able. 3ut /hen the Po/er of an 4ssembl) is once su;;ressed, the Ri'ht of the same ;erisheth utterl)E because the 4ssembl) it selfe is extinctE and conseCuentl), there is no possibi!ity for the 1o#erai'nt) to re@enter.

CHA,. ;;;. O/ t1e OFFICE 2/ t1e S2<er(i6n Re're3ent(ti<e. The Procuration of the 5ood of the Peo;le. TH& O..IC& of the 1o#erai'n, (be it a *onarch, or an 4ssembl),! consisteth in the end, for /hich he /as trusted /ith the 1o#erai'n Po/er, namel) the ;rocuration of the safety of the peop!eE to /hich he is obli'ed b) the -a/ of 0ature, and to render an account thereof to 5od, the 4uthor of that -a/, and to none but him. 3ut b) 1afet) here, is not meant a bare Preser#ation, but also all other Contentments of life, /hich e#er) man b) la/full Industr), /ithout dan'er, or hurt to the Common@/ealth, shall acCuire to himselfe. 3) Instruction F -a/es. 4nd this is intended should be done, not b) care a;;l)ed to Indi#idualls, further than their ;rotection from inDuries, /hen the) shall com;lainE but b) a 'enerall Pro#idence, contained in ;ubliCue Instruction, both of 6octrine, and &xam;leE and in the ma(in', and executin' of 'ood -a/es, to /hich indi#iduall ;ersons ma) a;;l) their o/n cases. 4'ainst the dut) of a 1o#erai'n to relinCuish an) &ssentiall Ri'ht of 1o#erai'nt):POr not to see the ;eo;le tau'ht the 'rounds of them. 4nd because, if the essentiall Ri'hts of 1o#erai'nt) (s;ecified before in the ei'hteenth Cha;ter! be ta(en a/a), the Common@/ealth is thereb) dissol#ed, and e#er) man returneth into the condition, and calamit) of a /arre /ith e#er) other man, (/hich is the 'reatest e#ill that can ha;;en in this lifeE! it is the Office of the 1o#erai'n, to maintain those Ri'hts entireE and conseCuentl) a'ainst his dut), .irst, to transferre to another, or to la) from himselfe an) of them. .or he that deserteth the *eans, deserteth the &ndsE and he deserteth the *eans, that bein' the 1o#erai'n, ac(no/led'eth himselfe subDect to the Ci#ill -a/esE and renounceth the Po/er of 1u;reme LudicatureE or of ma(in' "arre, or Peace b) his o/n 4uthorit)E or of Lud'in' of the 0ecessities of the Common@/ealthE or of le#)in' *on), and 1ouldiers, /hen, and as much as in his o/n conscience he shall Dud'e necessar)E or of ma(in' Officers, and *inisters both of "arre, and PeaceE or of a;;ointin' Teachers, and examinin' /hat 6octrines are conformable, or contrar) to the 6efence, Peace, and 5ood of the ;eo;le. 1econdl), it is a'ainst his 6ut), to let the ;eo;le be i'norant, or mis@informed of the 'rounds, and reasons of those his essentiall Ri'htsE because thereb) men are easie to be seduced, and dra/n to resist him, /hen the Common@/ealth shall reCuire their use and exercise. 4nd the 'rounds of these Ri'hts, ha#e the rather need to be dili'entl), and trul) tau'htE because the) cannot be maintained b) an) Ci#ill -a/, or terrour of le'all ;unishment. .or a Ci#ill -a/, that shall forbid Rebellion (and such is all resistance to the essentiall Ri'hts of 1o#erai'nt),! is not (as a Ci#ill -a/! an) obli'ation, but b) #ertue onel) of the -a/ of 0ature, that forbiddeth the #iolation of .aithE /hich naturall obli'ation if men (no/ not, the) cannot (no/ the Ri'ht of an) -a/ the 1o#erai'n ma(eth. 4nd for the Punishment, the) ta(e it but for an act of Hostilit)E /hich /hen the) thin( the) ha#e stren'th enou'h, the) /ill endea#our b) acts of Hostilit), to a#o)d. ObDection of those that sa) there are no Princi;les of Reason for absolute 1o#erai'nt). 4s I ha#e heard some sa), that Lustice is but a /ord, /ithout substanceE and that /hatsoe#er a man can b) force, or art, acCuire to himselfe, (not onel) in the condition of /arre, but also in a Common@/ealth,! is his o/n, /hich I ha#e alread) she/ed to be false: 1o there be also that maintain, that there are no 'rounds, nor Princi;les of Reason, to sustain those essentiall Ri'hts, /hich ma(e 1o#erai'nt) absolute. .or if there /ere, the) /ould ha#e been found out in some ;lace, or otherE /hereas /e see, there has not hitherto been an) Common@/ealth, /here those Ri'hts ha#e been ac(no/led'ed, or challen'ed. "herein the) ar'ue as ill, as if the 1a#a'e ;eo;le of 4merica, should den) there /ere an) 'rounds, or Princi;les of Reason, so to build a house, as to last as lon' as the materials, because the) ne#er )et sa/ an) so /ell built. Time, and Industr), ;roduce e#er) da) ne/ (no/led'e. 4nd as the art of /ell buildin', is deri#ed from Princi;les of Reason, obser#ed b) industrious men, that had lon' studied the nature of materials, and the di#ers effects of fi'ure, and ;ro;ortion, lon' after man(ind be'an (thou'h ;oorl)! to build: 1o, lon' time after men ha#e be'un to constitute Common@/ealths, im;erfect, and a;t to rela;se into disorder, there ma), Princi;les of Reason be found out, b) industrious meditation, to ma(e their constitution (exce;tin' b) externall #iolence! e#erlastin'. 4nd such are those /hich I ha#e in this discourse set forth: "hich /hether the) come not into the si'ht of those that ha#e Po/er to ma(e use of them, or be ne'lected b) them, or not, concerneth m) ;articular interest, at this da), #er) little. 3ut su;;osin' that these of mine are

not such Princi;les of ReasonE )et I am sure the) are Princi;les from 4uthorit) of 1cri;tureE as I shall ma(e it a;;ear, /hen I shall come to s;ea( of the 9in'dome of 5od, (administred b) ,oses,! o#er the Le/es, his ;eculiar ;eo;le b) Co#enant. ObDection from the Inca;acit) of the #ul'ar. 3ut the) sa) a'ain, that thou'h the Princi;les be ri'ht, )et Common ;eo;le are not of ca;acit) enou'h to be made to understand them. I should be 'lad, that the Rich, and Potent 1ubDects of a 9in'dome, or those that are accounted the most -earned, /ere no lesse inca;able than the). 3ut all men (no/, that the obstructions to this (ind of doctrine, ;roceed not so much from the difficult) of the matter, as from the interest of them that are to learn. Potent men, di'est hardl) an) thin' that setteth u; a Po/er to bridle their affectionsE and -earned men, an) thin' that disco#ereth their errours, and thereb) lesseneth their 4uthorit): /hereas the Common@ ;eo;les minds, unlesse the) be tainted /ith de;endance on the Potent, or scribbled o#er /ith the o;inions of their 6octors, are li(e clean ;a;er, fit to recei#e /hatsoe#er b) PubliCue 4uthorit) shall be im;rinted in them. 1hall /hole 0ations be brou'ht to a#'%ies#e in the 'reat *)steries of Christian Reli'ion, /hich are abo#e ReasonE and millions of men be made belie#e, that the same 3od) ma) be in innumerable ;laces, at one and the same time, /hich is a'ainst ReasonE and shall not men be able, b) their teachin', and ;reachin', ;rotected b) the -a/, to ma(e that recei#ed, /hich is so consonant to Reason, that an) un;reDudicated man, needs no more to learn it, than to hear itI I conclude therefore, that in the instruction of the ;eo;le in the &ssentiall Ri'hts (/hich are the 0aturall, and .undamentall -a/es! of 1o#erai'nt), there is no difficult), (/hilest a 1o#erai'n has his Po/er entire,! but /hat ;roceeds from his o/n fault, or the fault of those /hom he trusteth in the administration of the Common@/ealthE and conseCuentl), it is his 6ut), to cause them so to be instructedE and not onel) his 6ut), but his 3enefit also, and 1ecurit), a'ainst the dan'er that ma) arri#e to himselfe in his naturall Person, from Rebellion. 1ubDects are to be tau'ht, not to affect chan'e of 5o#ernment: 4nd (to descend to ;articulars! the Peo;le are to be tau'ht, .irst, that the) ou'ht not to be in lo#e /ith an) forme of 5o#ernment the) see in their nei'hbour 0ations, more than /ith their o/n, nor (/hatsoe#er ;resent ;ros;erit) the) behold in 0ations that are other/ise 'o#erned than the),! to desire chan'e. .or the ;ros;erit) of a Peo;le ruled b) an 4ristocraticall, or 6emocraticall assembl), commeth not from 4ristocrac), nor from 6emocrac), but from the Obedience, and Concord of the 1ubDects: nor do the ;eo;le flourish in a *onarch), because one man has the ri'ht to rule them, but because the) obe) him. Ta(e a/a) in an) (ind of 1tate, the Obedience, (and conseCuentl) the Concord of the Peo;le,! and the) shall not onel) not flourish, but in short time be dissol#ed. 4nd the) that 'o about b) disobedience, to doe no more than reforme the Common@/ealth, shall find the) do thereb) destro) itE li(e the foolish dau'hters of Pe!e%s (in the fableE! /hich desirin' to rene/ the )outh of their decre;it .ather, did b) the Counsell of ,edea, cut him in ;ieces, and bo)le him, to'ether /ith stran'e herbs, but made not of him a ne/ man. This desire of chan'e, is li(e the breach of the first of 5ods Commandements: .or there 5od sa)es, 3on habebis 0eos a!ienosE Thou shalt not ha#e the 5ods of other 0ationsE and in another ;lace concernin' 2ings, that the) are Gods. 0or adhere (a'ainst the 1o#erai'n! to Po;ular men, 1econdl), the) are to be tau'ht, that the) ou'ht not to be led /ith admiration of the #ertue of an) of their fello/ 1ubDects, ho/ hi'h soe#er he stand, nor ho/ cons;icuousl) soe#er he shine in the Common@/ealthE nor of an) 4ssembl), (exce;t the 1o#erai'n 4ssembl),! so as to deferre to them an) obedience, or honour, a;;ro;riate to the 1o#erai'n onel), /hom (in their ;articular stations! the) re;resentE nor to recei#e an) influence from them, but such as is con#ei'hed b) them from the 1o#erai'n 4uthorit). .or that 1o#erai'n, cannot be ima'ined to lo#e his Peo;le as he ou'ht, that is not Lealous of them, but suffers them b) the flatter) of Po;ular men, to be seduced from their lo)alt), as the) ha#e often been, not onel) secretl), but o;enl), so as to ;roclaime *arria'e /ith them in fa#ie E##!esi< b) PreachersE and b) ;ublishin' the same in the o;en streets: /hich ma) fitl) be com;ared to the #iolation of the second of the ten Commandements. 0or to 6is;ute the 1o#erai'n Po/er: Thirdl), in conseCuence to this, the) ou'ht to be informed, ho/ 'reat a fault it is, to s;ea( e#ill of the 1o#erai'n Re;resentati#e, (/hether One man, or an 4ssembl) of menE! or to ar'ue and dis;ute his Po/er, or an) /a) to use his 0ame irre#erentl), /hereb) he ma) be brou'ht into Contem;t /ith his Peo;le, and their Obedience (in /hich the safet) of the Common@/ealth

consisteth! slac(ened. "hich doctrine the third Commandement b) resemblance ;ointeth to. 4nd to ha#e da)es set a;art to learn their 6ut): .ourthl), seein' ;eo;le cannot be tau'ht this, nor /hen Atis tau'ht, remember it, nor after one 'eneration ;ast, so much as (no/ in /hom the 1o#erai'n Po/er is ;laced, /ithout settin' a ;art from their ordinar) labour, some certain times, in /hich the) ma) attend those that are a;;ointed to instruct themE It is necessar) that some such times be determined, /herein the) ma) assemble to'ether, and (after ;ra)ers and ;raises 'i#en to 5od, the 1o#erai'n of 1o#erai'ns! hear those their 6uties told them, and the Positi#e -a/es, such as 'enerall) concern them all, read and ex;ounded, and be ;ut in mind of the 4uthorit) that ma(eth them -a/es. To this end had the 7ewes e#er) se#enth da), a Sabbath, in /hich the -a/ /as read and ex;oundedE and in the solemnit) /hereof the) /ere ;ut in mind, that their 9in' /as 5odE that ha#in' created the /orld in six da)es, he rested the se#enth da)E and b) their restin' on it from their labour, that that 5od /as their 9in', /hich redeemed them from their ser#ile, and ;ainfull labour in Egypt, and 'a#e them a time, after the) had reDo)ced in 5od, to ta(e Do) also in themsel#es, b) la/full recreation, 1o that the first Table of the Commandements, is s;ent all, in settin' do/n the summe of 5ods absolute Po/erE not onel) as 5od, but as 9in' b) ;act, (in ;eculiar! of the Le/esE and ma) therefore 'i#e li'ht, to those that ha#e 1o#erai'n Po/er conferred on them b) the consent of men, to see /hat doctrine the) Ou'ht to teach their 1ubDects. 4nd to Honour their Parents. 4nd because the first instruction of Children, de;endeth on the care of their ParentsE it is necessar) that the) should be obedient to them, /hilest the) are under their tuitionE and not onel) so, but that also after/ards (as 'ratitude reCuireth,! the) ac(no/led'e the benefit of their education, b) externall si'nes of honour. To /hich end the) are to be tau'ht, that ori'inall) the .ather of e#er) man /as also his 1o#erai'n -ord, /ith ;o/er o#er him of life and deathE and that the .athers of families, /hen b) institutin' a Common@/ealth, the) resi'ned that absolute Po/er, )et it /as ne#er intended, the) should lose the honour due unto them for their education. .or to relinCuish such ri'ht, /as not necessar) to the Institution of 1o#erai'n Po/erE nor /ould there be an) reason, /h) an) man should desire to ha#e children, or ta(e the care to nourish, and instruct them, if the) /ere after/ards to ha#e no other benefit from them, than from other men. 4nd this accordeth /ith the fifth Commandement. 4nd to a#o)d doin' of InDur): 4'ain, e#er) 1o#erai'n Ou'ht to cause Lustice to be tau'ht, /hich (consistin' in ta(in' from no man /hat is his,! is as much as to sa), to cause men to be tau'ht not to de;ri#e their 0ei'hbours, b) #iolence, or fraud, of an) thin' /hich b) the 1o#erai'n 4uthorit) is theirs. Of thin's held in ;ro;riet), those that are dearest to a man are his o/n life, F limbsE and in the next de'ree (in most men,! those that concern conDu'all affectionE and after them riches and means of li#in'. Therefore the Peo;le are to be tau'ht, to abstain from #iolence to one anothers ;erson, b) ;ri#ate re#en'esE from #iolation of conDu'all honourE and from forcible ra;ine, and fraudulent surre;tion of one anothers 'oods. .or /hich ;ur;ose also it is necessar) the) be she/ed the e#ill conseCuences of false Lud'ement, b) corru;tion either of Lud'es or "itnesses, /hereb) the distinction of ;ro;riet) is ta(en a/a), and Lustice becomes of no effect: all /hich thin's are intimated in the sixth, se#enth, ei'hth, and ninth Commandements. 4nd to do all this sincerel) from the heart. -astl), the) are to be tau'ht, that not onel) the unDust facts, but the desi'nes and intentions to do them, (thou'h b) accident hindred,! are InDusticeE /hich consisteth in the ;ra#it) of the /ill, as /ell as in the irre'ularit) of the act. 4nd this is the intention of the tenth Commandement, and the summe of the second TableE /hich is reduced all to this one Commandement of mutuall Charit), (ho% sha!t !ove thy neighbo%r as thy se!fe? as the summe of the first Table is reduced to the !ove of GodE /hom the) had then ne/l) recei#ed as their 9in'. The use of 7ni#ersities. 4s for the *eans, and Conduits, b) /hich the ;eo;le ma) recei#e this Instruction, /ee are to search, b) /hat means so man) O;inions, contrar) to the ;eace of *an(ind, u;on /ea( and false Princi;les, ha#e ne#erthelesse been so dee;l) rooted in them. I mean those, /hich I ha#e in the ;recedent Cha;ter s;ecified: as That men shall Lud'e of /hat is la/full and unla/full, not b) the -a/ it selfe, but b) their o/n ConsciencesE that is to sa), b) their o/n ;ri#ate Lud'ements: That 1ubDects sinne in obe)in' the Commands of the Common@/ealth, unlesse

the) themsel#es ha#e first Dud'ed them to be la/full: That their Pro;riet) in their riches is such, as to exclude the 6ominion, /hich the Common@/ealth hath o#er the same: That it is la/full for 1ubDects to (ill such, as the) call T)rants: That the 1o#erai'n Po/er ma) be di#ided, and the li(eE /hich come to be instilled into the Peo;le b) this means. The) /hom necessit), or co#etousnesse (ee;eth attent on their trades, and labourE and the), on the other side, /hom su;erfluit), or sloth carrieth after their sensuall ;leasures, (/hich t/o sorts of men ta(e u; the 'reatest ;art of *an@(ind,! bein' di#erted from the dee; meditation, /hich the learnin' of truth, not onel) in the matter of 0aturall Lustice, but also of all other 1ciences necessaril) reCuireth, recei#e the 0otions of their dut), chiefl) from 6i#ines in the Pul;it, and ;artl) from such of their 0ei'hbours, or familiar acCuaintance, as ha#in' the .acult) of discoursin' readil), and ;lausibl), seem /iser and better learned in cases of -a/, and Conscience, than themsel#es. 4nd the 6i#ines, and such others as ma(e she/ of -earnin', deri#e their (no/led'e from the 7ni#ersities, and from the 1chooles of -a/, or from the 3oo(s, /hich b) men eminent in those 1chooles, and 7ni#ersities ha#e been ;ublished. It is therefore manifest, that the Instruction of the ;eo;le, de;endeth /holl), on the ri'ht teachin' of 2outh in the 7ni#ersities. 3ut are not (ma) some man sa)! the 7ni#ersities of Eng!and learned enou'h alread) to do thatI or is it )ou /ill underta(e to teach the 7ni#ersitiesI Hard Cuestions. 2et to the first, I doubt not to ans/erE that till to/ards the later end of Henry the eighth, the Po/er of the Po;e, /as al/a)es u;held a'ainst the Po/er of the Common@/ealth, ;rinci;all) b) the 7ni#ersitiesE and that the doctrines maintained b) so man) Preachers, a'ainst the 1o#erai'n Po/er of the 9in', and b) so man) -a/)ers, and others, that had their education there, is a sufficient ar'ument, that thou'h the 7ni#ersities /ere not authors of those false doctrines, )et the) (ne/ not ho/ to ;lant the true. .or in such a contradiction of O;inions, it is most certain, that the) ha#e not been sufficientl) instructedE and Atis no /onder, if the) )et retain a relish of that subtile liCuor, /here/ith the) /ere first seasoned, a'ainst the Ci#ill 4uthorit). 3ut to the later Cuestion, it is not fit, nor needfull for me to sa) either I, or 0o: for an) man that sees /hat I am doin', ma) easil) ;ercei#e /hat I thin(. The safet) of the Peo;le, reCuireth further, from him, or them that ha#e the 1o#erai'n Po/er, that Lustice be eCuall) administred to all de'rees of Peo;leE that is, that as /ell the rich, and mi'ht), as ;oor and obscure ;ersons, ma) be ri'hted of the inDuries done themE so as the 'reat, ma) ha#e no 'reater ho;e of im;unit), /hen the) doe #iolence, dishonour, or an) InDur) to the meaner sort, than /hen one of these, does the li(e to one of them: .or in this consisteth &Cuit)E to /hich, as bein' a Prece;t of the -a/ of 0ature, a 1o#erai'n is as much subDect, as an) of the meanest of his Peo;le. 4ll breaches of the -a/, are offences a'ainst the Common@ /ealth: but there be some, that are also a'ainst ;ri#ate Persons. Those that concern the Common@/ealth onel), ma) /ithout breach of &Cuit) be ;ardonedE for e#er) man ma) ;ardon /hat is done a'ainst himselfe, accordin' to his o/n discretion. 3ut an offence a'ainst a ;ri#ate man, cannot in &Cuit) be ;ardoned, /ithout the consent of him that is inDuredE or reasonable satisfaction. The IneCualit) of 1ubDects, ;roceedeth from the 4cts of 1o#erai'n Po/erE and therefore has no more ;lace in the ;resence of the 1o#erai'nE that is to sa), in a Court of Lustice, then the IneCualit) bet/een 9in's, and their 1ubDects, in the ;resence of the 9in' of 9in's. The honour of 'reat Persons, is to be #alued for their beneficence, and the a)des the) 'i#e to men of inferiour ran(, or not at all. 4nd the #iolences, o;;ressions, and inDuries the) do, are not extenuated, but a''ra#ated b) the 'reatnesse of their ;ersonsE because the) ha#e least need to commit them. The conseCuences of this ;artialit) to/ards the 'reat, ;roceed in this manner. Im;unit) ma(eth InsolenceE Insolence HatredE and Hatred, an &ndea#our to ;ull do/n all o;;ressin' and contumelious 'reatnesse, thou'h /ith the ruine of the Common@/ealth. &Cuall Taxes. To &Cuall Lustice, a;;ertaineth also the &Cuall im;osition of TaxesE the &Cualit) /hereof de;endeth not on the &Cualit) of riches, but on the &Cualit) of the debt, that e#er) man o/eth to the Common@/ealth for his defence. It is not enou'h, for a man to labour for the maintenance of his lifeE but also to fi'ht, (if need be,! for the securin' of his labour. The) must either do as the Le/es did after their return from ca;ti#it), in re@edif)in' the Tem;le, build /ith one hand, and hold the 1/ord in the otherE or else the) must hire others to fi'ht for them. .or the Im;ositions, that are la)d on the Peo;le b) the 1o#erai'n Po/er, are nothin' else but the "a'es, due to them that hold the ;ubliCue 1/ord, to defend ;ri#ate men in the exercise of se#erall Trades, and Callin's. 1eein' then the benefit that e#er) one recei#eth thereb), is the enDo)ment of life, /hich is eCuall) dear to ;oor, and richE the debt /hich a ;oor

man o/eth them that defend his life, is the same /hich a rich man o/eth for the defence of hisE sa#in' that the rich, /ho ha#e the ser#ice of the ;oor, ma) be debtors not onel) for their o/n ;ersons, but for man) more. "hich considered, the &Cualit) of Im;osition, consisteth rather in the &Cualit) of that /hich is consumed, than of the riches of the ;ersons that consume the same. .or /hat reason is there, that he /hich laboureth much, and s;arin' the fruits of his labour, consumeth little, should be more char'ed, then he that li#in' idlel), 'etteth little, and s;endeth all he 'etsE seein' the one hath no more ;rotection from the Common@ /ealth, then the otherI 3ut /hen the Im;ositions, are la)d u;on those thin's /hich men consume, e#er) man ;a)eth &Cuall) for /hat he useth: 0or is the Common@/ealth defrauded, b) the luxurious /aste of ;ri#ate men. PubliCue Charit). 4nd /hereas man) men, b) accident une#itable, become unable to maintain themsel#es b) their labourE the) ou'ht not to be left to the Charit) of ;ri#ate ;ersonsE but to be ;ro#ided for, (as far@forth as the necessities of 0ature reCuire, b) the -a/es of the Common@/ealth. .or as it is 7ncharitablenesse in an) man, to ne'lect the im;otentE so it is in the 1o#erai'n of a Common@/ealth, to ex;ose them to the haJard of such uncertain Charit). Pre#ention of Idlenesse. 3ut for such as ha#e stron' bodies, the case is other/ise: the) are to be forced to /or(E and to a#o)d the excuse of not findin' em;lo)ment, there ou'ht to be such -a/es, as ma) encoura'e all manner of 4rtsE as 0a#i'ation, 4'riculture, .ishin', and all manner of *anifacture that reCuires labour. The multitude of ;oor, and )et stron' ;eo;le still encreasin', the) are to be trans;lanted into Countries not sufficientl) inhabited: /here ne#erthelesse, the) are not to exterminate those the) find thereE but constrain them to inhabit closer to'ether, and not ran'e a 'reat deal of 'round, to snatch /hat the) findE but to court each little Plot /ith art and labour, to 'i#e them their sustenance in due season. 4nd /hen all the /orld is o#erchar'ed /ith Inhabitants, then the last remed) of all is "arreE /hich ;ro#ideth for e#er) man, b) 8ictor), or 6eath. 5ood -a/es /hat. To the care of the 1o#erai'n, belon'eth the ma(in' of 5ood -a/es. 3ut /hat is a 'ood -a/I 3) a 5ood -a/, I mean not a Lust -a/: for no -a/ can be 7nDust. The -a/ is made b) the 1o#erai'n Po/er, and all that is done b) such Po/er, is /arranted, and o/ned b) e#er) one of the ;eo;leE and that /hich e#er) man /ill ha#e so, no man can sa) is unDust. It is in the -a/es of a Common@/ealth, as in the -a/es of 5amin': /hatsoe#er the 5amesters all a'ree on, is InDustice to none of them. 4 'ood -a/ is that, /hich is 3eedf%!!, for the Good of the Peop!e, and /ithall Perspi#%o%s. 1uch as are 0ecessar). .or the use of -a/es, (/hich are but Rules 4uthorised! is not to bind the Peo;le from all 8oluntar) actionsE but to direct and (ee; them in such a motion, as not to hurt themsel#es b) their o/n im;etuous desires, rashnesse, or indiscretionE as Hed'es are set, not to sto; Tra#ellers, but to (ee; them in the /a). 4nd therefore a -a/ that is not 0eedfull, ha#in' not the true &nd of a -a/, is not 5ood. 4 -a/ ma) be concei#ed to be 5ood, /hen it is for the benefit of the 1o#erai'nE thou'h it be not 0ecessar) for the Peo;leE but it is not so. .or the 'ood of the 1o#erai'n and Peo;le, cannot be se;arated. It is a /ea( 1o#erai'n, that has /ea( 1ubDectsE and a /ea( Peo;le, /hose 1o#erai'n /anteth Po/er to rule them at his /ill. 7nnecessar) -a/es are not 'ood -a/esE but tra;;s for *on): /hich /here the ri'ht of 1o#erai'n Po/er is ac(no/led'ed, are su;erfluousE and /here it is not ac(no/led'ed, unsufficient to defend the Peo;le. 1uch as are Pers;icuous. The Pers;icuit), consisteth not so much in the /ords of the -a/ it selfe, as in a 6eclaration of the Causes, and *oti#es, for /hich it /as made. That is it, that she/es us the meanin' of the -e'islatorE and the meanin' of the -e'islator (no/n, the -a/ is more easil) understood b) fe/, than man) /ords. .or all /ords, are subDect to ambi'uit)E and therefore multi;lication of /ords in the bod) of the -a/, is multi;lication of ambi'uit): 3esides it seems to im;l), (b) too much dili'ence,! that /hosoe#er can e#ade the /ords, is /ithout the com;asse of the -a/. 4nd this is a cause of man) unnecessar) Processes. .or /hen I consider ho/ short /ere the -a/es of antient timesE and ho/ the) 're/ b) de'rees still lon'erE me thin(s I see a contention bet/een the Penners, and Pleaders of the -a/E the former see(in' to circumscribe the laterE and the later to e#ade their circumscri;tionsE and that the Pleaders ha#e 'ot the

8ictor). It belon'eth therefore to the Office of a -e'islator, (such as is in all Common@/ealths the 1u;reme Re;resentati#e, be it one *an, or an 4ssembl),! to ma(e the reason Pers;icuous, /h) the -a/ /as madeE and the 3od) of the -a/ it selfe, as short, but in as ;ro;er, and si'nificant termes, as ma) be. Punishments. It belon'eth also to the Office of the 1o#erai'n, to ma(e a ri'ht a;;lication of Punishments, and Re/ards. 4nd seein' the end of ;unishin' is not re#en'e, and dischar'e of cholerE but correction, either of the offender, or of others b) his exam;leE the se#erest Punishments are to be inflicted for those Crimes, that are of most 6an'er to the PubliCueE such as are those /hich ;roceed from malice to the 5o#ernment establishedE those that s;rin' from contem;t of LusticeE those that ;ro#o(e Indi'nation in the *ultitudeE and those, /hich un;unished, seem 4uthorised, as /hen the) are committed b) 1onnes, 1er#ants, or .a#orites of men in 4uthorit): .or Indi'nation carrieth men, not onel) a'ainst the 4ctors, and 4uthors of InDusticeE but a'ainst all Po/er that is li(el) to ;rotect themE as in the case of (ar'%inE /hen for the Insolent act of one of his 1onnes, he /as dri#en out of )ome, and the *onarch) it selfe dissol#ed. 3ut Crimes of Infirmit)E such as are those /hich ;roceed from 'reat ;ro#ocation, from 'reat fear, 'reat need, or from i'norance /hether the .act be a 'reat Crime, or not, there is ;lace man) times for -enit), /ithout ;reDudice to the Common@/ealthE and -enit) /hen there is such ;lace for it, is reCuired b) the -a/ of 0ature. The Punishment of the -eaders, and teachers in a CommotionE not the ;oore seduced Peo;le, /hen the) are ;unished, can ;rofit the Common@/ealth b) their exam;le. To be se#ere to the Peo;le, is to ;unish that i'norance, /hich ma) in 'reat ;art be im;uted to the 1o#erai'n, /hose fault it /as, the) /ere no better instructed. Re/ards. In li(e manner it belon'eth to the Office, and 6ut) of the 1o#erai'n, to a;;l) his Re/ards al/a)es so, as there ma) arise from them benefit to the Common@/ealth: /herein consisteth their 7se, and &ndE and is then done, /hen the) that ha#e /ell ser#ed the Common@/ealth, are /ith as little ex;ence of the Common Treasure, as is ;ossible, so /ell recom;enced, as others thereb) ma) be encoura'ed, both to ser#e the same as faithfull) as the) can, and to stud) the arts b) /hich the) ma) be enabled to do it better. To bu) /ith *on), or Preferment, from a Po;ular ambitious 1ubDect, to be Cuiet, and desist from ma(in' ill im;ressions in the mindes of the Peo;le, has nothin' of the nature of Re/ardE (/hich is ordained not for disser#ice, but for ser#ice ;astE! nor a si'ne of 5ratitude, but of .ear: nor does it tend to the 3enefit, but to the 6amma'e of the PubliCue. It is a contention /ith 4mbition, li(e that of Her#%!es /ith the *onster Hydra, /hich ha#in' man) heads, for e#er) one that /as #anCuished, there 're/ u; three. .or in li(e manner, /hen the stubbornnesse of one Po;ular man, is o#ercome /ith Re/ard, there arise man) more (b) the &xam;le! that do the same *ischiefe, in ho;e of li(e 3enefit: and as all sorts of *anifacture, so also *alice encreaseth b) bein' #endible. 4nd thou'h sometimes a Ci#ill /arre, ma) be differred, b) such /a)es as that, )et the dan'er 'ro/es still the 'reater, and the PubliCue ruine more assured. It is therefore a'ainst the 6ut) of the 1o#erai'n, to /hom the PubliCue 1afet) is committed, to Re/ard those that as;ire to 'reatnesse b) disturbin' the Peace of their Countr), and not rather to o;;ose the be'innin's of such men, /ith a little dan'er, than after a lon'er time /ith 'reater. Counsellours. 4nother 3usinesse of the 1o#erai'n, is to choose 'ood CounselloursE I mean such, /hose ad#ice he is to ta(e in the 5o#ernment of the Common@/ealth. .or this /ord Counsell, onsi!i%m, corru;ted from onsidi%m, is of a lar'e si'nification, and com;rehendeth all 4ssemblies of men that sit to'ether, not onel) to deliberate /hat is to be done hereafter, but also to Dud'e of .acts ;ast, and of -a/ for the ;resent. I ta(e it here in the first sense onel): 4nd in this sense, there is no cho)ce of Counsell, neither in a 6emocrac), nor 4ristocrac)E because the ;ersons Counsellin' are members of the ;erson Counselled. The cho)ce of Counsellours therefore is ;ro;er to *onarch)E In /hich, the 1o#erai'n that endea#oureth not to ma(e cho)ce of those, that in e#er) (ind are the most able, dischar'eth not his Office as he ou'ht to do. The most able Counsellours, are the) that ha#e least ho;e of benefit b) 'i#in' e#ill Counsell, and most (no/led'e of those thin's that conduce to the Peace, and 6efence of the Common@/ealth. It is a hard matter to (no/ /ho ex;ecteth benefit from ;ubliCue troublesE but the si'nes that 'uide to a Dust sus;icion, is the soothin' of the ;eo;le in their unreasonable, or irremediable 'rie#ances, b) men /hose estates are not sufficient to dischar'e their accustomed ex;ences, and ma) easil) be obser#ed b) an) one /hom it concerns to (no/

it. 3ut to (no/, /ho has most (no/led'e of the PubliCue affaires, is )et harderE and the) that (no/ them, need them a 'reat deale the lesse. .or to (no/, /ho (no/es the Rules almost of an) 4rt, is a 'reat de'ree of the (no/led'e of the same 4rtE because no man can be assured of the truth of anothers Rules, but he that is first tau'ht to understand them. 3ut the best si'nes of 9no/led'e of an) 4rt, are, much con#ersin' in it, and constant 'ood effects of it. 5ood Counsell comes not b) -ot, nor b) InheritanceE and therefore there is no more reason to ex;ect 'ood 4d#ice from the rich, or noble, in matter of 1tate, than in delineatin' the dimensions of a fortresseE unlesse /e shall thin( there needs no method in the stud) of the PolitiCues, (as there does in the stud) of 5eometr),! but onel) to be loo(ers onE /hich is not so. .or the PolitiCues is the harder stud) of the t/o. "hereas in these ;arts of E%rope, it hath been ta(en for a Ri'ht of certain ;ersons, to ha#e ;lace in the hi'hest Councell of 1tate b) InheritanceE it is deri#ed from the ConCuests of the antient 5ermansE /herein man) absolute -ords Do)nin' to'ether to conCuer other 0ations, /ould not enter in to the Confederac), /ithout such Pri#iled'es, as mi'ht be mar(s of difference in time follo/in', bet/een their Posterit), and the Posterit) of their 1ubDectsE /hich Pri#iled'es bein' inconsistent /ith the 1o#erai'n Po/er, b) the fa#our of the 1o#erai'n, the) ma) seem to (ee;E but contendin' for them as their Ri'ht, the) must needs b) de'rees let them 'o, and ha#e at last no further honour, then adhOreth naturall) to their abilities. 4nd ho/ able soe#er be the Counsellours in an) affaire, the benefit of their Counsell is 'reater, /hen the) 'i#e e#er) one his 4d#ice, and the reasons of it a;art, than /hen the) do it in an 4ssembl), b) /a) of OrationsE and /hen the) ha#e ;rOmeditated, than /hen the) s;ea( on the suddenE both because the) ha#e more time, to sur#e) the conseCuences of actionE and are lesse subDect to be carried a/a) to contradiction, throu'h &n#), &mulation, or other Passions arisin' from the difference of o;inion. The best Counsell, in those thin's that concern not other 0ations, but onel) the ease, and benefit the 1ubDects ma) enDo), b) -a/es that loo( onel) in/ard, is to be ta(en from the 'enerall informations, and com;laints of the ;eo;le of each Pro#ince, /ho are best acCuainted /ith their o/n /ants, and ou'ht therefore, /hen the) demand nothin' in dero'ation of the essentiall Ri'hts of 1o#erai'nt), to be dili'entl) ta(en notice of. .or /ithout those &ssentiall Ri'hts, (as I ha#e often before said,! the Common@/ealth cannot at all subsist. Commanders. 4 Commander of an 4rm) in chiefe, if he be not Po;ular, shall not be belo#ed, nor feared as he ou'ht to be b) his 4rm)E and conseCuentl) cannot ;erforme that office /ith 'ood successe. He must therefore be Industrious, 8aliant, 4ffable, -iberall and .ortunate, that he ma) 'ain an o;inion both of sufficienc), and of lo#in' his 1ouldiers. This is Po;ularit), and breeds in the 1ouldiers both desire, and coura'e, to recommend themsel#es to his fa#ourE and ;rotects the se#erit) of the 5enerall, in ;unishin' (/hen need is! the *utinous, or ne'li'ent 1ouldiers. 3ut this lo#e of 1ouldiers, (if caution be not 'i#en of the Commanders fidelit),! is a dan'erous thin' to 1o#erai'n Po/erE es;eciall) /hen it is in the hands of an 4ssembl) not ;o;ular. It belon'eth therefore to the safet) of the Peo;le, both that the) be 'ood Conductors, and faithfull 1ubDects, to /hom the 1o#erai'n Commits his 4rmies. 3ut /hen the 1o#erai'n himselfe is Po;ularE that is, re#erenced and belo#ed of his Peo;le, there is no dan'er at all from the Po;ularit) of a 1ubDect. .or 1ouldiers are ne#er so 'enerall) unDust, as to side /ith their Ca;tainE thou'h the) lo#e him, a'ainst their 1o#erai'n, /hen the) lo#e not onel) his Person, but also his Cause. 4nd therefore those, /ho b) #iolence ha#e at an) time su;;ressed the Po/er of their la/full 1o#erai'n, before the) could settle themsel#es in his ;lace, ha#e been al/a)es ;ut to the trouble of contri#in' their Titles, to sa#e the Peo;le from the shame of recei#in' them. To ha#e a (no/n Ri'ht to 1o#erai'n Po/er, is so ;o;ular a Cualit), as he that has it needs no more, for his o/n ;art, to turn the hearts of his 1ubDects to him, but that the) see him able absolutel) to 'o#ern his o/n .amil): 0or, on the ;art of his enemies, but a disbandin' of their 4rmies. .or the 'reatest and most acti#e ;art of *an(ind, has ne#er hetherto been /ell contented /ith the ;resent. Concernin' the Offices of one 1o#erai'n to another, /hich are com;rehended in that -a/, /hich is commonl) called the Law of 3ations, I need not sa) an) thin' in this ;laceE because the -a/ of 0ations, and the -a/ of 0ature, is the same thin'. 4nd e#er) 1o#erai'n hath the same Ri'ht, in ;rocurin' the safet) of his Peo;le, that an) ;articular man can ha#e, in ;rocurin' the safet) of his o/n 3od). 4nd the same -a/, that dictateth to men that ha#e no Ci#il 5o#ernment, /hat the) ou'ht to do, and /hat to a#o)d in re'ard of one another,

dictateth the same to Common@/ealths, that is, to the Consciences of 1o#erai'n Princes, and 1o#erai'n 4ssembliesE there bein' no Court of 0aturall Lustice, but in the Conscience onel)E /here not *an, but 5od rai'nethE /hose -a/es, (such of them as obli'e all *an(ind,! in res;ect of 5od, as he is the 4uthor of 0ature, are 3at%ra!!E and in res;ect of the same 5od, as he is 9in' of 9in's, are Lawes. 3ut of the 9in'dome of 5od, as 9in' of 9in's, and as 9in' also of a ;eculiar Peo;le, I shall s;ea( in the rest of this discourse. CHA,. ;;;I. O/ t1e =IN0+O E OF 0O+ BY NAT&RE. The sco;e of the follo/in' Cha;ters. TH4T the condition of meer 0ature, that is to sa), of absolute -ibert), such as is theirs, that neither are 1o#erai'ns, nor 1ubDects, is 4narch), and the condition of "arre: That the PrOce;ts, b) /hich men are 'uided to a#o)d that condition, are the -a/es of 0ature: That a Common@/ealth, /ithout 1o#erai'n Po/er, is but a /ord, /ithout substance, and cannot stand: That 1ubDects o/e to 1o#erai'ns, sim;le Obedience, in all thin's, /herein their obedience is not re;u'nant to the -a/es of 5od, I ha#e sufficientl) ;ro#ed, in that /hich I ha#e alread) /ritten. There /ants onel), for the entire (no/led'e of Ci#ill dut), to (no/ /hat are those -a/es of 5od. .or /ithout that, a man (no/s not, /hen he is commanded an) thin' b) the Ci#ill Po/er, /hether it be contrar) to the -a/ of 5od, or not: and so, either b) too much ci#ill obedience, offends the 6i#ine *aDest), or throu'h feare of offendin' 5od, trans'resses the commandements of the Common@/ealth. To a#o)d both these Roc(s, it is necessar) to (no/ /hat are the -a/es 6i#ine. 4nd seein' the (no/led'e of all -a/, de;endeth on the (no/led'e of the 1o#erai'n Po/erE I shall sa) somethin' in that /hich follo/eth, of the 9I056O*& O. 5O6. Psal. 9?.1.PPsal. 9$.1.P"ho are subDects in the (in'dome of 5od. God is 2ing- !et the Earth re1oy#e, saith the Psalmist. 4nd a'ain, God is 2ing tho%gh the 3ations be angry. and he that sitteth on the her%bins- tho%gh the earth be moved. "hether men /ill or not, the) must be subDect al/a)es to the 6i#ine Po/er. 3) den)in' the &xistence, or Pro#idence of 5od, men ma) sha(e off their &ase, but not their 2o(e. 3ut to call this Po/er of 5od, /hich extendeth it selfe not onel) to *an, but also to 3easts, and Plants, and 3odies inanimate, b) the name of 9in'dome, is but a meta;horicall use of the /ord. .or he onel) is ;ro;erl) said to Rai'ne, that 'o#erns his 1ubDects, b) his "ord, and b) ;romise of Re/ards to those that obe) it, and b) threatnin' them /ith Punishment that obe) it not. 1ubDects therefore in the 9in'dome of 5od, are not 3odies Inanimate, nor creatures IrrationallE because the) understand no Prece;ts as his: 0or 4theistsE nor the) that belie#e not that 5od has an) care of the actions of man(indE because the) ac(no/led'e no "ord for his, nor ha#e ho;e of his re/ards, or fear of his threatnin's. The) therefore that belie#e there is a 5od that 'o#erneth the /orld, and hath 'i#en PrOce;ts, and ;ro;ounded Re/ards, and Punishments to *an(ind, are 5ods 1ubDectsE all the rest, are to be understood as &nemies. 4 Three@fold "ord of 5od, Reason, Re#elation, Pro;hec). To rule b) "ords, reCuires that such "ords be manifestl) made (no/nE for else the) are no -a/es: .or to the nature of -a/es belon'eth a sufficient, and clear Promul'ation, such as ma) ta(e a/a) the excuse of I'noranceE /hich in the -a/es of men is but of one onel) (ind, and that is, Proclamation, or Promul'ation b) the #o)ce of man. 3ut 5od declareth his -a/es three /a)esE b) the 6ictates of 3at%ra!! )eason, b) )eve!ation, and b) the +oy#e of some man, to /hom b) the o;eration of *iracles, he ;rocureth credit /ith the rest. .rom hence there ariseth a tri;le "ord of 5od, )ationa!- Sensib!e, and Propheti'%e? to /hich Corres;ondeth a tri;le Hearin'E )ight )eason- Sense S%pernat%ra!!, and 5aith. 4s for 1ense 1u;ernaturall, /hich consisteth in Re#elation, or Ins;iration, there ha#e not been an) 7ni#ersall -a/es so 'i#en, because 5od s;ea(eth not in that manner, but to ;articular ;ersons, and to di#ers men di#ers thin's. 4 t/ofold 9in'dome of 5od, 0aturall and Pro;hetiCue. .rom the difference bet/een the other t/o (inds of 5ods "ord, )ationa!!, and Propheti'%e, there ma) be attributed to 5od, a t/o@fold 9in'dome, 0aturall, and Propheti'%e? 0aturall, /herein he 'o#erneth as man) of *an(ind as ac(no/led'e his Pro#idence, b) the naturall 6ictates of Ri'ht ReasonE 4nd Pro;hetiCue, /herein ha#in' chosen out one ;eculiar 0ation (the Le/es! for his 1ubDects, he 'o#erned them, and none but them, not onel) b) naturall Reason, but b) Positi#e -a/es, /hich he 'a#e them b) the mouths of his hol) Pro;hets. Of the 0aturall

9in'dome of 5od I intend to s;ea( in this Cha;ter. The Ri'ht of 5ods 1o#erai'nt) is deri#ed from his Omni;otence. The Ri'ht of 0ature, /hereb) 5od rei'neth o#er men, and ;unisheth those that brea( his -a/es, is to be deri#ed, not from his Creatin' them, as if he reCuired obedience, as of 5ratitude for his benefitsE but from his $rresistib!e Power. I ha#e formerl) she/n, ho/ the 1o#erai'n Ri'ht ariseth from Pact: To she/ ho/ the same Ri'ht ma) arise from 0ature, reCuires no more, but to she/ in /hat case it is ne#er ta(en a/a). 1eein' all men b) 0ature had Ri'ht to 4ll thin's, the) had Ri'ht e#er) one to rei'ne o#er all the rest. 3ut because this Ri'ht could not be obtained b) force, it concerned the safet) of e#er) one, la)in' b) that Ri'ht, to set u; men (/ith 1o#erai'n 4uthorit)! b) common consent, to rule and defend them: /hereas if there had been an) man of Po/er IrresistibleE there had been no reason, /h) he should not b) that Po/er ha#e ruled, and defended both himselfe, and them, accordin' to his o/n discretion. To those therefore /hose Po/er is irresistible, the dominion of all men adhOreth naturall) b) their excellence of Po/erE and conseCuentl) it is from that Po/er, that the 9in'dome o#er men, and the Ri'ht of afflictin' men at his ;leasure, belon'eth 0aturall) to 5od 4lmi'ht)E not as Creator, and 5raciousE but as Omni;otent. 4nd thou'h Punishment be due for 1inne onel), because b) that /ord is understood 4ffliction for 1inneE )et the Ri'ht of 4fflictin', is not al/a)es deri#ed from mens 1inne, but from 5ods Po/er. 1inne not the cause of all 4ffliction.PPsal. +=. #er. 1,=,%.PLob %$. #. >. This Cuestion, Why Evi!! men often Prosper- and Good men s%ffer "dversity, has been much dis;uted b) the 4ntient, and is the same /ith this of ours, by what )ight God dispenseth the Prosperities and "dversities of this !ifeE and is of that difficult), as it hath sha(en the faith, not onel) of the 8ul'ar, but of Philoso;hers, and /hich is more, of the 1aints, concernin' the 6i#ine Pro#idence. How Good (saith 0avid! is the God of $srae! to those that are ;pright in Heart. and yet my feet were a!most gone- my treadings had we!!6nigh s!ipt. for $ was grieved at the Wi#4ed- when $ saw the ;ngod!y in s%#h Prosperity. 4nd 7ob, ho/ earnestl) does he ex;ostulate /ith 5od, for the man) 4fflictions he suffered, not/ithstandin' his Ri'hteousnesseI This Cuestion in the case of 7ob, is decided b) 5od himselfe, not b) ar'uments deri#ed from 7ob9s 1inne, but his o/n Po/er. .or /hereas the friends of 7ob dre/ their ar'uments from his 4ffliction to his 1inne, and he defended himselfe b) the conscience of his Innocence, 5od himselfe ta(eth u; the matter, and ha#in' Dustified the 4ffliction b) ar'uments dra/n from his Po/er, such as this, Where wast tho% when $ !ayd the fo%ndations of the earth, and the li(e, both a;;ro#ed 7ob9s Innocence, and re;ro#ed the &rroneous doctrine of his friends. Conformable to this doctrine is the sentence of our 1a#iour, concernin' the man that /as born 3lind, in these /ords, 3either hath this man sinned- nor his fathers. b%t that the wor4s of God might be made manifest in him. 4nd thou'h it be said, (hat 0eath entred into the wor!d by sinne, (b) /hich is meant that if "dam had ne#er sinned, he had ne#er d)ed, that is, ne#er suffered an) se;aration of his soule from his bod),! it follo/s not thence, that 5od could not Dustl) ha#e 4fflicted him, thou'h he had not 1inned, as /ell as he afflicteth other li#in' creatures, that cannot sinne. 6i#ine -a/es. Ha#in' s;o(en of the Ri'ht of 5ods 1o#erai'nt), as 'rounded onel) on 0atureE /e are to consider next, /hat are the 6i#ine -a/es, or 6ictates of 0aturall ReasonE /hich -a/es concern either the naturall 6uties of one man to another, or the Honour naturall) due to our 6i#ine 1o#erai'n. The first are the same -a/es of 0ature, of /hich I ha#e s;o(en alread) in the 1>. and 1,. Cha;ters of this TreatiseE namel), &Cuit), Lustice, *erc), Humilit), and the rest of the *orall 8ertues. It remaineth therefore that /e consider, /hat PrOce;ts are dictated to men, b) their 0aturall Reason onel), /ithout other /ord of 5od, touchin' the Honour and "orshi; of the 6i#ine *aDest). Honour and "orshi; /hat. Honour consisteth in the in/ard thou'ht, and o;inion of the Po/er, and 5oodnesse of another: and therefore to Honour 5od, is to thin( as Hi'hl) of his Po/er and 5oodnesse, as is ;ossible. 4nd of that o;inion, the externall si'nes a;;earin' in the "ords, and 4ctions of men, are called WorshipE /hich is one ;art of that /hich the -atines understand b) the /ord %!t%s: .or %!t%s si'nifieth ;ro;erl), and constantl), that labour /hich a man besto/es on an) thin', /ith a ;ur;ose to ma(e benefit b) it. 0o/ those thin's /hereof /e ma(e benefit, are either subDect to us, and the ;rofit the) )eeld, follo/eth the labour /e besto/ u;on them, as a naturall effectE or the) are not subDect to us, but ans/er our labour, accordin' to their o/n

"ills. In the first sense the labour besto/ed on the &arth, is called %!t%reE and the education of Children a %!t%re of their mindes. In the second sense, /here mens /ills are to be /rou'ht to our ;ur;ose, not b) .orce, but b) Com;leasance, it si'nifieth as much as Courtin', that is, a /innin' of fa#our b) 'ood officesE as b) ;raises, b) ac(no/led'in' their Po/er, and b) /hatsoe#er is ;leasin' to them from /hom /e loo( for an) benefit. 4nd this is ;ro;erl) Worship: in /hich sense P%b!i#o!a, is understood for a "orshi;;er of the Peo;leE and %!t%s 0ei, for the "orshi; of 5od. 1e#erall si'nes of Honour. .rom internall Honour, consistin' in the o;inion of Po/er and 5oodnesse, arise three PassionsE Love, /hich hath reference to 5oodnesseE and Hope, and 5ear, that relate to Po/er: 4nd three ;arts of externall /orshi;E Praise- ,agnifying, and *!essing: The subDect of Praise, bein' 5oodnesseE the subDect of *a'nif)in', and 3lessin', bein' Po/er, and the effect thereof .elicit). Praise, and *a'nif)in' are si'nified both b) "ords, and 4ctions: 3) "ords, /hen /e sa) a man is 5ood, or 5reat: 3) 4ctions, /hen /e than( him for his 3ount), and obe) his Po/er. The o;inion of the Ha;;inesse of another, can onel) be ex;ressed b) /ords. "orshi; 0aturall and 4rbitrar). There be some si'nes of Honour, (both in 4ttributes and 4ctions,! that be 0aturall) soE as amon'st 4ttributes, Good- 7%st- Libera!!, and the li(eE and amon'st 4ctions, Prayers- (han4s, and &bedien#e. Others are so b) Institution, or Custome of menE and in some times and ;laces are HonourableE in others 6ishonourableE in others Indifferent: such as are the 5estures in 1alutation, Pra)er, and Than(s'i#in', in different times and ;laces, differentl) used. The former is 3at%ra!!E the later "rbitrary "orshi;. "orshi; Commanded and .ree. 4nd of 4rbitrar) "orshi;, there bee t/o differences: .or sometimes it is a ommanded, sometimes +o!%ntary "orshi;: Commanded, /hen it is such as hee reCuireth, /ho is "orshi;;ed: .ree, /hen it is such as the "orshi;;er thin(s fit. "hen it is Commanded, not the /ords, or 'esture, but the obedience is the "orshi;. 3ut /hen .ree, the "orshi; consists in the o;inion of the beholders: for if to them the /ords, or actions b) /hich /e intend honour, seem ridiculous, and tendin' to contumel)E the) are no "orshi;E because no si'nes of HonourE and no si'nes of HonourE because a si'ne is not a si'ne to him that 'i#eth it, but to him to /hom it is madeE that is, to the s;ectator. "orshi; PubliCue and Pri#ate. 4'ain, there is a P%b!i'%e, and a Private "orshi;. PubliCue, is the "orshi; that a Common@ /ealth ;erformeth, as one Person. Pri#ate, is that /hich a Pri#ate ;erson exhibiteth. PubliCue, in res;ect of the /hole Common@/ealth, is .reeE but in res;ect of Particular men it is not so. Pri#ate, is in secret .reeE but in the si'ht of the multitude, it is ne#er /ithout some Restraint, either from the -a/es, or from the O;inion of menE /hich is contrar) to the nature of -ibert). The end of "orshi;. The &nd of "orshi; amon'st men, is Po/er. .or /here a man seeth another /orshi;;ed, he su;;oseth him ;o/erfull, and is the readier to obe) himE /hichma(es his Po/er 'reater. 3ut 5od has no &nds: the /orshi; /e do him, ;roceeds from our dut), and is directed accordin' to our ca;acit), b) those rules of Honour, that Reason dictateth to be done b) the /ea( to the more ;otent men, in ho;e of benefit, for fear of damma'e, or in than(fulnesse for 'ood alread) recei#ed from them. 4ttributes of 6i#ine Honour. That /e ma) (no/ /hat /orshi; of 5od is tau'ht us b) the li'ht of 0ature, I /ill be'in /ith his 4ttributes. "here, .irst, it is manifest, /e ou'ht to attribute to him E/isten#e: .or no man can ha#e the /ill to honour that, /hich he thin(s not to ha#e an) 3eein'. 1econdl), that those Philoso;hers, /ho sa)d the "orld, or the 1oule of the "orld /as 5od, s;a(e un/orthil) of himE and den)ed his &xistence: .or b) 5od, is understood the cause of the "orldE and to sa) the "orld is 5od, is to sa) there is no cause of it, that is, no 5od. Thirdl), to sa) the "orld /as not Created, but &ternall, (seein' that /hich is &ternall has no cause,! is to den) there is a 5od. .ourthl), that the) /ho attributin' (as the) thin(! &ase to 5od, ta(e from him the care of *an@ (indE ta(e from him his Honour: for it ta(es a/a) mens lo#e, and fear of himE /hich is the root of Honour.

.ifthl), in those thin's that si'nifie 5reatnesse, and Po/erE to sa) he is 5inite, is not to Honour him: .or it is not a si'ne of the "ill to Honour 5od, to attribute to him lesse than /e canE and .inite, is lesse than /e canE because to .inite, it is easie to adde more. Therefore to attribute 5ig%re to him, is not HonourE for all .i'ure is .inite: 0or to sa) /e concei#e, and ima'ine, or ha#e an $dea of him, in our mind: for /hatsoe#er /e concei#e is .inite: 0or to attribute to him Parts, or (ota!ityE /hich are the 4ttributes onel) of thin's .inite: 0or to sa) he is in this, or that P!a#e: for /hatsoe#er is in Place, is bounded, and .inite: 0or that he is ,oved, or )esteth: for both these 4ttributes ascribe to him Place: 0or that there be more 5ods than oneE because it im;lies them all .inite: for there cannot be more than one Infinite: 0or to ascribe to him (unlesse *eta;horicall), meanin' not the Passion, but the &ffect! Passions that ;arta(e of 5riefeE as )epentan#e- "nger- ,er#y: or of "antE as "ppetite- Hope0esireE or of an) Passi#e facult): .or Passion, is Po/er limited b) some/hat else. 4nd therefore /hen /e ascribe to 5od a Wi!!, it is not to be understood, as that of *an, for a )ationa!! "ppetiteE but as the Po/er, b) /hich he effecteth e#er) thin'. -i(e/ise /hen /e attribute to him Sight, and other acts of 1enseE as also 2now!edge, and ;nderstandingE /hich in us is nothin' else, but a tumult of the mind, raised b) externall thin's that ;resse the or'anicall ;arts of mans bod): .or there is no such thin' in 5odE and bein' thin's that de;end on naturall causes, cannot be attributed to him. Hee that /ill attribute to 5od, nothin' but /hat is /arranted b) naturall Reason, must either use such 0e'ati#e 4ttributes, as $nfinite- Eterna!!- $n#ompre6hensib!eE or 1u;erlati#es, as ,ost High- most Great, and the li(eE or Indefinite, as Good- 7%st- Ho!y- reatorE and in such sense, as if he meant not to declare /hat he is, (for that /ere to circumscribe him /ithin the limits of our .anc),! but ho/ much /ee admire him, and ho/ read) /e /ould be to obe) himE /hich is a si'ne of Humilit), and of a "ill to honour him as much as /e can: .or there is but one 0ame to si'nifie our Conce;tion of his 0ature, and that is, I 4*: and but one 0ame of his Relation to us, and that is GodE in /hich is contained .ather, 9in', and -ord. 4ctions that are si'nes of 6i#ine Honour. Concernin' the actions of 6i#ine "orshi;, it is a most 'enerall Prece;t of Reason, that the) be si'nes of the Intention to Honour 5odE such as are, .irst, Prayers: .or not the Car#ers, /hen the) made Ima'es, /ere thou'ht to ma(e them 5odsE but the Peo;le that Prayed to them. 1econdl), (han4sgivingE /hich differeth from Pra)er in 6i#ine "orshi;, no other/ise, than that Pra)ers ;recede, and Than(s succeed the benefitE the end both of the one, and the other, bein' to ac(no/led'e 5od, for 4uthor of all benefits, as /ell ;ast, as future. Thirdl), GiftsE that is to sa), Sa#rifi#es, and &b!ations, (if the) be of the best,! are si'nes of Honour: for the) are Than(s'i#in's. .ourthl), 3ot to swear by any b%t God, is naturall) a si'ne of Honour: for it is a confession that 5od onel) (no/eth the heartE and that no mans /it, or stren'th can ;rotect a man a'ainst 5ods #en'eance on the ;erDured. .ifthl), it is a ;art of Rationall "orshi;, to s;ea( Consideratel) of 5odE for it ar'ues a .ear of him, and .ear, is a confession of his Po/er. Hence follo/eth, That the name of 5od is not to be used rashl), and to no ;ur;oseE for that is as much, as in 8ain: 4nd it is to no ;ur;ose unlesse it be b) /a) of Oath, and b) order of the Common@/ealth, to ma(e Lud'ements certainE or bet/een Common@/ealths, to a#o)d "arre. 4nd that dis;utin' of 5ods nature is contrar) to his Honour: .or it is su;;osed, that in this naturall 9in'dome of 5od, there is no other /a) to (no/ an) thin', but b) naturall ReasonE that is, from the Princi;les of naturall 1cienceE /hich are so farre from teachin' us an) thin' of 5ods nature, as the) cannot teach us our o/n nature, nor the nature of the smallest creature li#in'. 4nd therefore, /hen men out of the Princi;les of naturall Reason, dis;ute of the 4ttributes of 5od, the) but dishonour him: .or in the 4ttributes /hich /e 'i#e to 5od, /e are not to consider the si'nification of Philoso;hicall TruthE but the si'nification of Pious Intention, to do him the 'reatest Honour /e are able. .rom the /ant of /hich consideration, ha#e ;roceeded the #olumes of dis;utation about the nature

of 5od, that tend not to his Honour, but to the honour of our o/n /its, and learnin'E and are nothin' else but inconsiderate, and #ain abuses of his 1acred 0ame. 1ixthl), in Prayers- (han4sgiving- &fferings and Sa#rifi#es, it is a 6ictate of naturall Reason, that the) be e#er) one in his (ind the best, and most si'nificant of Honour. 4s for exam;le, that Pra)ers, and Than(s@'i#in', be made in "ords and Phrases, not sudden, nor li'ht, nor PlebeianE but beautifull, and /ell com;osedE .or else /e do not 5od as much honour as /e can. 4nd therefore the Heathens did absurdl), to /orshi; Ima'es for 5ods: 3ut their doin' it in 8erse, and /ith *usic(, both of 8o)ce, and Instruments, /as reasonable. 4lso that the 3easts the) offered in sacrifice, and the 5ifts the) offered, and their actions in "orshi;;in', /ere full of submission, and commemorati#e of benefits recei#ed, /as accordin' to reason, as ;roceedin' from an intention to honour him. 1e#enthl), Reason directeth not onel) to /orshi; 5od in 1ecretE but also, and es;eciall), in PubliCue, and in the si'ht of men: .or /ithout that, (that /hich in honour is most acce;table! the ;rocurin' others to honour him, is lost. -astl), Obedience to his -a/es (that is, in this case to the -a/es of 0ature,! is the 'reatest /orshi; of all. .or as Obedience is more acce;table to 5od than 1acrificeE so also to set li'ht b) his Commandements, is the 'reatest of all contumelies. 4nd these are the -a/es of that 6i#ine "orshi;, /hich naturall Reason dictateth to ;ri#ate men. PubliCue "orshi; consisteth in 7niformit). 3ut seein' a Common@/ealth is but one Person, it ou'ht also to exhibite to 5od but one "orshi;E /hich then it doth, /hen it commandeth it to be exhibited b) Pri#ate men, PubliCuel). 4nd this is PubliCue "orshi;E the ;ro;ert) /hereof, is to be ;niforme: .or those actions that are done differentl), b) different men, cannot be said to be a PubliCue "orshi;. 4nd therefore, /here man) sorts of "orshi; be allo/ed, ;roceedin' from the different Reli'ions of Pri#ate men, it cannot be said there is an) PubliCue "orshi;, nor that the Common@/ealth is of an) Reli'ion at all. 4ll 4ttributes de;end on the -a/es Ci#ill. 4nd because /ords (and conseCuentl) the 4ttributes of 5od! ha#e their si'nification b) a'reement, and constitution of menE those 4ttributes are to be held si'nificati#e of Honour, that men intend shall so beE and /hatsoe#er ma) be done b) the /ills of ;articular men, /here there is no -a/ but Reason, ma) be done b) the /ill of the Common@/ealth, b) -a/es Ci#ill. 4nd because a Common@/ealth hath no "ill, nor ma(es no -a/es, but those that are made b) the "ill of him, or them that ha#e the 1o#erai'n Po/erE it follo/eth, that those 4ttributes /hich the 1o#erai'n ordaineth, in the "orshi; of 5od, for si'nes of Honour, ou'ht to be ta(en and used for such, b) ;ri#ate men in their ;ubliCue "orshi;. 0ot all 4ctions. 3ut because not all 4ctions are si'nes b) ConstitutionE but some are 0aturall) si'nes of Honour, others of Contumel), these later (/hich are those that men are ashamed to do in the si'ht of them the) re#erence! cannot be made b) humane ;o/er a ;art of 6i#ine /orshi;E nor the former (such as are decent, modest, humble 3eha#iour! e#er be se;arated from it. 3ut /hereas there be an infinite number of 4ctions, and 5estures, of an indifferent natureE such of them as the Common@/ealth shall ordain to be PubliCuel) and 7ni#ersall) in use, as si'nes of Honour, and ;art of 5ods "orshi;, are to be ta(en and used for such b) the 1ubDects. 4nd that /hich is said in the 1cri;ture, $t is better to obey God than men, hath ;lace in the (in'dome of 5od b) Pact, and not b) 0ature. 0aturall Punishments. Ha#in' thus briefl) s;o(en of the 0aturall 9in'dome of 5od, and his 0aturall -a/es, I /ill adde onel) to this Cha;ter a short declaration of his 0aturall Punishments. There is no action of man in this life, that is not the be'innin' of so lon' a Cha)n of ConseCuences, as no humane Pro#idence, is hi'h enou'h, to 'i#e a man a ;ros;ect to the end. 4nd in this Cha)n, there are lin(ed to'ether both ;leasin' and un;leasin' e#entsE in such manner, as he that /ill do an) thin' for his ;leasure, must en'a'e himselfe to suffer all the ;ains annexed to itE and these ;ains, are the 0aturall Punishments of those actions, /hich are the be'innin' of more Harme than 5ood. 4nd hereb) it comes to ;asse, that Intem;erance, is naturall) ;unished /ith 6iseasesE Rashnesse, /ith *ischancesE InDustice, /ith the 8iolence of &nemiesE Pride, /ith RuineE Co/ardise, /ith O;;ressionE 0e'li'ent 'o#ernment of Princes, /ith RebellionE and Rebellion, /ith 1lau'hter. .or seein' Punishments are conseCuent to the breach of -a/esE

0aturall Punishments must be naturall) conseCuent to the breach of the -a/es of 0atureE and therfore follo/ them as their naturall, not arbitrar) effects. The Conclusion of the 1econd Part. 4nd thus farre concernin' the Constitution, 0ature, and Ri'ht of 1o#erai'nsE and concernin' the 6ut) of 1ubDects, deri#ed from the Princi;les of 0aturall Reason. 4nd no/, considerin' ho/ different this 6octrine is, from the Practise of the 'reatest ;art of the /orld, es;eciall) of these "estern ;arts, that ha#e recei#ed their *orall learnin' from )ome, and "thensE and ho/ much de;th of *orall Philoso;h) is reCuired, in them that ha#e the 4dministration of the 1o#erai'n Po/erE I am at the ;oint of belie#in' this m) labour, as uselesse, as the Common@/ealth of P!atoE .or he also is of o;inion that it is im;ossible for the disorders of 1tate, and chan'e of 5o#ernments b) Ci#ill "arre, e#er to be ta(en a/a), till 1o#erai'ns be Philoso;hers. 3ut /hen I consider a'ain, that the 1cience of 0aturall Lustice, is the onel) 1cience necessar) for 1o#erai'ns, and their ;rinci;all *inistersE and that the) need not be char'ed /ith the 1ciences *athematicall, (as b) P!ato the) are,! further, than b) 'ood -a/es to encoura'e men to the stud) of themE and that neither P!ato, nor an) other Philoso;her hitherto, hath ;ut into order, and sufficientl) or ;robabl) ;ro#ed all the Theoremes of *orall doctrine, that men ma) learn thereb), both ho/ to 'o#ern, and ho/ to obe)E I reco#er some ho;e, that one time or other, this /ritin' of mine, ma) fall into the hands of a 1o#erai'n, /ho /ill consider it himselfe, (for it is short, and I thin( clear,! /ithout the hel; of an) interessed, or en#ious Inter;reterE and b) the exercise of entire 1o#erai'nt), in ;rotectin' the PubliCue teachin' of it, con#ert this Truth of 1;eculation, into the 7tilit) of Practice. OF ACHRISTIAN CO ON!>EALTH.

CHA,. ;;;II. O/ t1e ,rinci'7e3 2/ CHRISTIAN ,OLITIA&ES. The "ord of 5od deli#ered b) Pro;hets is the main ;rinci;le of Christian PolitiCues. I H48& deri#ed the Ri'hts of 1o#erai'ne Po/er, and the dut) of 1ubDects hitherto, from the Princi;les of 0ature onel)E such as &x;erience has found true, or Consent (concernin' the use of /ords! has made soE that is to sa), from the nature of *en, (no/n to us b) &x;erience, and from 6efinitions (of such /ords as are &ssentiall to all Politicall reasonin'! uni#ersall) a'reed on. 3ut in that I am next to handle, /hich is the 0ature and Ri'hts of a CHRI1TI40 CO**O0@ "&4-TH, /hereof there de;endeth much u;on 1u;ernaturall Re#elations of the "ill of 5odE the 'round of m) 6iscourse must be, not onl) the 0aturall "ord of 5od, but also the Pro;heticall. 2et is not naturall Reason to be renounced. 0e#erthelesse, /e are not to renounce our 1enses, and &x;erienceE nor (that /hich is the undoubted "ord of 5od! our naturall Reason. .or the) are the talents /hich he hath ;ut into our hands to ne'otiate, till the comin' a'ain of our blessed 1a#iourE and therefore not to be folded u; in the 0a;(in of an Im;licite .aith, but em;lo)ed in the ;urchase of Lustice, Peace, and true Reli'ion. .or thou'h there be man) thin's in 5ods "ord abo#e ReasonE that is to sa), /hich cannot b) naturall reason be either demonstrated, or confutedE )et there is nothin' contrar) to itE but /hen it seemeth so, the fault is either in our uns(ilfull Inter;retation, or erroneous Ratiocination. Therefore, /hen an) thin' therein /ritten is too hard for our examination, /ee are bidden to ca;ti#ate our understandin' to the "ordsE and not to labour in siftin' out a Philoso;hicall truth b) -o'ic(, of such m)steries as are not com;rehensible, nor fall under an) rule of naturall science. .or it is /ith the m)steries of our Reli'ion, as /ith /holsome ;ills for the sic(, /hich s/allo/ed /hole, ha#e the #ertue to cureE but che/ed, are for the most ;art cast u; a'ain /ithout effect. "hat it is to ca;ti#ate the 7nderstandin'. 3ut b) the Ca;ti#it) of our 7nderstandin', is not meant a 1ubmission of the Intellectuall facult), to the O;inion of an) other manE but of the "ill to Obedience, /here obedience is due. .or 1ense, *emor), 7nderstandin', Reason, and O;inion are not in our ;o/er to chan'eE but al/aies, and necessaril) such, as the thin's /e see, hear, and consider su''est unto usE and therefore are not effects of our "ill, but our "ill of them. "e then Ca;ti#ate our 7nderstandin' and Reason, /hen /e forbear contradictionE /hen /e so s;ea(, as (b) la/full 4uthorit)! /e are commandedE and /hen /e li#e accordin'l)E /hich in sum, is Trust, and .aith re;osed in

him that s;ea(eth, thou'h the mind be inca;able of an) 0otion at all from the /ords s;o(en. Ho/ 5od s;ea(eth to men. "hen 5od s;ea(eth to man, it must be either immediatel)E or b) mediation of another man, to /hom he had formerl) s;o(en b) himself immediatel). Ho/ 5od s;ea(eth to a man immediatel), ma) be understood b) those /ell enou'h, to /hom he hath so s;o(enE but ho/ the same should be understood b) another, is hard, if not im;ossible to (no/. .or if a man ;retend to me, that 5od hath s;o(en to him su;ernaturall), and immediatel), and I ma(e doubt of it, I cannot easil) ;ercei#e /hat ar'ument he can ;roduce, to obli'e me to belee#e it. It is true, that if he be m) 1o#erai'n, he ma) obli'e me to obedience, so, as not b) act or /ord to declare I belee#e him notE but not to thin( an) other/ise then m) reason ;ers/ades me. 3ut if one that hath not such authorit) o#er me, shall ;retend the same, there is nothin' that exacteth either beleefe, or obedience. .or to sa) that 5od hath s;o(en to him in the Hol) 1cri;ture, is not to sa) 5od hath s;o(en to him immediatel), but b) mediation of the Pro;hets, or of the 4;ostles, or of the Church, in such manner as he s;ea(s to all other Christian men. To sa) he hath s;o(en to him in a 6ream, is no more then to sa) he dreamed that 5od s;a(e to himE /hich is not of force to /in beleef from an) man, that (no/s dreams are for the most ;art naturall, and ma) ;roceed from former thou'htsE and such dreams as that, from selfe conceit, and foolish arro'ance, and false o;inion of a mans o/n 'odlinesse, or other #ertue, b) /hich he thin(s he hath merited the fa#our of extraordinar) Re#elation. To sa) he hath seen a 8ision, or heard a 8oice, is to sa), that he hath dreamed bet/een slee;in' and /a(in': for in such manner a man doth man) times naturall) ta(e his dream for a #ision, as not ha#in' /ell obser#ed his o/n slumberin'. To sa) he s;ea(s b) su;ernaturall Ins;iration, is to sa) he finds an ardent desire to s;ea(, or some stron' o;inion of himself, for /hich hee can alled'e no naturall and sufficient reason. 1o that thou'h 5od 4lmi'ht) can s;ea( to a man, b) 6reams, 8isions, 8oice, and Ins;irationE )et he obli'es no man to belee#e he hath so done to him that ;retends itE /ho (bein' a man! ma) erre, and (/hich is more! ma) lie. 3) /hat mar(s Pro;hets are (no/n. 1 9in's ==.P1 9in's 1%.P6eut. 1%. #. 1, =, %, >, ,.P*at. =>. =>.P5al. 1. $. Ho/ then can he, to /hom 5od hath ne#er re#ealed his "il immediatel) (sa#in' b) the /a) of natural reason! (no/ /hen he is to obe), or not to obe) his "ord, deli#ered b) him, that sa)es he is a Pro;hetI Of > Pro;hets, of /hom the 9. of $srae! as(ed counsel, concernin' the /arre he made a'ainst )amoth Gi!ead, onl) ,i#aiah /as a true one. The Pro;het that /as sent to ;ro;hec) a'ainst the 4ltar set u; b) 7eroboam, thou'h a true Pro;het, and that b) t/o miracles done in his ;resence a;;ears to be a Pro;het sent from 5od, /as )et decei#ed b) another old Pro;het, that ;ers/aded him as from the mouth of 5od, to eat and drin( /ith him. If one Pro;het decei#e another, /hat certaint) is there of (no/in' the /ill of 5od, b) other /a) than that of ReasonI To /hich I ans/er out of the Hol) 1cri;ture, that there be t/o mar(s, b) /hich to'ether, not asunder, a true Pro;het is to be (no/n. One is the doin' of miraclesE the other is the not teachin' an) other Reli'ion than that /hich is alread) established. 4sunder (I sa)! neither of these is sufficient. $f a Prophet rise amongst yo%- or a 0reamer of dreams- and sha!! pretend the doing of a mira#!e- and the mira#!e #ome to passe. if he say- Let %s fo!!ow strange Gods- whi#h tho% hast not 4nown- tho% sha!t not hear4en to himA#. *%t that Prophet and 0reamer of dreams sha!! be p%t to death- be#a%se he hath spo4en to yo% to )evo!t from the Lord yo%r God. In /hich /ords t/o thin's are to be obser#edE .irst, that 5od /il not ha#e miracles alone ser#e for ar'uments, to a;;ro#e the Pro;hets callin'E but (as it is in the third #erse! for an ex;eriment of the constanc) of our adherence to himself. .or the /or(s of the Egyptian 1orcerers, thou'h not so 'reat as those of ,oses, )et /ere 'reat miracles. 1econdl), that ho/ 'reat soe#er the miracle be, )et if it tend to stir u; re#olt a'ainst the 9in', or him that 'o#erneth b) the 9in's authorit), he that doth such miracle, is not to be considered other/ise than as sent to ma(e triall of their alle'iance. .or these /ords, revo!t from the Lord yo%r God, are in this ;lace eCui#alent to revo!t from yo%r 2ing. .or the) had made 5od their 9in' b) ;act at the foot of *ount SinaiE /ho ruled them b) ,oses onl)E for he onl) s;a(e /ith 5od, and from time to time declared 5ods Commandements to the ;eo;le. In li(e manner, after our 1a#iour Christ had made his 6isci;les ac(no/led'e him for the ,essiah, (that is to sa), for 5ods anointed, /hom the nation of the 7ews dail) ex;ected for their 9in', but refused /hen he came,! he omitted not to ad#ertise them of the dan'er of miracles. (here sha!! arise (saith he! fa!se hrists- and fa!se Prophets- and sha!! doe great wonders and mira#!es- even to the sed%#ing Fif it were possib!eG of the very E!e#t. 3) /hich it a;;ears, that

false Pro;hets ma) ha#e the ;o/er of miraclesE )et are /ee not to ta(e their doctrin for 5ods "ord. 1t. Pa%! sa)s further to the Ga!atians, that if himse!f- or an "nge!! from heaven prea#h another Gospe! to them- than he had prea#hed- !et him be a##%rsed. That 5os;el /as, that Christ /as 9in'E so that all ;reachin' a'ainst the ;o/er of the 9in' recei#ed, in conseCuence to these /ords, is b) 1t. Pa%! accursed. .or his s;eech is addressed to those, /ho b) his ;reachin' had alread) recei#ed 7es%s for the hrist, that is to sa), for 9in' of the 7ews. The mar(s of a Pro;het in the old la/, *iracles, and 6octrine conformable to the la/. 4nd as *iracles, /ithout ;reachin' that 6octrine /hich 5od hath establishedE so ;reachin' the true 6octrine, /ithout the doin' of *iracles, is an unsufficient ar'ument of immediate Re#elation. .or if a man that teacheth not false 6octrine, should ;retend to bee a Pro;het /ithout she/in' an) *iracle, he is ne#er the more to bee re'arded for his ;retence, as is e#ident b) 0e%t. 1$. v. =1, ==. $f tho% say in thy heart- How sha!! we 4now that the Word (of the Pro;het! is not that whi#h the Lord hath spo4en. When the Prophet sha!! have spo4en in the name of the Lord- that whi#h sha!! not #ome to passe- that9s the word whi#h the Lord hath not spo4en- b%t the Prophet has spo4en it o%t of the pride of his own heart- fear him not. 3ut a man ma) here a'ain as(, "hen the Pro;het hath foretold a thin', ho/ shal /e (no/ /hether it /ill come to ;asse or notI .or he ma) foretel it as a thin' to arri#e after a certain lon' time, lon'er then the time of mans lifeE or indefinitel), that it /ill come to ;asse one time or other: in /hich case this mar( of a Pro;het is unusefullE and therefore the miracles that obli'e us to belee#e a Pro;het, ou'ht to be confirmed b) an immediate, or a not lon' deferrAd e#ent. 1o that it is manifest, that the teachin' of the Reli'ion /hich 5od hath established, and the she/in' of a ;resent *iracle, Doined to'ether, /ere the onl) mar(s /hereb) the 1cri;ture /ould ha#e a true Pro;het, that is to sa), immediate Re#elation to be ac(no/led'edE neither of them bein' sin'l) sufficient to obli'e an) other man to re'ard /hat he saith. *iracles ceasin', Pro;hets cease, and the 1cri;ture su;;lies their ;lace. 1eein' therefore *iracles no/ cease, /e ha#e no si'n left, /hereb) to ac(no/led'e the ;retended Re#elations, or Ins;irations of an) ;ri#ate manE nor obli'ation to 'i#e ear to an) 6octrine, farther than it is conformable to the Hol) 1cri;tures, /hich since the time of our 1a#iour, su;;l) the ;lace, and sufficientl) recom;ense the /ant of all other Pro;hec)E and from /hich, b) /ise and learned inter;retation, and carefull ratiocination, all rules and ;rece;ts necessar) to the (no/led'e of our dut) both to 5od and man, /ithout &nthusiasme, or su;ernaturall Ins;iration, ma) easil) be deduced. 4nd this 1cri;ture is it, out of /hich I am to ta(e the Princi;les of m) 6iscourse, concernin' the Ri'hts of those that are the 1u;ream 5o#ernors on earth, of Christian Common@/ealthsE and of the dut) of Christian 1ubDects to/ards their 1o#erai'ns. 4nd to that end, I shall s;ea( in the next Cha;ter, of the 3oo(s, "riters, 1co;e and 4uthorit) of the 3ible. CHA,. ;;;III. O/ t1e Nu5ber, Anti4uity, Sc2'e, Aut12rity, (nd Inter'reter3 2/ t1e B22?3 2/ H27y SCRI,T&RE. Of the 3oo(s of Hol) 1cri;ture. 32 the 3oo(s of Hol) 1CRIPT7R&, are understood those, /hich ou'ht to be the anon, that is to sa), the Rules of Christian life. 4nd because all Rules of life, /hich men are in conscience bound to obser#e, are -a/sE the Cuestion of the 1cri;ture, is the Cuestion of /hat is -a/ throu'hout all Christendome, both 0aturall, and Ci#ill. .or thou'h it be not determined in 1cri;ture, /hat -a/s e#er) Christian 9in' shall constitute in his o/n 6ominionsE )et it is determined /hat la/s he shall not constitute. 1eein' therefore I ha#e alread) ;ro#ed, that 1o#erai'ns in their o/n 6ominions are the sole -e'islatorsE those 3oo(s onl) are Canonicall, that is, -a/, in e#er) nation, /hich are established for such b) the 1o#erai'n 4uthorit). It is true, that 5od is the 1o#erai'n of all 1o#erai'nsE and therefore, /hen he s;ea(s to an) 1ubDect, he ou'ht to be obe)ed, /hatsoe#er an) earthl) Potentate command to the contrar). 3ut the Cuestion is not of obedience to 5od, but of when, and what 5od hath saidE /hich to 1ubDects that ha#e no su;ernaturall re#elation, cannot be (no/n, but b) that naturall reason, /hich 'uided them, for the obtainin' of Peace and Lustice, to obe) the authorit) of their se#erall Common@/ealthsE that is to sa), of their la/full 1o#erai'ns. 4ccordin' to this obli'ation, I can ac(no/led'e no other 3oo(s of the Old Testament, to be Hol) 1cri;ture, but those /hich ha#e been commanded to be ac(no/led'ed for such, b) the 4uthorit) of the Church of Eng!and. "hat 3oo(s these are, is sufficientl) (no/n, /ithout a Catalo'ue of them hereE and the) are the same that are ac(no/led'ed b) 1t. 7erome, /ho holdeth the rest,

namel), the Wisdome of So!omon- E##!esiasti#%s- 7%dith- (obias, the first and the second of ,a##abees, (thou'h he had seen the first in Hebrew! and the third and fourth of Esdras, for "po#rypha. Of the Canonicall, 7oseph%s a learned 7ew, that /rote in the time of the &m;erour 0omitian, rec(oneth twenty two, ma(in' the number a'ree /ith the Hebrew 4l;habet. 1t. 7erome does the same, thou'h the) rec(on them in different manner. .or 7oseph%s numbers five 3oo(s of ,oses- thirteen of Prophets, that /rit the Histor) of their o/n times (/hich ho/ it a'rees /ith the Pro;hets /ritin's contained in the 3ible /ee shall see hereafter!, and fo%r of Hymnes and *orall Prece;ts. 3ut 1t. 7erome rec(ons five 3oo(s of ,oses- eight of Prophets, and nine of other Hol) /rit, /hich he calls of Hagiographa. The Sept%agint, /ho /ere + . learned men of the 7ews, sent for b) Pto!emy 9in' of Egypt, to translate the 7ewish la/, out of the Hebrew into the Gree4, ha#e left us no other for hol) 1cri;ture in the Gree4 ton'ue, but the same that are recei#ed in the Church of Eng!and. 4s for the 3oo(s of the 0e/ Testament, the) are eCuall) ac(no/led'ed for Canon b) all Christian Churches, and b) all 1ects of Christians, that admit an) 3oo(s at all for Canonicall. Their 4ntiCuit). "ho /ere the ori'inall /riters of the se#erall 3oo(s of Hol) 1cri;ture, has not been made e#ident b) an) sufficient testimon) of other Histor), (/hich is the onl) ;roof of matter of fact!E nor can be b) an) ar'uments of naturall Reason: for Reason ser#es onl) to con#ince the truth (not of fact, but! of conseCuence. The li'ht therefore that must 'uide us in this Cuestion, must be that /hich is held out unto us from the 3oo(es themsel#es: 4nd this li'ht, thou'h it she/ us not the /riter of e#er) boo(, )et it is not unusefull to 'i#e us (no/led'e of the time, /herein the) /ere /ritten. The Pentateuch not /ritten b) *oses. 4nd first, for the Pentate%#h, it is not ar'ument enou'h that the) /ere /ritten b) ,oses, because the) are called the fi#e 3oo(s of ,osesE no more than these titles, The 3oo( of 7osh%a, the 3oo( of 7%dges, the 3oo( of )%th, and the 3oo(s of the 2ings, are ar'uments sufficient to ;ro#e, that the) /ere /ritten b) 7osh%a, b) the 7%dges, b) )%th, and b) the 2ings. .or in titles of 3oo(s, the subDect is mar(ed, as often as the /riter. The History of Livy, denotes the "riterE but the History of S#anderbeg, is denominated from the subDect. "e read in the last Cha;ter of 0e%teronomie- ver. ?. concernin' the se;ulcher of ,oses- that no man 4noweth of his sep%!#her to this day, that is, to the da) /herein those /ords /ere /ritten. It is therefore manifest, that those /ords /ere /ritten after his interrement. .or it /ere a stran'e inter;retation, to sa) ,oses s;a(e of his o/n se;ulcher (thou'h b) Pro;hec)!, that it /as not found to that da), /herein he /as )et li#in'. 3ut it ma) ;erha;s be alled'ed, that the last Cha;ter onl), not the /hole Pentate%#h, /as /ritten b) some other man, but the rest not: -et us therefore consider that /hich /e find in the 3oo( of Genesis- #hap. 1=. ver. ?. "nd 4braham passed thro%gh the !and to the p!a#e of 1ichem, %nto the p!ain of *oreh, and the Canaanite was then in the !andE /hich must needs bee the /ords of one that /rote /hen the anaanite /as not in the landE and conseCuentl), not of ,oses, /ho d)ed before he came into it. -i(e/ise 3%mbers =1. ver. 1>. the "riter citeth another more ancient 3oo(, &ntituled, (he *oo4 of the Warres of the Lord, /herein /ere re'istred the 4cts of ,oses, at the Red@sea, and at the broo( of "rnon. It is therefore sufficientl) e#ident, that the fi#e 3oo(s of ,oses /ere /ritten after his time, thou'h ho/ lon' after it be not so manifest. 6eut. %1. 9.P6eut. %1. =?.P= 9in'. ==. $. F =%, 1, =, %. 3ut thou'h ,oses did not com;ile those 3oo(s entirel), and in the form /e ha#e themE )et he /rote all that /hich hee is there said to ha#e /ritten: as for exam;le, the 8olume of the -a/, /hich is contained, as it seemeth, in the 11 of 0e%teronomie, and the follo/in' Cha;ters to the =+. /hich /as also commanded to be /ritten on stones, in their entr) into the land of anaan. 4nd this did ,oses himself /rite, and deli#er to the Priests and &lders of $srae!, to be read e#er) se#enth )ear to all $srae!, at their assemblin' in the feast of Tabernacles. 4nd this is that -a/ /hich 5od commanded, that their 9in's (/hen the) should ha#e established that form of 5o#ernment! should ta(e a co;) of from the Priests and -e#itesE and /hich ,oses commanded the Priests and -e#ites to la) in the side of the 4r(eE and the same /hich ha#in' been lost, /as lon' time after found a'ain b) Hi!4iah, and sent to 9in' 7osias, /ho causin' it to be read to the Peo;le, rene/ed the Co#enant bet/een 5od and them. The 3oo( of Loshua /ritten after his time.PLosh. >. 9PLosh. ,. 9.PLosh. +. =?. That the 3oo( of 7osh%a /as also /ritten lon' after the time of 7osh%a, ma) be 'athered out of man) ;laces of the 3oo( it self. 7osh%a had set u; t/el#e stones in the middest of 7ordan, for a

monument of their ;assa'eE of /hich the "riter saith thus, (hey are there %nto this dayE for %nto this day, is a ;hrase that si'nifieth a time ;ast, be)ond the memor) of man. In li(e manner, u;on the sa)in' of the -ord, that he had rolled off from the ;eo;le the Re;roach of Egypt, the "riter saith. (he p!a#e is #a!!ed 5il'al %nto this dayE /hich to ha#e said in the time of 7osh%a had been im;ro;er. 1o also the name of the 8alle) of "#hor, from the trouble that "#han raised in the Cam;, the "riter saith, remaineth %nto this dayE /hich must needs bee therefore lon' after the time of 7osh%a. 4r'uments of this (ind there be man) otherE as 7osh. $. =9. 1%.1%. 1>. 1>. 1,. ?%. The 3oo(e of Lud'es and Ruth /ritten lon' after the Ca;ti#it). The same is manifest b) li(e ar'uments of the 3oo( of 7%dges, cha;. 1. =1, =?. ?.=>. 1 .>. 1,. 19. 1+. ?. and )%th 1. 1. but es;eciall) 7%dg. 1$. % . /here it is said, that Lonathan and his sonnes were Priests to the (ribe of 6an, %nti!! the day of the #aptivity of the !and. The li(e of the 3oo(es of 1amuel.P= 1am. ?. >. That the 3oo(s of Sam%e! /ere also /ritten after his o/n time, there are the li(e ar'uments, 1 Sam. ,. ,. +. 1%, 1,. =+. ?. F % . =,. /here, after 0avid had adDud'ed eCuall ;art of the s;oiles, to them that 'uarded the 4mmunition, /ith them that fou'ht, the "riter saith, He made it a Stat%te and an &rdinan#e to Israel to this day. 4'ain, /hen 0avid (dis;leased, that the -ord had slain ;@@ah, for ;uttin' out his hand to sustain the 4r(,! called the ;lace Pere@6 ;@@ah, the "riter saith, it is called so to this day: the time therefore of the /ritin' of that 3oo(, must be lon' after the time of the factE that is, lon' after the time of 0avid. The 3oo(s of the 9in's, and the Chronicles. 4s for the t/o 3oo(s of the 2ings, and the t/o 3oo(s of the hroni#!es, besides the ;laces /hich mention such monuments, as the "riter saith, remained till his o/n da)sE such as are I 2ings 9.1%. 9.=1. 1 . 1=. 1=. 19. = 2ings =. ==. $. ==. 1 .=+. 1>. +. 1?. ?. 1+. =%. 1+.%>. 1+. >1. 1 hron. >. >1. ,.=?. It is ar'ument sufficient the) /ere /ritten after the ca;ti#it) in *aby!on, that the Histor) of them is continued till that time. .or the .acts Re'istred are al/aies more ancient than the Re'isterE and much more ancient than such 3oo(s as ma(e mention of, and Cuote the Re'isterE as these 3oo(s doe in di#ers ;laces, referrin' the Reader to the Chronicles of the 9in's of 7%da, to the Chronicles of the 9in's of $srae!, to the 3oo(s of the Pro;het Sam%e!, of the Pro;het 3athan, of the Pro;het "hi1ahE to the 8ision of 7ehdo, to the 3oo(s of the Pro;het Serveiah, and of the Pro;het "ddo. &rra and 0ehemiah. The 3oo(s of Esdras and 3ehemiah /ere /ritten certainl) after their return from ca;ti#it)E because their return, the re@edification of the /alls and houses of 7er%sa!em, the reno#ation of the Co#enant, and ordination of their ;olic) are therein contained. &sther. The Histor) of Queen Esther is of the time of the Ca;ti#it)E and therefore the "riter must ha#e been of the same time, or after it. Lob. The 3oo( of 7ob hath no mar( in it of the time /herein it /as /ritten: and thou'h it a;;ear sufficientl) (E@e4ie! 1>. 1>. and 7ames ,. 11.! that he /as no fained ;ersonE )et the 3oo( it self seemeth not to be a Histor), but a Treatise concernin' a Cuestion in ancient time much dis;uted, why wi#4ed men have often prospered in this wor!d- and good men have been aff!i#tedE and it is the more ;robable, because from the be'innin', to the third #erse of the third cha;ter, /here the com;laint of 7ob be'inneth, the Hebrew is (as 1t. 7erome testifies! in ;roseE and from thence to the sixt #erse of the last cha;ter in Hexameter 8ersesE and the rest of that cha;ter a'ain in ;rose. 1o that the dis;ute is all in #erseE and the ;rose is added, but as a Preface in the be'innin', and an &;ilo'ue in the end. 3ut 8erse is no usuall stile of such, as either are themsel#es in 'reat ;ain, as 7obE or of such as come to comfort them, as his friendsE but in Philoso;h), es;eciall) morall Philoso;h), in ancient time freCuent. The Psalter. The Psa!mes /ere /ritten the most ;art b) 6a#id, for the use of the Quire. To these are added some 1on's of ,oses, and other hol) menE and some of them after the return from the Ca;ti#it), as the 1%+. and the 1=?. /hereb) it is manifest that the Psalter /as com;iled, and ;ut into the form it no/ hath, after the return of the 7ews from *aby!on. The Pro#erbs.

The Proverbs, bein' a Collection of /ise and 'odl) 1a)in's, ;artl) of So!omon, ;artl) of "g%r the son of 7a4eh, and ;artl) of the *other of 9in' Lem%e!, cannot ;robabl) be thou'ht to ha#e been collected b) So!omon, rather then b) "g%r, or the *other of Lem%e!E and that, thou'h the sentences be theirs, )et the collection or com;ilin' them into this one 3oo(, /as the /or( of some other 'odl) man, that li#ed after them all. &cclesiastes and the Canticles. The 3oo(s of E##!esiastes and the anti#!es ha#e nothin' that /as not So!omons, exce;t it be the Titles, or Inscri;tions. .or (he Words of the Prea#her- the Son of 6a#id, 2ing in LerusalemE and, (he Song of Songs, /hich is So!omon9s, seem to ha#e been made for distinctions sa(e, then, /hen the 3oo(s of 1cri;ture /ere 'athered into one bod) of the -a/E to the end, that not the 6octrine onl), but the 4uthors also mi'ht be extant. The Pro;hets. Of the Pro;hets, the most ancient, are Sophoniah- 7onas- "mos- Hosea- $saiah and ,i#haiah, /ho li#ed in the time of "ma@iah, and "@ariah, other/ise &@ias, 9in's of 7%dah. 3ut the 3oo( of 7onas is not ;ro;erl) a Re'ister of his Pro;hec), (for that is contained in these fe/ /ords, 5o%rty dayes and 0ini#) sha!! be destroyed,! but a Histor) or 0arration of his fro/ardnesse and dis;utin' 5ods commandementsE so that there is small ;robabilit) he should be the 4uthor, seein' he is the subDect of it. 3ut the 3oo( of "mos is his Pro;hec). 7eremiah- "bdias- 3ah%m, and Haba44%4 ;ro;hec)ed in the time of 7osiah. E@e4ie!- 0anie!- "gge%s, and Ca#harias, in the Ca;ti#it). "hen 7oe! and ,a!a#hi ;ro;hec)ed, is not e#ident b) their "ritin's. 3ut considerin' the Inscri;tions, or Titles of their 3oo(s, it is manifest enou'h, that the /hole 1cri;ture of the Old Testament, /as set forth in the form /e ha#e it, after the return of the 7ews from their Ca;ti#it) in *aby!on, and before the time of Pto!em8%s Phi!ade!ph%s, that caused it to bee translated into 5ree( b) se#ent) men, /hich /ere sent him out of 7%dea for that ;ur;ose. 4nd if the 3oo(s of "po#rypha (/hich are recommended to us b) the Church, thou'h not for Canonicall, )et for ;rofitable 3oo(s for our instruction! ma) in this ;oint be credited, the 1cri;ture /as set forth in the form /ee ha#e it in, b) EsdrasE as ma) a;;ear b) that /hich he himself saith, in the second boo(, cha;t. 1>. #erse =1, ==, Fc. /here s;ea(in' to 5od, he saith thus, (hy !aw is b%rnt. therefore no man 4noweth the things whi#h tho% hast done- or the wor4s that are to begin. *%t if $ have fo%nd Gra#e before thee- send down the ho!y Spirit into me- and $ sha!! write a!! that hath been done in the wor!d- sin#e the beginning- whi#h were written in they Law- that men may find thy path- and that they whi#h wi!! !ive in the !ater daysmay !ive. 4nd #erse >,. "nd it #ame to passe when the forty dayes were f%!fi!!ed- that the Highest spa4e- saying- (he first that tho% hast written- p%b!ish open!y- that the worthy and %nworthy may read it. b%t 4eep the seventy !ast- that tho% mayst de!iver them one!y to s%#h as be wise among the peop!e. 4nd thus much concernin' the time of the /ritin' of the 3oo(es of the Old Testament. The 0e/ Testament.PTheir 1co;e. The "riters of the 0e/ Testament li#ed all in lesse then an a'e after Christs 4scension, and had all of them seen our 1a#iour, or been his 6isci;les, exce;t 1t. Pa%!, and 1t. L%4eE and conseCuentl) /hatsoe#er /as /ritten b) them, is as ancient as the time of the 4;ostles. 3ut the time /herein the 3oo(s of the 0e/ Testament /ere recei#ed, and ac(no/led'ed b) the Church to be of their /ritin', is not alto'ether so ancient. .or, as the 3oo(es of the Old Testament are deri#ed to us, from no hi'her time then that of Esdras, /ho b) the direction of 5ods 1;irit retri#ed them, /hen the) /ere lost: Those of the 0e/ Testament, of /hich the co;ies /ere not man), nor could easil) be all in an) one ;ri#ate mans hand, cannot bee deri#ed from a hi'her time, than that /herein the 5o#ernours of the Church collected, a;;ro#ed, and recommended them to us, as the /ritin's of those 4;ostles and 6isci;lesE under /hose names the) 'o. The first enumeration of all the 3oo(es, both of the Old, and 0e/ Testament, is in the Canons of the 4;ostles, su;;osed to be collected b) !ement the first (after 1t. Peter! 3isho; of )ome. 3ut because that is but su;;osed, and b) man) Cuestioned, the Councell of Laodi#ea is the first /e (no/, that recommended the 3ible to the then Christian Churches, for the "ritin's of the Pro;hets and 4;ostles: and this Councell /as held in the %?>. )eer after Christ. 4t /hich time, thou'h ambition had so far ;re#ailed on the 'reat 6octors of the Church, as no more to esteem &m;erours, thou'h Christian, for the 1he;herds of the ;eo;le, but for 1hee;E and &m;erours not Christian, for "ol#esE and endea#oured to ;asse

their 6octrine, not for Counsell, and Information, as PreachersE but for -a/s, as absolute 5o#ernoursE and thou'ht such frauds as tended to ma(e the ;eo;le the more obedient to Christian 6octrine, to be ;iousE )et I am ;ers/aded the) did not therefore falsifie the 1cri;tures, thou'h the co;ies of the 3oo(s of the 0e/ Testament, /ere in the hands onl) of the &cclesiastic(sE because if the) had had an intention so to doe, the) /ould surel) ha#e made them more fa#orable to their ;o/er o#er Christian Princes, and Ci#ill 1o#erai'nt), than the) are. I see not therefore an) reason to doubt, but that the Old, and 0e/ Testament, as /e ha#e them no/, are the true Re'isters of those thin's, /hich /ere done and said b) the Pro;hets, and 4;ostles. 4nd so ;erha;s are some of those 3oo(s /hich are called 4;ocr);ha, if left out of the Canon, not for inconformit) of 6octrine /ith the rest, but onl) because the) are not found in the Hebre/. .or after the conCuest of 4sia b) 4lexander the 5reat, there /ere fe/ learned Le/s, that /ere not ;erfect in the 5ree( ton'ue. .or the se#ent) Inter;reters that con#erted the 3ible into 5ree(, /ere all of them Hebre/sE and /e ha#e extant the /or(s of Phi!o and 7oseph%s both Le/s, /ritten b) them eloCuentl) in 5ree(. 3ut it is not the "riter, but the authorit) of the Church, that ma(eth a 3oo( Canonicall. 4nd althou'h these 3oo(s /ere /ritten b) di#ers men, )et it is manifest the "riters /ere all indued /ith one and the same 1;irit, in that the) cons;ire to one and the same end, /hich is the settin' forth of the Ri'hts of the 9in'dome of God, the 5ather- Son, and Ho!y Ghost. .or the 3oo( of Genesis, deri#eth the 5enealo') of 5ods ;eo;le, from the creation of the "orld, to the 'oin' into &');t: the other four 3oo(s of ,oses, contain the &lection of 5od for their 9in', and the -a/s /hich hee ;rescribed for their 5o#ernment: The 3oo(s of 7osh%a- 7%dges- )%th, and Sam%e!, to the time of Sa%!, describe the acts of 5ods ;eo;le, till the time the) cast off 5ods )o(e, and called for a 9in', after the manner of their nei'hbour nations: The rest of the Histor) of the Old Testament, deri#es the succession of the line of 0avid, to the Ca;ti#it), out of /hich line /as to s;rin' the restorer of the 9in'dome of 5od, e#en our blessed 1a#iour God the Son, /hose comin' /as foretold in the 3oo(es of the Pro;hets, after /hom the &#an'elists /ritt his life, and actions, and his claim to the 9in'dome, /hilst he li#ed on earth: and lastl), the 4cts, and &;istles of the 4;ostles, declare the comin' of 5od, the Ho!y Ghost, and the 4uthorit) he left /ith them, and their successors, for the direction of the Le/s, and for the in#itation of the 5entiles. In summe, the Histories and the Pro;hecies of the old Testament, and the 5os;els and &;istles of the 0e/ Testament, ha#e had one and the same sco;e, to con#ert men to the obedience of 5odE 1. in ,oses, and the PriestsE =. in the man hristE and %. in the "post!es and the successors to 4;ostolicall ;o/er. .or these three at se#eral times did re;resent the ;erson of 5od: ,oses, and his successors the Hi'h Priests, and 9in's of Ludah, in the Old Testament: hrist himself, in the time he li#ed on earth: and the "post!es, and their successors, from the da) of Pentecost (/hen the Ho!y Ghost descended on them! to this da). The Cuestion of the 4uthorit) of the 1cri;tures stated. It is a Cuestion much dis;uted bet/een the di#ers sects of Christian Reli'ion, 5rom when#e the S#ript%res derive their "%thorityE /hich Cuestion is also ;ro;ounded sometimes in other terms, as, How wee 4now them to be the Word of God, or, Why we be!eeve them to be so: 4nd the difficult) of resol#in' it, ariseth chiefl) from the im;ro;ernesse of the /ords /herein the Cuestion it self is couched. .or it is belee#ed on all hands, that the first and ori'inall "%thor of them is 5odE and conseCuentl) the Cuestion dis;uted, is not that. 4'ain, it is manifest, that none can (no/ the) are 5ods "ord, (thou'h all true Christians belee#e it,! but those to /hom 5od himself hath re#ealed it su;ernaturall)E and therefore the Cuestion is not ri'htl) mo#ed, of our 2now!edge of it. -astl), /hen the Cuestion is ;ro;ounded of our *e!eefeE because some are mo#ed to belee#e for one, and others for other reasons, there can be rendred no one 'enerall ans/er for them all. The Cuestion trul) stated is, *y what "%thority they are made Law. Their 4uthorit) and Inter;retation. 4s far as the) differ not from the -a/s of 0ature, there is no doubt, but the) are the -a/ of 5od, and carr) their 4uthorit) /ith them, le'ible to all men that ha#e the use of naturall reason: but this is no other 4uthorit), then that of all other *orall 6octrine consonant to ReasonE the 6ictates /hereof are -a/s, not made, but Eterna!!. If the) be made -a/ b) 5od himselfe, the) are of the nature of /ritten -a/, /hich are -a/s to them onl) to /hom 5od hath so sufficientl) ;ublished them, as no man can excuse himself, b) sa)in', he (ne/ not the) /ere his. He therefore, to /hom 5od hath not su;ernaturall) re#ealed, that the) are his, nor that those that ;ublished them, /ere sent b) him, is not obli'ed to obe) them, b) an) 4uthorit), but his,

/hose Commands ha#e alread) the force of -a/sE that is to sa), b) an) other 4uthorit), then that of the Common@/ealth, residin' in the 1o#erai'n, /ho onl) has the -e'islati#e ;o/er. 4'ain, if it be not the -e'islati#e 4uthorit) of the Common@/ealth, that 'i#eth them the force of -a/s, it must bee some other 4uthorit) deri#ed from 5od, either ;ri#ate, or ;ubliCue: if ;ri#ate, it obli'es onel) him, to /hom in ;articular 5od hath been ;leased to re#eale it. .or if e#er) man should be obli'ed, to ta(e for 5ods -a/, /hat ;articular men, on ;retence of ;ri#ate Ins;iration, or Re#elation, should obtrude u;on him, (in such a number of men, that out of ;ride, and i'norance, ta(e their o/n 6reams, and extra#a'ant .ancies, and *adnesse, for testimonies of 5ods 1;iritE or out of ambition, ;retend to such 6i#ine testimonies, falsel), and contrar) to their o/n consciences,! it /ere im;ossible that an) 6i#ine -a/ should be ac(no/led'ed. If ;ubliCue, it is the 4uthorit) of the ommon6wea!th, or of the h%r#h. 3ut the Church, if it be one ;erson, is the same thin' /ith a Common@/ealth of ChristiansE called a ommon6wea!th, because it consisteth of men united in one ;erson, their 1o#erai'nE and a h%r#h, because it consisteth in Christian men, united in one Christian 1o#erai'n. 3ut if the Church be not one ;erson, then it hath no authorit) at allE it can neither command, nor doe an) action at allE nor is ca;able of ha#in' an) ;o/er, or ri'ht to an) thin'E nor has an) "ill, Reason, nor 8oiceE for all these Cualities are ;ersonall. 0o/ if the /hole number of Christians be not contained in one Common@/ealth, the) are not one ;ersonE nor is there an 7ni#ersall Church that hath an) authorit) o#er themE and there fore the 1cri;tures are not made -a/s, b) the 7ni#ersall Church: or if it bee one Common@/ealth, then all Christian *onarchs, and 1tates are ;ri#ate ;ersons, and subDect to bee Dud'ed, de;osed, and ;unished b) an 7ni#ersall 1o#erai'ne of all Christendome. 1o that the Cuestion of the 4uthorit) of the 1cri;tures, is reduced to this, Whether hristian 2ings- and the Soveraigne "ssemb!ies in hristian ommon6wea!ths- be abso!%te in their own (erritories- immediate!y %nder God. or s%b1e#t to one +i#ar of hrist- #onstit%ted over the ;niversa!! h%r#h. to bee 1%dged- #ondemneddeposed- and p%t to death- as hee sha!! thin4 e/pedient- or ne#essary for the #ommon good. "hich Cuestion cannot bee resol#ed, /ithout a more ;articular consideration of the 9in'dome of 5odE from /hence also, /ee are to Dud'e of the 4uthorit) of Inter;retin' the 1cri;ture. .or, /hosoe#er hath a la/full ;o/er o#er an) "ritin', to ma(e it -a/, hath the ;o/er also to a;;ro#e, or disa;;ro#e the inter;retation of the same. CHA,. ;;;I-. O/ t1e Si6ni/ic(ti2n 2/ S,IRIT, AN0EL, (nd INS,IRATION in t1e B22?3 2/ H27y Scri'ture. 3od) and 1;irit ho/ ta(en in the 1cri;ture. 1&&I05 the foundation of all true Ratiocination, is the constant 1i'nification of /ordsE /hich in the 6octrine follo/in', de;endeth not (as in naturall science! on the "ill of the "riter, nor (as in common con#ersation! on #ul'ar use, but on the sense the) carr) in the 1cri;tureE It is necessar), before I ;roceed an) further, to determine, out of the 3ible, the meanin' of such /ords, as b) their ambi'uit), ma) render /hat I am to inferre u;on them, obscure, or dis;utable. I /ill be'in /ith the /ords 3O62, and 1PIRIT, /hich in the lan'ua'e of the 1chools are termed, S%bstan#es- orporea!!, and $n#orporea!!. The "ord *ody, in the most 'enerall acce;tation, si'nifieth that /hich filleth, or occu;)eth some certain room, or ima'ined ;laceE and de;endeth not on the ima'ination, but is a reall ;art of that /e call the ;niverse. .or the ;niverse, bein' the 4''re'ate of all 3odies, there is no reall ;art thereof that is not also *odyE nor an) thin' ;ro;erl) a 3od), that is not also ;art of (that 4''re'ate of all *odies! the ;niverse. The same also, because 3odies are subDect to chan'e, that is to sa), to #ariet) of a;;arence to the sense of li#in' creatures, is called S%bstan#e, that is to sa), S%b1e#t, to #arious accidentsE as sometimes to be *o#ed, some@ times to stand 1tillE and to seem to our senses sometimes Hot, sometimes Cold, sometimes of one Colour, 1mel, Tast, or 1ound, sometimes of another. 4nd this di#ersit) of 1eemin', (;roduced b) the di#ersit) of the o;eration of bodies, on the or'ans of our sense! /e attribute to alterations of the 3odies that o;erate, F call them "##idents of those 3odies. 4nd accordin' to this acce;tation of the /ord, S%bstan#e and *ody, si'nifie the same thin'E and therefore S%bstan#e in#orporea!! are /ords, /hich /hen the) are Doined to'ether, destro) one another, as if a man should sa), an $n#orporea!! *ody. 3ut in the sense of common ;eo;le, not all the 7ni#erse is called 3od), but onl) such ;arts thereof as the) can discern b) the sense of .eelin', to resist their force, or b) the sense of

their &)es, to hinder them from a farther ;ros;ect. Therefore in the common lan'ua'e of men, "ire, and aeria!! s%bstan#es, use not to be ta(en for *odies, but (as often as men are sensible of their effects! are called Wind, or *reath, or (because the same are called in the -atine Spirit%s! SpiritsE as /hen the) call that aeriall substance, /hich in the bod) of an) li#in' creature, 'i#es it life and motion, +ita!! and "nima!! spirits. 3ut for those Idols of the brain, /hich re;resent 3odies to us, /here the) are not, as in a -oo(in'@'lasse, in a 6ream, or to a 6istem;ered brain /a(in', the) are (as the 4;ostle saith 'enerall) of all Idols! nothin'E 0othin' at all, I sa), there /here the) seem to beeE and in the brain it self, nothin' but tumult, ;roceedin' either from the action of the obDects, or from the disorderl) a'itation of the Or'ans of our 1ense. 4nd men, that are other/ise im;lo)ed, then to search into their causes, (no/ not of themsel#es, /hat to call themE and ma) therefore easil) be ;ers/aded, b) those /hose (no/led'e the) much re#erence, some to call them *odies, and thin( them made of aire com;acted b) a ;o/er su;ernaturall, because the si'ht Dud'es them cor;oreallE and some to call them Spirits, because the sense of Touch discerneth nothin' in the ;lace /here the) a;;ear, to resist their fin'ers: 1o that the ;ro;er si'nification of Spirit in common s;eech, is either a subtile, fluid, and in#isible 3od), or a 5host, or other Idol or Phantasme of the Ima'ination. 3ut for meta;horicall si'nifications, there be man): for sometimes it is ta(en for 6is;osition or Inclination of the mindE as /hen for the dis;osition to contro/l the sa)in's of other men, /e sa), a spirit of #ontradi#tionE .or a disposition to %n#!eannesse- an %n#!ean spiritE for perversenesse- a froward spiritE for s%!!ennesse- a d%mb spirit, and for in#!ination to god!inesse- and Gods servi#e- the Spirit of God: sometimes for an) eminent abilit), or extraordinar) ;assion, or disease of the mind, as /hen great wisdome is called the spirit of wisdomeE and mad men are said to be possessed with a spirit. Other si'nification of Spirit I find no /here an)E and /here none of these can satisfie the sense of that /ord in 1cri;ture, the ;lace falleth not under humane 7nderstandin'E and our .aith therein consisteth not in our O;inion, but in our 1ubmissionE as in all ;laces /here 5od is said to be a SpiritE or /here b) the Spirit of God, is meant 5od himselfe. .or the nature of 5od is incom;rehensibleE that is to sa), /e understand nothin' of what he is, but onl) that he isE and therefore the 4ttributes /e 'i#e him, are not to tell one another, what he is, nor to si'nifie our o;inion of his 0ature, but our desire to honour him /ith such names as /e concei#e most honorable amon'st our sel#es. The 1;irit of 5od ta(en in the 1cri;ture sometimes for a "ind, or 3reath. Gen. 1. =. (he Spirit of God moved %pon the fa#e of the Waters. Here if b) the Spirit of God be meant 5od himself, then is *otion attributed to 5od, and conseCuentl) P!a#e, /hich are intelli'ible onl) of 3odies, and not of substances incor;oreallE and so the ;lace is abo#e our understandin', that can concei#e nothin' mo#ed that chan'es not ;lace, or that has not dimensionE and /hatsoe#er has dimension, is 3od). 3ut the meanin' of those /ords is best understood b) the li(e ;lace, Gen. $. 1. "here /hen the earth /as co#ered /ith "aters, as in the be'innin', 5od intendin' to abate them, and a'ain to disco#er the dr) land, useth the li(e /ords, $ wi!! bring my Spirit %pon the Earth- and the waters sha!! be diminished: in /hich ;lace b) Spirit is understood a "ind, (that is an 4ire or Spirit moved,! /hich mi'ht be called (as in the former ;lace! the Spirit of God, because it /as 5ods /or(. 1econdl), for extraordinar) 'ifts of the 7nderstandin'. Gen. >1. %$. Pharaoh calleth the Wisdome of 7oseph, the Spirit of God. .or 7oseph ha#in' ad#ised him to loo( out a /ise and discreet man, and to set him o#er the land of &');t, he saith thus, an we find s%#h a man as this is- in whom is the Spirit of God: 4nd &xod. =$. %. (ho% sha!t spea4(saith 5od! to a!! that are wise hearted- whom $ have fi!!ed with the Spirit of Wisdome- to ma4e "aron Garments- to #onse#rate him. "here extraordinar) 7nderstandin', thou'h but in ma(in' 5arments, as bein' the Gift of 5od, is called the Spirit of 5od. The same is found a'ain, E/od. %1. %, >, ,, ?. and %,. %1. 4nd $saiah 11. =, %. /here the Pro;het s;ea(in' of the *essiah, saith, (he Spirit of the Lord sha!! abide %pon him- the Spirit of wisdome and %nderstanding- the Spirit of #o%nse!!- and fortit%de. and the Spirit of the fear of the Lord. "here manifestl) is meant, not so man) 5hosts, but so man) eminent gra#es that 5od /ould 'i#e him. Thirdl), for extraordinar) 4ffections. In the 3oo( of 7%dges, an extraordinar) Xeal, and Coura'e in the defence of 5ods ;eo;le, is called the Spirit of 5odE as /hen it excited Othoniel, 5ideon, Le;htha, and 1amson to deli#er them from ser#itude, 7%dg. %. 1 . ?. %>. 11. =9. 1%. =,. 1>. ?, 19. 4nd of Sa%!, u;on the

ne/es of the insolence of the 4mmonites to/ards the men of Labesh 5ilead, it is said (1 Sam. 11. ?.! that (he Spirit of God #ame %pon Sa%!- and his "nger (or, as it is in the -atine, his 5%ry! was 4ind!ed great!y. "here it is not ;robable /as meant a 5host, but an extraordinar) Cea! to ;unish the cruelt) of the 4mmonites. In li(e manner b) the Spirit of 5od, that came u;on 1aul, /hen hee /as amon'st the Pro;hets that ;raised 5od in 1on's, and *usic((1 Sam. 19. = .! is to be understood, not a 5host, but an unex;ected and sudden @ea! to Doin /ith them in their de#otion. .ourthl), for the 'ift of Prediction b) 6reams and 8isions. The false Pro;het Cede4iah, saith to ,i#aiah (1 2ings ==. =>.! Whi#h way went the Spirit of the Lord from me to spea4 to thee: "hich cannot be understood of a 5hostE for ,i#aiah declared before the 9in's of Israel and Ludah, the e#ent of the battle, as from a +ision, and not as from a Spirit, s;ea(in' in him. In the same manner it a;;eareth, in the 3oo(s of the Pro;hets, that thou'h the) s;a(e b) the Spirit of 5od, that is to sa), b) a s;eciall 'race of PredictionE )et their (no/led'e of the future, /as not b) a 5host /ithin them, but b) some su;ernaturall 0ream or +ision. .iftl), for -ife. Gen. =. +. It is said, God made man of the d%st of the Earth- and breathed into his nostri!!s (s;iraculum #itO! the breath of !ife- and man was made a !iving so%!. There the breath of !ife ins;ired b) 5od, si'nifies no more, but that 5od 'a#e him lifeE 4nd (Lob =+. %.! as !ong as the Spirit of God is in my nostri!sE is no more then to sa), as !ong as $ !ive. 1o in E@e4. 1. = . the Spirit of !ife was in the whee!s, is eCui#alent to, the whee!s were a!ive. 4nd (E@e4. =. % .! the Spirit entred into me- and set me on my feet, that is, I re#overed my vita!! strengthE not that an) 5host, or incor;oreall substance entred intoE and ;ossessed his bod). 1ixtl), for a subordination to authorit). In the 11 cha;. of 3%mbers. #erse 1+. I wi!! ta4e (saith 5od! of the Spirit- whi#h is %pon theeand wi!! p%t it %pon them- and they sha!! bear the b%rthen of the peop!e with theeE that is, u;on the se#ent) &lders: /hereu;on t/o of the se#ent) are said to ;ro;hec) in the cam;eE of /hom some com;lained, and Loshua desired *oses to forbid themE /hich *oses /ould not doe. "hereb) it a;;earsE that Loshua (ne/ not the) had recei#ed authorit) so to do, and ;ro;hec)ed accordin' to the mind of *oses, that is to sa), b) a Spirit, or "%thority subordinate to his o/n. In the li(e sense /e read (0e%t. %>. 9.! that 7osh%a was f%!! of the Spirit of wisdome- be#a%se ,oses had !aid his hands %pon him: that is, because he /as ordained b) *oses, to ;rosecute the /or( hee had himselfe be'un, (namel), the brin'in' of 5ods ;eo;le into the ;romised land!, but ;re#ented b) death, could not finish. In the li(e sense it is said, ()om. $. 9.! $f any man have not the Spirit of hrist- he is none of his: not meanin' thereb) the Ghost of Christ, but a s%bmission to his 6octrine. 4s also (1 7ohn >. =.! Hereby yo% sha!! 4now the Spirit of God. Every Spirit that #onfesseth that 7es%s hrist is #ome in the f!esh- is of GodE b) /hich is meant the 1;irit of unfained Christianit), or s%bmission to that main 4rticle of Christian faith, that Lesus is the ChristE /hich cannot be inter;reted of a 5host. -i(e/ise these /ords (L%4e >. 1.! "nd 7es%s f%!! of the Ho!y Ghost (that is, as it is ex;rest, ,at. >. 1. and ,ar. 1. 1=. of the Ho!y Spirit,! ma) be understood, for Cea! to doe the /or( for /hich hee /as sent b) 5od the .ather: but to inter;ret it of a 5host, is to sa), that 5od himselfe (for so our 1a#iour /as,! /as filled /ith 5odE /hich is #er) un;ro;er, and unsi'nificant. Ho/ /e came to translate Spirits, b) the /ord Ghosts, /hich si'nifieth nothin', neither in hea#en, nor earth, but the Ima'inar) inhabitants of mans brain, I examine not: but this I sa), the /ord Spirit in the text si'nifieth no such thin'E but either ;ro;erl) a reall s%bstan#e, or *eta;horicall), some extraordinar) abi!ity or affe#tion of the *ind, or of the 3od). 1e#enthl), for 4eriall 3odies. The 6isci;les of Christ, seein' him /al(in' u;on the sea, (,at. 1>. =?. and ,ar4e ?. >9.! su;;osed him to be a Spirit, meanin' thereb) an 4eriall *ody, and not a Phantasme: for it is said, the) all sa/ himE /hich cannot be understood of the delusions of the brain, (/hich are not common to man) at once, as #isible 3odies areE but sin'ular, because of the differences of .ancies!, but of 3odies onl). In li(e manner, /here he /as ta(en for a Spirit, b) the same

4;ostles (L%4e =>. %, +.!: 1o also ("#ts 1=. 1,.! /hen 1t. Peter /as deli#ered out of Prison, it /ould not be belee#edE but /hen the *aid said he /as at the dore, the) said it /as his "nge!E b) /hich must be meant a cor;oreall substance, or /e must sa), the 6isci;les themsel#es did follo/ the common o;inion of both Le/s and 5entiles, that some such a;;aritions /ere not Ima'inar), but ReallE and such as needed not the fanc) of man for their &xistence: These the Le/s called Spirits, and "nge!s, 5ood or 3adE as the 5ree(s called the same b) the name of 0<mons. 4nd some such a;;aritions ma) be reall, and substantiallE that is to sa), subtile 3odies, /hich 5od can form b) the same ;o/er, b) /hich he formed all thin's, and ma(e use of, as of *inisters, and *essen'ers (that is to sa), 4n'els! to declare his /ill, and execute the same /hen he ;leaseth, in extraordinar) and su;ernaturall manner. 3ut /hen hee hath so formed them the) are 1ubstances, endued /ith dimensions, and ta(e u; roome, and can be mo#ed from ;lace to ;lace, /hich is ;eculiar to 3odiesE and therefore are not 5hosts in#orporea!!, that is to sa), 5hosts that are in no p!a#eE that is to sa), that are no whereE that is to sa), that seemin' to be somewhat, are nothing. 3ut if Cor;oreall be ta(en in the most #ul'ar manner, for such 1ubstances as are ;erce;tible b) our externall 1ensesE then is 1ubstance Incor;oreall, a thin' not Ima'inar), but ReallE namel), a thin 1ubstance, In#isible, but that hath the same dimensions that are in 'rosser 3odies. 4n'el /hat. 3) the name of 405&-, is si'nified 'enerall), a ,essengerE and most often, a ,essenger of God: 4nd b) a *essen'er of 5od, is si'nified, an) thin' that ma(es (no/n his extraordinar) PresenceE that is to sa), the extraordinar) manifestation of his ;o/er, es;eciall) b) a 6ream, or 8ision. Concernin' the creation of "nge!s, there is nothin' deli#ered in the 1cri;tures. That the) are 1;irits, is often re;eated: but b) the name of 1;irit, is si'nified both in 1cri;ture, and #ul'arl), both amon'st Le/s, and 5entiles, sometimes thin 3odiesE as the 4ire, the "ind, the 1;irits 8itall, and 4nimall, of li#in' creaturesE and sometimes the Ima'es that rise in the fanc) in 6reams, and 8isionsE /hich are not reall 1ubstances, nor last an) lon'er then the 6ream, or 8ision the) a;;ear inE /hich 4;;aritions, thou'h no reall 1ubstances, but 4ccidents of the brainE )et /hen 5od raiseth them su;ernaturall), to si'nifie his "ill, the) are not un;ro;erl) termed 5ods *essen'ers, that is to sa), his "nge!s. 4nd as the 5entiles did #ul'arl) concei#e the Ima'er) of the brain, for thin's reall) subsistent /ithout them, and not de;endent on the fanc)E and out of them framed their o;inions of 08mons, 5ood and &#illE /hich because the) seemed to subsist reall), the) called S%bstan#esE and because the) could not feel them /ith their hands, $n#orporea!!: so also the Le/s u;on the same 'round, /ithout an) thin' in the Old Testament that constrained them thereunto, had 'enerall) an o;inion, (exce;t the sect of the Sadd%#es,! that those a;;aritions (/hich it ;leased 5od sometimes to ;roduce in the fancie of men, for his o/n ser#ice, and therefore called them his "nge!s! /ere substances, not de;endent on the fanc), but ;ermanent creatures of 5odE /hereof those /hich the) thou'ht /ere 'ood to them, the) esteemed the "nge!s of God, and those the) thou'ht /ould hurt them, the) called Evi!! "nge!s, or &#ill 1;iritsE such as /as the 1;irit of P)thon, and the 1;irits of *ad@men, of -unatiCues, and &;ile;tiCues: .or the) esteemed such as /ere troubled /ith such diseases, 0<monia'%es. 3ut if /e consider the ;laces of the Old Testament /here 4n'els are mentioned, /e shall find, that in most of them, there can nothin' else be understood b) the /ord "nge!, but some ima'e raised (su;ernaturall)! in the fanc), to si'nifie the ;resence of 5od in the execution of some su;ernaturall /or(E and therefore in the rest, /here their nature is not ex;rest, it ma) be understood in the same manner. .or /e read Gen. 1?. that the same a;;arition is called, not onel) an "nge!, but GodE /here that /hich (#erse +.! is called the "nge! of the -ord, in the tenth #erse, saith to 4'ar, $ wi!! m%!tip!y thy seed e/#eeding!yE that is, s;ea(eth in the ;erson of 5od. 0either /as this a;;arition a .anc) fi'ured, but a 8oice. 3) /hich it is manifest, that "nge! si'nifieth there, nothin' but God himself, that caused 4'ar su;ernaturall) to a;;rehend a #oice from hea#enE or rather, nothin' else but a 8oice su;ernaturall, testif)in' 5ods s;eciall ;resence there. "h) therefore ma) not the 4n'els that a;;eared to -ot, and are called Gen. 19. 1%. ,enE and to /hom, thou'h the) /ere t/o, -ot s;ea(eth (#er. 1$.! as but to one, and that one, as 5od, (for the /ords are, Lot said %nto them- &h not so my Lord! be understood of ima'es of men, su;ernaturall) formed in the .anc)E as /ell as before b) 4n'el /as understood a fanc)ed 8oiceI "hen the 4n'el called to 4braham out of hea#en, to sta) his hand (Gen. ==. 11.! from

sla)in' Isaac, there /as no 4;;arition, but a 8oiceE /hich ne#erthelesse /as called ;ro;erl) enou'h a *essen'er, or "nge! of 5od, because it declared 5ods /ill su;ernaturall), and sa#es the labour of su;;osin' an) ;ermanent 5hosts. The 4n'els /hich Lacob sa/ on the -adder of Hea#en (Gen. =$. 1=.! /ere a 8ision of his slee;E therefore onel) .anc), and a 6reamE )et bein' su;ernaturall, and si'ns of 5ods s;eciall ;resence, those a;;aritions are not im;ro;erl) called "nge!s. The same is to be understood (Gen. %1. 11.! /here Lacob saith thus, (he "nge! of the Lord appeared to mee in my s!eep. .or an a;;arition made to a man in his slee;, is that /hich all men call a 6reame, /hether such 6reame be naturall, or su;er@naturall: and that /hich there Lacob calleth an "nge!, /as 5od himselfeE for the same 4n'el saith (#erse 1%.! $ am the God of *ethe!. 4lso (E/od. 1>. 9.! the 4n'el that /ent before the 4rm) of Israel to the Red 1ea, and then came behind it, is (#erse 19.! the -ord himselfE and he a;;eared not in the form of a beautifull man, but in form (b) da)! of a pi!!ar of #!o%d, and (b) ni'ht! in form of a pi!!ar of fireE and )et this Pillar /as all the a;;arition, and "nge! ;romised to *oses (E/od. 1>. 9.! for the 4rmies 'uide: .or this cloud) ;illar, is said, to ha#e descended, and stood at the dore of the Tabernacle, and to ha#e tal(ed /ith *oses. There )ou see *otion, and 1;eech, /hich are commonl) attributed to 4n'els, attributed to a Cloud, because the Cloud ser#ed as a si'n of 5ods ;resenceE and /as no lesse an 4n'el, then if it had had the form of a *an, or Child of ne#er so 'reat beaut)E or "in's, as usuall) the) are ;ainted, for the false instruction of common ;eo;le. .or it is not the sha;eE but their use, that ma(es them 4n'els. 3ut their use is to be si'nifications of 5ods ;resence in su;ernaturall o;erationsE 4s /hen *oses (E/od. %%. 1>.! had desired 5od to 'oe alon' /ith the Cam;e, (as he had done al/aies before the ma(in' of the 5olden Calfe,! 5od did not ans/er, $ wi!! goe, nor $ wi!! send an "nge!! in my steadE but thus, my presen#e sha!! goe with thee. To mention all the ;laces of the Old Testament /here the name of 4n'el is found, /ould be too lon'. Therefore to com;rehend them all at once, I sa), there is no text in that ;art of the Old Testament, /hich the Church of &n'land holdeth for Canonicall, from /hich /e can conclude, there is, or hath been created, an) ;ermanent thin' (understood b) the name of Spirit or "nge!,! that hath not Cuantit)E and that ma) not be, b) the understandin' di#idedE that is to sa), considered b) ;artsE so as one ;art ma) bee in one ;lace, and the next ;art in the next ;lace to itE and, in summe, /hich is not (ta(in' 3od) for that, /hich is some /hat, or some /here! Cor;oreallE but in e#er) ;lace, the sense /ill bear the inter;retation of 4n'el, for *essen'erE as Lohn 3a;tist is called an 4n'el, and Christ the 4n'el of the Co#enantE and as (accordin' to the same 4nalo')! the 6o#e, and the .ier) Ton'ues, in that the) /ere si'nes of 5ods s;eciall ;resence, mi'ht also be called 4n'els. Thou'h /e find in 6aniel t/o names of 4n'els, Gabrie!, and ,i#hae!E )et it is cleer out of the text it selfe, (0an. 1=. 1.! that b) ,i#hae! is meant hrist, not as an 4n'el, but as a Prince: and that Gabrie! (as the li(e a;;aritions made to other hol) men in their slee;! /as nothin' but a su;ernaturall ;hantasme, b) /hich it seemed to 0anie!, in his dream, that t/o 1aints bein' in tal(e, one of them said to the other, Gabrie!- !et %s ma4e this man %nderstand his +ision: .or 5od needeth not, to distin'uish his Celestiall ser#ants b) names, /hich are usefull onel) to the short memories of *ortalls. 0or in the 0e/ Testament is there an) ;lace, out of /hich it can be ;ro#ed, that 4n'els (exce;t /hen the) are ;ut for such men, as 5od hath made the *essen'ers, and *inisters of his /ord, or /or(s! are thin's ;ermanent, and /ithall incor;oreall. That the) are ;ermanent, ma) bee 'athered from the /ords of our 1a#iour himselfe, (,at. =,. >1.! /here he saith, it shall be said to the /ic(ed in the last da), Go ye #%rsed into ever!asting fire prepared for the 0evi! and his "nge!s: /hich ;lace is manifest for the ;ermanence of &#ill 4n'els, (unlesse /ee mi'ht thin( the name of 6e#ill and his 4n'els ma) be understood of the Churches 4d#ersaries and their *inistersE! but then it is re;u'nant to their Immaterialit)E because &#erlastin' fire is no ;unishment to im;atible substances, such as are all thin's Incor;oreall. 4n'els therefore are not thence ;ro#ed to be Incor;oreall. In li(e manner /here 1t. Paul sa)es (1 or. ?. %.! 2now ye not that wee sha!! 1%dge the "nge!s: 4nd (= Pet. =. >.! 5or if God spared not the "nge!s that sinned- b%t #ast them down into he!!. 4nd (7%de 1, ?.! "nd the "nge!s that 4ept not their first estate- b%t !eft their owne habitation- hee hath reserved in ever!asting #haines %nder dar4nesse %nto the 7%dgment of the !ast dayE thou'h it ;ro#e the Permanence of 4n'elicall nature, it confirmeth also their *aterialit). 4nd (,at. ==. % .! $n the res%rre#tion men doe neither marry- nor give in marriage- b%t are as the "nge!s of God in heaven: but in the resurrection men shall be Permanent, and not Incor;oreallE so therefore also are the 4n'els.

There be di#ers other ;laces out of /hich ma) be dra/n the li(e conclusion. To men that understand the si'nification of these /ords, S%bstan#e, and $n#orporea!!E as $n#orporea!! is ta(en not for subtile bod) but for not *ody, the) im;l) a contradiction: insomuch as to sa), an 4n'el, or 1;irit is (in that sense! an Incor;oreall 1ubstance, is to sa) in effect, there is no 4n'el nor 1;irit at all. Considerin' therefore the si'nification of the /ord 4n'el in the Old Testament, and the nature of 6reams and 8isions that ha;;en to men b) the ordinar) /a) of 0atureE I /as enclined to this o;inion, that 4n'els /ere nothin' but su;ernaturall a;;aritions of the .anc), raised b) the s;eciall and extraordinar) o;eration of 5od, thereb) to ma(e his ;resence and commandements (no/n to man(ind, and chiefl) to his o/n ;eo;le. 3ut the man) ;laces of the 0e/ Testament, and our 1a#iours o/n /ords, and in such texts, /herein is no sus;icion of corru;tion of the 1cri;ture, ha#e extorted from m) feeble Reason, an ac(no/led'ment, and beleef, that there be also 4n'els substantiall, and ;ermanent. 3ut to belee#e the) be in no ;lace, that is to sa), no /here, that is to sa), nothin', as the) (thou'h indirectl)! sa), that /ill ha#e them Incor;oreall, cannot b) 1cri;ture bee e#inced. Ins;iration /hat. On the si'nification of the /ord Spirit, de;endeth that of the /ord I01PIR4TIO0E /hich must either be ta(en ;ro;erl)E and then it is nothin' but the blo/in' into a man some thin and subtile aire, or /ind, in such manner as a man filleth a bladder /ith his breathE or if 1;irits be not cor;oreall, but ha#e their existence onl) in the fanc), it is nothin' but the blo/in' in of a PhantasmeE /hich is im;ro;er to sa), and im;ossibleE for Phantasmes are not, but onl) seem to be some/hat. That /ord therefore is used in the 1cri;ture meta;horicall) onel): 4s (Gen. =. +.! /here it is said, that 5od inspired into man the breath of life, no more is meant, then that 5od 'a#e unto him #itall motion. .or /e are not to thin( that 5od made first a li#in' breath, and then ble/ it into 4dam after he /as made, /hether that breath /ere reall, or seemin'E but onl) as it is ("#ts 1+. =,.! that he gave him !ife- and breathE that is, made him a li#in' creature. 4nd /here it is said (= (im. %. 1?.! a!! S#ript%re is given by $nspiration from God, s;ea(in' there of the 1cri;ture of the Old Testament, it is an easie meta;hor, to si'nifie, that 5od enclined the s;irit or mind of those "riters, to /rite that /hich should be usefull, in teachin', re;ro#in', correctin', and instructin' men in the /a) of ri'hteous li#in'. 3ut /here 1t. Peter (= Pet. 1. =1.! saith, that Prophe#y #ame not in o!d time by the wi!! of man- b%t the ho!y men of God spa4e as they were moved by the Ho!y Spirit, b) the Hol) 1;irit, is meant the #oice of 5od in a 6ream, or 8ision su;ernaturall, /hich is not $nspiration: 0or /hen our 1a#iour breathin' on his 6isci;les, said, )e#eive the Ho!y Spirit, /as that 3reath the 1;irit, but a si'n of the s;irituall 'races he 'a#e unto them. 4nd thou'h it be said of man), and of our 1a#iour himself, that he /as full of the Hol) SpiritE )et that .ulnesse is not to be understood for $nf%sion of the substance of 5od, but for accumulation of his 'ifts, such as are the 'ift of sanctit) of life, of ton'ues, and the li(e, /hether attained su;ernaturall), or b) stud) and industr)E for in all cases the) are the 'ifts of 5od. 1o li(e/ise /here 5od sa)es (7oe! =. =$.! $ wi!! powre o%t my Spirit %pon a!! f!esh- and yo%r Sons and yo%r 0a%ghters sha!! prophe#y- yo%r &!d men sha!! dream 0reams- and yo%r Do%ng men sha!! see +isions, /ee are not to understand it in the ;ro;er sense, as if his Spirit /ere li(e /ater, subDect to effusion, or infusionE but as if 5od had ;romised to 'i#e them Pro;heticall 6reams, and 8isions. .or the ;ro;er use of the /ord inf%sed, in s;ea(in' of the 'races of 5od, is an abuse of itE for those 'races are 8ertues, not 3odies to be carr)ed hither and thither, and to be ;o/red into men, as into barrels. In the same manner, to ta(e $nspiration in the ;ro;er sense, or to sa) that 5ood Spirits entred into men to ma(e them ;ro;hec), or &#ill Spirits into those that became PhrenetiCue, -unatiCue, or &;ile;tiCue, is not to ta(e the /ord in the sense of the 1cri;tureE for the 1;irit there is ta(en for the ;o/er of 5od, /or(in' b) causes to us un(no/n. 4s also ("#ts =. =.! the /ind, that is there said to fill the house /herein the 4;ostles /ere assembled on the da) of Pentecost, is not to be understood for the Hol) Spirit, /hich is the 6eit) it selfE but for an &xternall si'n of 5ods s;eciall /or(in' on their hearts, to effect in them the internall 'races, and hol) #ertues hee thou'ht reCuisite for the ;erformance of their 4;ostleshi;. CHA,. ;;;-. O/ t1e Si6ni/ic(ti2n in Scri'ture 2/ =IN0+O E OF 0O+, 2/ HOLY, S,ACRE+, (nd SACRA ENT. The 9in'dom of 5od ta(en b) 6i#ines *eta;horicall), but in the 1cri;tures ;ro;erl). TH& 2ingdome of God in the "ritin's of 6i#ines, and s;eciall) in 1ermons, and Treatises of

6e#otion, is ta(en most commonl) for &ternall .elicit), after this life, in the Hi'hest Hea#en, /hich the) also call the 9in'dome of 5lor)E and sometimes for (the earnest of that felicit)! 1anctification, /hich the) terme the 9in'dome of 5raceE but ne#er for the *onarch), that is to sa), the 1o#erai'n Po/er of 5od o#er an) 1ubDects acCuired b) their o/n consent, /hich is the ;ro;er si'nification of 9in'dome. To the contrar), I find the 9I056O*& O. 5O6, to si'nifie in most ;laces of 1cri;ture, a 2ingdome proper!y so named, constituted b) the 8otes of the Peo;le of Israel in ;eculiar mannerE /herein the) chose 5od for their 9in' b) Co#enant made /ith him, u;on 5ods ;romisin' them the ;ossession of the land of CanaanE and but seldom meta;horicall)E and then it is ta(en for 0ominion over sinneE (and onl) in the 0e/ TestamentE! because such a 6ominion as that, e#er) 1ubDect shall ha#e in the 9in'dome of 5od, and /ithout ;reDudice to the 1o#erai'n. .rom the #er) Creation, 5od not onl) rei'ned o#er all men nat%ra!!y b) his mi'htE but also had pe#%!iar 1ubDects, /hom he commanded b) a 8oice, as one man s;ea(eth to another. In /hich manner he reigned o#er 4dam, and 'a#e him commandement to abstaine from the tree of co'niJance of 5ood and &#illE /hich /hen he obe)ed not, but tastin' thereof, too( u;on him to be as 5od, Dud'in' bet/een 5ood and &#ill, not b) his Creators commandement, but b) his o/n sense, his ;unishment /as a ;ri#ation of the estate of &ternall life, /herein 5od had at first created him: 4nd after/ards 5od ;unished his ;osterit), for their #ices, all but ei'ht ;ersons, /ith an uni#ersall delu'eE 4nd in these ei'ht did consist the then 2ingdom of God. The ori'inall of the 9in'dome of 5od. 4fter this, it ;leased 5od to s;ea( to 4braham, and (Gen. 1+. +, $.! to ma(e a Co#enant /ith him in these /ords, $ wi!! estab!ish my ovenant between me- and thee- and thy seed after thee in their generations- for an ever!asting ovenant- to be a God to thee- and to thy seed after thee. "nd $ wi!! give %nto thee- and to thy seed after thee- the !and wherein tho% art a stranger- a!! the !and of anaan for an ever!asting possession. In this Co#enant "braham promiseth for himse!fe and his posterity to obey as God- the Lord that spa4e to him? and God on his part promiseth to "braham the !and of anaan for an ever!asting possession. 4nd for a memoriall, and a to(en of this Co#enant, he ordaineth (#erse 11.! the Sa#rament of ir#%m#ision. This is it /hich is called the &!d ovenant, or (estamentE and containeth a Contract bet/een 5od and 4brahamE b) /hich 4braham obli'eth himself, and his ;osterit), in a ;eculiar manner to be subDect to 5ods ;ositi#e -a/E for to the -a/ *orall he /as obli'ed before, as b) an Oath of 4lle'iance. 4nd thou'h the name of 2ing be not )et 'i#en to 5od, nor of 2ingdome to 4braham and his seedE )et the thin' is the sameE namel), an Institution b) ;act, of 5ods ;eculiar 1o#erai'nt) o#er the seed of 4brahamE /hich in the rene/in' of the same Co#enant b) *oses, at *ount 1inai, is ex;ressel) called a ;eculiar 2ingdome of God o#er the Le/s: and it is of 4braham (not of *oses! 1t. Paul saith ()om. >. 11.! that he is the 5ather of the 5aithf%!!E that is, of those that are lo)all, and doe not #iolate their 4lle'iance s/orn to 5od, then b) Circumcision, and after/ards in the 3ew ovenant b) 3a;tisme. That the 9in'dome of 5od is ;ro;erl) his Ci#ill 1o#erai'nt) o#er a ;eculiar ;eo;le b) ;act. This Co#enant, at the .oot of *ount 1inai, /as rene/ed b) *oses (E/od. 19. ,.! /here the -ord commandeth *oses to s;ea( to the ;eo;le in this manner, $f yo% wi!! obey my voi#e indeed- and 4eep my ovenant- then yee sha!! be a pe#%!iar peop!e to me- for a!! the Earth is mine. "nd yee sha!! be %nto me a Sa#erdota!! 2ingdome- and an ho!y 3ation. .or a Pe#%!iar peop!e, the #ul'ar -atine hath, Pe#%!i%m de #%n#tis pop%!is: the &n'lish Translation made in the be'innin' of the Rei'n of 9in' Lames, hath, a Pe#%!iar treas%re %nto me above a!! 3ationsE and the 5ene#a .rench, the most pre#io%s 7ewe! of a!! 3ations. 3ut the truest Translation is the first, because it is confirmed b) 1t. Paul himself ((it. =. 1>.! /here he saith, alludin' to that ;lace, that our blessed 1a#iour gave himse!f for %s- that he might p%rifie %s to himse!f- a pe#%!iar (that is, an extraordinar)! peop!e? for the /ord is in the 5ree( /hich is o;;osed commonl) to the /ord : and as this si'nifieth ordinary- '%otidian, or (as in the -ords Pra)er! of dai!y %seE so the other si'nifieth that /hich is overp!%s, and stored %p, and en1oyed in a spe#ia!! mannerE /hich the -atines call Pe#%!i%m: and this meanin' of the ;lace is confirmed b) the reason 5od rendereth of it, /hich follo/eth immediatel), in that he addeth, 5or a!! the Earth is mine, as if he should sa), "!! the 3ations of the wor!d are mineE but it is not so that )ou are mine, but in a spe#ia!! manner: .or the) are all mine, b) reason of m) Po/erE but )ou shall be mine, b) )our o/n Consent, and Co#enantE /hich is an addition to his

ordinar) title, to all nations. The same is a'ain confirmed in ex;resse /ords in the same text, Dee sha!! be to me a Sa#erdota!! 2ingdome- and an ho!y 3ation. The 8ul'ar -atine hath it, )egn%m Sa#erdota!e, to /hich a'reeth the Translation of that ;lace (1 Pet. =. 9.! Sa#erdoti%m )ega!e- a )ega! PriesthoodE as also the Institution it self, b) /hich no man mi'ht enter into the San#t%m San#tor%m, that is to sa), no man mi'ht enCuire 5ods /ill immediatel) of 5od himselfe, but onel) the Hi'h Priest. The &n'lish Translation before mentioned, follo/in' that of 5ene#a, has, a 2ingdom of PriestsE /hich is either meant of the succession of one Hi'h Priest after another, or else it accordeth not /ith 1t. Peter, nor /ith the exercise of the Hi'h ;riesthood: .or there /as ne#er an) but the Hi'h ;riest onel), that /as to informe the Peo;le of 5ods "illE nor an) Con#ocation of Priests e#er allo/ed to enter into the San#t%m San#tor%m. 4'ain, the title of a Ho!y 3ation confirmes the same: for Ho!y si'nifies, that /hich is 5ods b) s;eciall, not b) 'enerall Ri'ht. 4ll the &arth (as is said in the text! is 5odsE but all the &arth is not called Ho!y, but that onel) /hich is set a;art for his es;eciall ser#ice, as /as the 0ation of the Le/s. It is therefore manifest enou'h b) this one ;lace, that b) the 2ingdome of God, is ;ro;erl) meant a Common@/ealth, instituted (b) the consent of those /hich /ere to be subDect thereto! for their Ci#ill 5o#ernment, and the re'ulatin' of their beha#iour, not onel) to/ards 5od their 9in', but also to/ards one another in ;oint of Dustice, and to/ards other 0ations both in ;eace and /arreE /hich ;ro;erl) /as a 9in'dome, /herein 5od /as 9in', and the Hi'h ;riest /as to be (after the death of *oses! his sole 8icero), or -ieutenant. 3ut there be man) other ;laces that clearl) ;ro#e the same. 4s first (1 Sam. $. +.! /hen the &lders of Israel ('rie#ed /ith the corru;tion of the 1ons of 1amuel! demanded a 9in', 1amuel dis;leased there@/ith, ;ra)ed unto the -ordE and the -ord ans/erin' said unto him, Hear4en %nto the voi#e of the Peop!e- for they have not re1e#ted thee- b%t they have re1e#ted me- that $ sho%!d not reign over them. Out of /hich it is e#ident, that 5od himself /as then their 9in'E and 1amuel did not command the ;eo;le, but onl) deli#ered to them that /hich 5od from time to time a;;ointed him. 4'ain, (1 Sam. 1=. 1=.! /here 1amuel saith to the Peo;le, When yee saw that 3ahash 2ing of the hi!dren of "mmon #ame against yo%- ye said %nto me- 3ay- b%t a 2ing sha!! reign over %swhen the Lord yo%r God was yo%r 2ing? It is manifest that 5od /as their 9in', and 'o#erned the Ci#ill 1tate of their Common@/ealth. 4nd after the Israelites had reDected 5od, the Pro;hets did foretell his restitutionE as ($saiah =>. =%.! (hen the ,oon sha!! be #onfo%nded- and the S%n ashamed- when the Lord of Hosts sha!! reign in ,o%nt Cion- and in 7er%sa!emE /here he s;ea(eth ex;ressel) of his Rei'n in Xion, and LerusalemE that is, on &arth. 4nd (,i#ah >. +.! "nd the Lord sha!! reign over them in ,o%nt Cion: This *ount Xion is in Lerusalem u;on the &arth. 4nd (E@e4. = . %%.! "s $ !ivesaith the Lord God- s%re!y with a mighty hand- and a stret#hed o%t arme- and with f%ry powred o%t- $ wi! r%!e over yo%. and (#erse %+.! $ wi!! #a%se yo% to passe %nder the rod- and $ wi!! bring yo% into the bond of the ovenantE that is, I /ill rei'n o#er )ou, and ma(e )ou to stand to that Co#enant /hich )ou made /ith me b) *oses, and bra(e in )our rebellion a'ainst me in the da)s of 1amuel, and in )our election of another 9in'. 4nd in the 0e/ Testament, the 4n'el 5abriel saith of our 1a#iour (L%4e 1. %=, %%.! He sha!! be great- and be #a!!ed the Son of the most High- and the Lord sha!! give him the throne of his 5ather 0avid. and he sha!! reign over the ho%se of 7a#ob for ever. and of his 2ing dome there sha!! be no end. This is also a 9in'dome u;on &arthE for the claim /hereof, as an enem) to COsar, he /as ;ut to deathE the title of his crosse, /as, 7es%s of 3a@areth- 2ing of the 7ewsE hee /as cro/ned in scorn /ith a cro/n of ThornesE and for the ;roclaimin' of him, it is said of the 6isci;les ("#ts 1+. +.! (hat they did a!! of them #ontrary to the de#rees of <sar- saying there was another 2ing- one 7es%s. The 9in'dome therefore of 5od, is a reail, not a meta;horicall 9in'domeE and so ta(en, not onel) in the Old Testament, but the 0e/E /hen /e sa), 5or thine is the 2ingdome- the Power- and G!ory, it is to be understood of 5ods 9in'dome, b) force of our Co#enant, not b) the Ri'ht of 5ods Po/erE for such a 9in'dome 5od al/aies hathE so that it /ere su;erfluous to sa) in our ;ra)er, (hy 2ingdome #ome, unlesse it be meant of the Restauration of that 9in'dome of 5od b) Christ, /hich b) re#olt of the Israelites had been interru;ted in the election of 1aul. 0or had it been ;ro;er to sa), (he 2ingdome of Heaven is at handE or to ;ra), (hy 2ingdome #ome, if it had still continued. There be so man) other ;laces that confirm this inter;retation, that it /ere a /onder there is

no 'reater notice ta(en of it, but that it 'i#es too much li'ht to Christian 9in's to see their ri'ht of &cclesiasticall 5o#ernment. This the) ha#e obser#ed, that in stead of a Sa#erdota!! 2ingdome, translate, a 2ingdome of Priests: for the) ma) as /ell translate a )oya!! Priesthood, (as it is in 1t. Peter! into a Priesthood of 2ings. 4nd /hereas, for a pe#%!iar peop!e, the) ;ut a pretio%s 1ewe!, or treas%re, a man mi'ht as /ell call the s;eciall Re'iment, or Com;an) of a 5enerall, the 5eneralls ;retious Le/el, or his Treasure. In short, the 9in'dome of 5od is a Ci#ill 9in'domeE /hich consisted, first in the obli'ation of the ;eo;le of Israel to those -a/s, /hich *oses should brin' unto them from *ount 1inaiE and /hich after/ards the Hi'h Priest for the time bein', should deli#er to them from before the her%bins in the San#t%m San#tor%mE and /hich 9in'dome ha#in' been cast off, in the election of 1aul, the Pro;hets foretold, should be restored b) ChristE and the Restauration /hereof /e dail) ;ra) for, /hen /e sa) in the -ords Pra)er, (hy 2ingdome #omeE and the Ri'ht /hereof /e ac(no/led'e, /hen /e adde, 5or thine is the 2ingdome- the Power- and G!ory- for ever- and ever- "menE and the Proclaimin' /hereof, /as the Preachin' of the 4;ostlesE and to /hich men are ;re;ared, b) the Teachers of the 5os;elE to embrace /hich 5os;el, (that is to sa), to ;romise obedience to 5ods 'o#ernment! is, to bee in the 2ingdome of Gra#e, because 5od hath gratis 'i#en to such the ;o/er to bee the 1ubDects (that is, Children of 5od hereafter, /hen Christ shall come in *aDest) to Dud'e the /orld, and actuall) to 'o#ern his o/ne ;eo;le, /hich is called the 2ingdome of G!ory. If the 9in'dome of 5od (called also the 9in'dome of Hea#en, from the 'loriousnesse, and admirable hei'ht of that throne! /ere not a 9in'dome /hich 5od b) his -ieutenants, or 8icars, /ho deli#er his Commandements to the ;eo;le, did exercise on &arthE there /ould not ha#e been so much contention, and /arre, about /ho it is, b) /hom 5od s;ea(eth to usE neither /ould man) Priests ha#e troubled themsel#es /ith 1;iritual Lurisdiction, nor an) 9in' ha#e denied it them. Hol) /hat. Out of this literall inter;retation of the 2ingdome of God, ariseth also the true inter;retation of the /ord HO-2. .or it is a /ord, /hich in 5ods 9in'dome ans/ereth to that, /hich men in their 9in'domes use to call P%b!i'%e, or the 2ings. The 9in' of an) Countre) is the P%b!i'%e Person, or Re;resentati#e of all his o/n 1ubDects. 4nd 5od the 9in' of Israel /as the Ho!y one of Israel. The 0ation /hich is subDect to one earthl) 1o#erai'n, is the 0ation of that 1o#erai'n, that is, of the PubliCue Person. 1o the Le/s, /ho /ere 5ods 0ation, /ere called (E/od. 19. ?.! a Ho!y 3ation. .or b) Ho!y, is al/aies understood, either 5od himselfe, or that /hich is 5ods in ;ro;riet)E as b) PubliCue, is al/aies meant either the Person of the Common@/ealth it self, or somethin' that is so the Common@/ealths, as no ;ri#ate ;erson can claim an) ;ro;riet) therein. Therefore the 1abbath (5ods da)! is a Ho!y dayE the Tem;le, (5ods house! a Ho!y ho%seE 1acrifices, Tithes, and Offerin's (5ods tribute! Ho!y d%tiesE Priests, Pro;hets, and anointed 9in's, under Christ (5ods *inisters! Ho!y menE the CSlestiall ministrin' 1;irits (5ods *essen'ers! Ho!y "nge!sE and the li(e: and /heresoe#er the /ord Hol) is ta(en ;ro;erl), there is still somethin' si'nified of Pro;riet), 'otten b) consent. In sa)in' Ha!!owed be thy name, /e do but ;ra) to 5od for 'race to (ee; the first Commandement, of having no other Gods b%t him. *an(ind is 5ods 0ation in ;ro;riet): but the Le/s onl) /ere a Ho!y 3ation. "h), but because the) became his Pro;riet) b) co#enantI 1acred /hat. 4nd the /ord Profane, is usuall) ta(en in the 1cri;ture for the same /ith ommonE and conseCuentl) their contraries, Ho!y, and Proper, in the 9in'dome of 5od must be the same also. 3ut fi'urati#el), those men also are called Ho!y, that led such 'odl) li#es, as if the) had forsa(en all /orldl) desi'ns, and /holl) de#oted, and 'i#en themsel#es to 5od. In the ;ro;er sense, that /hich is made Ho!y b) 5ods a;;ro;riatin' or se;aratin' it to his o/n use, is said to be san#tified b) 5od, as the 1e#enth da) in the fourth CommandementE and as the &lect in the 0e/ Testament /ere said to bee san#tified, /hen the) /ere endued /ith the 1;irit of 'odlinesse. 4nd that /hich is made Hol) b) the dedication of men, and 'i#en to 5od, so as to be used onel) in his ;ubliCue ser#ice, is called also 14CR&6, and said to be consecrated, as Tem;les, and other Houses of PubliCue Pra)er, and their 7tensils, Priests, and *inisters, 8ictimes, Offerin's, and the externall matter of 1acraments. 6e'rees of 1anctit). Of Ho!inesse there be de'rees: for of those thin's that are set a;art for the ser#ice of 5od,

there ma) bee some set a;art a'ain, for a neerer and more es;ecial ser#ice. The /hole 0ation of the Israelites /ere a ;eo;le Hol) to 5odE )et the tribe of -e#i /as amon'st the Israelites a Hol) tribeE and amon'st the -e#ites, the Priests /ere )et more Hol)E and amon'st the Priests, the Hi'h Priest /as the most Hol). 1o the -and of Ludea /as the Hol) -andE but the Hol) Cit) /herein 5od /as to be /orshi;;ed, /as more Hol)E and a'ain, the Tem;le more Hol) than the Cit)E and the San#t%m San#tor%m more Hol) than the rest of the Tem;le. 1acrament. 4 14CR4*&0T, is a se;aration of some #isible thin' from common useE and a consecration of it to 5ods ser#ice, for a si'n, either of our admission into the 9in'dome of 5od, to be of the number of his ;eculiar ;eo;le, or for a Commemoration of the same. In the Old Testament, the si'n of 4dmission /as ir#%m#isionE in the 0e/ Testament, *aptisme. The Commemoration of it in the Old Testament, /as the Eating (at a certaine time, /hich /as 4nni#ersar)! of the Pas#ha!! LambE b) /hich the) /ere ;ut in mind of the ni'ht /herein the) /ere deli#ered out of their bonda'e in &');tE and in the 0e/ Testament, the celebratin' of the Lords S%pperE b) /hich, /e are ;ut in mind, of our deli#erance from the bonda'e of sin, b) our 3lessed 1a#iours death u;on the crosse. The 1acraments of "dmission, are but once to be used, because there needs but one "dmissionE but because /e ha#e need of bein' often ;ut in mind of our deli#erance, and of our 4llea'ance, the 1acraments of ommemoration ha#e need to be reiterated. 4nd these are the ;rinci;all 1acraments, and as it /ere the solemne oathes /e ma(e of our 4llea'eance. There be also other Consecrations, that ma) be called 1acraments, as the /ord im;l)eth onel) Consecration to 5ods ser#iceE but as it im;lies an oath, or ;romise of 4llea'eance to 5od, there /ere no other in the Old Testament, but ir#%m#ision, and the PasseoverE nor are there an) other in the 0e/ Testament, but *aptisme, and the Lords S%pper. CHA,. ;;;-I. O/ t1e >OR+ OF 0O+, (nd 2/ ,RO,HETS. "ord /hat. "H&0 there is mention of the Word of God, or of ,an, it doth not si'nifie a ;art of 1;eech, such as 5rammarians call a 0o/n, or a 8erb, or an) sim;le #oice, /ithout a contexture /ith other /ords to ma(e it si'nificati#eE but a ;erfect 1;eech or 6iscourse, /hereb) the s;ea(er affirmeth- denieth- #ommandeth- promiseth- threatneth- wisheth, or interrogateth. In /hich sense it is not +o#ab%!%m, that si'nifies a WordE but Sermo, (in 5ree( Spee#h- 0is#o%rse, or Saying. ! that is, some

The /ords s;o(en b) 5od, and concernin' 5od, both are called 5ods "ord in 1cri;ture.P1 Tim. >. 1. 4'ain, if /e sa) the "ord of 5od, or of *an, it ma) bee understood sometimes of the 1;ea(er, (as the /ords that 5od hath s;o(en, or that a *an hath s;o(en: In /hich sense, /hen /e sa), the 5os;el of 1t. *atthe/, /e understand 1t. *atthe/ to be the "riter of it: and sometimes of the 1ubDect: In /hich sense, /hen /e read in the 3ible, (he words of the days of the 2ings of $srae!- or 7%dah, Atis meant, that the acts that /ere done in those da)s, /ere the 1ubDect of those "ordsE 4nd in the 5ree(, /hich (in the 1cri;ture! retaineth man) Hebraismes, b) the "ord of 5od is oftentimes meant, not that /hich is s;o(en b) 5od, but concernin' 5od, and his 'o#ernmentE that is to sa), the 6octrine of Reli'ion: Insomuch, as it is all one, to sa) and (heo!ogiaE /hich is, that 6octrine /hich /ee usuall) call 0ivinity, as is manifest b) the ;laces follo/in' G"#ts 1%. >?.H (hen Pa%! and *arnabas wa/ed bo!d- and said$t was ne#essary that the Word of God sho%!d first have been spo4en to yo%- b%t seeing yo% p%t it from yo%- and 1%dge yo%r se!ves %nworthy of ever!asting !ife- !oe- we t%rn to the Genti!es. That /hich is here called the "ord of 5od, /as the 6octrine of Christian Reli'ionE as it a;;ears e#identl) b) that /hich 'oes before. 4nd G"#ts ,. = .H /here it is said to the 4;ostles b) an 4n'el, Go stand and spea4 in the (emp!e- a!! the Words of this !ifeE b) the "ords of this life, is meant, the 6octrine of the 5os;elE as is e#ident b) /hat the) did in the Tem;le, and is ex;ressed in the last #erse of the same Cha;. 0ai!y in the (emp!e- and in every ho%se they #eased not to tea#h and prea#h hrist 7es%s: In /hich ;lace it is manifest, that Lesus Christ /as the subDect of this Word of !ifeE or (/hich is all one! the subDect of the Words of this !ife eterna!!, that our 1a#iour offered them. 1o G"#ts 1,. +.H the "ord of 5od, is called the Word of the Gospe!, because it containeth the 6octrine of the 9in'dome of ChristE and the same "ord G)om. 1 . $, 9.H is called the Word of 5aithE that is, as is there ex;ressed, the 6octrine of

Christ come, and raised from the dead. 4lso G,at. 1%. 19.H When any one heareth the Word of the 2ingdomeE that is, the 6octrine of the 9in'dome tau'ht b) Christ. 4'ain, the same "ord, is said G"#ts 1=. =>.H to grow and to be m%!tip!yedE /hich to understand of the &#an'elicall 6octrine is easie, but of the 8oice, or 1;eech of 5od, hard and stran'e. In the same sense the 0o#trine of 0evi!s, si'nifieth not the "ords of an) 6e#ill, but the 6octrine of Heathen men concernin' 0<mons, and those Phantasms /hich the) /orshi;;ed as 5ods. The "ord of 5od meta;horicall) used, first, for the 6ecrees and Po/er of 5od. Considerin' these t/o si'nifications of the "OR6 O. 5O6, as it is ta(en in 1cri;ture, it is manifest in this later sense (/here it is ta(en for the 6octrine of Christian Reli'ion,! that the /hole 1cri;ture is the "ord of 5od: but in the former sense not so. .or exam;le, thou'h these /ords, $ am the Lord thy God- A#. to the end of the Ten Commandements, /ere s;o(en b) 5od to *osesE )et the Preface, God spa4e these words and said, is to be understood for the "ords of him that /rote the hol) Histor). The Word of God, as it is ta(en for that /hich he hath s;o(en, is understood sometimes Proper!y, sometimes ,etaphori#a!!y. Proper!y, as the /ords, he hath s;o(en to his Pro;hets: ,etaphori#a!!y, for his "isdome, Po/er, and eternall 6ecree, in ma(in' the /orldE in /hich sense, those 5iats- Let their be !ight- Let there be a firmamentLet %s ma4e man- A#. GGen. 1.H are the "ord of 5od. 4nd in the same sense it is said G7ohn 1. %.H "!! things were made by it- and witho%t it was nothing made that was made: 4nd GHeb. 1. %.H He %pho!deth a!! things by the Word of his PowerE that is, b) the Po/er of his "ordE that is, b) his Po/er: and GHeb. 11. %.H (he wor!ds were framed by the Word of GodE and man) other ;laces to the same sense: 4s also amon'st the -atines, the name of 5ate, /hich si'nifieth ;ro;erl) (he word spo4en, is ta(en in the same sense. 1econdl), for the effect of his "ord.P4cts 1. >. -u(e =>. >9. 1econdl), for the effect of his "ordE that is to sa), for the thin' it self, /hich b) his "ord is 4ffirmed, Commanded, Threatned, or PromisedE as GPsa!m 1 ,. 19.H /here Lose;h is said to ha#e been (e;t in ;rison, ti!! his Word was #omeE that is, till that /as come to ;asse /hich he had GGen. > . 1%.H foretold to Pharaohs 3utler, concernin' his bein' restored to his office: for there b) his word was #ome, is meant, the thin' it self /as come to ;asse. 1o also G1 2ing. 1$. %?.H &liDah saith to 5od, $ have done a!! these thy Words, in stead of $ have done a!! these things at thy Word, or commandement: and G7er. 1+. 1,.H Where is the Word of the Lord, is ;ut for, Where is the Evi!! he threatned: 4nd GE@e4. 1=. =$.H (here sha!! none of my Words be pro!onged any more: b) words are understood those things, /hich 5od ;romised to his ;eo;le. 4nd in the 0e/ Testament G,at. =>. %,.H heaven and earth sha! pass away- b%t my Words sha! not pass awayE that is, there is nothin' that I ha#e ;romised or foretold, that shall not come to ;asse. 4nd in this sense it is, that 1t. Lohn the &#an'elist, and, I thin(, 1t. Lohn onel) calleth our 1a#iour himself as in the flesh the Word of God Gas 7oh. 1. 1>.H the Word was made 5!eshE that is to sa), the "ord, or Promise that Christ should come into the /orldE who in the beginning was with GodE that is to sa), it /as in the ;ur;ose of 5od the .ather, to send 5od the 1on into the /orld, to enli'hten men in the /a) of &ternall lifeE but it /as not till then ;ut in execution, and actuall) incarnateE 1o that our 1a#iour is there called the Word, not because he /as the ;romise, but the thin' ;romised. The) that ta(in' occasion from this ;lace, doe commonl) call him the 8erbe of 5od, do but render the text more obscure. The) mi'ht as /ell term him the 0o/n of 5od: for as b) 3own, so also b) +erbe, men understand nothin' but a ;art of s;eech, a #oice, a sound, that neither affirms, nor denies, nor commands, nor ;romiseth, nor is an) substance cor;oreall, or s;irituallE and therefore it cannot be said to bee either 5od, or *anE /hereas our 1a#iour is both. 4nd this Word /hich 1t. 7ohn in his 5os;el saith /as /ith 5od, is Gin his 1 &;istle, #erse 1.H called the Word of !ifeE and G#erse =.H the Eterna!! !ife- whi#h was with the 5ather: so that he can be in no other sense called the Word, then in that, /herein he is called &ternall lifeE that is, he that hath pro#%red %s Eterna!! !ife, b) his commin' in the flesh. 1o also G"po#a!ypse 19. 1%.H the 4;ostle s;ea(in' of Christ, clothed in a 'arment di;t in bloud, faithE his name is the Word of GodE /hich is to be understood, as if he had said his name had been, He that was #ome a##ording to the p%rpose of God from the beginning- and a##ording to his Word and promises de!ivered by the Prophets. 1o that there is nothin' here of the Incarnation of a "ord, but of the Incarnation of 5od the 1on, therefore called the Word, because his Incarnation /as the Performance of the PromiseE In li(e manner as the Hol) 5host is called the Promise. Thirdl), for the /ords of reason and eCuit). There are also ;laces of the 1cri;ture, /here, b) the Word of God, is si'nified such "ords as are consonant to reason, and eCuit), thou'h s;o(en sometimes neither b) Pro;het, nor b) a

hol) man. .or Pharaoh 0echo /as an IdolaterE )et his "ords to the 'ood 9in' Losiah, in /hich he ad#ised him b) *essen'ers, not to o;;ose him in his march a'ainst ar#hemish, are said to ha#e ;roceeded from the mouth of 5odE and that Losiah not hear(nin' to them, /as slain in the battleE as is to be read = hron. %,. #ers. =1, ==, =%. It is true, that as the same Histor) is related in the first 3oo( of &sdras, not Pharaoh, but Leremiah s;a(e these /ords to Losiah, from the mouth of the -ord. 3ut /ee are to 'i#e credit to the Canonicall 1cri;ture, /hatsoe#er be /ritten in the 4;ocr);ha. The Word of God, is then also to be ta(en for the 6ictates of reason, and eCuit), /hen the same is said in the 1cri;tures to bee /ritten in mans heartE as Psa!m %?. %1. 7erem. %1. %%. 0e%t. % . 11, 1>. and man) other li(e ;laces. 6i#ers acce;tions of the /ord Pro;het. The name of PROPH&T, si'nifieth in 1cri;ture sometimes Pro!o#%torE that is, he that s;ea(eth from 5od to *an, or from man to 5od: 4nd sometimes Pr8di#tor, or a foreteller of thin's to come: 4nd sometimes one that s;ea(eth incoherentl), as men that are distracted. It is most freCuentl) used in the sense of s;ea(in' from 5od to the Peo;le. 1o ,oses- Sam%e!- E!i1ah$saiah- 7eremiah, and others /ere Prophets. 4nd in this sense the Hi'h Priest /as a Prophet, for he onl) /ent into the San#t%m San#tor%m, to enCuire of 5odE and /as to declare his ans/er to the ;eo;le. 4nd therefore /hen Cai;has said, it /as ex;edient that one man should die for the ;eo;le, 1t. Lohn saith Gcha;. 11. ,1.H that He spa4e not this of himse!fe- b%t being High Priest that year- he prophesied that one man sho%!d dye for the nation. 4lso the) that in Christian Con're'ations tau'ht the ;eo;le G1 or. 1>. %.H are said to Pro;hec). In the li(e sense it is, that 5od saith to ,oses GE/od. >. 1?.H concernin' "aron- He sha!! be thy Spo4es6 man to the Peop!e. and he sha!! be to thee a mo%th- and tho% sha!t be to him instead of God: that /hich here is Spo4es6man, is Gcha;. +. 1.H inter;reted Pro;hetE See (saith 5od! $ have made thee a God to Pharaoh- and "aron thy *rother sha!! be thy Prophet. In the sense of s;ea(in' from man to 5od 4braham is called a Pro;het GGenes. = . +.H /here 5od in a 6ream s;ea(eth to 4bimelech in this manner, 3ow therefore restore the man his wife- for he is a Prophet- and sha!! pray for theeE /hereb) ma) be also 'athered, that the name of Pro;het ma) be 'i#en, not un;ro;erl) to them that in Christian Churches, ha#e a Callin' to sa) ;ubliCue ;ra)ers for the Con're'ation. In the same sense, the Pro;hets that came do/n from the Hi'h ;lace (or Hill of 5od! /ith a Psalter), and a Tabret, and a Pi;e, and a Har; G1 Sam. 1 . ,, ?.H and G#ers. 1 .H 1aul amon'st them, are said to Pro;hec), in that the) ;raised 5od, in that manner ;ubliCuel). In the li(e sense, is *iriam GE/od. 1,. = .H called a Pro;hetesse. 1o is it also to be ta(en G1 or. 11. >, ,.H /here 1t. Paul saith, Every man that prayeth or prophe#yeth with his head #overed- A#. and every woman that prayeth or prophe#yeth with her head %n#overed: .or Pro;hec) in that ;lace, si'nifieth no more, but ;raisin' 5od in Psalmes, and Hol) 1on'sE /hich /omen mi'ht doe in the Church, thou'h it /ere not la/full for them to s;ea( to the Con're'ation. 4nd in this si'nification it is, that the Poets of the Heathen, that com;osed H)mnes and other sorts of Poems in the honor of their 5ods, /ere called +ates (Pro;hets! as is /ell enou'h (no/n b) all that are #ersed in the 3oo(s of the 5entiles, and as is e#ident G(it. 1. 1=.H /here 1t. Paul saith of the Cretians, that a Pro;het of their o/ne said, the) /ere -iarsE not that 1t. Paul held their Poets for Pro;hets, but ac(no/led'eth that the /ord Pro;het /as commonl) used to si'nifie them that celebrated the honour of 5od in 8erse. PrOdiction of future contin'ents, not al/aies Pro;hec). "hen b) Pro;hec) is meant PrOdiction, or foretellin' of future Conti'entsE not onl) the) /ere Pro;hets, /ho /ere 5ods 1;o(es@men, and foretold those thin's to others, /hich 5od had foretold to themE but also all those Im;ostors, that ;retend b) the hel;e of familiar s;irits, or b) su;erstitious di#ination of e#ents ;ast, from false causes, to foretell the li(e e#ents in time to come: of /hich (as I ha#e declared alread) in the 1=. cha;ter of this 6iscourse! there be man) (inds, /ho 'ain in the o;inion of the common sort of men, a 'reater re;utation of Pro;hec), b) one casuall e#ent that ma) bee but /rested to their ;ur;ose, than can be lost a'ain b) ne#er so man) failin's. Pro;hec) is not an 4rt, nor (/hen it is ta(en for PrOdiction! a constant 8ocationE but an extraordinar), and tem;orar) &m;lo)ment from 5od, most often of 5ood men, but sometimes also of the "ic(ed. The /oman of &ndor, /ho is said to ha#e had a familiar s;irit, and thereb) to ha#e raised a Phantasme of 1amuel, and foretold 1aul his death, /as not therefore a Pro;hetesseE for neither had she an) science, /hereb) she could raise such a PhantasmeE nor does it a;;ear that 5od commanded the raisin' of itE but onel) 'uided that Im;osture to be a means of 1auls terror and discoura'ementE and b) conseCuent, of the discomfiture, b) /hich he fell. 4nd for Incoherent 1;eech, it /as amon'st the 5entiles ta(en

for one sort of Pro;hec), because the Pro;hets of their Oracles, intoxicated /ith a s;irit, or #a;or from the ca#e of the P)thian Oracle at 6el;hi, /ere for the time reall) mad, and s;a(e li(e madmenE of /hose loose /ords a sense mi'ht be made to fit an) e#ent, in such sort, as all bodies are said to be made of ,ateria prima. In the 1cri;ture I find it also so ta(en G1 Sam. 1$. 1 .H in these /ords, "nd the Evi!! spirit #ame %pon Sa%!- and he Prophe#yed in the midst of the ho%se. The manner ho/ 5od hath s;o(en to the Pro;hets. 4nd althou'h there be so man) si'nifications in 1cri;ture of the /ord ProphetE )et is that the most freCuent, in /hich it is ta(en for him, to /hom 5od s;ea(eth immediatel), that /hich the Pro;het is to sa) from him, to some other man, or to the ;eo;le. 4nd hereu;on a Cuestion ma) be as(ed, in /hat manner 5od s;ea(eth to such a Pro;het. Can it (ma) some sa)! be ;ro;erl) said, that 5od hath #oice and lan'ua'e, /hen it cannot be ;ro;erl) said, he hath a ton'ue, or other or'ans, as a manI The Pro;het 6a#id ar'ueth thus, Sha!! he that made the eye- not seeI or he that made the ear- not hearI 3ut this ma) be s;o(en, not (as usuall)! to si'nifie 5ods nature, but to si'nifie our intention to honor him. .or to see, and hear, are Honorable 4ttributes, and ma) be 'i#en to 5od, to declare (as far as our ca;acit) can concei#e! his 4lmi'ht) ;o/er. 3ut if it /ere to be ta(en in the strict, and ;ro;er sense, one mi'ht ar'ue from his ma(in' of all other ;arts of mans bod), that he had also the same use of them /hich /e ha#eE /hich /ould be man) of them so uncomel), as it /ould be the 'reatest contumel) in the /orld to ascribe them to him. Therefore /e are to inter;ret 5ods s;ea(in' to men immediatel), for that /a) (/hatsoe#er it be!, b) /hich 5od ma(es them understand his /ill: 4nd the /a)es /hereb) he doth this, are man)E and to be sou'ht onel) in the Hol) 1cri;ture: /here thou'h man) times it be said, that 5od s;a(e to this, and that ;erson, /ithout declarin' in /hat mannerE )et there be a'ain man) ;laces, that deli#er also the si'nes b) /hich the) /ere to ac(no/led'e his ;resence, and commandementE and b) these ma) be understood, ho/ he s;a(e to man) of the rest. To the &xtraordinar) Pro;hets of the Old Testament he s;a(e b) 6reams, or 8isions. In /hat manner 5od s;a(e to "dam, and Eve, and ain, and 3oah, is not ex;ressedE nor ho/ he s;a(e to "braham, till such time as he came out of his o/n countre) to Si#hem in the land of anaanE and then GGen. 1=. +.H 5od is said to ha#e appeared to him. 1o there is one /a), /hereb) 5od made his ;resence manifestE that is, b) an "pparition, or +ision. 4nd a'ain, GGen. 1,. 1.H The "ord of the -ord came to 4braham in a 8isionE that is to sa), some/hat, as a si'n of 5ods ;resence, a;;eared as 5ods *essen'er, to s;ea( to him. 4'ain, the -ord a;;eared to 4braham GGen. 1$. 1.H b) an a;;arition of three 4n'elsE and to 4bimelech GGen. = . %.H in a dream: To -ot GGen. 19. 1.H b) an a;;arition of t/o 4n'els: 4nd to Ha'ar GGen. =1. 1+.H b) the a;;arition of one 4n'el: 4nd to 4braham a'ain GGen. ==. 11.H b) the a;;arition of a #oice from hea#en: 4nd GGen. =?. =>.H to Isaac in the ni'htE (that is, in his slee;, or b) dream!: 4nd to Lacob GGen. 1$. 1=.H in a dreamE that is to sa) (as are the /ords of the text! 7a#ob dreamed that he saw a !adder- A#. 4nd GGen. %=. 1.H in a 8ision of 4n'els: 4nd to *oses GE/od. %. =.H in the a;;arition of a flame of fire out of the midst of a bush: 4nd after the time of *oses, (/here the manner ho/ 5od s;a(e immediatel) to man in the Old Testament, is ex;ressed! hee s;a(e al/aies b) a 8ision, or b) a 6reamE as to Gideon- Sam%e!E!iah- E!isha- $saiah- E@e4ie!, and the rest of the Pro;hetsE and often in the 0e/ Testament, as to 7oseph, to 1t. Peter, to 1t. Pa%!, and to 1t. 7ohn the &#an'elist in the 4;ocal);se. Onel) to *oses hee s;a(e in a more extraordinar) manner in *ount Sinai, and in the (aberna#!eE and to the Hi'h Priest in the (aberna#!e, and in the San#t%m San#tor%m of the Tem;le. 3ut *oses, and after him the Hi'h Priests /ere Pro;hets of a more eminent ;lace, and de'ree in 5ods fa#ourE 4nd 5od himself in ex;ress /ords declareth, that to other Pro;hets hee s;a(e in 6reams and 8isions, but to his ser#ant *oses, in such manner as a man s;ea(eth to his friend. The /ords are these G3%mb. 1=. ?, +, $.H $f there be a Prophet among yo%- $ the Lord wi!! ma4e my se!f 4nown to him in a +ision- and wi!! spea4 %nto him in a 0ream. ,y servant ,oses is not so- who is faithf%!! in a!! my ho%se. with him $ wi!! spea4 mo%th to mo%theven apparent!y- not in dar4 spee#hes. and the simi!it%de of the Lord sha!! he beho!d. 4nd GE/od. %%. 11.H (he Lord spa4e to ,oses fa#e to fa#e- as a man spea4eth to his friend. 4nd )et this s;ea(in' of 5od to *oses, /as b) mediation of an 4n'el, or 4n'els, as a;;ears ex;ressel), "#ts +. #er. %,. and ,%. and Ga!. %. 19. and /as therefore a 8ision, thou'h a more cleer 8ision than /as 'i#en to other Pro;hets, 4nd conformable hereunto, /here 5od saith (0e%t. 1%. 1.! $f there arise amongst yo% a Prophet- or 0reamer of 0reams, the later /ord is but the inter;retation of the former. 4nd G7oe! =. =$.H Do%r sons and yo%r da%ghters sha!!

Prophe#y. yo%r o!d men sha!! dream 0reams- and yo%r yo%ng men sha!! see +isions: /here a'ain, the /ord Prophe#y is ex;ounded b) 0ream, and +ision. 4nd in the same manner it /as, that 5od s;a(e to 1olomon, ;romisin' him "isdome, Riches, and HonorE for the text saith, G1 2ings %. 1,.H "nd So!omon awoa4- and beho!d it was a 0ream: 1o that 'enerall) the Pro;hets extraordinar) in the Old Testament too( notice of the "ord of 5od no other/ise, than from their 6reams, or 8isionsE that is to sa), from the ima'inations /hich the) had in their slee;, or in an &xtasie: /hich ima'inations in e#er) true Pro;het /ere su;ernaturallE but in false Pro;hets /ere either naturall, or fei'ned. The same Pro;hets /ere ne#erthelesse said to s;ea( b) the 1;iritE as GCa#h. +. 1=.H /here the Pro;het s;ea(in' of the Le/es, saith, (hey made their hearts hard as "damant- !est they sho%!d hear the !aw- and the words whi#h the Lord of Hosts hath sent in his Spirit by the former Prophets. 3) /hich it is manifest, that s;ea(in' b) the Spirit, or $nspiration, /as not a ;articular manner of 5ods s;ea(in', different from 8ision, /hen the) that /ere said to s;ea( b) the 1;irit, /ere extraordinar) Pro;hets, such as for e#er) ne/ messa'e, /ere to ha#e a ;articular Commission, or (/hich is all one! a ne/ 6ream, or 8ision. To Pro;hets of ;er;etuall Callin', and 1u;reme, 5od s;a(e in the Old Testament from the *erc) 1eat, in a manner not ex;ressed in the 1cri;ture. Of Pro;hets, that /ere so b) a ;er;etuall Callin' in the Old Testament, some /ere s%preme, and some s%bordinate: 1u;reme /ere first *osesE and after him the Hi'h Priests, e#er) one for his time, as lon' as the Priesthood /as Ro)allE and after the ;eo;le of the Le/s, had reDected 5od, that he should no more rei'n o#er them, those 9in's /hich submitted themsel#es to 5ods 'o#ernment, /ere also his chief Pro;hetsE and the Hi'h Priests office became *inisteriall. 4nd /hen 5od /as to be consulted, the) ;ut on the hol) #estments, and enCuired of the -ord, as the 9in' commanded them, and /ere de;ri#ed of their office, /hen the 9in' thou'ht fit. .or 9in' 1aul G1 Sam. 1%. 9.H commanded the burnt offerin' to be brou'ht, and G1 Sam. 1>. 1$.H he commands the Priest to brin' the 4r( neer himE and G#er. 19.H a'ain to let it alone, because he sa/ an ad#anta'e u;on his enemies. 4nd in the same cha;ter 1aul as(eth counsell of 5od. In li(e manner 9in' 6a#id, after his bein' anointed, thou'h before he had ;ossession of the 9in'dome, is said to en'%ire of the Lord G1 Sam. =%. =.H /hether he should fi'ht a'ainst the Philistines at 2ei!ahE and G#erse 1 .H 6a#id commandeth the Priest to brin' him the &;hod, to enCuire /hether he should sta) in 2ei!ah, or not. 4nd 9in' 1olomon G1 2ings =. =+.H too( the Priesthood from "biathar, and 'a#e it G#erse %,.H to Cado#. Therefore *oses, and the Hi'h Priests, and the ;ious 9in's, /ho enCuired of 5od on all extraordinar) occasions, ho/ the) /ere to carr) themsel#es, or /hat e#ent the) /ere to ha#e, /ere all 1o#erai'n Pro;hets. 3ut in /hat manner 5od s;a(e unto them, is not manifest. To sa) that /hen *oses /ent u; to 5od in *ount Sinai, it /as a 6ream, or 8ision, such as other Pro;hets had, is contrar) to that distinction /hich 5od made bet/een *oses, and other Pro;hets, 3%mb. 1=. ?, +, $. To sa) 5od s;a(e or a;;eared as he is in his o/n nature, is to den) his Infinitenesse, In#isibilit), Incom;rehensibilit). To sa) he s;a(e b) Ins;iration, or Infusion of the Hol) 1;irit, as the Hol) 1;irit si'nifieth the 6eit), is to ma(e *oses eCuall /ith Christ, in /hom onel) the 5odhead Gas 1t. Paul s;ea(eth o!. =. 9.H d/elleth bodil). 4nd lastl), to sa) he s;a(e b) the Hol) 1;irit, as it si'nifieth the 'races, or 'ifts of the Hol) 1;irit, is to attribute nothin' to him su;ernaturall. .or 5od dis;oseth men to Piet), Lustice, *erc), Truth, .aith, and all manner of 8ertue, both *orall, and Intellectuall, b) doctrine, exam;le, and b) se#erall occasions, naturall, and ordinar). 4nd as these /a)s cannot be a;;l)ed to 5od, in his s;ea(in' to *oses, at *ount SinaiE so also, the) cannot be a;;l)ed to him, in his s;ea(in' to the Hi'h Priests, from the *erc)@1eat. Therefore in /hat manner 5od s;a(e to those 1o#erai'n Pro;hets of the Old Testament, /hose office it /as to enCuire of him, is not intelli'ible. In the time of the 0e/ Testament, there /as no 1o#erai'n Pro;het, but our 1a#iourE /ho /as both 5od that s;a(e, and the Pro;het to /hom he s;a(e. To Pro;hets of ;er;etuall Callin', but subordinate, 5od s;a(e b) the 1;irit. To subordinate Pro;hets of ;er;etuall Callin', I find not an) ;lace that ;ro#eth 5od s;a(e to them su;ernaturall)E but onel) in such manner, as naturall) he inclineth men to Piet), to 3eleef, to Ri'hteousnesse, and to other #ertues all other Christian men. "hich /a), thou'h it consist in Constitution, Instruction, &ducation, and the occasions and in#itements men ha#e to Christian #ertuesE )et it is trul) attributed to the o;eration of the 1;irit of 5od, or Hol) 1;irit, (/hich /e in our lan'ua'e call the Hol) 5host!: .or there is no 'ood inclination, that is not of

the o;eration of 5od. 3ut these o;erations are not al/aies su;ernaturall. "hen therefore a Pro;het is said to s;ea( in the 1;irit, or b) the 1;irit of 5od, /e are to understand no more, but that he s;ea(s accordin' to 5ods /ill, declared b) the su;reme Pro;het. .or the most common acce;tation of the /ord 1;irit, is in the si'nification of a mans intention, mind, or dis;osition. In the time of *oses, there /ere se#ent) men besides himself, that Prophe#yed in the Cam;e of the Israelites. In /hat manner 5od s;a(e to them, is declared in the 11 of 3%mbers, #erse =,. (he Lord #ame down in a #!o%d- and spa4e %nto ,oses- and too4 of the Spirit that was %pon him- and gave it to the seventy E!ders. "nd it #ame to passe- when the Spirit rested %pon them- they Prophe#yed- and did not #ease. 3) /hich it is manifest, first, that their Pro;hec)in' to the ;eo;le, /as subser#ient, and subordinate to the Pro;hec)in' of *osesE for that 5od too( of the 1;irit of *oses, to ;ut u;on themE so that the) Pro;hec)ed as *oses /ould ha#e them: other/ise the) had not been suffered to Pro;hec) at all. .or there /as G#erse =+.H a com;laint made a'ainst them to *osesE and Loshua /ould ha#e *oses to ha#e forbidden themE /hich he did not, but said to Loshua, 3ee not Dealous in m) behalf. 1econdl), that the 1;irit of 5od in that ;lace, si'nifieth nothin' but the *ind and 6is;osition to obe), and assist *oses in the administration of the 5o#ernment. .or if it /ere meant the) had the substantiall 1;irit of 5odE that is, the 6i#ine nature, ins;ired into them, then the) had it in no lesse manner then Christ himself, in /hom onel) the 1;irit of 5od d/elt bodil). It is meant therefore of the 5ift and 5race of 5od, that 'uided them to co@o;erate /ith *osesE from /hom their 1;irit /as deri#ed. 4nd it a;;eareth G#erse 1?.H that, the) /ere such as *oses himself should a;;oint for &lders and Officers of the Peo;le: .or the /ords are, Gather %nto me seventy men- whom tho% 4nowest to be E!ders and &ffi#ers of the peop!e: /here, tho% 4nowest, is the same /ith tho% appointest, or hast appointed to be s%#h. .or /e are told before GE/od. 1$.H that *oses follo/in' the counsell of Lethro his .ather@in@la/, did a;;oint Lud'es, and Officers o#er the ;eo;le, such as feared 5odE and of these, /ere those 1e#ent), /hom 5od b) ;uttin' u;on them *oses s;irit, inclined to aid *oses in the 4dministration of the 9in'dome: and in this sense the 1;irit of 5od is said G1 Sam. 1?. 1%, 1>.H ;resentl) u;on the anointin' of 6a#id, to ha#e come u;on 6a#id, and left 1aulE 5od 'i#in' his 'races to him he chose to 'o#ern his ;eo;le, and ta(in' them a/a) from him, he reDected. 1o that b) the 1;irit is meant Inclination to 5ods ser#iceE and not an) su;ernaturall Re#elation. 5od sometimes also s;a(e b) -ots. 5od s;a(e also man) times b) the e#ent of -otsE /hich /ere ordered b) such as he had ;ut in 4uthorit) o#er his ;eo;le. 1o /ee read that 5od manifested b) the -ots /hich 1aul caused to be dra/n G1 Sam. 1>. >%.H the fault that Lonathan had committed, in eatin' a hone)@comb, contrar) to the oath ta(en b) the ;eo;le. 4nd (7osh. 1$. 1 .H 5od di#ided the land of Canaan amon'st the Israelite, b) the !ots that 7osh%a did #ast before the Lord in Shi!oh. In the same manner it seemeth to be, that 5od disco#ered G7osh%a +. 1?, F#.H the crime of 4chan. 4nd these are the /a)es /hereb) 5od declared his "ill in the Old Testament. 4ll /hich /a)s he used also in the 0e/ Testament. To the +irgin ,ary, b) a 8ision of an 4n'el: To 7oseph in a 6ream: a'ain to Pa%! in the /a) to 6amascus in a 8ision of our 1a#iour: and to Peter in the 8ision of a sheet let do/n from hea#en, /ith di#ers sorts of flesh, of clean, and unclean beastsE and in ;rison, b) 8ision of an 4n'el: 4nd to all the 4;ostles, and "riters of the 0e/ Testament, b) the 'races of his 1;iritE and to the 4;ostles a'ain (at the choosin' of *atthias in the ;lace of Ludas Iscariot! b) lot. &#er) man ou'ht to examine the ;robabilit) of a ;retended Pro;hets Callin'. 1eein' then all Pro;hec) su;;oseth 8ision, or 6ream, (/hich t/o, /hen the) be naturall, are the same,! or some es;eciall 'ift of 5od, so rarel) obser#ed in man(ind, as to be admired /here obser#edE 4nd seein' as /ell such 'ifts, as the most extraordinar) 6reams, and 8isions, ma) ;roceed from 5od, not onel) b) his su;ernaturall, and immediate, but also b) his naturall o;eration, and b) mediation of second causesE there is need of Reason and Lud'ment to discern bet/een naturall, and su;ernaturall 5ifts, and bet/een naturall, and su;ernaturall 8isions, or 6reams. 4nd conseCuentl) men had need to be #er) circums;ect, and /ar), in obe)in' the #oice of man, that ;retendin' himself to be a Pro;het, reCuires us to obe) 5od in that /a), /hich he in 5ods name telleth us to be the /a) to ha;;inesse. .or he that ;retends to teach men the /a) of so 'reat felicit), ;retends to 'o#ern themE that is to sa), to rule, and rei'n o#er themE /hich is a thin', that all men naturall) desire, and is therefore /orth) to be sus;ected of 4mbition and Im;ostureE and conseCuentl), ou'ht to be examined, and tr)ed b)

e#er) man, before hee )eeld them obedienceE unlesse he ha#e )eelded it them alread), in the institution of a Common@/ealthE as /hen the Pro;het is the Ci#ill 1o#erai'n, or b) the Ci#il 1o#erai'n 4uthoriJed. 4nd if this examination of Pro;hets, and 1;irits, /ere not allo/ed to e#er) one of the ;eo;le, it had been to no ;ur;ose, to set out the mar(s, b) /hich e#er) man mi'ht be able, to distin'uish bet/een those, /hom the) ou'ht, and those /hom the) ou'ht not to follo/. 1eein' therefore such mar(s are set out (0e%t. 1%. 1, Fc.H to (no/ a Pro;het b)E and G1 7ohn >. 1. Fc.H to (no/ a 1;irit b): and seein' there is so much Pro;hec)in' in the Old TestamentE and so much Preachin' in the 0e/ Testament a'ainst Pro;hetsE and so much 'reater a number ordinaril) of false Pro;hets, then of trueE e#er) one is to be/are of obe)in' their directions, at their o/n ;erill. 4nd first, that there /ere man) more false then true Pro;hets, a;;ears b) this, that /hen 4hab GI 2ings 1=.H consulted four hundred Pro;hets, the) /ere all false Im;ostors, but onel) one *ichaiah. 4nd a little before the time of the Ca;ti#it), the Pro;hets /ere 'enerall) l)ars. (he Prophets (saith the -ord b) 7eremy, cha. 1>, #erse 1>.! prophe#y Lies in my name. $ sent them not- neither have $ #ommanded them- nor spa4e %nto them- they prophe#y to yo% a fa!se +ision- a thing of na%ght. and the de#eit of their heart. In so much as 5od commanded the Peo;le b) the mouth of the Pro;het 7eremiah Gcha;. =%. 1?.H not to obe) them. (h%s saith the Lord of Hosts- hear4en not %nto the words of the Prophetsthat prophe#y to yo%. (hey ma4e yo% vain- they spea4 a +ision of their own heart- and not o%t of the mo%th of the Lord. 4ll ;ro;hec) but of the 1o#erai'n Pro;het is to be examined b) e#er) 1ubDect. 1eein' then there /as in the time of the Old Testament, such Cuarrells amon'st the 8isionar) Pro;hets, one contestin' /ith another, and as(in', "hen de;arted the 1;irit from me, to 'o to theeI as bet/een *ichaiah, and the rest of the four hundredE and such 'i#in' of the -)e to one another, (as in 7erem. 1>. 1>.! and such contro#ersies in the 0e/ Testament at this da), amon'st the 1;irituall Pro;hets: &#er) man then /as, and no/ is bound to ma(e use of his 0aturall Reason, to a;;l) to all Pro;hec) those Rules /hich 5od hath 'i#en us, to discern the true from the false. Of /hich Rules, in the Old Testament, one /as, conformable doctrine to that /hich *oses the 1o#erai'n Pro;het had tau'ht themE and the other the miraculous ;o/er of foretellin' /hat 5od /ould brin' to ;asse, as I ha#e alread) she/n out of 0e%t. 1%. I. F#. 4nd in the 0e/ Testament there /as but one onel) mar(E and that /as the ;reachin' of this 6octrine, (hat 7es%s is the hrist, that is, the 9in' of the Le/s, ;romised in the Old Testament. "hosoe#er den)ed that 4rticle, he /as a false Pro;het, /hatsoe#er miracles he mi'ht seem to /or(E and he that tau'ht it /as a true Pro;het. .or 1t. 7ohn GI &;ist. >. =, Fc.H s;ea(in' ex;ressel) of the means to examine 1;irits, /hether the) be of 5od, or notE after he had told them that there /ould arise false Pro;hets, saith thus, Hereby 4now ye the Spirit of God. Every Spirit that #onfesseth that 7es%s hrist is #ome in the f!esh- is of GodE that is, is a;;ro#ed and allo/ed as a Pro;het of 5od: not that he is a 'odl) man, or one of the &lect, for this, that he confesseth, ;rofesseth, or ;reacheth Lesus to be the ChristE but for that he is a Pro;het a#o/ed. .or 5od sometimes s;ea(eth b) Pro;hets, /hose ;ersons he hath not acce;tedE as he did b) 3aalamE and as he foretold 1aul of his death, b) the "itch of &ndor. 4'ain in the next #erse, Every Spirit that #onfesseth not that 7es%s hrist is #ome in the f!esh- is not of hrist. "nd this is the Spirit of "nti#hrist. 1o that the Rule is ;erfect on both sidesE that he is a true Pro;het, /hich ;reacheth the *essiah alread) come, in the ;erson of LesusE and he a false one that den)eth him come, and loo(eth for him in some future Im;ostor, that shall ta(e u;on him that honour falsel), /hom the 4;ostle there ;ro;erl) calleth 4ntichrist. &#er) man therefore ou'ht to consider /ho is the 1o#erai'n Pro;hetE that is to sa), /ho it is, that is 5ods 8ice'erent on &arthE and hath next under 5od, the 4uthorit) of 5o#ernin' Christian menE and to obser#e for a Rule, that 6octrine, /hich in the name of 5od, hee hath commanded to bee tau'htE and thereb) to examine and tr) out the truth of those 6octrines, /hich ;retended Pro;hets /ith miracle, or /ithout, shall at an) time ad#ance: and if the) find it contrar) to that Rule, to doe as the) did, that came to *oses, and com;lained that there /ere some that Pro; GhHec)ed in the Cam;e, /hose 4uthorit) so to doe the) doubted ofE and lea#e to the 1o#erai'n, as the) did to *oses to u;hold, or to forbid them, as hee should see causeE and if hee disa#o/ them, then no more to obe) their #oiceE or if he a;;ro#e them, then to obe) them, as men to /hom 5od hath 'i#en a ;art of the 1;irit of their 1o#erai'ne. .or /hen Christian men, ta(e not their Christian 1o#erai'n, for 5ods Pro;hetE the) must either ta(e their o/ne 6reames, for the Pro;hec) the) mean to bee 'o#erned b), and the tumour of their o/n hearts for the 1;irit of 5odE or the) must suffer themsel#es to bee lead b) some stran'e PrinceE or b) some of their fello/ subDects, that can be/itch them, b) slaunder of the 'o#ernment, into rebellion, /ithout other miracle to confirm their callin', then sometimes an

extraordinar) successe, and Im;unit)E and b) this means destro)in' all la/s, both di#ine, and humane, reduce all Order, 5o#ernment, and 1ociet), to the first Chaos of 8iolence, and Ci#ill /arre. CHA,. ;;;-II. O/ IRACLES, (nd t1eir &3e. 4 *iracle is a /or( that causeth 4dmiration. 32 ,ira#!es are si'nified the 4dmirable /or(s of 5od: F therefore the) are also called Wonders. 4nd because the) are for the most ;art, done, for a si'nification of his commandement, in such occasions, as /ithout them, men are a;t to doubt, (follo/in' their ;ri#ate naturall reasonin',! /hat he hath commanded, and /hat not, the) are commonl) in Hol) 1cri;ture, called Signes, in the same sense, as the) are called b) the -atines, &stenta, and Portenta, from she/in', and foresi'nif)in' that, /hich the 4lmi'ht) is about to brin' to ;asse. 4nd must therefore be rare, and /here of there is no naturall cause (no/n. To understand therefore /hat is a *iracle, /e must first understand /hat /or(s the) are, /hich men /onder at, and call 4dmirable. 4nd there be but t/o thin's. /hich ma(e men /onder at an) e#ent: The one is, if it be stran'e, that is to sa), such, as the li(e of it hath ne#er, or #er) rarel) been ;roduced: The other is, if /hen it is ;roduced, /e cannot ima'ine it to ha#e been done b) naturall means, but onel) b) the immediate hand of 5od. 3ut /hen /ee see some ;ossible, naturall cause of it, ho/ rarel) soe#er the li(e has been doneE or if the li(e ha#e been often done, ho/ im;ossible soe#er it be to ima'ine a naturall means thereof, /e no more /onder, nor esteem it for a *iracle. Therefore, if a Horse, or Co/ should s;ea(, it /ere a *iracleE because both the thin' is stran'e, F the naturall cause difficult to ima'in: 1o also /ere it, to see a stran'e de#iation of nature, in the ;roduction of some ne/ sha;e of a li#in' creature. 3ut /hen a man, or other 4nimal, en'enders his li(e, thou'h /e (no/ no more ho/ this is done, than the otherE )et because Atis usuall, it is no *iracle. In li(e manner, if a man be metamor;hosed into a stone, or into a ;illar, it is a *iracleE because stran'e: but if a ;eece of /ood be so chan'edE because /e see it often, it is no *iracle: and )et /e (no/ no more, b) /hat o;eration of 5od, the one is brou'ht to ;asse, than the other. The first Rainbo/ that /as seen in the /orld, /as a *iracle, because the firstE and conseCuentl) stran'eE and ser#ed for a si'n from 5od, ;laced in hea#en, to assure his ;eo;le, there should be no more an uni#ersall destruction of the /orld b) "ater. 3ut at this da), because the) are freCuent, the) are not *iracles, neither to them that (no/ their naturall causes, nor to them /ho (no/ them not. 4'ain, there be man) rare /or(s ;roduced b) the 4rt of man: )et /hen /e (no/ the) are doneE because thereb) /ee (no/ also the means ho/ the) are done, /e count them not for *iracles, because not /rou'ht b) the immediate hand of 5od, but b) mediation of humane Industr). That /hich seemeth a *iracle to one man, ma) seem other/ise to another. .urthermore, seein' 4dmiration and "onder, is conseCuent to the (no/led'e and ex;erience, /here/ith men are endued, some more, some lesseE it follo/eth, that the same thin', ma) be a *iracle to one, and not to another. 4nd thence it is, that i'norant, and su;erstitious men ma(e 'reat "onders of those /or(s, /hich other men, (no/in' to ;roceed from 0ature, (/hich is not the immediate, but the ordinar) /or( of 5od,! admire not at all: 4s /hen &ccli;ses of the 1un and *oon ha#e been ta(en for su;ernaturall /or(s, b) the common ;eo;leE /hen ne#erthelesse, there /ere others, could from their naturall causes, ha#e foretold the #er) hour the) should arri#e: Or, as /hen a man, b) confederac), and secret intelli'ence, 'ettin' (no/led'e of the ;ri#ate actions of an i'norant, un/ar) man, thereb) tells him, /hat he has done in former timeE it seems to him a *iraculous thin'E but amon'st /ise, and cautelous men, such *iracles as those, cannot easil) be done. The &nd of *iracles.P&xo. >. 1, Fc. 4'ain, it belon'eth to the nature of a *iracle, that it be /rou'ht for the ;rocurin' of credit to 5ods *essen'ers, *inisters, and Pro;hets, that thereb) men ma) (no/, the) are called, sent, and em;lo)ed b) 5od, and thereb) be the better inclined to obe) them. 4nd therefore, thou'h the creation of the /orld, and after that the destruction of all li#in' creatures in the uni#ersall delu'e, /ere admirable /or(sE )et because the) /ere not done to ;rocure credit to an) Pro;het, or other *inister of 5od, the) use not to be called *iracles. .or ho/ admirable soe#er

an) /or( be, the 4dmiration consisteth not in that it could be done, because men naturall) belee#e the 4lmi'ht) can doe all thin's, but because he does it at the Pra)er, or "ord of a man. 3ut the /or(s of 5od in &');t, b) the hand of *oses, /ere ;ro;erl) *iraclesE because the) /ere done /ith intention to ma(e the ;eo;le of Israel belee#e, that *oses came unto them, not out of an) desi'n of his o/ne interest, but as sent from 5od. Therefore after 5od had commanded him to deli#er the Israelites from the &');tian bonda'e, /hen he said (hey wi!! not be!eeve me- b%t wi!! say- the Lord hath not appeared %nto me, 5od 'a#e him ;o/er, to turn the Rod he had in his hand into a 1er;ent, and a'ain to return it into a RodE and b) ;uttin' his hand into his bosome, to ma(e it le;rousE and a'ain b) ;ullin' it out to ma(e it /hole, to ma(e the Children of Israel belee#e (as it is #erse ,.! that the 5od of their .athers had a;;eared unto him: 4nd if that /ere not enou'h, he 'a#e him ;o/er to turn their /aters into bloud. 4nd /hen hee had done these *iracles before the ;eo;le, it is said (#erse >1.! that they be!eeved him. 0e#erthelesse, for fear of Pharaoh, the) durst not )et obe) him. Therefore the other /or(s /hich /ere done to ;la'ue Pharaoh, and the &');tians, tended all to ma(e the Israelites belee#e in *oses, and /ere ;ro;erl) *iracles. In li(e manner if /e consider all the *iracles done b) the hand of *oses, and all the rest of the Pro;hets, till the Ca;ti#it)E and those of our 1a#iour, and his 4;ostles after/ardE /e shall find, their end /as al/aies to be'et, or confirm beleefe, that the) came not of their o/n motion, but /ere sent b) 5od. "ee ma) further obser#e in 1cri;ture, that the end of *iracles, /as to be'et beleef, not uni#ersall) in all men, elect, and re;robateE but in the elect onl)E that is to sa), in such as 5od had determined should become his 1ubDects. .or those miraculous ;la'ues of &');t, had not for end, the con#ersion of PharaohE .or 5od had told *oses before, that he /ould harden the heart of Pharaoh, that he should not let the ;eo;le 'oe: 4nd /hen he let them 'oe at last, not the *iracles ;ers/aded him, but the ;la'ues forced him to it. 1o also of our 1a#iour, it is /ritten, (,at. 1%. ,$.! that he /rou'ht not man) *iracles in his o/n countre), because of their unbeleefE and (in ,ar4e ?. ,.! in stead of, he wro%ght not many, it is, he #o%!d wor4 none. It /as not because he /anted ;o/erE /hich to sa), /ere blas;hem) a'ainst 5odE nor that the end of *iracles /as not to con#ert incredulous men to ChristE for the end of all the *iracles of *oses, of the Pro;hets, of our 1a#iour, and of his 4;ostles /as to adde men to the ChurchE but it /as, because the end of their *iracles, /as to adde to the Church (not all men, but! such as should be sa#edE that is to sa), such as 5od had elected. 1eein' therefore our 1a#iour /as sent from his .ather, hee could not use his ;o/er in the con#ersion of those, /hom his .ather had reDected. The) that ex;oundin' this ;lace of 1t. ,ar4e, sa), that this /ord, Hee #o%!d not, is ;ut for, He wo%!d not, do it /ithout exam;le in the 5ree( ton'ue, (/here Wo%!d not, is ;ut sometimes for o%!d not, in thin's inanimate, that ha#e no /illE but o%!d not, for Wo%!d not, ne#er,! and thereb) la) a stumblin' bloc( before /ea( ChristiansE as if Christ could doe no *iracles, but amon'st the credulous. .rom that /hich I ha#e here set do/n, of the nature, and use of a *iracle, /e ma) define it thus, " *IR4C-&, is a wor4 of God- Fbesides his operation by the way of 3at%re- ordained in the reation-G done- for the ma4ing manifest to his e!e#t- the mission of an e/traordinary ,inister for their sa!vation. The definition of a *iracle 4nd from this definition, /e ma) inferreE .irst, that in all *iracles, the /or( done, is not the effect of an) #ertue in the Pro;hetE because it is the effect of the immediate hand of 5odE that is to sa), 5od hath done it, /ithout usin' the Pro;het therein, as a subordinate cause. 1econdl), that no 6e#il, 4n'el, or other created 1;irit, can do a *iracle. .or it must either be b) #ertue of some naturall science, or b) Incantation, that is, #ertue of /ords. .or if the Inchanters do it b) their o/n ;o/er inde;endent, there is some ;o/er that ;roceedeth not from 5odE /hich all men den): and if the) doe it b) ;o/er 'i#en them, then is the /or( not from the immediate hand of 5od, but naturall, and conseCuentl) no *iracle. &xod. +. 11.P&xod. +. ==.P&xod. $. +. There be some texts of 1cri;ture, that seem to attribute the ;o/er of /or(in' /onders (eCuall to some of those immediate *iracles, /rou'ht b) 5od himself,! to certain 4rts of *a'ic(, and Incantation. 4s for exam;le, /hen /e read that after the Rod of *oses bein' cast on the 'round became a 1er;ent, the ,agi#ians of Egypt did the !i4e by their En#hantmentsE and that after *oses had turned the /aters of the &');tian 1treams, Ri#ers, Ponds, and Pooles of /ater into blood, the ,agi#ians of Egypt did so !i4ewise- with their En#hantmentsE and that after *oses had b) the ;o/er of 5od brou'ht fro's u;on the land, the ,agi#ians a!so did so with

their En#hantments- and bro%ght %p frogs %pon the !and of EgyptE /ill not a man be a;t to attribute *iracles to &nchantmentsE that is to sa), to the efficac) of the sound of "ordsE and thin( the same #er) /ell ;ro#ed out of this, and other such ;lacesI and )et there is no ;lace of 1cri;ture that telleth us /hat an &nchantment is. If therefore &nchantment be not, as man) thin( it, a /or(in' of stran'e effects b) s;ells, and /ordsE but Im;osture, and delusion, /rou'ht b) ordinar) meansE and so far from su;ernaturall, as the Im;ostors need not the stud) so much as of naturall causes, but the ordinar) i'norance, stu;idit), and su;erstition of man(ind, to doe themE those texts that seem to countenance the ;o/er of *a'ic(, "itchcraft, and &nchantment, must needs ha#e another sense, than at first si'ht the) seem to bear. That men are a;t to be decei#ed b) false *iracles. .or it is e#ident enou'h, that "ords ha#e no effect, but on those that understand themE and then the) ha#e no other, but to si'nifie the intentions, or ;assions of them that s;ea(E and thereb) ;roduce, ho;e, fear, or other ;assions, or conce;tions in the hearer. Therefore /hen a Rod seemeth a 1er;ent, or the "aters 3loud, or an) other *iracle seemeth done b) &nchantmentE if it be not to the edification of 5ods ;eo;le, not the Rod, nor the "ater, nor an) other thin' is enchantedE that is to sa), /rou'ht u;on b) the "ords, but the 1;ectator. 1o that all the *iracle consisteth in this, that the &nchanter has decei#ed a manE /hich is no *iracle, but a #er) easie matter to doe. .or such is the i'norance, and a;titude to error 'enerall) of all men, but es;eciall) of them that ha#e not much (no/led'e of naturall causes, and of the nature, and interests of menE as b) innumerable and easie tric(s to be abused. "hat o;inion of miraculous ;o/er, before it /as (no/n there /as a 1cience of the course of the 1tars, mi'ht a man ha#e 'ained, that should ha#e told the ;eo;le, This hour, or da) the 1un should be dar(nedI 4 Lu''ler b) the handlin' of his 'oblets, and other trin(ets, if it /ere not no/ ordinaril) ;ractised, /ould be thou'ht to do his /onders b) the ;o/er at least of the 6e#il. 4 man that hath ;ractised to s;ea( b) dra/in' in of his breath, (/hich (ind of men in antient time /ere called +entri!o'%i,! and so ma(e the /ea(nesse of his #oice seem to ;roceed, not from the /ea( im;ulsion of the or'ans of 1;eech, but from distance of ;lace, is able to ma(e #er) man) men belee#e it is a #oice from Hea#en, /hatsoe#er he ;lease to tell them. 4nd for a craft) man, that hath enCuired into the secrets, and familiar confessions that one man ordinaril) ma(eth to another of his actions and ad#entures ;ast, to tell them him a'ain is no hard matterE and )et there be man), that b) such means as that, obtain the re;utation of bein' ConDurers. 3ut it is too lon' a businesse, to rec(on u; the se#erall sorts of those men, /hich the 5ree(s called (ha%mat%rgi, that is to sa), /or(ers of thin's /onderfullE and )et these do all the) do, b) their o/n sin'le dexterit). 3ut if /e loo(e u;on the Im;ostures /rou'ht b) Confederac), there is nothin' ho/ im;ossible soe#er to be done, that is im;ossible to bee belee#ed. .or t/o men cons;irin', one to seem lame, the other to cure him /ith a charme, /ill decei#e man): but man) cons;irin', one to seem lame, another so to cure him, and all the rest to bear /itnesseE /ill decei#e man) more. Cautions a'ainst the Im;osture of *iracles. In this a;titude of man(ind, to 'i#e too hast) beleefe to ;retended *iracles, there can be no better, nor I thin( an) other caution, then that /hich 5od hath ;rescribed, first b) *oses, (as I ha#e said before in the ;recedent cha;ter,! in the be'innin' of the 1%. and end of the 1$. of 0e%teronomyE That /ee ta(e not an) for Pro;hets, that teach an) other Reli'ion, then that /hich 5ods -ieutenant, (/hich at that time /as *oses,! hath establishedE nor an), (thou'h he teach the same Reli'ion,! /hose PrOdiction /e doe not see come to ;asse. *oses therefore in his time, and 4aron, and his successors in their times, and the 1o#erai'n 5o#ernour of 5ods ;eo;le, next under 5od himself, that is to sa), the Head of the Church in all times, are to be consulted, /hat doctrine he hath established, before /ee 'i#e credit to a ;retended *iracle, or Pro;het. 4nd /hen that is done, the thin' the) ;retend to be a *iracle, /e must both see it done, and use all means ;ossible to consider, /hether it be reall) doneE and not onel) so, but /hether it be such, as no man can do the li(e b) his naturall ;o/er, but that it reCuires the immediate hand of 5od. 4nd in this also /e must ha#e recourse to 5ods -ieutenantE to /hom in all doubtfull cases, /ee ha#e submitted our ;ri#ate Dud'ments. .or exam;leE if a man ;retend, that after certain /ords s;o(en o#er a ;eece of bread, that ;resentl) 5od hath made it not bread, but a 5od, or a man, or both, and ne#erthelesse it loo(eth still as li(e bread as e#er it didE there is no reason for an) man to thin( it reall) doneE nor conseCuentl) to fear him, till he enCuire of 5od, b) his 8icar, or -ieutenant, /hether it be done, or not. If he sa) not, then follo/eth that /hich *oses saith, (0e%t. 1$. ==! he hath spo4en it pres%mpt%o%s!ytho% sha!! not fear him. If he sa) Atis done, then he is not to contradict it. 1o also if /ee see

not, but onel) hear tell of a *iracle, /e are to consult the -a/ful ChurchE that is to sa), the la/ful Head thereof, ho/ far /e are to 'i#e credit to the relators of it. 4nd this is chiefl) the case of men, that in these da)s li#e under Christian 1o#erai'ns. .or in these times, I do not (no/ one man, that e#er sa/ an) such /ondrous /or(, done b) the charm, or at the /ord, or ;ra)er of a man, that a man endued but /ith a mediocrit) of reason, /ould thin( su;ernaturall: and the Cuestion is no more, /hether /hat /ee see done, be a *iracleE /hether the *iracle /e hear, or read of, /ere a reall /or(, and not the 4ct of a ton'ue, or ;enE but in ;lain terms, /hether the re;ort be true, or a l)e. In /hich Cuestion /e are not e#er) one, to ma(e our o/n ;ri#ate Reason, or Conscience, but the PubliCue Reason, that is, the reason of 5ods 1u;reme -ieutenant, Lud'eE and indeed /e ha#e made him Lud'e alread), if /ee ha#e 'i#en him a 1o#erai'n ;o/er, to doe all that is necessar) for our ;eace and defence. 4 ;ri#ate man has al/aies the libert), (because thou'ht is free,! to belee#e, or not belee#e in his heart, those acts that ha#e been 'i#en out for *iracles, accordin' as he shall see, /hat benefit can accre/ b) mens belief, to those that ;retend, or countenance them, and thereb) conDecture, /hether the) be *iracles, or -ies. 3ut /hen it comes to confession of that faith, the Pri#ate Reason must submit to the PubliCueE that is to sa), to 5ods -ieutenant. 3ut /ho is this -ieutenant of 5od, and Head of the Church, shall be considered in its ;ro;er ;lace hereafter. CHA,. ;;;-III. O/ t1e Si6ni/ic(ti2n in Scri'ture 2/ ETERNALL LIFE, HELL, SAL-ATION, THE >ORL+ TO CO E, (nd RE+E ,TION. TH& maintenance of Ci#ill 1ociet), de;endin' on LusticeE and Lustice on the ;o/er of -ife and 6eath, and other lesse Re/ards and Punishments, residin' in them that ha#e the 1o#erai'nt) of the Common@/ealthE It is im;ossible a Common@/ealth should stand, /here an) other than the 1o#erai'n, hath a ;o/er of 'i#in' 'reater re/ards than -ifeE and of inflictin' 'reater ;unishments, than 6eath. 0o/ seein' Eterna!! !ife is a 'reater re/ard, than the !ife presentE and Eterna!! torment a 'reater ;unishment than the death of 3at%reE It is a thin' /orth) to be /ell considered, of all men that desire (b) obe)in' 4uthorit)! to a#oid the calamities of Confusion, and Ci#ill /ar, /hat is meant in hol) 1cri;ture, b) Life Eterna!!, and (orment Eterna!!E and for /hat offences, and a'ainst /hom committed, men are to be Eterna!!y tormentedE and for /hat actions, the) are to obtain Eterna!! !ife. The ;lace of 4dams &ternit) if he had not sinned, had been the terrestiall Paradise.P5en. %. ==. 4nd first /e find, that 4dam /as created in such a condition of life, as had he not bro(en the commandement of 5od, he had enDo)ed it in the Paradise of &den &#erlastin'l). .or there /as the (ree of !ifeE /hereof he /as so lon' allo/ed to eat, as he should forbear to eat of the tree of 9no/led'e of 5ood and &#illE /hich /as not allo/ed him. 4nd therefore as soon as he had eaten of it, 5od thrust him out of Paradise, !est he sho%!d p%t forth his hand- and ta4e a!so of the tree of !ife- and !ive for ever. 3) /hich it seemeth to me, (/ith submission ne#erthelesse both in this, and in all Cuestions, /hereof the determination de;endeth on the 1cri;tures, to the inter;retation of the 3ible authoriJed b) the Common@/ealth, /hose 1ubDect I am,! that 4dam if he had not sinned, had had an &ternall -ife on &arth: and that *ortalit) entred u;on himself, and his ;osterit), b) his first 1in. 0ot that actuall 6eath then entredE for 4dam then could ne#er ha#e had childrenE /hereas he li#ed lon' after, and sa/ a numerous ;osterit) ere he d)ed. 3ut /here it is said, $n the day that tho% eatest thereof- tho% sha!t s%re!y die, it must needs bee meant of his *ortalit), and certitude of death. 1eein' then &ternall life /as lost b) 4dams forfeiture, in committin' sin, he that should cancell that forfeiture /as to reco#er thereb), that -ife a'ain. 0o/ Lesus Christ hath satisfied for the sins of all that belee#e in himE and therefore reco#ered to all belee#ers, that &T&R04-- -I.&, /hich /as lost b) the sin of 4dam. 4nd in this sense it is, that the com;arison of 1t. Paul holdeth ()om. ,. 1$, 19.! "s by the offen#e of one- 7%dgment #ame %pon a!! men to #ondemnation- even so by the righteo%snesse of one- the free gift #ame %pon a!! men to 7%stifi#ation of Life. "hich is a'ain (1 or. 1,. =1, ==.! more ;ers;icuousl) deli#ered in these /ords, 5or sin#e by man #ame deathby man #ame a!so the res%rre#tion of the dead. 5or as in "dam a!! die- even so in hrist sha!! a!! be made a!ive. Texts concernin' the ;lace of -ife &ternall, for 3elee#ers. Concernin' the ;lace /herein men shall enDo) that &ternall -ife, /hich Christ hath obtained for them, the texts next before alled'ed seem to ma(e it on &arth. .or if as in 4dam, all die, that is, ha#e forfeited Paradise, and &ternall -ife on &arth, e#en so in Christ all shall bee made ali#eE then all men shall be made to li#e on &arthE for else the com;arison /ere not ;ro;er.

Hereunto seemeth to a'ree that of the Psalmist, (Psa!. 1%%. %.! ;pon Cion God #ommanded the b!essing- even Life for evermore: for Xion, is in Lerusalem, u;on &arth: as also that of 1. Loh. ()ev. =. +.! (o him that over#ommeth $ wi!! give to eat of the tree of !ife- whi#h is in the midst of the Paradise of God. This /as the tree of 4dams &ternall lifeE but his life /as to ha#e been on &arth. The same seemeth to be confirmed a'ain b) 1t. Loh. ()ev. =1. =.! /here he saith, $ 7ohn saw the Ho!y ity- 3ew 7er%sa!em- #oming down from God o%t of heavenprepared as a *ride adorned for her h%sband? and a'ain #. 1 . to the same effect: 4s if he should sa), the ne/ Lerusalem, the Paradise of 5od, at the comin' a'ain of Christ, should come do/n to 5ods ;eo;le from Hea#en, and not the) 'oe u; to it from &arth. 4nd this differs nothin' from that, /hich the t/o men in /hite clothin' (that is, the t/o 4n'els! said to the 4;ostles, that /ere loo(in' u;on Christ ascendin' ("#ts I. II.! (his same 7es%s- who is ta4en %p from yo% into Heaven- sha!! so #ome- as yo% have seen him go %p into Heaven. "hich soundeth as if the) had said, he should come do/n to 'o#ern them under his .ather, &ternall) hereE and not ta(e them u; to 'o#ern them in Hea#enE and is conformable to the Restauration of the 9in'dom of 5od, instituted under *osesE /hich /as a Political 'o#ernment of the Le/s on &arth. 4'ain, that sa)in' of our 1a#iour (,at. ==. % .! that in the )es%rre#tion they neither marry- nor are given in marriage- b%t are as the "nge!s of God in heaven, is a descri;tion of an &ternall -ife, resemblin' that /hich /e lost in 4dam in the ;oint of *arria'e. .or seein' 4dam, and &#e, if the) had not sinned, had li#ed on &arth &ternall), in their indi#iduall ;ersonsE it is manifest, the) should not continuall) ha#e ;rocreated their (ind. .or if Immortals should ha#e 'enerated, as *an(ind doth no/E the &arth in a small time, /ould not ha#e been able to afford them ;lace to stand on. The Le/s that as(ed our 1a#iour the Cuestion, /hose /ife the /oman that had married man) brothers, should be, in the resurrection, (ne/ not /hat /ere the conseCuences of -ife &ternall: and therefore our 1a#iour ;uts them in mind of this conseCuence of Immortalit)E that there shal be no 5eneration, and conseCuentl) no marria'e, no more than there is *arria'e, or 'eneration amon' the 4n'els. The com;arison bet/een that &ternall life /hich 4dam lost, and our 1a#iour b) his 8ictor) o#er death hath reco#eredE holdeth also in this, that as 4dam lost &ternall -ife b) his sin, and )et li#ed after it for a timeE so the faithful Christian hath reco#ered &ternal -ife b) Christs ;assion, thou'h he die a natural death, and remaine dead for a timeE namel), till the Resurrection. .or as 6eath is rec(oned from the Condemnation of 4dam, not from the &xecutionE so -ife is rec(oned from the 4bsolution, not from the Resurrection of them that are elected in Christ. 4scension into hea#en. That the ;lace /herein men are to li#e &ternall), after the Resurrection, is the Hea#ens, meanin' b) Hea#en, those ;arts of the /orld, /hich are the most remote from &arth, as /here the stars are, or abo#e the stars, in another Hi'her Hea#en, called 8!%m Empyre%m, (/hereof there is no mention in 1cri;ture, nor 'round in Reason! is not easil) to be dra/n from an) text that I can find. 3) the 9in'dome of Hea#en, is meant the 9in'dom of the 9in' that d/elleth in Hea#enE and his 9in'dome /as the ;eo;le of Israel, /hom he ruled b) the Pro;hets his -ieutenants, first *oses, and after him &leaJar, and the 1o#erai'n Priests, till in the da)s of 1amuel the) rebelled, and /ould ha#e a mortall man for their 9in', after the manner of other 0ations. 4nd /hen our 1a#iour Christ, b) the ;reachin' of his *inisters, shall ha#e ;ers/aded the Le/s to return, and called the 5entiles to his obedience, then shall there be a ne/ 9in'dom of Hea#enE because our 9in' shall then be 5od, /hose throne is Hea#enE /ithout an) necessit) e#ident in the 1cri;ture, that man shall ascend to his ha;;inesse an) hi'her than 5ods footstoo!, the &arth. On the contrar), /e find /ritten (7oh. %. 1%.! that no man hath as#ended into Heaven- b%t he that #ame down from Heaven- even the Son of manthat is in Heaven. "here I obser#e b) the /a), that these /ords are not, as those /hich 'o immediatel) before, the /ords of our 1a#iour, but of 1t. Lohn himselfE for Christ /as then not in Hea#en, but u;on the &arth. The li(e is said of 6a#id ("#ts =. %>.! /here 1t. Peter, to ;ro#e the 4scension of Christ, usin' the /ords of the Psalmist, (Psa!. 1?. 1 .! (ho% wi!t not !eave my so%!e in He!!- nor s%ffer thine Ho!y one to see #orr%ption, saith, the) /ere s;o(en (not of 6a#id, but! of ChristE and to ;ro#e it, addeth this Reason, 5or 0avid is not as#ended into Heaven. 3ut to this a man ma) easil) ans/er, and sa), that thou'h their bodies /ere not to ascend till the 'enerall da) of Lud'ment, )et their souls /ere in Hea#en as soon as the) /ere de;arted from their bodiesE /hich also seemeth to be confirmed b) the /ords of our 1a#iour (L%4e = . %+, %$.! /ho ;ro#in' the Resurrection out of the /ords of *oses, saith thus, (hat the dead are raised- even ,oses shewed- at the b%sh- when he #a!!eth the Lord- the God of "braham- and the God of $saa#- and the God of 7a#ob. 5or he is not a God of the 0ead- b%t of the Living. for they a!! !ive to him. 3ut if these /ords be to be understood onl) of the Immortalit) of the 1oul,

the) ;ro#e not at all that /hich our 1a#iour intended to ;ro#e, /hich /as the Resurrection of the 3od), that is to sa), the Immortalit) of the *an. Therefore our 1a#iour meaneth, that those Patriarchs /ere ImmortallE not b) a ;ro;ert) conseCuent to the essence, and nature of man(indE but b) the /ill of 5od, that /as ;leased of his mere 'race, to besto/ Eterna!! !ife u;on the faithfull. 4nd thou'h at that time the Patriarchs and man) other faithfull men /ere dead, )et as it is in the text, the) !ived to GodE that is, the) /ere /ritten in the 3oo( of -ife /ith them that /ere absol#ed of their sinnes, and ordained to -ife eternall at the Resurrection. That the 1oul of man is in its o/n nature &ternall, and a li#in' Creature inde;endent on the bod)E or that an) meer man is Immortall, other/ise than b) the Resurrection in the last da), (exce;t Enos and E!ias,! is a doctrine not a;;arent in 1cri;ture. The /hole 1>. Cha;ter of 7ob, /hich is the s;eech not of his friends, but of himselfe, is a com;laint of this *ortalit) of 0atureE and )et no contradiction of the Immortalit) at the Resurrection. (here is hope of a tree (saith hee #erse +.! if it be #ast down- (ho%gh the root thereof wa/ o!d- and the sto#4 thereof die in the gro%nd- yet when it senteth the water it wi!! b%d- and bring forth bo%ghes !i4e a P!ant. *%t man dyeth- and wasteth away- yea- man giveth %p the Ghost- and where is heI and (#erse 1=.! man !yeth down- and riseth not- ti!! the heavens be no more. 3ut /hen is it, that the hea#ens shall be no moreI 1t. Peter tells us, that it is at the 'enerall Resurrection. .or in his =. &;istle, %. Cha;ter, and + #erse, he saith, that the Heavens and the Earth that are noware reserved %nto fire against the day of 7%dgment- and perdition of %ngod!y men, and (#erse 1=.! !oo4ing for- and hasting to the #omming of God- wherein the Heavens sha!! be on fire- and sha!! be disso!ved- and the E!ements sha!! me!t with fervent heat. 3everthe!esse- we a##ording to the promise !oo4 for new Heavens- and a new Earth- wherein dwe!!eth righteo%snesse. Therefore /here Lob saith, man riseth not till the Hea#ens be no moreE it is all one, as if he had said, the Immortall -ife (and 1oule and -ife in the 1cri;ture, do usuall) si'nifie the same thin'! be'inneth not in man, till the Resurrection, and da) of Lud'ementE and hath for cause, not his s;ecificall nature, and 'enerationE but the Promise. .or 1t. Peter saies not, Wee !oo4 for new heavens- and a new earth, (from 3at%re,! but from Promise. -astl), seein' it hath been alread) ;ro#ed out of di#ers e#ident ;laces of 1cri;ture, in the %,. cha;ter of this boo(, that the 9in'dom of 5od is a Ci#il Common@/ealth, /here 5od himself is 1o#erai'n, b) #ertue first of the &!>, and since of the 3ew Co#enant, /herein he rei'neth b) his 8icar, or -ieutenantE the same ;laces do therefore also ;ro#e, that after the commin' a'ain of our 1a#iour in his *aDest), and 'lor), to rei'n actuall), and &ternall)E the 9in'dom of 5od is to be on &arth. 3ut because this doctrine (thou'h ;ro#ed out of ;laces of 1cri;ture not fe/, nor obscure! /ill a;;ear to most men a no#elt)E I doe but ;ro;ound itE maintainin' nothin' in this, or an) other ;aradox of Reli'ionE but attendin' the end of that dis;ute of the s/ord, concernin' the 4uthorit), (not )et amon'st m) Countre)men decided,! b) /hich all sorts of doctrine are to bee a;;ro#ed, or reDectedE and /hose commands, both in s;eech, and /ritin', (/hatsoe#er be the o;inions of ;ri#ate men! must b) all men, that mean to be ;rotected b) their -a/s, be obe)ed. .or the ;oints of doctrine concernin' the 9in'dome GofH 5od, ha#e so 'reat influence on the 9in'dome of *an, as not to be determined, but b) them, that under 5od ha#e the 1o#erai'n Po/er. The ;lace after Lud'ment, of those /ho /ere ne#er in the 9in'dome of 5od, or ha#in' been in, are cast out.PTartarus. 4s the 9in'dome of 5od, and &ternal -ife, so also 5ods &nemies, and their Torments after Lud'ment, a;;ear b) the 1cri;ture, to ha#e their ;lace on &arth. The name of the ;lace, /here all men remain till the Resurrection, that /ere either bur)ed, or s/allo/ed u; of the &arth, is usuall) called in 1cri;ture, b) /ords that si'nifie %nder gro%ndE /hich the -atines read 'enerall) $nfern%s, and $n1eri, and the 5ree(s E that is to sa), a ;lace /here men cannot seeE and containeth as /ell the 5ra#e, as an) other dee;er ;lace. 3ut for the ;lace of the damned after the Resurrection, it is not determined, neither in the Old, nor 0e/ Testament, b) an) note of situationE but onel) b) the com;an): as that it shall bee, /here such /ic(ed men /ere, as 5od in former times in extraordinar), and miraculous manner, had destro)ed from off the face of the &arth: 4s for exam;le, that the) are in $nferno, in (artar%s, or in the bottomelesse ;itE because orah- 0athan, and "birom, /ere s/allo/ed u; ali#e into the earth. 0ot that the "riters of the 1cri;ture /ould ha#e us belee#e, there could be in the 'lobe of the &arth, /hich is not onl) finite, but also (com;ared to the hei'ht of the 1tars! of no considerable ma'nitude, a ;it /ithout a bottomeE that is, a hole of infinite de;th, such as the 5ree(s in their 0<mono!ogie (that is to sa), in their doctrine concernin' 0<mons,! and after them the Romans called (artar%s. of /hich 8ir'ill sa)es,

*is patet in pr<#eps- tant%m tendit'%e s%b %mbras=%ant%s ad <there%m #8!i s%spe#t%s &!ymp%m? for that is a thin' the ;ro;ortion of &arth to Hea#en cannot bear: but that /ee should belee#e them there, indefinitel), /here those men are, on /hom 5od inflicted that &xem;lar) ;unnishment. The con're'ation of 5iants. 4'ain, because those mi'ht) men of the &arth, that li#ed in the time of 0oah, before the floud, (/hich the 5ree(s called Heroes, and the 1cri;ture Giants, and both sa), /ere be'otten, b) co;ulation of the children of 5od, /ith the children of men,! /ere for their /ic(ed life destro)ed b) the 'enerall delu'eE the ;lace of the 6amned, is therefore also sometimes mar(ed out, b) the com;an) of those deceased 5iantsE as Proverbs =1. 1?. (he man that wandreth o%t of the way of %nderstanding- sha!! remain in the #ongregation of the Giants, and Lob =?. ,. *eho!d the Giants groan %nder water- and they that dwe!! with them. Here the ;lace of the 6amned, is under the /ater. 4nd $saiah 1>. 9. He!! is tro%b!ed how to meet thee, (that is, the 9in' of 3ab)lon! and wi!! disp!a#e the Giants for thee: and here a'ain the ;lace of the 6amned, (if the sense be literall,! is to be under /ater. -a(e of .ire. Thirdl), because the Cities of 1odom, and 5omorrah, b) the extraordinar) /rath of 5od, /ere consumed for their /ic(ednesse /ith .ire and 3rimstone, and to'ether /ith them the countre) about made a stin(in' bituminous -a(e: the ;lace of the 6amned is sometimes ex;ressed b) .ire, and a .ier) -a(e: as in the "po#a!ypse ch. =1. $. *%t the timoro%s- in#red%!o%s- and abominab!e- and ,%rderers- and Whoremongers- and Sor#erers- and $do!aters- and a!! Lyarssha!! have their part in the La4e that b%rneth with 5ire- and *rimstone. whi#h is the se#ond 0eath. 1o that it is manifest, that Hell .ire, /hich is here ex;ressed b) *eta;hor, from the reall .ire of 1odome, si'nifieth not an) certain (ind, or ;lace of TormentE but is to be ta(en indefinitel), for 6estruction, as it is in the = . Cha;ter, at the 1>. #erseE /here it is said, that 0eath and He!! were #ast into the La4e of 5ireE that is to sa), /ere abolished, and destro)edE as if after the da) of Lud'ment, there shall be no more 6)in'. nor no more 'oin' into HellE that is, no more 'oin' to Hades (from /hich /ord ;erha;s our /ord Hell is deri#ed,! /hich is the same /ith no more 6)in'. 7tter 6ar(nesse. .ourthl), from the Pla'ue of 6ar(nesse inflicted on the &');tians, of /hich it is /ritten (E/od. 1 . =%.! (hey saw not one another- neither rose any man from his p!a#e for three days. b%t a!! the hi!dren of $srae! had !ight in their dwe!!ingsE the ;lace of the /ic(ed after Lud'ment, is called ;tter 0ar4nesse, or (as it is in the ori'inall! 0ar4nesse witho%t. 4nd so it is ex;ressed (*at. ==. 1%.! /here the 9in' commandeth his 1er#ants, to bind hand and foot the man that had not on his Wedding garment- and to #ast him o%tE/terna!! dar4nesse- or 0ar4nesse witho%t: /hich thou'h translated ;tter dar4nesse, does not si'nifie how great, but where that dar(nesse is to beE namel), witho%t the habitation of 5ods &lect. 5ehenna, and To;het. -astl), /hereas there /as a ;lace neer Lerusalem, called the +a!!ey of the hi!dren of HinnonE in a ;art /hereof, called (ophet, the Le/s had committed most 'rie#ous Idolatr), sacrificin' their children to the Idol *olochE and /herein also 5od had afflicted his enemies /ith most 'rie#ous ;unishmentsE and /herein Losias had burnt the Priests of *oloch u;on their o/n 4ltars, as a;;eareth at lar'e in the = of 2ings cha;. =%. the ;lace ser#ed after/ards, to recei#e the filth, and 'arba'e /hich /as carried thither, out of the Cit)E and there used to be fires made, from time to time, to ;urifie the aire, and ta(e a/a) the stench of Carrion. .rom this abominable ;lace, the Le/s used e#er after to call the ;lace of the 6amned, b) the name of Gehenna, or +a!!ey of Hinnon. 4nd this Gehenna, is that /ord, /hich is usuall) no/ translated H&--E and from the fires from time to time there burnin', /e ha#e the notion of Ever!asting, and ;n'%en#hab!e 5ire. Of the literall sense of the 1cri;ture concernin' Hell. 1eein' no/ there is none, that so inter;rets the 1cri;ture, as that after the da) of Lud'ment, the /ic(ed are all &ternall) to be ;unished in the 8alle) of HinnonE or that the) shall so rise a'ain, as to be e#er after under 'round, or under /aterE or that after the Resurrection, the) shall no more see one anotherE nor stir from one ;lace to anotherE it follo/eth, me thin(s, #er)

necessaril), that that /hich is thus said concernin' Hell .ire, is s;o(en meta;horicall)E and that therefore there is a ;ro;er sense to bee enCuired after, (for of all *eta;hors there is some reall 'round, that ma) be ex;ressed in ;ro;er /ords! both of the P!a#e of He!!, and the nature of He!!ish (orments, and (ormentors. 1atan, 6e#ill, not Pro;er names, but 4;;ellati#es. 4nd first for the Tormenters, /ee ha#e their nature, and ;ro;erties, exactl) and ;ro;erl) deli#ered b) the names of, (he Enemy- or Satan. (he "##%ser- or 0iabo!%s. (he 0estroyer- or "baddon. "hich si'nificant names, Satan- 0evi!!- "baddon- set not forth to us an) Indi#iduall ;erson, as ;ro;er names use to doeE but onel) an office, or Cualit)E and are therefore 4;;ellati#esE /hich ou'ht not to ha#e been left untranslated, as the) are, in the -atine, and *odern 3iblesE because thereb) the) seem to be the ;ro;er names of 0<monsE and men are the more easil) seduced to belee#e the doctrine of 6e#illsE /hich at that time /as the Reli'ion of the 5entiles, and contrar) to that of *oses, and of Christ. 4nd because b) the Enemy, the "##%ser, and 0estroyer, is meant, the &nem) of them that shall be in the 9in'dome of 5odE therefore if the 9in'dome of 5od after the Resurrection, bee u;on the &arth, (as in the former Cha;ter I ha#e she/n b) 1cri;ture it seems to be,! The &nem), and his 9in'dome must be on &arth also. .or so also /as it, in the time before the Le/s had de;osed 5od. .or 5ods 9in'dome /as in PalestineE and the 0ations round about, /ere the 9in'domes of the &nem)E and conseCuentl) b) Satan, is meant an) &arthl) &nem) of the Church. Torments of Hell.P4;ol. = . 1%, 1>. The Torments of Hell, are ex;ressed sometimes, b) weeping- and gnashing of teeth, as ,at. $. 1=. 1ometimes, b) the worm of ons#ien#eE as $sa. ??. =>. and ,ar4 9. >>, >?, >$: sometimes, b) 5ire, as in the ;lace no/ Cuoted, where the worm dyeth not- and the fire is not '%en#hed, and man) ;laces beside: sometimes b) shame- and #ontempt- as 0an. 1=. =. "nd many of them that s!eep in the d%st of the Earth- sha!! awa4e. some to Ever!asting !ife. and some to shame- and ever!asting #ontempt. 4ll /hich ;laces desi'n meta;horicall) a 'rief, and discontent of mind, from the si'ht of that &ternal felicit) in others, /hich the) themsel#es throu'h their o/n incredulit), and disobedience ha#e lost. 4nd because such felicit) in others, is not sensible but b) com;arison /ith their o/n actuall miseriesE it follo/eth that the) are to suffer such bodil) ;aines, and calamities, as are incident to those, /ho not onel) li#e under e#ill and cruell 5o#ernours, but ha#e also for &nem), the &ternall 9in' of the 1aints, 5od 4lmi'ht). 4nd amon'st these bodil) ;aines, is to be rec(oned also to e#er) one of the /ic(ed a second 6eath. .or thou'h the 1cri;ture bee clear for an uni#ersall ResurrectionE )et /ee do not read, that to an) of the Re;robate is ;romised an &ternall life. .or /hereas 1t. Pa%! (1 or. 1,. >=. >%.! to the Cuestion concernin' /hat bodies men shall rise /ith a'ain, saith, that the body is sown in #orr%ption- and is raised in in#orr%ption. $t is sown in dishono%r- it is raised in g!ory. it is sown in wea4nesse- it is raised in powerE 5lor) and Po/er cannot be a;;l)ed to the bodies of the /ic(ed: 0or can the name of Se#ond 0eath- bee a;;l)ed to those that can ne#er die but once: 4nd althou'h in *eta;horicall s;eech, a Calamitous life &#erlastin', ma) bee called an &#erlastin' 6eath )et it cannot /ell be understood of a Se#ond 0eath. The fire ;re;ared for the /ic(ed, is an &#erlastin' .ire: that is to sa), the estate /herein no man can be /ithout torture, both of bod) and mind, after the Resurrection, shall endure for e#erE and in that sense the .ire shall be unCuenchable, and the torments &#erlastin': but it cannot thence be inferred, that hee /ho shall be cast into that fire, or be tormented /ith those torments, shall endure, and resist them so, as to be eternall) burnt, and tortured, and )et ne#er be destro)ed, nor die. 4nd thou'h there be man) ;laces that affirm &#erlastin' .ire, and Torments (into /hich men ma) be cast successi#el) one after another for e#erE )et I find none that affirm there shall bee an &ternall -ife therein of an) indi#iduall ;ersonE but to the contrar), an &#erlastin' 6eath, /hich is the 1econd 6eath: 5or after 0eath- and the Grave sha!! have de!ivered %p the dead whi#h were in them- and every man be 1%dged a##ording to his wor4s. 0eath and the Grave sha!! a!so be #ast into the La4e of 5ire. (his is the Se#ond 0eath. "hereb) it is e#ident, that there is to bee a 1econd 6eath of e#er) one that shall bee condemned at the da) of Lud'ement, after /hich hee shall die no more. The Lo)es of -ife &ternall, and 1al#ation the same thin'.P1al#ation from 1in, and from *iser), all one. The Do)es of -ife &ternall, are in 1cri;ture com;rehended all under the name of 14-84TIO0, or being saved. To be sa#ed, is to be secured, either res;ecti#el), a'ainst s;eciall &#ills, or

absolutel), a'ainst all &#ill, com;rehendin' "ant, 1ic(nesse, and 6eath it self. 4nd because man /as created in a condition Immortall, not subDect to corru;tion, and conseCuentl) to nothin' that tendeth to the dissolution of his natureE and fell from that ha;;inesse b) the sin of 4damE it follo/eth, that to be saved from 1in, is to be sa#ed from all the &#ill, and Calamities that 1inne hath brou'ht u;on us. 4nd therefore in the Hol) 1cri;ture, Remission of 1inne, and 1al#ation from 6eath and *iser), is the same thin', as it a;;ears b) the /ords of our 1a#iour, /ho ha#in' cured a man sic( of the Palse), b) sa)in', (,at. 9. =.! Son be of good #heer- thy Sins be forgiven theeE and (no/in' that the 1cribes too( for blas;hem), that a man should ;retend to for'i#e 1ins, as(ed them (#. ,.! whether it were easier to say- (hy Sinnes be forgiven thee- or- "rise and wa!4E si'nif)in' thereb), that it /as all one, as to the sa#in' of the sic(, to sa), (hy Sins are forgiven, and "rise and wa!4E and that he used that form of s;eech, onel) to she/ he had ;o/er to for'i#e 1ins. 4nd it is besides e#ident in reason, that since 6eath and *iser), /ere the ;unishments of 1in, the dischar'e of 1inne, must also be a dischar'e of 6eath and *iser)E that is to sa), 1al#ation absolute, such as the faithfull are to enDo) after the da) of Lud'ment, b) the ;o/er, and fa#our of Lesus Christ, /ho for that cause is called our 148IO7R. Concernin' Particular 1al#ations, such as are understood, 1 Sam. 1>. %9. as the Lord !iveth that saveth $srae!, that is, from their tem;orar) enemies, and = Sam. ==. >. (ho% art my Savio%r- tho% savest me from vio!en#eE and L 2ings 1J. 5. God gave the $srae!ites a Savio%rand so they were de!ivered from the hand of the "ssyrians, and the li(e, I need sa) nothin'E there bein' neither difficult), nor interest, to corru;t the inter;retation of texts of that (ind. The Place of &ternail 1al#ation. 3ut concernin' the 5enerall 1al#ation, because it must be in the 9in'dome of Hea#en, there is 'reat difficult) concernin' the Place. On one side, b) 2ingdome (/hich is an estate ordained b) men for their ;er;etuall securit) a'ainst enemies, and /ant! it seemeth that this 1al#ation should be on &arth. .or b) 1al#ation is set forth unto us, a 'lorious Rei'n of our 9in', b) ConCuestE not a safet) b) &sca;e: and therefore there /here /e loo( for 1al#ation, /e must loo( also for Trium;hE and before Trium;h, for 8ictor)E and before 8ictor), for 3attellE /hich cannot /ell be su;;osed, shall be in Hea#en. 3ut ho/ 'ood soe#er this reason ma) be, I /ill not trust to it, /ithout #er) e#ident ;laces of 1cri;ture. The state of 1al#ation is described at lar'e, $saiah %%. #er. = , =1, ==, =%, =>. Loo4 %pon Cion- the ity of o%r so!emnities. thine eyes sha!! see 7er%sa!em a '%iet habitationa taberna#!e that sha!! not be ta4en down. not one of the sta4es thereof sha!! ever be removed- neither sha!! any of the #ords thereof be bro4en. *%t there the g!orio%s Lord wi!! be %nto %s a p!a#e of broad rivers- and streams. wherein sha!! goe no Ga!!y with oares. neither sha!! ga!!ant ship passe thereby. 5or the Lord is o%r 7%dge- the Lord is o%r Lawgiver- the Lord is o%r 2ing- he wi!! save %s. (hy ta#4!ings are !oosed. they #o%!d not we!! strengthen their mast. they #o%!d not spread the sai!? then is the prey of a great spoi! divided. the !ame ta4e the prey. "nd the $nhabitant sha!! not say- $ am si#4e. the peop!e that sha!! dwe!! therein sha!! be forgiven their $ni'%ity. In /hich /ords /ee ha#e the ;lace from /hence 1al#ation is to ;roceed, 7er%sa!em- a '%iet habitationE the &ternit) of it, a taberna#!e that sha!! not be ta4en down, Fc. The 1a#iour of it, the Lord- their 7%dge- their Lawgiver- their 2ing- he wi!! save %sE the 1al#ation, the Lord sha!! be to them as a broad mote of swift waters, Fc. the condition of their &nemies, their ta#4!ings are !oose- their masts wea4- the !ame sha! ta4e the spoi! of them. The condition of the 1a#ed, (he $nhabitant sha! not say- $ am si#4: 4nd lastl), all this is com;rehended in .or'i#enesse of sin, (he peop!e that dwe!! therein sha!! be forgiven their ini'%ity. 3) /hich it is e#ident, that 1al#ation shall be on &arth, then, /hen 5od shall rei'n, (at the comin' a'ain of Christ! in LerusalemE and from Lerusalem shall ;roceed the 1al#ation of the 5entiles that shall be recei#ed into 5ods 9in'dome: as is also more ex;ressel) declared b) the same Pro;het, Cha;. ?,. = , =1. "nd they (that is, the 5entiles /ho had an) Le/ in bonda'e! sha!! bring a!! yo%r brethren- for an offering to the Lord- o%t of a!! nations- %pon horses- and in #harets- and in !itters- and %pon m%!es- and %pon swift beasts- to my ho!y mo%ntain- 7er%sa!em- saith the Lord- as the hi!dren of $srae! bring an offering in a #!ean vesse!! into the Ho%se of the Lord. "nd $ wi!! a!so ta4e of them for Priests and for Levites- saith the Lord: "hereb) it is manifest,

that the chief seat of 5ods 9in'dome (/hich is the Place, from /hence the 1al#ation of us that /ere 5entiles, shall ;roceed! shall be Lerusalem: 4nd the same is also confirmed b) our 1a#iour, in his discourse /ith the /oman of 1amaria, concernin' the ;lace of 5ods /orshi;E to /hom he saith, 7ohn >. ==. that the 1amaritans /orshi;;ed the) (ne/ not /hat, but the Le/s /orshi; /hat the) (ne/, 5or Sa!vation is of the 7ews (e/ 7%d<is, that is, be'ins at the Le/s!: as if he should sa), )ou /orshi; 5od, but (no/ not b) /hom he /il sa#e )ou, as /e doe, that (no/ it shall be b) one of the tribe of Ludah, a Le/, not a 1amaritan. 4nd therefore also the /oman not im;ertinentl) ans/ered him a'ain, We 4now the ,essias sha!! #ome. 1o that /hich our 1a#iour saith, Sa!vation is from the 7ews- is the same that Paul sa)es ()om. 1. 1?, 1+.! (he Gospe! is the power of God to Sa!vation to every one that be!eeveth? (o the 7ew first- and a!so to the Gree4. 5or therein is the righteo%snesse of God revea!ed from faith to faithE from the faith of the Le/, to the faith of the 5entile. In the li(e sense the Pro;het 7oe! describin' the da) of Lud'ment, (cha; =. % , %1.! that 5od /ould shew wonders in heaven- and in earthb!o%d- and fire- and pi!!ars of smoa4. (he S%n sho%!d be t%rned to dar4nesse- and the ,oon into b!o%d- before the great and terrib!e day of the Lord #ome, he addeth #erse %=. and it sha!! #ome to passe- that whosoever sha!! #a!! %pon the name of the Lord- sha!! be saved. 5or in ,o%nt Cion- and in 7er%sa!em sha!! be Sa!vation. 4nd &badiah #erse 1+. saith the same, ;pon ,o%nt Cion sha!! be 0e!iveran#e. and there sha!! be ho!inesse- and the ho%se of 7a#ob sha!! possesse their possessions, that is, the ;ossessions of the Heathen, /hich possessions he ex;resseth more ;articularl) in the follo/in' #erses, b) the mo%nt of Esa%, the Land of the Phi!istines, the fie!ds of Ephraim- of Samaria- Gi!ead, and the ities of the So%th, and concludes /ith these /ords, the 2ingdom sha!! be the Lords. 4ll these ;laces are for 1al#ation, and the 9in'dome of 5od (after the da) of Lud'ement! u;on &arth. On the other side, I ha#e not found an) text that can ;robabl) be dra/n, to ;ro#e an) 4scension of the 1aints into Hea#enE that is to sa), into an) 8!%m Empyre%m, or other Otheriall Re'ionE sa#in' that it is called the 9in'dome of Hea#en: /hich name it ma) ha#e, because 5od, that /as 9in' of the Le/s, 'o#erned them b) his commands, sent to *oses b) 4n'els from Hea#enE and after their re#olt, sent his 1on from Hea#en, to reduce them to their obedienceE and shall send him thence a'ain, to rule both them, and all other faithfull men, from the da) of Lud'ment, &#erlastin'l): or from that, that the Throne of this our 5reat 9in' is in Hea#enE /hereas the &arth is but his .ootstoole. 3ut that the 1ubDects of 5od should ha#e an) ;lace as hi'h as his Throne, or hi'her than his .ootstoole, it seemeth not sutable to the di'nit) of a 9in', nor can I find an) e#ident text for it in hol) 1cri;ture. = Pet. =. ,.P= Pet. %. 1%. .rom this that hath been said of the 9in'dom of 5od, and of 1al#ation, it is not hard to inter;ret /hat is meant b) the "OR-6 TO CO*&. There are three /orlds mentioned in 1cri;ture, the &!d Wor!d, the Present Wor!d, and the Wor!d to #ome. Of the first, 1t. Peter s;ea(s, $f God spared not the &!d Wor!d- b%t saved 3oah the eighth person- a Prea#her of righteo%snesse- bringing the f!ood %pon the wor!d of the %ngod!y, F#. 1o the first Wor!d, /as from 4dam to the 'enerall .lood. Of the ;resent "orld, our 1a#iour s;ea(s (7ohn 1$. %?.! *) 2ingdome is not of this Wor!d. .or he came onel) to teach men the /a) of 1al#ation, and to rene/ the 9in'dome of his .ather, b) his doctrine. Of the "orld to come, 1t. Peter s;ea(s, 3everthe!esse we a##ording to his promise !oo4 for new Heavens- and a new Earth. This is that "OR-6, /herein Christ comin' do/n from Hea#en, in the clouds, /ith 'reat ;o/er, and 'lor), shall send his 4n'els, and shall 'ather to'ether his elect, from the four /inds, and from the uttermost ;arts of the &arth, and thence forth rei'n o#er them, (under his .ather! &#erlastin'l). Redem;tion. Sa!vation of a sinner, su;;oseth a ;recedent R&6&*PTIO0E for he that is once 'uilt) of 1in, is obnoxious to the Penalt) of the sameE and must ;a) (or some other or him! such Ransome, as he that is offended, and has him in his ;o/er, shall reCuire. 4nd seein' the ;erson offended, is 4lmi'ht) 5od, in /hose ;o/er are all thin'sE such Ransome is to be ;aid before 1al#ation can be acCuired, as 5od hath been ;leased to reCuire. 3) this Ransome, is not intended a satisfaction for 1in, eCui#alent to the Offence, /hich no sinner for himselfe, nor ri'hteous man can e#er be able to ma(e for another: The damma'e a man does to another, he ma) ma(e amends for b) restitution, or recom;ence, but sin cannot be ta(en a/a) b) recom;enceE for that /ere to ma(e the libert) to sin, a thin' #endible. 3ut sins ma) bee ;ardoned to the re;entant, either gratis, or u;on such ;enalt), as 5od is ;leased to acce;t. That /hich 5od usuall) acce;ted in the Old Testament, /as some 1acrifice, or Oblation. To for'i#e sin is not an

act of InDustice, thou'h the ;unishment ha#e been threatned. &#en amon'st men, thou'h the ;romise of 5ood, bind the ;romiserE )et threats, that is to sa), ;romises of &#ill, bind them notE much lesse shall the) bind 5od, /ho is infinitel) more merciful then men. Our 1a#iour Christ therefore to )edeem us, did not in that sense satisfie for the 1ins of men, as that his 6eath, of its o/n #ertue, could ma(e it unDust in 5od to ;unish sinners /ith &ternall deathE but did ma(e that 1acrifice, and Oblation of himself, at his first comin', /hich 5od /as ;leased to reCuire, for the 1al#ation at his second comin', of such as in the mean time should re;ent, and belee#e in him. 4nd thou'h this act of our )edemption, be not al/aies in 1cri;ture called a Sa#rifi#e, and &b!ation, but sometimes a Pri#eE )et b) Pri#e /e are not to understand an) thin', b) the #alue /hereof, he could claim ri'ht to a ;ardon for us, from his offended .atherE but that Price /hich 5od the .ather /as ;leased in merc) to demand. CHA,. ;;;I;. O/ t1e 3i6ni/ic(ti2n in Scri'ture 2/ t1e 92rd CH&RCH. Church the -ords house. TH& /ord h%r#h- FE##!esia! si'nifieth in the 3oo(s of Hol) 1cri;ture di#ers thin's. 1ometimes (thou'h not often! it is ta(en for Gods Ho%se, that is to sa), for a Tem;le, /herein Christians assemble to ;erform hol) duties ;ubliCuel)E as, I or. 1>. #er. %>. Let yo%r women 4eep si!en#e in the h%r#hes: but this is *eta;horicall) ;ut, for the Con're'ation there assembledE and hath been since used for the &difice it self, to distin'uish bet/een the Tem;les of Christians, and Idolaters. The Tem;le of Lerusalem /as Gods ho%se, and the House of Pra)erE and so is an) &difice dedicated b) Christians to the /orshi; of Christ, hrists ho%se: and therefore the 5ree( .athers call it came to be called 2yr4e, and h%r#h. (he Lords ho%seE and thence, in our lan'ua'e it

&cclesia ;ro;erl) /hat.P4cts 19. %9. Church (/hen not ta(en for a House! si'nifieth the same that E##!esia si'nified in the 5recian Common@/ealthsE that is to sa), a Con're'ation, or an 4ssembl) of CitiJens, called forth, to hear the *a'istrate s;ea( unto themE and /hich in the Common@/ealth of Rome /as called on#io, as he that s;a(e /as called E##!esiastes, and on#ionator. 4nd /hen the) /ere called forth b) la/full 4uthorit), it /as E##!esia !egitima, a Lawf%!! h%r#h, 3ut /hen the) /ere excited b) tumultuous, and seditious clamor, then it /as a confused Church, It is ta(en also sometimes for the men that ha#e ri'ht to be of the Con're'ation, thou'h not actuall) assembledE that is to sa), for the /hole multitude of Christian men, ho/ far soe#er the) be dis;ersed: as ("#t. $. %.! /here it is said, that Sa%! made havo#4 of the h%r#h: 4nd in this sense is hrist said to be Head of the Church. 4nd sometimes for a certain ;art of Christians, as ( o!. >. 1,.! Sa!%te the h%r#h that is in his ho%se. 1ometimes also for the &lect onel)E as (Ephes. ,. =+.! " G!orio%s h%r#h- witho%t spot- or wrin4!e- ho!y- and witho%t b!emishE /hich is meant of the h%r#h tri%mphant, or, h%r#h to #ome. 1ometimes, for a Con're'ation assembled, of ;rofessors of Christianit), /hether their ;rofession be true, or counterfeit, as it is understood, ,at. 1$. 1+. /here it is said, (e!! it to the h%r#h- and if hee neg!e#t to hear the h%r#h- !et him be to thee as a Genti!e- or P%b!i#an. In /hat sense the Church is one Person.PChurch defined. 4nd in this last sense onl) it is that the h%r#h can be ta(en for one PersonE that is to sa), that it can be said to ha#e ;o/er to /ill, to ;ronounce, to command, to be obe)ed, to ma(e la/s, or to doe an) other action /hatsoe#erE .or /ithout authorit) from a la/full Con're'ation, /hatsoe#er act be done in a concourse of ;eo;le, it is the ;articular act of e#er) one of those that /ere ;resent, and 'a#e their aid to the ;erformance of itE and not the act of them all in 'rosse, as of one bod)E much lesse the act of them that /ere absent, or that bein' ;resent, /ere not /illin' it should be done. 4ccordin' to this sense, I define a CH7RCH to be, " #ompany of men professing hristian )e!igion- %nited in the person of one Soveraign. at whose #ommand they o%ght to assemb!e- and witho%t whose a%thority they o%ght not to assemb!e. 4nd because in all Common@/ealths, that 4ssembl), /hich is /ithout /arrant from the Ci#il 1o#erai'n, is unla/fulE that Church also, /hich is assembled in an) Common@/ealth, that hath forbidden them to assemble, is an unla/full 4ssembl). 4 Christian Common@/ealth, and a Church all one. It follo/eth also, that there is on &arth, no such uni#ersall Church, as all Christians are bound

to obe)E because there is no ;o/er on &arth, to /hich all other Common@/ealths are subDect: There are Christians, in the 6ominions of se#erall Princes and 1tatesE but e#er) one of them is subDect to that Common@/ealth, /hereof he is himself a memberE and conseCuentl), cannot be subDect to the commands of an) other Person. 4nd therefore a Church, such a one as is ca;able to Command, to Lud'e, 4bsol#e, Condemn, or do an) other act, is the same thin' /ith a Ci#il Common@/ealth, consistin' of Christian menE and is called a ivi!! State, for that the subDects of it are ,enE and a h%r#h, for that the subDects thereof are hristians. (empora!! and Spirit%a!! 5o#ernment, are but t/o /ords brou'ht into the /orld, to ma(e men see double, and mista(e their Lawf%!! Soveraign. It is true, that the bodies of the faithfull, after the Resurrection, shall be not onel) 1;irituall, but &ternall: but in this life the) are 'rosse, and corru;tible. There is therefore no other 5o#ernment in this life, neither of 1tate, nor Reli'ion, but Tem;orallE nor teachin' of an) doctrine, la/full to an) 1ubDect, /hich the 5o#ernour both of the 1tate, and of the Reli'ion, forbiddeth to be tau'ht: 4nd that 5o#ernor must be oneE or else there must needs follo/ .action, and Ci#il /ar in the Common@/ealth, bet/een the h%r#h and StateE bet/een Spirit%a!ists, and (empora!istsE bet/een the Sword of 7%sti#e, and the Shie!d of 5aithE and (/hich is more! in e#er) Christian mans o/n brest, bet/een the hristian, and the ,an. The 6octors of the Church, are called PastorsE so also are Ci#ill 1o#erai'nes: 3ut if Pastors be not subordinate one to another, so as that there ma) bee one chief Pastor, men /ill be tau'ht contrar) 6octrines, /hereof both ma) be, and one must be false. "ho that one chief Pastor is, accordin' to the la/ of 0ature, hath been alread) she/nE namel), that it is the Ci#ill 1o#erai'n: 4nd to /hom the 1cri;ture hath assi'ned that Office, /e shall see in the Cha;ters follo/in'. CHA,. ;L. O/ t1e RI0HTS 2/ t1e =in6d25e 2/ 02d, in Abr(1(5, t1e =in63 2/ *ud(1. 23e3, t1e Hi61 ,rie3t3, (nd

The 1o#erai'n Ri'hts of 4braham. TH& .ather of the .aithfull, and first in the 9in'dome of 5od b) Co#enant, /as "braham. .or /ith him /as the Co#enant first madeE /herein he obli'ed himself, and his seed after him, to ac(no/led'e and obe) the commands of 5odE not onel) such, as he could ta(e notice of, (as *orall -a/s,! b) the li'ht of 0atureE but also such, as 5od should in s;eciall manner deli#er to him b) 6reams, and 8isions. .or as to the *orall la/, the) /ere alread) obli'ed, and needed not ha#e been contracted /ithall, b) ;romise of the -and of Canaan. 0or /as there an) Contract, that could adde to, or stren'then the Obli'ation, b) /hich both the), and all men else /ere bound naturall) to obe) 5od 4lmi'ht): 4nd therefore the Co#enant /hich 4braham made /ith 5od, /as to ta(e for the Commandement of 5od, that /hich in the name of 5od /as commanded him, in a 6ream, or 8isionE and to deli#er it to his famil), and cause them to obser#e the same. 4braham had the sole ;o/er of orderin' the Reli'ion of his o/n ;eo;le. In this Contract of 5od /ith 4braham, /ee ma) obser#e three ;oints of im;ortant conseCuence in the 'o#ernment of 5ods ;eo;le. .irst, that at the ma(in' of this Co#enant, 5od s;a(e onel) to 4braham, and therefore contracted not /ith an) of his famil), or seed, other/ise then as their /ills (/hich ma(e the essence of all Co#enants! /ere before the Contract in#ol#ed in the /ill of 4brahamE /ho /as therefore su;;osed to ha#e had a la/full ;o/er, to ma(e them ;erform all that he co#enanted for them. 4ccordin' /hereunto (Gen. 1$. 1$, 19.! 5od saith, "!! the 3ations of the Earth sha!! be b!essed in him- 5or $ 4now him that he wi!! #ommand his #hi!dren and his ho%sho!d after him- and they sha!! 4eep the way of the Lord. .rom /hence ma) be concluded this first ;oint, that the) to /hom 5od hath not s;o(en immediatel), are to recei#e the ;ositi#e commandements of 5od, from their 1o#erai'nE as the famil) and seed of 4braham did from 4braham their .ather, and -ord, and Ci#ill 1o#erai'n. 4nd conseCuentl) in e#er) Common@/ealth, the) /ho ha#e no su;ernaturall Re#elation to the contrar), ou'ht to obe) the la/s of their o/n 1o#erai'n, in the externall acts and ;rofession of Reli'ion. 4s for the in/ard tho%ght, and be!eef of men, /hich humane 5o#ernours can ta(e no notice of, (for 5od onel) (no/eth the heart! the) are not #oluntar), nor the effect of the la/s, but of the unre#ealed /ill, and of the ;o/er of 5odE and conseCuentl) fall not under obli'ation. 0o ;retence of Pri#ate 1;irit a'ainst the Reli'ion of 4braham. .rom /hence ;roceedeth another ;oint, that it /as not unla/full for 4braham, /hen an) of his 1ubDects should ;retend Pri#ate 8ision, or 1;irit, or other Re#elation from 5od, for the countenancin' of an) doctrine /hich 4braham should forbid, or /hen the) follo/ed, or adhered

to an) such ;retender, to ;unish themE and conseCuentl) that it is la/full no/ for the 1o#erai'n to ;unish an) man that shall o;;ose his Pri#ate 1;irit a'ainst the -a/s: .or hee hath the same ;lace in the Common@/ealth, that 4braham had in his o/n .amil). 4braham sole Lud'e, and Inter;reter of /hat 5od s;a(e. There ariseth also from the same, a third ;ointE that as none but 4braham in his famil), so none but the 1o#erai'n in a Christian Common@/ealth, can ta(e notice /hat is, or /hat is not the "ord of 5od. .or 5od s;a(e onel) to 4brahamE and it /as he onel), that /as able to (no/ /hat 5od said, and to inter;ret the same to his famil): 4nd therefore also, the) that ha#e the ;lace of 4braham in a Common@/ealth, are the onel) Inter;reters of /hat 5od hath s;o(en. The authorit) of *oses /hereon 'rounded. The same Co#enant /as rene/ed /ith IsaacE and after/ards /ith LacobE but after/ards no more, till the Israelites /ere freed from the &');tians, and arri#ed at the .oot of *ount 1inai: and then it /as rene/ed b) *oses (as I ha#e said before, cha;. %,.! in such manner, as the) became from that time for/ard the Peculiar 9in'dome of 5odE /hose -ieutenant /as *oses, for his o/ne time: and the succession to that office /as setled u;on 4aron, and his heirs after him, to bee to 5od a 1acerdotall 9in'dome for e#er. Lohn ,. %1. 3) this constitution, a 9in'dome is acCuired to 5od. 3ut seein' *oses had no authorit) to 'o#ern the Israelites, as a successor to the ri'ht of 4braham, because he could not claim it b) inheritanceE it a;;eareth not as )et, that the ;eo;le /ere obli'ed to ta(e him for 5ods -ieutenant, lon'er than the) belee#ed that 5od s;a(e unto him. 4nd therefore his authorit) (not/ithstandin' the Co#enant the) made /ith 5od! de;ended )et merel) u;on the o;inion the) had of his 1anctit), and of the realit) of his Conferences /ith 5od, and the #erit) of his *iraclesE /hich o;inion comin' to chan'e, the) /ere no more obli'ed to ta(e an) thin' for the la/ of 5od, /hich he ;ro;ounded to them in 5ods name. "e are therefore to consider, /hat other 'round there /as, of their obli'ation to obe) him. .or it could not be the commandement of 5od that could obli'e themE because 5od s;a(e not to them immediatel), but b) the mediation of *oses himself: 4nd our 1a#iour saith of himself, $f $ bear witnesse of my se!f- my witnesse is not tr%eE much lesse if *oses bear /itnesse of himselfe, (es;eciall) in a claim of 9in'l) ;o/er o#er 5ods ;eo;le! ou'ht his testimon) to be recei#ed. His authorit) therefore, as the authorit) of all other Princes, must be 'rounded on the Consent of the Peo;le, and their Promise to obe) him. 4nd so it /as: .or the peop!e (E/od. = . 1$.! when they saw the (h%nderings- and the Lightnings- and the noyse of the (r%mpet- and the mo%ntaine smoa4ingremoved- and stood a far off. "nd they said %nto ,oses- spea4 tho% with %s- and we wi!! hearb%t !et not God spea4 with %s !est we die. Here /as their ;romise of obedienceE and b) this it /as the) obli'ed themsel#es to obe) /hatsoe#er he should deli#er unto them for the Commandement of 5od. *oses /as (under 5od! 1o#erai'n of the Le/s, all his o/n time, thou'h 4aron had the Priesthood. 4nd not/ithstandin' the Co#enant constituteth a 1acerdotall 9in'dome, that is to sa), a 9in'dome hereditar) to 4aronE )et that is to be understood of the succession, after *oses should bee dead. .or /hosoe#er ordereth, and establisheth the Polic), as first founder of a Common@/ealth (be it *onarch), 4ristocrac), or 6emocrac)! must needs ha#e 1o#erai'n Po/er o#er the ;eo;le all the /hile he is doin' of it. 4nd that *oses had that ;o/er all his o/n time, is e#identl) affirmed in the 1cri;ture. .irst, in the text last before cited, because the ;eo;le ;romised obedience, not to 4aron but to him. 1econdl), (E/od. =>. 1, =.! "nd God said %nto ,oses- ome %p %nto the Lord- tho%- and "aron- 3adab and "bih%- and seventy of the E!ders of $srae!. "nd ,oses a!one sha!! #ome neer the Lord- b%t they sha!! not #ome nighneither sha!! the peop!e goe %p with him. 3) /hich it is ;lain, that *oses /ho /as alone called u; to 5od, (and not 4aron, nor the other Priests, nor the 1e#ent) &lders, nor the Peo;le /ho /ere forbidden to come u;! /as alone he, that re;resented to the Israelites the Person of 5odE that is to sa), /as their sole 1o#erai'n under 5od. 4nd thou'h after/ards it be said (#erse 9.! (hen went %p ,oses- and "aron- 3adab- and "bih%- and seventy of the E!ders of $srae!- and they saw the God of $srae!- and there was %nder his feet- as it were a paved wor4 of a saphire stone- A#. )et this /as not till after *oses had been /ith 5od before, and had brou'ht to the ;eo;le the /ords /hich 5od had said to him. He onel) /ent for the businesse of the ;eo;leE the others, as the 0obles of his retinue, /ere admitted for honour to that s;eciall 'race, /hich /as not allo/ed to the ;eo;leE /hich /as, (as in the #erse after a;;eareth! to see 5od and

li#e. God !aid not his hand %pon them- they saw God- and did eat and drin4 (that is, did li#e!, but did not carr) an) commandement from him to the ;eo;le. 4'ain, it is e#er) /here said, (he Lord spa4e %nto ,oses, as in all other occasions of 5o#ernmentE so also in the orderin' of the Ceremonies of Reli'ion, contained in the =,, =?, =+, =$, =9, % , and %1 Cha;ters of E/od%s, and throu'hout Leviti#%s: to 4aron seldome. The Calfe that 4aron made, *oses thre/ into the fire. -astl), the Cuestion of the 4uthorit) of 4aron, b) occasion of his and *iriams mutin) a'ainst *oses, /as (3%mbers 1=.! Dud'ed b) 5od himself for *oses. 1o also in the Cuestion bet/een *oses, and the Peo;le, /ho had the Ri'ht of 5o#ernin' the Peo;le, /hen Corah, 6athan, and 4biram, and t/o hundred and fift) Princes of the 4ssembl) gathered themse!ves together (0umb. 1?. %.! against ,oses- and against "aron- and said %nto them- De ta4e too m%#h %pon yo%- seeing a!! the #ongregation are Ho!y- every one of them- and the Lord is amongst them- why !ift %p yo%r se!ves above the #ongregation of the Lord: 5od caused the &arth to s/allo/ Corah, 6athan, and 4biram /ith their /i#es and children ali#e, and consumed those t/o hundred and fift) Princes /ith fire. Therefore neither 4aron, nor the Peo;le, nor an) 4ristocrac) of the chief Princes of the Peo;le, but *oses alone had next under 5od the 1o#erai'nt) o#er the Israelites: 4nd that not onel) in causes of Ci#ill Polic), but also of Reli'ion: .or *oses onel) s;a(e /ith 5od, and therefore onel) could tell the Peo;le, /hat it /as that 5od reCuired at their hands. 0o man u;on ;ain of death mi'ht be so ;resum;tuous as to a;;roach the *ountain /here 5od tal(ed /ith *oses. (ho% sha!t set bo%nds (saith the -ord, E/od. 19. 1=.! to the peop!e ro%nd abo%t- and say- (a4e heed to yo%r se!ves that yo% goe not %p into the ,o%nt- or to%#h the border of it. whosoever to%#heth the ,o%nt sha!! s%re!y be p%t to death. 4nd a'ain (#erse =1.! Goe down- #harge the peop!e- !est they brea4 thro%gh %nto the Lord to ga@e. Out of /hich /e ma) conclude, that /hosoe#er in a Christian Common@/ealth holdeth the ;lace of *oses, is the sole *essen'er of 5od, and Inter;reter of his Commandements. 4nd accordin' hereunto, no man ou'ht in the inter;retation of the 1cri;ture to ;roceed further then the bounds /hich are set b) their se#erall 1o#erai'ns. .or the 1cri;tures since 5od no/ s;ea(eth in them, are the *ount 1inaiE the bounds /hereof are the -a/s of them that re;resent 5ods Person on &arth. To loo( u;on them, and therein to behold the /ondrous /or(s of 5od, and learn to fear him is allo/edE but to inter;ret themE that is, to ;r) into /hat 5od saith to him /hom he a;;ointeth to 'o#ern under him, and ma(e themsel#es Lud'es /hether he 'o#ern as 5od commandeth him, or not, is to trans'resse the bounds 5od hath set us, and to 'aJe u;on 5od irre#erentl). 4ll s;irits /ere subordinate to the s;irit of *oses. There /as no Pro;het in the time of *oses, nor ;retender to the 1;irit of 5od, but such as *oses had a;;ro#ed, and 4uthoriJed. .or there /ere in his time but 1e#ent) men, that are said to Pro;hec) b) the 1;irit of 5od, and these /ere of all *oses his electionE concernin' /hom 5od said to *oses (3%mb. 11. 1?.! Gather to mee Seventy of the E!ders of $srae!- whom tho% 4nowest to be the E!ders of the Peop!e. To these 5od im;arted his 1;iritE but it /as not a different 1;irit from that of *osesE for it is said (#erse =,.! God #ame down in a #!o%d- and too4 of the Spirit that was %pon ,oses- and gave it to the Seventy E!ders. 3ut as I ha#e she/n before (cha;. %?.! b) Spirit, is understood the ,indE so that the sense of the ;lace is no other than this, that 5od endued them /ith a mind conformable, and subordinate to that of *oses, that the) mi'ht Pro;hec), that is to sa), s;ea( to the ;eo;le in 5ods name, in such manner, as to set for/ard (as *inisters of *oses, and b) his authorit)! such doctrine as /as a'reeable to *oses his doctrine. .or the) /ere but *inistersE and /hen t/o of them Pro;hec)ed in the Cam;, it /as thou'ht a ne/ and unla/full thin'E and as it is in the =+. and =$. #erses of the same Cha;ter, the) /ere accused of it, and Loshua ad#ised *oses to forbid them, as not (no/in' that it /as b) *oses his 1;irit that the) Pro;hec)ed. 3) /hich it is manifest, that no 1ubDect ou'ht to ;retend to Pro;hec), or to the 1;irit, in o;;osition to the doctrine established b) him, /hom 5od hath set in the ;lace of *oses. 4fter *oses the 1o#erai'nt) /as in the Hi'h Priest. 4aron bein' dead, and after him also *oses, the 9in'dome, as bein' a 1acerdotall 9in'dome, descended b) #ertue of the Co#enant, to 4arons 1on, &leaJar the Hi'h Priest: 4nd 5od declared him (next under himself! for 1o#erai'n, at the same time that he a;;ointed Loshua for the 5enerall of their 4rm). .or thus 5od saith ex;ressel) (3%mb. =+. =1.! concernin' LoshuaE He sha!! stand before E!ea@ar the Priest- who sha!! as4 #o%nse!! for him- before the Lord- at his word sha!! they goe o%t- and at his word they sha!! #ome in- both he- and a!! the hi!dren of $srae! with him: Therefore the 1u;reme Po/er of ma(in' "ar and Peace, /as in the Priest. The 1u;reme Po/er of Ludicature belon'ed also to the Hi'h Priest: .or the 3oo( of the

-a/ /as in their (ee;in'E and the Priests and -e#ites onel), /ere the subordinate Lud'es in causes Ci#ill, as a;;ears in 0e%t. 1+. $, 9, 1 . 4nd for the manner of 5ods /orshi;, there /as ne#er doubt made, but that the Hi'h Priest till the time of 1aul, had the 1u;reme 4uthorit). Therefore the Ci#ill and &cclesiasticall Po/er /ere both Doined to'ether in one and the same ;erson, the Hi'h PriestE and ou'ht to bee so, in /hosoe#er 'o#erneth b) 6i#ine Ri'htE that is, b) 4uthorit) immediate from 5od. Of the 1o#erai'n ;o/er bet/een the time of Loshua and of 1aul. 4fter the death of Loshua, till the time of 1aul, the time bet/een is noted freCuentl) in the 3oo( of Lud'es, that there was in those dayes no 2ing in $srae!E and sometimes /ith this addition, that every man did that whi#h was right in his own eyes. 3) /hich is to bee understood, that /here it is said, there was no 2ing, is meant, there was no Soveraign Power in Israel. 4nd so it /as, if /e consider the 4ct, and &xercise of such ;o/er. .or after the death of Loshua, F &leaJar, there arose another generation (Lud'es =. 1 .! that 4new not the Lordnor the wor4s whi#h he had done for $srae!- b%t did evi!! in the sight of the Lord- and served *aa!im. 4nd the Le/s had that Cualit) /hich 1t. Paul noteth, to !oo4 for a sign, not onel) before the) /ould submit themsel#es to the 'o#ernment of *oses, but also after the) had obli'ed themsel#es b) their submission. "hereas 1i'ns, and *iracles had for &nd to ;rocure .aith, not to (ee; men from #iolatin' it, /hen the) ha#e once 'i#en itE for to that men are obli'ed b) the la/ of 0ature. 3ut if /e consider not the &xercise, but the Ri'ht of 5o#ernin', the 1o#erai'n ;o/er /as still in the Hi'h Priest. Therefore /hatsoe#er obedience /as )eelded to an) of the Lud'es (/ho /ere men chosen b) 5od extraordinaril), to sa#e his rebellious subDects out of the hands of the enem),! it cannot bee dra/n into ar'ument a'ainst the Ri'ht the Hi'h Priest had to the 1o#erai'n Po/er, in all matters, both of Polic) and Reli'ion. 4nd neither the Lud'es, nor 1amuel himselfe had an ordinar), but extraordinar) callin' to the 5o#ernmentE and /ere obe)ed b) the Israelites, not out of dut), but out of re#erence to their fa#our /ith 5od, a;;earin' in their /isdome, coura'e, or felicit). Hitherto therefore the Ri'ht of Re'ulatin' both the Polic), and the Reli'ion, /ere inse;arable. Of the Ri'hts of the 9in's of Israel. To the Lud'es, succeeded 9in's: 4nd /hereas before, all authorit), both in Reli'ion, and Polic), /as in the Hi'h PriestE so no/ it /as all in the 9in'. .or the 1o#erai'nt) o#er the ;eo;le, /hich /as before, not onel) b) #ertue of the 6i#ine Po/er, but also b) a ;articular ;act of the Israelites in 5od, and next under him, in the Hi'h Priest, as his 8ice'erent on earth, /as cast off b) the Peo;le, /ith the consent of 5od himselfe. .or /hen the) said to 1amuel (1 Sam. $. ,.! ma4e %s a 2ing to 1%dge %s- !i4e a!! the 3ations, the) si'nified that the) /ould no more bee 'o#erned b) the commands that should bee laid u;on them b) the Priest, in the name of 5odE but b) one that should command them in the same manner that all other nations /ere commandedE and conseCuentl) in de;osin' the Hi'h Priest of Ro)all authorit), the) de;osed that ;eculiar 5o#ernment of 5od. 4nd )et 5od consented to it, sa)in' to 1amuel (#erse +.! Hear4en %nto the voi#e of the Peop!e- in a!! that they sha!! say %nto thee. for they have not re1e#ted thee- b%t they have re1e#ted mee- that $ sho%!d not reign over them. Ha#in' therefore reDected 5od, in /hose Ri'ht the Priests 'o#erned, there /as no authorit) left to the Priests, but such as the 9in' /as ;leased to allo/ themE /hich /as more, or lesse, accordin' as the 9in's /ere 'ood, or e#ill. 4nd for the 5o#ernment of Ci#ill affaires, it is manifest, it /as all in the hands of the 9in'. .or in the same Cha;ter, #erse = . The) sa) the) /ill be li(e all the 0ationsE that their 9in' shall be their Lud'e, and 'oe before them, and fi'ht their battellsE that is, he shall ha#e the /hole authorit), both in Peace and "ar. In /hich is contained also the orderin' of Reli'ion: for there /as no other "ord of 5od in that time, b) /hich to re'ulate Reli'ion, but the -a/ of *oses, /hich /as their Ci#ill -a/. 3esides, /e read (1 2ings =. =+.! that 1olomon thr%st o%t "biathar from being Priest before the Lord: He had therefore authorit) o#er the Hi'h Priest, as o#er an) other 1ubDectE /hich is a 'reat mar( of 1u;remac) in Reli'ion. 4nd /e read also (1 2ings $.! that hee dedicated the Tem;leE that he blessed the Peo;leE and that he himselfe in ;erson made that excellent ;ra)er, used in the Consecrations of all Churches, and houses of Pra)erE /hich is another 'reat mar( of 1u;remac) in Reli'ion. 4'ain, /e read (= 2ings ==.! that /hen there /as Cuestion concernin' the 3oo( of the -a/ found in the Tem;le, the same /as not decided b) the Hi'h Priest, but Losiah sent both him, and others to enCuire concernin' it, of Hulda, the Pro;hetesseE /hich is another mar( of the 1u;remac) in Reli'ion. -astl), /ee read (1 hron. =?. % .! that 6a#id made Hashabiah and his brethren, Hebronites, Officers of Israel amon' them "est/ard, in a!! b%sinesse of the Lordand in the servi#e of the 2ing. -i(e/ise (#erse %=.! that hee made other Hebronites, r%!ers

over the )e%benites- the Gadites- and the ha!fe tribe of ,anasseh (these /ere the rest of Israel that d/elt be)ond Lordan! for every matter pertaining to God- and affairs of the 2ing. Is not this full Po/er, both tempora!! and spirit%a!!, as the) call it, that /ould di#ide itI To concludeE from the first institution of 5ods 9in'dome, to the Ca;ti#it), the 1u;remac) of Reli'ion, /as in the same hand /ith that of the Ci#ill 1o#erai'nt)E and the Priests office after the election of 1aul, /as not *a'isteriall, but *inisteriall. The ;ractice of 1u;remac) in Reli'ion, /as not in the time of the 9in's, accordin' to the Ri'ht thereof. 0ot/ithstandin' the 'o#ernment both in Polic) and Reli'ion, /ere Doined, first in the Hi'h Priests, and after/ards in the 9in's, so far forth as concerned the Ri'htE )et it a;;eareth b) the same Hol) Histor), that the ;eo;le understood it notE but there bein' amon'st them a 'reat ;art, and ;robabl) the 'reatest ;art, that no lon'er than the) sa/ 'reat miracles, or (/hich is eCui#alent to a miracle! 'reat abilities, or 'reat felicit) in the enter;rises of their 5o#ernours, 'a#e sufficient credit, either to the fame of *oses, or to the ColloCuies bet/een 5od and the PriestsE the) too( occasion as oft as their 5o#ernours dis;leased them, b) blamin' sometimes the Polic), sometimes the Reli'ion, to chan'e the 5o#ernment, or re#olt from their Obedience at their ;leasure: 4nd from thence ;roceeded from time to time the ci#ill troubles, di#isions, and calamities of the 0ation. 4s for exam;le, after the death of &leaJar and Loshua, the next 'eneration /hich had not seen the /onders of 5od, but /ere left to their o/n /ea( reason, not (no/in' themsel#es obli'ed b) the Co#enant of a 1acerdotall 9in'dome, re'arded no more the Commandement of the Priest, nor an) la/ of *oses, but did e#er) man that /hich /as ri'ht in his o/n e)esE and obe)ed in Ci#ill affairs, such men, as from time to time the) thou'ht able to deli#er them from the nei'hbour 0ations that o;;ressed themE and consulted not /ith 5od (as the) ou'ht to doe,! but /ith such men, or /omen, as the) 'uessed to bee Pro;hets b) their PrOdictions of thin's to comeE and thou'h the) had an Idol in their Cha;;el, )et if the) had a -e#ite for their Cha;lain, the) made account the) /orshi;;ed the 5od of Israel. = Chro. 19. =. 4nd after/ards /hen the) demanded a 9in', after the manner of the nationsE )et it /as not /ith a desi'n to de;art from the /orshi; of 5od their 9in'E but des;airin' of the Dustice of the sons of 1amuel, the) /ould ha#e a 9in' to Dud' them in Ci#ill actionsE but not that the) /ould allo/ their 9in' to chan'e the Reli'ion /hich the) thou'ht /as recommended to them b) *oses. 1o that the) al/aies (e;t in store a ;retext, either of Lustice, or Reli'ion, to dischar'e them sel#es of their obedience, /hensoe#er the) had ho;e to ;re#aile. 1amuel /as dis;leased /ith the ;eo;le, for that the) desired a 9in', (for 5od /as their 9in' alread), and 1amuel had but an authorit) under him!E )et did 1amuel, /hen 1aul obser#ed not his counsell, in destro)in' 4'a' as 5od had commanded, anoint another 9in', namel), 6a#id, to ta(e the succession from his heirs. Rehoboam /as no IdolaterE but /hen the ;eo;le thou'ht him an O;;ressorE that Ci#il ;retence carried from him ten Tribes to Leroboam an Idolater. 4nd 'enerall) throu'h the /hole Histor) of the 9in's, as /ell of Ludah, as of Israel, there /ere Pro;hets that al/aies controlled the 9in's, for trans'ressin' the Reli'ionE and sometimes also for &rrours of 1tateE as Lehosa;hat /as re;ro#ed b) the Pro;het Lehu, for aidin' the 9in' of Israel a'ainst the 1)riansE and HeJe(iah, b) Isaiah, for she/in' his treasures to the 4mbassadors of 3ab)lon. 3) all /hich it a;;eareth, that thou'h the ;o/er both of 1tate and Reli'ion /ere in the 9in'sE )et none of them /ere uncontrolled in the use of it, but such as /ere 'racious for their o/n naturall abilities, or felicities. 1o that from the ;ractise of those times, there can no ar'ument be dra/n, that the Ri'ht of 1u;remac) in Reli'ion /as not in the 9in's, unlesse /e ;lace it in the Pro;hetsE and conclude, that because HeJe(iah ;ra)in' to the -ord before the Cherubins, /as not ans/ered from thence, nor then, but after/ards b) the Pro;het Isaiah, therefore Isaiah /as su;reme Head of the ChurchE or because Losiah consulted Hulda the Pro;hetesse, concernin' the 3oo( of the -a/, that therefore neither he, nor the Hi'h Priest, but Hulda the Pro;hetesse had the 1u;reme authorit) in matter of Reli'ionE /hich I thin(e is not the o;inion of an) 6octor. 4fter the Ca;ti#it, the Le/s had no setled Common /ealth. 6urin' the Ca;ti#it), the Le/s had no Common@/ealth at all: 4nd after their return, thou'h the) rene/ed their Co#enant /ith 5od, )et there /as no ;romise made of obedience, neither to &sdras, nor to an) other: 4nd ;resentl) after the) became subDects to the 5ree(s (from /hose Customes, and 6Omonolo'), and from the doctrine of the Cabalists, their Reli'ion became much corru;ted!: In such sort as nothin' can be 'athered from their confusion, both

in 1tate and Reli'ion, concernin' the 1u;remac) in either. 4nd therefore so far forth as concerneth the Old Testament, /e ma) conclude, that /hosoe#er had the 1o#erai'nt) of the Common/ealth amon'st the Le/s, the same had also the 1u;reme 4uthorit) in matter of 5ods externall /orshi;E and re;resented 5ods PersonE that is the ;erson of 5od the .atherE thou'h he /ere not called b) the name of .ather, till such time as he sent into the /orld his 1on Lesus Christ, to redeem man(ind from their sins, and brin' them into his &#erlastin' 9in'dome, to be sa#ed for e#ermore. Of /hich /e are to s;ea( in the Cha;ter follo/in'. CHA,. ;LI. O/ t1e OFFICE 2/ 2ur BLESSE+ SA-IO&R. Three ;arts of the Office of Christ. "& find in Hol) 1cri;ture three ;arts of the &ffi#e of the ,essiah: The first of a )edeemer, or Savio%r: The second of a Pastor- o%nse!!or- or (ea#her, that is, of a Pro;het sent from 5od, to con#ert such as 5od hath elected to 1al#ation: The third of a 2ing, an eterna!! 2ing, but under his .ather, as *oses and the Hi'h Priests /ere in their se#erall times. 4nd to these three ;arts are corres;ondent three times. .or our Redem;tion he /rou'ht at his first comin', b) the 1acrifice, /herein he offered u; himself for our sinnes u;on the Crosse: our Con#ersion he /rou'ht ;artl) then in his o/n PersonE and ;artl) /or(eth no/ b) his *inistersE and /ill continue to /or( till his comin' a'ain. 4nd after his comin' a'ain, shall be'in that his 'lorious Rei'n o#er his elect, /hich is to last eternall). His Office as a Redeemer. To the &ffi#e of a )edeemer, that is, of one that ;a)eth the Ransome of 1in, (/hich Ransome is 6eath,! it a;;ertaineth, that he /as 1acrificed, and thereb) bare u;on his o/n head, and carr)ed a/a) from us our iniCuities, in such sort as 5od had reCuired. 0ot that the death of one man, thou'h /ithout sinne, can satisfie for the offences of all men, in the ri'our of Lustice, but in the *erc) of 5od, that ordained such 1acrifices for sin, as he /as ;leased in his merc) to acce;t. In the Old -a/ (as /e ma) read, Leviti#%s the 1?.! the -ord reCuired, that there should e#er) )ear once, bee made an 4tonement for the 1ins of all Israel, both Priests, and othersE for the doin' /hereof, 4aron alone /as to sacrifice for himself and the Priests a )oun' 3ulloc(E and for the rest of the ;eo;le, he /as to recei#e from them t/o )oun' 5oates, of /hich he /as to sa#rifi#e oneE but as for the other, /hich /as the S#ape Goat, he /as to la) his hands on the head thereof, and b) a confession of the iniCuities of the ;eo;le, to la) them all on that head, and then b) some o;;ortune man, to cause the 5oat to be led into the /ildernesse, and there to es#ape, and carr) a/a) /ith him the iniCuities of the ;eo;le. 4s the 1acrifice of the one 5oat /as a sufficient (because an acce;table! ;rice for the Ransome of all IsraelE so the death of the *essiah, is a sufficient ;rice, for the 1ins of all man(ind, because there /as no more reCuired. Our 1a#iour Christs sufferin's seem to be here fi'ured, as cleerl), as in the oblation of Isaac, or in an) other t);e of him in the Old Testament: He /as both the sacrificed 5oat, and the 1ca;e 5oatE Hee was oppressed- and he was aff!i#ted (&sa) ,%. +.!E he opened not his mo%th. he is bro%ght as a !amb to the s!a%ghter- and as a sheep is d%mbe before the shearer- so opened he not his mo%th: Here he is the sa#rifi#ed Goat. He hath born o%r Griefs, (#er. >.! and #arried o%r sorrows: 4nd a'ain, (#er. ?.! the Lord hath !aid %pon him the ini'%ities of %s a!!: 4nd so he is the S#ape Goat. He was #%t off from the !and of the !iving (#er. $.! for the transgression of my Peop!e? There a'ain he is the sa#rifi#ed Goat. 4nd a'ain, (#er. 11.! he sha!! bear their sins: Hee is the S#ape Goat. Thus is the -amb of 5od eCui#alent to both those 5oatesE sacrificed, in that he d)edE and esca;in', in his ResurrectionE bein' raised o;;ortunel) b) his .ather, and remo#ed from the habitation of men in his 4scension. Christs 9in'dome not of this /orld. .or as much therefore, as he that redeemeth, hath no title to the thing redeemed, before the )edemption, and Ransome ;aidE and this Ransome /as the 6eath of the RedeemerE it is manifest, that our 1a#iour (as man! /as not 9in' of those that he Redeemed, before hee suffered deathE that is, durin' that time hee con#ersed bodil) on the &arth. I sa), he /as not then 9in' in ;resent, b) #ertue of the Pact, /hich the faithfull ma(e /ith him in 3a;tisme: 0e#erthelesse, b) the rene/in' of their Pact /ith 5od in 3a;tisme, the) /ere obli'ed to obe) him for 9in', (under his .ather! /hensoe#er he should be ;leased to ta(e the 9in'dome u;on him. 4ccordin' /hereunto, our 1a#iour himself ex;ressel) saith, (7ohn 1$. %?.! ,y 2ingdome is not of this wor!d. 0o/ seein' the 1cri;ture ma(eth mention but of t/o /orldsE this that is no/, and shall remain to the da) of Lud'ment, (/hich is therefore also called, the !ast dayE! and that /hich shall bee after the da) of Lud'ement, /hen there shall bee a ne/ Hea#en, and

a ne/ &arthE the 9in'dome of Christ is not to be'in till the 'enerall Resurrection. 4nd that is it /hich our 1a#iour saith, (,at. 1?. =+.! (he Son of man sha!! #ome in the g!ory of his 5atherwith his "nge!s. and then he sha!! reward every man a##ording to his wor4s. To re/ard e#er) man accordin' to his /or(s, is to execute the Office of a 9in'E and this is not to be till he come in the 'lor) of his .ather, /ith his 4n'ells. "hen our 1a#iour saith, (,at. =%. =.! (he S#ribes and Pharisees sit in ,oses seat. "!! therefore whatsoever they bid yo% doe- that observe and doeE hee declareth ;lainl), that hee ascribeth 9in'l) Po/er, for that time, not to himselfe, but to them. 4nd so hee doth also, /here he saith, (L%4e 1=. 1>.! Who made mee a 7%dge- or 0ivider over yo%I 4nd (7ohn 1=. >+.! $ #ame not to 1%dge the wor!d- b%t to save the wor!d. 4nd )et our 1a#iour came into this /orld that hee mi'ht bee a 9in', and a Lud'e in the /orld to come: .or hee /as the *essiah, that is, the Christ, that is, the 4nointed Priest, and the 1o#erai'n Pro;het of 5odE that is to sa), he /as to ha#e all the ;o/er that /as in *oses the Pro;het, in the Hi'h Priests that succeeded *oses, and in the 9in's that succeeded the Priests. 4nd 1t. 7ohn saies ex;ressel) (cha;. ,. #er. ==.! (he 5ather 1%dgeth no man- b%t hath #ommitted a!! 1%dgment to the Son. 4nd this is not re;u'nant to that other ;lace, $ #ame not to 1%dge the wor!d: for this is s;o(en of the /orld ;resent, the other of the /orld to comeE as also /here it is said, that at the second comin' of Christ, (,at. 19. =$.! Dee that have fo!!owed me in the )egeneration- when the Son of man sha!! sit in the throne of his G!ory- yee sha!! a!so sit on twe!ve thrones- 1%dging the twe!ve tribes of $srae!. The &nd of Christs comin' /as to rene/ the Co#enant of the 9in'dome of 5od, and to ;ers/ade the &lect to imbrace it, /hich /as the second ;art of his Office. If then Christ /hilest hee /as on &arth, had no 9in'dome in this /orld, to /hat end /as his first comin'I It /as to restore unto 5od, b) a ne/ Co#enant, the 9in'dom, /hich bein' his b) the Old Co#enant, had been cut off b) the rebellion of the Israelites in the election of 1aul. "hich to doe, he /as to ;reach unto them, that he /as the ,essiah, that is, the 9in' ;romised to them b) the Pro;hetsE and to offer himselfe in sacrifice for the sinnes of them that should b) faith submit themsel#es theretoE and in case the nation 'enerall) should refuse him, to call to his obedience such as should belee#e in him amon'st the 5entiles. 1o that there are t/o ;arts of our 1a#iours Office durin' his aboad u;on the &arth: One to Proclaim himself the ChristE and another b) Teachin', and b) /or(in' of *iracles, to ;ers/ade, and ;re;are men to li#e so, as to be /orth) of the Immortalit) 3elee#ers /ere to enDo), at such time as he should come in maDest), to ta(e ;ossession of his .athers 9in'dome. 4nd therefore it is, that the time of his ;reachin', is often b) himself called the )egeneration. /hich is not ;ro;erl) a 9in'dome, and thereb) a /arrant to den) obedience to the *a'istrates that then /ere, (for hee commanded to obe) those that sate then in *oses chaire, and to ;a) tribute to COsarE but onel) an earnest of the 9in'dome of 5od that /as to come, to those to /hom 5od had 'i#en the 'race to be his disci;les, and to belee#e in himE .or /hich cause the 5odl) are said to bee alread) in the 2ingdome of Gra#e, as naturaliJed in that hea#enl) 9in'dome. The ;reachin' of Christ not contrar) to the then la/ of the Le/s, nor of COsar. Hitherto therefore there is nothin' done, or tau'ht b) Christ, that tendeth to the diminution of the Ci#ill Ri'ht of the Le/es, or of COsar. .or as touchin' the Common@/ealth /hich then /as amon'st the Le/s, both the) that bare rule amon'st them, and the) that /ere 'o#erned, did all ex;ect the *essiah, and 9in'dome of 5odE /hich the) could not ha#e done if their -a/s had forbidden him (/hen he came! to manifest, and declare himself. 1eein' therefore he did nothin', but b) Preachin', and *iracles 'o about to ;ro#e himselfe to be that *essiah, hee did therein nothin' a'ainst their la/s. The 9in'dome hee claimed /as to bee in another /orld: He tau'ht all men to obe) in the mean time them that sate in *oses seat: He allo/ed them to 'i#e COsar his tribute, and refused to ta(e u;on himselfe to be a Lud'. Ho/ then could his /ords, or actions bee seditious, or tend to the o#erthro/ of their then Ci#ill 5o#ernmentI 3ut 5od ha#in' determined his sacrifice, for the reduction of his elect to their former co#enanted obedience, for the means, /hereb) he /ould brin' the same to effect, made use of their malice, and in'ratitude. 0or /as it contrar) to the la/s of COsar. .or thou'h Pilate himself (to 'ratifie the Le/s! deli#ered him to be crucifiedE )et before he did so, he ;ronounced o;enl), that he found no fault in him: 4nd ;ut for title of his condemnation, not as the Le/s reCuired, that he pretended to bee 2ingE but sim;l), (hat hee was 2ing of the 7ewsE and not/ithstandin' their clamour, refused to alter itE sa)in', What $ have written- $ have written. The third ;art of his Office /as to be 9in' (under his .ather! of the &lect. 4s for the third ;art of his Office, /hich /as to be 2ing, I ha#e alread) she/n that his 9in'dome /as not to be'in till the Resurrection. 3ut then he shall be 9in', not onel) as 5od,

in /hich sense he is 9in' alread), and e#er shall be, of all the &arth, in #ertue of his omni;otenceE but also ;eculiarl) of his o/n &lect, b) #ertue of the ;act the) ma(e /ith him in their 3a;tisme. 4nd therefore it is, that our 1a#iour saith (,at. 19. =$.! that his 4;ostles should sit u;on t/el#e thrones, Dud'in' the t/el#e tribes of Israel, When the Son of man sha!! sit in the throne of his g!ory: /hereb) he si'nified that he should rei'n then in his humane natureE and (,at. 1?. =+.! (he Son of man sha!! #ome in the g!ory of his 5ather- with his "nge!s- and then he sha!! reward every man a##ording to his wor4s. The same /e ma) read, ,ar4e 1%. =?. and 1>. ?=. and more ex;ressel) for the time, L%4e ==. =9, % . $ appoint %nto yo% a 2ingdome- as my 5ather hath appointed to mee- that yo% may eat and drin4 at my tab!e in my 2ingdome- and sit on thrones 1%dging the twe!ve tribes of $srae!. 3) /hich it is manifest, that the 9in'dome of Christ a;;ointed to him b) his .ather, is not to be before the 1on of *an shall come in 5lor), and ma(e his 4;ostles Lud'es of the t/el#e tribes of Israel. 3ut a man ma) here as(, seein' there is no marria'e in the 9in'dome of Hea#en, /hether men shall then eat, and drin(E /hat eatin' therefore is meant in this ;laceI This is ex;ounded b) our 1a#iour (7ohn ?. =+.! /here he saith, Labo%r not for the meat whi#h perisheth- b%t for that meat whi#h end%reth %nto ever!asting !ife- whi#h the Son of man sha!! give yo%. 1o that b) eatin' at Christs table, is meant the eatin' of the Tree of -ifeE that is to sa), the enDo)in' of Immortalit), in the 9in'dome of the 1on of *an. 3) /hich ;laces, and man) more, it is e#ident, that our 1a#iours 9in'dome is to bee exercised b) him in his humane nature. Christs authorit) in the 9in'dome of 5od subordinate to that of his .ather. 4'ain, he is to be 9in' then, no other/ise than as subordinate, or 8ice'erent of 5od the .ather, as *oses /as in the /ildernesseE and as the Hi'h Priests /ere before the rei'n of 1aul: and as the 9in's /ere after it. .or it is one of the Pro;hecies concernin' Christ, that he should be li(e (in Office! to *oses: $ wi!! raise them %p a Prophet (saith the -ord, 0e%t. 1$. 1$.! from amongst their *rethren !i4e %nto thee- and wi!! p%t my words into his mo%th, and this similitude /ith *oses, is also a;;arent in the actions of our 1a#iour himself, /hilest he /as con#ersant on &arth. .or as *oses chose t/el#e Princes of the tribes, to 'o#ern under himE so did our 1a#iour choose t/el#e 4;ostles, /ho shall sit on t/el#e thrones, and Dud'e the t/el#e tribes of Israel: 4nd as *oses authoriJed 1e#ent) &lders, to recei#e the 1;irit of 5od, and to Pro;hec) to the ;eo;le, that is, (as I ha#e said before,! to s;ea( unto them in the name of 5odE so our 1a#iour also ordained se#ent) 6isci;les, to ;reach his 9in'dome, and 1al#ation to all 0ations. 4nd as /hen a com;laint /as made to *oses, a'ainst those of the 1e#ent) that ;ro;hec)ed in the cam; of Israel, he Dustified them in it, as bein' subser#ient therein to his 'o#ernmentE so also our 1a#iour, /hen 1t. Lohn com;lained to him of a certain man that cast out 6e#ills in his name, Dustified him therein, sa)in', (L%4e 9. , .! 5orbid him not- for hee that is not against %s- is on o%r part. 4'ain, our 1a#iour resembled *oses in the institution of Sa#raments, both of "dmission into the 9in'dome of 5od, and of ommemoration of his deli#erance of his &lect from their miserable condition. 4s the Children of Israel had for 1acrament of their Rece;tion into the 9in'dome of 5od, before the time of *oses, the rite of ir#%m#ision, /hich rite ha#in' been omitted in the "ildernesse, /as a'ain restored as soon as the) came into the land of PromiseE so also the Le/s, before the comin' of our 1a#iour, had a rite of *apti@ing, that is, of /ashin' /ith /ater all those that bein' 5entiles, embraced the 5od of Israel. This rite 1t. Lohn the 3a;tist used in the rece;tion of all them that 'a#e their names to the Christ, /hom hee ;reached to bee alread) come into the /orldE and our 1a#iour instituted the same for a 1acrament to be ta(en b) all that belee#ed in him. .rom /hat cause the rite of 3a;tisme first ;roceeded, is not ex;ressed formall) in the 1cri;tureE but it ma) be ;robabl) thou'ht to be an imitation of the la/ of *oses, concernin' -e;rousieE /herein the -e;rous man /as commanded to be (e;t out of the cam;e of Israel for a certain timeE after /hich time bein' Dud'ed b) the Priest to be clean, hee /as admitted into the cam;e after a solemne "ashin'. 4nd this ma) therefore bee a t);e of the "ashin' in 3a;tismeE /herein such men as are cleansed of the -e;rousie of 1in b) .aith, are recei#ed into the Church /ith the solemnit) of 3a;tisme. There is another conDecture dra/n from the Ceremonies of the 5entiles, in a certain case that rarel) ha;;ensE and that is, /hen a man that /as thou'ht dead, chanced to reco#er, other men made scru;le to con#erse /ith him, as the) /ould doe to con#erse /ith a 5host, unlesse hee /ere recei#ed a'ain into the number of men, b) "ashin', as Children ne/ born /ere /ashed from the uncleannesse of their nati#it), /hich /as a (ind of ne/ birth. This ceremon) of the 5ree(s, in the time that LudOa /as under the 6ominion of 4lexander, and the 5ree(s his successors, ma) ;robabl) enou'h ha#e cre;t into the Reli'ion of the Le/s. 3ut seein' it is not

li(el) our 1a#iour /ould countenance a Heathen rite, it is most li(el) it ;roceeded from the -e'all Ceremon) of "ashin' after -e;rosie. 4nd for the other 1acrament, of eatin' the Pas#ha!! Lambe, it is manifestl) imitated in the 1acrament of the Lords S%pperE in /hich the 3rea(in' of the 3read, and the ;ourin' out of the "ine, do (ee; in memor) our deli#erance from the *iser) of 1in, b) Christs Passion, as the eatin' of the Paschall -ambe, (e;t in memor) the deli#erance of the Le/es out of the 3onda'e of &');t. 1eein' therefore the authorit) of *oses /as but subordinate, and hee but a -ieutenant to 5odE it follo/eth, that Christ, /hose authorit), as man, /as to bee li(e that of *oses, /as no more but subordinate to the authorit) of his .ather. The same is more ex;ressel) si'nified, b) that that hee teacheth us to ;ra), &%r 5ather- Let thy 2ingdome #omeE and, 5or thine is the 2ingdome- the Powerand the G!oryE and b) that it is said, that Hee sha!! #ome in the G!ory of his 5atherE and b) that /hich 1t. Paul saith, (1 or. 1,. =>.! then #ometh the end- when hee sha!! have de!ivered %p the 2ingdome to God- even the 5atherE and b) man) other most ex;resse ;laces. One and the same 5od is the Person re;resented b) *oses, and b) Christ. Our 1a#iour therefore, both in Teachin', and Rei'nin', re;resenteth (as *oses did! the Person of 5odE /hich 5od from that time for/ard, but not before, is called the .atherE and bein' still one and the same substance, is one Person as re;resented b) *oses, and another Person as re;resented b) his 1onne the Christ. .or Person bein' a relati#e to a )epresenter, it is conseCuent to ;luralit) of Re;resenters, that there bee a ;luralit) of Persons, thou'h of one and the same 1ubstance. CHA,. ;LII. O/ ,O>ER ECCLESIASTICALL. .OR the understandin' of PO"&R &CC-&1I41TIC4--, /hat, and in /hom it is, /e are to distin'uish the time from the 4scension of our 1a#iour, into t/o ;artsE one before the Con#ersion of 9in's, and men endued /ith 1o#erai'n Ci#ill Po/erE the other after their Con#ersion. .or it /as lon' after the 4scension, before an) 9in', or Ci#ill 1o#erai'n embraced, and ;ubliCuel) allo/ed the teachin' of Christian Reli'ion. Of the Hol) 1;irit that fel on the 4;ostles. 4nd for the time bet/een, it is manifest, that the Power E##!esiasti#a!!, /as in the 4;ostlesE and after them in such as /ere b) them ordained to Preach the 5os;ell, and to con#ert men to Christianit), and to direct them that /ere con#erted in the /a) of 1al#ationE and after these the Po/er /as deli#ered a'ain to others b) these ordained, and this /as done b) Im;osition of hands u;on such as /ere ordainedE b) /hich /as si'nified the 'i#in' of the Hol) 1;irit, or 1;irit of 5od, to those /hom the) ordained *inisters of 5od, to ad#ance his 9in'dome. 1o that Im;osition of hands, /as nothin' else but the 1eal of their Commission to Preach Christ, and teach his 6octrineE and the 'i#in' of the Hol) 5host b) that ceremon) of Im;osition of hands, /as an imitation of that /hich *oses did. .or *oses used the same ceremon) to his *inister Loshua, as /ee read 0e%teronomy %>. #er. 9. "nd 7osh%a the Son of 3%n was f%!! of the Spirit of Wisdome. for ,oses had !aid his hands %pon him. Our 1a#iour therefore bet/een his Resurrection, and 4scension, 'a#e his 1;irit to the 4;ostlesE first, b) *reathing on them- and saying- F7ohn LM. LL.G )e#eive yee the Ho!y SpiritE and after his 4scension ("#ts =. =, %.! b) sendin' do/n u;on them, a mighty wind- and !oven tong%es of fireE and not b) Im;osition of handsE as neither did 5od la) his hands on *oses: and his 4;ostles after/ard, transmitted the same 1;irit b) Im;osition of hands, as *oses did to Loshua. 1o that it is manifest hereb), in /hom the Po/er &cclesiasticall continuall) remained, in those first times, /here there /as not an) Christian Common@/ealthE namel), in them that recei#ed the same from the 4;ostles, b) successi#e la)in' on of hands. Of the Trinit). Here /ee ha#e the Person of 5od born no/ the third time. .or as *oses, and the Hi'h Priests, /ere 5ods Re;resentati#e in the Old TestamentE and our 1a#iour himselfe as *an, durin' his abode on earth: 1o the Hol) 5host, that is to sa), the 4;ostles, and their successors, in the Office of Preachin', and Teachin', that had recei#ed the Hol) 1;irit, ha#e Re;resented him e#er since. 3ut a Person, (as I ha#e she/n before, cha;t. 1%.! is he that is Re;resented, as often as hee is Re;resentedE and therefore 5od, /ho has been Re;resented (that is, Personated! thrice, ma) ;ro;erl) enou'h be said to be three PersonsE thou'h neither the /ord Person, nor (rinity be ascribed to him in the 3ible. 1t. 7ohn indeed (1 &;ist. ,. +.! saith, (here be three that bear witnesse in heaven- the 5ather- the Word- and the Ho!y Spirit. and these

(hree are &ne: 3ut this disa'reeth not, but accordeth fitl) /ith three Persons in the ;ro;er si'nification of PersonsE /hich is, that /hich is Re;resented b) another. .or so 5od the .ather, as Re;resented b) *oses, is one PersonE and as Re;resented b) his 1onne, another PersonE and as Re;resented b) the 4;ostles, and b) the 6octors that tau'ht b) authorit) from them deri#ed, is a third PersonE and )et e#er) Person here, is the Person of one and the same 5od. 3ut a man ma) here as(, /hat it /as /hereof these three bare /itnesse. 1t. 7ohn therefore tells us (#erse II.! that the) bear /itnesse, that God hath given %s eterna!! !ife in his Son. 4'ain, if it should bee as(ed, /herein that testimon) a;;eareth, the 4ns/er is easieE for he hath testified the same b) the miracles he /rou'ht, first b) *osesE secondl), b) his 1on himselfE and lastl) b) his 4;ostles that had recei#ed the Hol) 1;iritE all /hich in their times Re;resented the Person of 5odE and either ;ro;hec)ed, or ;reached Lesus Christ. 4nd as for the 4;ostles, it /as the character of the 4;ostleshi;, in the t/el#e first and 'reat 4;ostles, to bear "itnesse of his ResurrectionE as a;;eareth ex;ressel) ("#ts 1. #er. =1, ==.! /here 1t. Peter, /hen a ne/ 4;ostle /as to be chosen in the ;lace of Ludas Iscariot, useth these /ords, &f these men whi#h have #ompanied with %s a!! the time that the Lord 7es%s went in and o%t amongst %s- beginning at the *aptisme of 7ohn- %nto that same day that hee was ta4en %p from %s- m%st one bee ordained to be a Witnesse with %s of his )es%rre#tion: /hich /ords inter;ret the bearing of Witnesse, mentioned b) 1t. Lohn. There is in the same ;lace mentioned another Trinit) of "itnesses in &arth. .or (#er. $.! he saith, there are three that bear Witnesse in Earth- the Spirit- and the Water- and the *!o%d. and these three agree in one: that is to sa), the 'races of 5ods 1;irit, and the t/o 1acraments, 3a;tisme, and the -ords 1u;;er, /hich all a'ree in one Testimon), to assure the consciences of belee#ers, of eternall lifeE of /hich Testimon) he saith (#erse 1 .! He that be!eeveth on the Son of man hath the Witnesse in himse!f. In this Trinit) on &arth, the 7nit) is not of the thin'E for the 1;irit, the "ater, and the 3loud, are not the same substance, thou'h the) 'i#e the same testimon): 3ut in the Trinit) of Hea#en, the Persons are the ;ersons of one and the same 5od, thou'h Re;resented in three different times and occasions. To conclude, the doctrine of the Trinit), as far as can be 'athered directl) from the 1cri;ture, is in substance thisE that 5od /ho is al/aies One and the same, /as the Person Re;resented b) *osesE the Person Re;resented b) his 1on IncarnateE and the Person Re;resented b) the 4;ostles. 4s Re;resented b) the 4;ostles, the Hol) 1;irit b) /hich the) s;a(e, is 5odE 4s Re;resented b) his 1on (that /as 5od and *an!, the 1on is that 5odE 4s re;resented b) *oses, and the Hi'h Priests, the .ather, that is to sa), the .ather of our -ord Lesus Christ, is that 5od: .rom /hence /e ma) 'ather the reason /h) those names 5ather- Son, and Ho!y Spirit in the si'nification of the 5odhead, are ne#er used in the Old Testament: .or the) are Persons, that is, the) ha#e their names from Re;resentin'E /hich could not be, till di#ers men had Re;resented 5ods Person in rulin', or in directin' under him. Thus /ee see ho/ the Po/er &cclesiasticall /as left b) our 1a#iour to the 4;ostlesE and ho/ the) /ere (to the end the) mi'ht the better exercise that Po/er,! endued /ith the Hol) 1;irit, /hich is therefore called sometime in the 0e/ Testament Para#!et%s /hich si'nifieth an "ssister, or one called to for hel;e, thou'h it bee commonl) translated a omforter. -et us no/ consider the Po/er it selfe, /hat it /as, and o#er /hom. The Po/er &cclesiasticall is but the ;o/er to tonch. Cardinall 3ellarmine in his third 'enerall Contro#ersie, hath handled a 'reat man) Cuestions concernin' the &cclesiasticall Po/er of the Po;e of RomeE and be'ins /ith this, "hether it ou'ht to be *onarchicall, 4ristocraticall, or 6emocraticall. 4ll /hich sorts of Po/er, are 1o#erai'n, and Coerci#e. If no/ it should a;;ear, that there is no Coerci#e Po/er left them b) our 1a#iourE but onel) a Po/er to ;roclaim the 9in'dom of Christ, and to ;ers/ade men to submit themsel#es thereuntoE and b) ;rece;ts and 'ood counsell, to teach them that ha#e submitted, /hat the) are to do, that the) ma) be recei#ed into the 9in'dom of 5od /hen it comesE and that the 4;ostles, and other *inisters of the 5os;el, are our 1choolemasters, and not our Commanders, and their Prece;ts not -a/s, but /holesome CounsellsE then /ere all that dis;ute in #ain. 4n ar'ument thereof, the Po/er of Christ himself: I ha#e she/n alread) (in the last Cha;ter,! that the 9in'dome of Christ is not of this /orld: therefore neither can his *inisters (unless the) be 9in's,! reCuire obedience in his name. .or if the 1u;reme 9in', ha#e not his Re'all Po/er in this /orldE b) /hat authorit) can obedience be reCuired to his OfficersI 4s m) .ather sent me, (so saith our 1a#iour! I send )ou. 3ut our 1a#iour /as sent to ;ers/ade the Le/s to return to, and to in#ite the 5entiles, to recei#e the

9in'dome of his .ather, and not to rei'n in *aDest), no not, as his .athers -ieutenant, till the da) of Lud'ment. .rom the name of Re'eneration: The time bet/een the 4scension, and the 'enerall Resurrection, is called, not a Rei'nin', but a Re'enerationE that is, a Pre;aration of men for the second and 'lorious comin' of Christ, at the da) of Lud'mentE as a;;eareth b) the /ords of our 1a#iour, ,at. 19. =$. Do% that have fo!!owed me in the )egeneration- when the Son of man sha!! sit in the throne of his g!ory- yo% sha!! a!so sit %pon twe!ve (hronesE 4nd of 1t. Paul (Ephes. ?. 1,.! Having yo%r feet shod with the Preparation of the Gospe!! of Pea#e. .rom the com;arison of it, /ith .ishin', -ea#en, 1eed. 4nd is com;ared b) our 1a#iour, to .ishin'E that is, to /innin' men to obedience, not b) Coercion, and Punishin'E but b) Pers/asion: and therefore he said not to his 4;ostles, hee /ould ma(e them so man) 0imrods, H%nters of men. b%t 5ishers of men. It is com;ared also to -ea#enE to 1o/in' of 1eed, and to the *ulti;lication of a 'rain of *ustard@seedE b) all /hich Com;ulsion is excludedE and conseCuentl) there can in that time be no actual Rei'nin'. The /or( of Christs *inisters, is &#an'eliJationE that is, a Proclamation of Christ, and a ;re;aration for his second commin'E as the &#an'eliJation of Lohn 3a;tist, /as a ;re;aration to his first comin'. .rom the nature of .aith:P= Cor. 1. =>. 4'ain, the Office of Christs *inisters in this /orld, is to ma(e men 3elee#e, and ha#e .aith in Christ: 3ut .aith hath no relation to, nor de;endence at all u;on Com;ulsion, or CommandementE but onel) u;on certaint), or ;robabilit) of 4r'uments dra/n from Reason, or from somethin' men belee#e alread). Therefore the *inisters of Christ in this /orld, ha#e no Po/er b) that title, to Punish an) man for not 3elee#in', or for Contradictin' /hat the) sa)E the) ha#e I sa) no Po/er b) that title of Christs *inisters, to Punish such: but if the) ha#e 1o#erai'n Ci#ill Po/er, b) ;olitic( institution, then the) ma) indeed la/full) Punish an) Contradiction to their la/s /hatsoe#er: 4nd 1t. Paul, of himselfe and other the then Preachers of the 5os;ell, saith in ex;resse /ords, Wee have no 0ominion over yo%r 5aith- b%t are He!pers of yo%r 7oy. .rom the 4uthorit) Christ hath left to Ci#ill Princes. 4nother 4r'ument, that the *inisters of Christ in this ;resent /orld ha#e no ri'ht of Commandin', ma) be dra/n from the la/full 4uthorit) /hich Christ hath left to all Princes, as /ell Christians, as Infidels. 1t. Paul saith ( o!. %. = .! hi!dren obey yo%r Parents in a!! things. for this is we!! p!easing to the Lord. 4nd #er. ==. Servants obey in a!! things yo%r ,asters a##ording to the f!esh- not with eye6servi#e- as men6p!easers- b%t in sing!enesse of heart- as fearing the Lord: This is s;o(en to them /hose *asters /ere InfidellsE and )et the) are bidden to obe) them in a!! things. 4nd a'ain, concernin' obedience to Princes. ()om. 1%. the first ?. #erses! exhortin' to be s%b1e#t to the Higher Powers, he saith, that a!! Power is ordained of GodE and that we o%ght to be s%b1e#t to them- not one!y for fear of incurrin' their wrath- b%t a!so for #ons#ien#e sa4e. 4nd 1t. Peter, (1 &;ist. cha;. =. #er. 1%, 1>, 1,.! S%bmit yo%r se!ves to every &rdinan#e of ,an- for the Lords sa4e- whether it bee to the 2ing- as S%preme- or %nto Governo%rs- as to them that be sent by him for the p%nishment of evi!! doers- and for the praise of them that doe we!!. for so is the wi!! of God. 4nd a'ain 1t. Paul ((it. %. 1.! P%t men in mind to be s%b1e#t to Prin#ipa!ities- and Powers- and to obey ,agistrates. These Princes, and Po/ers, /hereof 1t. Peter, and 1t. Paul here s;ea(, /ere all InfidelsE much more therefore /e are to obe) those Christians, /hom 5od hath ordained to ha#e 1o#erai'n Po/er o#er us. Ho/ then can /ee be obli'ed to obe) an) *inister of Christ, if he should command us to doe an) thin' contrar) to the Command of the 9in', or other 1o#erai'n Re;resentant of the Common@ /ealth, /hereof /e are members, and b) /hom /e loo( to be ;rotectedI It is therefore manifest, that Christ hath not left to his *inisters in this /orld, unlesse the) be also endued /ith Ci#ill 4uthorit), an) authorit) to Command other men. "hat Christians ma) do to a#oid ;ersecution. 3ut /hat (ma) some obDect! if a 9in', or a 1enate, or other 1o#erai'n Person forbid us to belee#e in ChristI To this I ans/er, that such forbiddin' is of no effectE because 3eleef, and 7nbeleef ne#er follo/ mens Commands. .aith is a 'ift of 5od, /hich *an can neither 'i#e, nor ta(e a/a) b) ;romise of re/ards, or menaces of torture. 4nd if it be further as(ed, "hat if /ee bee commanded b) our la/full Prince, to sa) /ith our ton'ue, /ee belee#e notE must /e obe) such commandI Profession /ith the ton'ue is but an externall thin', and no more then

an) other 'esture /hereb) /e si'nifie our obedienceE and /herein a Christian, holdin' firmel) in his heart the .aith of Christ, hath the same libert) /hich the Pro;het &lisha allo/ed to 0aaman the 1)rian. 0aaman /as con#erted in his heart to the 5od of IsraelE .or hee saith (= 2ings ,. 1+.! (hy servant wi!! hen#eforth offer neither b%rnt offering- nor sa#rifi#e %nto other Gods b%t %nto the Lord. $n this thing the Lord pardon thy servant- that when my ,aster goeth into the ho%se of )immon to worship there- and he !eaneth on my hand. and $ bow my se!fe in the ho%se of )immon. when $ bow my se!fe in the ho%se of )immon- the Lord pardon thy servant in this thing. This the Pro;het a;;ro#ed, and bid him Goe in pea#e. Here 0aaman belee#ed in his heartE but b) bo/in' before the Idol Rimmon, he den)ed the true 5od in effect, as much as if he had done it /ith his li;s. 3ut then /hat shall /e ans/er to our 1a#iours sa)in', Whosoever denyeth me before men- $ wi!! deny him before my 5ather whi#h is in HeavenI This /e ma) sa), that /hatsoe#er a subDect, as 0aaman /as, is com;elled to in obedience to his 1o#erai'n, and doth it not in order to his o/n mind, but in order to the la/s of his countr), that action is not his, but his 1o#erai'nsE nor is it he that in this case den)eth Christ before men, but his 5o#ernour, and the la/ of his countre). If an) man shall accuse this doctrine, as re;u'nant to true, and unfei'ned Christianit)E I as( him, in case there should be a subDect in an) Christian Common@/ealth, that should be in/ardl) in his heart of the *ahometan Reli'ion, /hether if his 1o#erai'n command him to bee ;resent at the di#ine ser#ice of the Christian Church, and that on ;ain of death, he thin( that *ahometan obli'ed in conscience to suffer death for that cause, rather than to obe) that command of his la/full Prince. If he sa), he ou'ht rather to suffer death, then he authoriJeth all ;ri#ate men, to disobe) their Princes, in maintenance of their Reli'ion, true, or false: if he sa), he ou'ht to bee obedient, then he allo/eth to himself, that /hich hee den)eth to another, contrar) to the /ords of our 1a#iour, Whatsoever yo% wo%!d that men sho%!d doe %nto yo%- that doe yee %nto themE and contrar) to the -a/ of 0ature, (/hich is the indubitable e#erlastin' -a/ of 5od! 0o not to another- that whi#h tho% wo%!dest not he sho%!d doe %nto thee. Of *art)rs. 3ut /hat then shall /e sa) of all those *art)rs /e read of in the Histor) of the Church, that the) ha#e needlessel) cast a/a) their li#esI .or ans/er hereunto, /e are to distin'uish the ;ersons that ha#e been for that cause ;ut to deathE /hereof some ha#e recei#ed a Callin' to ;reach, and ;rofesse the 9in'dome of Christ o;enl)E others ha#e had no such Callin', nor more has been reCuired of them than their o/ne faith. The former sort, if the) ha#e been ;ut to death, for bearin' /itnesse to this ;oint, that Lesus Christ is risen from the dead, /ere true *art)rsE .or a ,artyr is, (to 'i#e the true definition of the /ord! a "itnesse of the Resurrection of Lesus the *essiahE /hich none can be but those that con#ersed /ith him on earth, and sa/ him after he /as risen: .or a "itnesse must ha#e seen /hat he testifieth, or else his testimon) is not 'ood. 4nd that none but such, can ;ro;erl) be called *art)rs of Christ, is manifest out of the /ords of 1t. Peter, "#t. 1. =1, ==. Wherefore of these men whi#h have #ompanyed with %s a!! the time that the Lord 7es%s went in and o%t amongst %s- beginning from the *aptisme of 7ohn %nto that same day hee was ta4en %p from %s- m%st one be ordained to be a ,artyr (that is a "itnesse! with %s of his )es%rre#tion: "here /e ma) obser#e, that he /hich is to bee a "itnesse of the truth of the Resurrection of Christ, that is to sa), of the truth of this fundamentall article of Christian Reli'ion, that Lesus /as the Christ, must be some 6isci;le that con#ersed /ith him, and sa/ him before, and after his ResurrectionE and conseCuentl) must be one of his ori'inall 6isci;les: /hereas the) /hich /ere not so, can "itnesse no more, but that their antecessors said it, and are therefore but "itnesses of other mens testimon)E and are but second *art)rs, or *art)rs of Christs "itnesses. He, that to maintain e#er) doctrine /hich he himself dra/eth out of the Histor) of our 1a#iours life, and of the 4cts, or &;istles of the 4;ostlesE or /hich he belee#eth u;on the authorit) of a ;ri#ate man, /il o;;ose the -a/s and 4uthorit) of the Ci#ill 1tate, is #er) far from bein' a *art)r of Christ, or a *art)r of his *art)rs. ATis one 4rticle onel), /hich to die for, meriteth so honorable a nameE and that 4rticle is this, that 7es%s is the hristE that is to sa), He that hath redeemed us, and shall come a'ain to 'i#e us sal#ation, and eternall life in his 'lorious 9in'dome. To die for e#er) tenet that ser#eth the ambition, or ;rofit of the Cler'), is not reCuiredE nor is it the 6eath of the "itnesse, but the Testimon) it self that ma(es the *art)r: for the /ord si'nifieth nothin' else, but the man that beareth "itnesse, /hether he be ;ut to death for his testimon), or not. 4lso he that is not sent to ;reach this fundamentall article, but ta(eth it u;on him of his ;ri#ate authorit), thou'h he be a "itnesse, and conseCuentl) a *art)r, either ;rimar) of

Christ, or secundar) of his 4;ostles, 6isci;les, or their 1uccessorsE )et is he not obli'ed to suffer death for that causeE because bein' not called thereto, tis not reCuired at his handsE nor ou'ht hee to com;lain, if he loseth the re/ard he ex;ecteth from those that ne#er set him on /or(. 0one therefore can be a *art)r, neither of the first, nor second de'ree, that ha#e not a /arrant to ;reach Christ come in the fleshE that is to sa), none, but such as are sent to the con#ersion of Infidels. .or no man is a "itnesse to him that alread) belee#eth, and therefore needs no "itnesseE but to them that den), or doubt, or ha#e not heard it. Christ sent his 4;ostles, and his 1e#ent) 6isci;les, /ith authorit) to ;reachE he sent not all that belee#ed: 4nd he sent them to unbelee#ersE $ send yo% (saith he! as sheep amongst wo!vesE not as shee; to other shee;. 4r'ument from the ;oints of their Commission. -astl), the ;oints of their Commission, as the) are ex;ressel) set do/n in the 5os;el, contain none of them an) authorit) o#er the Con're'ation. To Preach. "e ha#e first (,at. 1 .! that the t/el#e 4;ostles /ere sent to the !ost sheep of the ho%se of $srae!, and commanded to Preach, that the 2ingdome of God was at hand. 0o/ Preachin' in the ori'inall, is that act, /hich a Crier, Herald, or other Officer useth to doe ;ubliCuel) in Proclaimin' of a 9in'. 3ut a Crier hath not ri'ht to Command an) man. 4nd (L%4e 1 . =.! the se#ent) 6isci;les are sent out, as Labo%rers- not as Lords of the HarvestE and are bidden (#erse 9.! to sa), (he 2ingdome of God is #ome nigh %nto yo%E and b) 9in'dom here is meant, not the 9in'dome of 5race, but the 9in'dome of 5lor)E for the) are bidden to denounce it (#er. 11.! to those Cities /hich shall not recei#e them, as a threatnin', that it shall be more tolerable in that da) for Sodome, than for such a Cit). 4nd (,at. = . =$.! our 1a#iour telleth his 6isci;les, that sou'ht Priorit) of ;lace, their Office /as to minister, e#en as the 1on of man came, not to be ministred unto, but to minister. Preachers therefore ha#e not *a'isteriall, but *inisteriall ;o/er: *ee not #a!!ed ,asters, (saith our 1a#iour, ,at. =%. 1 .! for one is yo%r ,aster- even hrist. 4nd Teach. 4nother ;oint of their Commission, is, to (ea#h a!! nationsE as it is in ,at. =$. 19. or as in 1t. ,ar4 1?. 1,. Goe into a!! the wor!d- and Prea#h the Gospe! to every #reat%re. Teachin' therefore, and Preachin' is the same thin'. .or the) that Proclaim the commin' of a 9in', must /ithall ma(e (no/n b) /hat ri'ht he commeth, if the) mean men shall submit themsel#es unto him: 4s 1t. Paul did to the Le/s of Thessalonica, /hen three Sabbath dayes he reasoned with them o%t of the S#ript%res- opening- and a!!edging that hrist m%st needs have s%ffered- and risen again from the dead- and that this 7es%s is hrist. 3ut to teach out of the Old Testament that Lesus /as Christ, (that is to sa), 9in',! and risen from the dead, is not to sa), that men are bound after the) belee#e it, to obe) those that tell them so, a'ainst the la/s, and commands of their 1o#erai'nsE but that the) shall doe /isel), to ex;ect the comin' of Christ hereafter, in Patience, and .aith, /ith Obedience to their ;resent *a'istrates. To 3a;tiJe: 4nother ;oint of their Commission, is to *apti@e- in the name of the 5ather- and of the Sonand of the Ho!y Ghost. "hat is 3a;tismeI 6i;;in' into /ater. 3ut /hat is it to 6i; a man into the /ater in the name of an) thin'I The meanin' of these /ords of 3a;tisme is this. He that is 3a;tiJed, is 6i;;ed or "ashed, as a si'n of becommin' a ne/ man, and a lo)all subDect to that 5od, /hose Person /as re;resented in old time b) *oses, and the Hi'h Priests, /hen he rei'ned o#er the Le/sE and to Lesus Christ, his 1onne, 5od, and *an, that hath redeemed us, and shall in his humane nature Re;resent his .athers Person in his eternall 9in'dome after the ResurrectionE and to ac(no/led'e the 6octrine of the 4;ostles, /ho assisted b) the 1;irit of the .ather, and of the 1on, /ere left for 'uides to brin' us into that 9in'dome, to be the onel), and assured /a) thereunto. This, bein' our ;romise in 3a;tismeE and the 4uthorit) of &arthl) 1o#erai'ns bein' not to be ;ut do/n till the da) of Lud'mentE (for that is ex;ressel) affirmed b) 1. Paul 1 or. 1,, ==, =%, =>, /here he saith, "s in "dam a!! die- so in hrist a!! sha!! be made a!ive. *%t every man in his owne order- hrist the first fr%its- afterward they that are hrists- at his #omming. (hen #ommeth the end- when he sha!! have de!ivered %p the 2ingdom to God- even the 5ather- when he sha!! have p%t down a!! )%!e- and a!! "%thority and Power! it is manifest, that /e do not in 3a;tisme constitute o#er us another authorit), b) /hich our externall actions are to bee 'o#erned in this lifeE but ;romise to ta(e the doctrine of the 4;ostles for our direction in the /a) to life eternall.

4nd to .or'i#e, and Retain 1innes.P*at. 1$. 1,, 1?, 1+. The Po/er of )emission- and )etention of Sinnes, called also the Po/er of Loosing, and *inding, and sometimes the 2eyes of the 2ingdome of Heaven, is a conseCuence of the 4uthorit) to 3a;tiJe, or refuse to 3a;tiJe. .or 3a;tisme is the 1acrament of 4lle'eance, of them that are to be recei#ed into the 9in'dome of 5odE that is to sa), into &ternall lifeE that is to sa), to Remission of 1in: .or as &ternall life /as lost b) the Committin', so it is reco#ered b) the Remittin' of mens 1ins. The end of 3a;tisme is Remission of 1ins: and therefore 1t. Peter, /hen the) that /ere con#erted b) his 1ermon on the da) of Pentecost, as(ed /hat the) /ere to doe, ad#ised them to repent- and be *apti@ed in the name of 7es%s- for the )emission of Sins. 4nd therefore seein' to 3a;tiJe is to declare the Rece;tion of men into 5ods 9in'domeE and to refuse to 3a;tiJe is to declare their &xclusionE it follo/eth, that the Po/er to declare them Cast out, or Retained in it, /as 'i#en to the same 4;ostles, and their 1ubstitutes, and 1uccessors. 4nd therefore after our 1a#iour had breathed u;on them, sa)in', (7ohn = . ==.! )e#eive the Ho!y Ghost, hee addeth in the next #erse, Whose soever Sins ye )emit- they are )emitted %nto them. and whose soever Sins ye )etain- they are )etained. 3) /hich /ords, is not 'ranted an 4uthorit) to .or'i#e, or Retain 1ins, sim;l) and absolutel), as 5od .or'i#eth or Retaineth them, /ho (no/eth the Heart of man, and truth of his Penitence and Con#ersionE but conditionall), to the Penitent: 4nd this .or'i#enesse, or 4bsolution, in case the absol#ed ha#e but a fei'ned Re;entance, is thereb) /ithout other act, or sentence of the 4bsol#ent, made #oid, and hath no effect at all to 1al#ation, but on the contrar), to the 4''ra#ation of his 1in. Therefore the 4;ostles, and their 1uccessors, are to follo/ but the out/ard mar(s of Re;entanceE /hich a;;earin', the) ha#e no 4uthorit) to den) 4bsolutionE and if the) a;;eare not, the) ha#e no authorit) to 4bsol#e. The same also is to be obser#ed in 3a;tisme: for to a con#erted Le/, or 5entile, the 4;ostles had not the Po/er to den) 3a;tismeE nor to 'rant it to the 7n@;enitent. 3ut seein' no man is able to discern the truth of another mans Re;entance, further than b) externall mar(s, ta(en from his /ords, and actions, /hich are subDect to h);ocrisieE another Cuestion /ill arise, "ho it is that is constituted Lud'e of those mar(s. 4nd this Cuestion is decided b) our 1a#iour himselfE $f thy *rother (saith he! sha! trespasse against thee- go and te!! him his fa%!t between thee- and him a!one. if he sha!! hear thee- tho% hast gained thy *rother. *%t if he wi!! not hear thee- then ta4e with thee one- or two more. "nd if he sha!! neg!e#t to hear them- te!! it %nto the h%r#h. b%t if he neg!e#t to hear the h%r#h- !et him be %nto thee as an Heathen man- and a P%b!i#an. 3) /hich it is manifest, that the Lud'ment concernin' the truth of Re;entance, belon'ed not to an) one *an, but to the Church, that is, to the 4ssembl) of the .aithfull, or to them that ha#e authorit) to bee their Re;resentant. 3ut besides the Lud'ment, there is necessar) also the ;ronouncin' of 1entence: 4nd this belon'ed al/aies to the 4;ostle, or some Pastor of the Church, as ProlocutorE and of this our 1a#iour s;ea(eth in the 1$ #erse, Whatsoever ye sha!! bind on earth- sha!! be bo%nd in heaven. and whatsoever ye sha!! !oose on earth- sha!! be !oosed in heaven. 4nd conformable hereunto /as the ;ractise of 1t. Paul (1 or. ,. %, >, F ,.! /here he saith, 5or $ veri!y- as absent in body- b%t present in spirit- have determined a!ready- as tho%gh $ were present#on#erning him that hath so done this deed. $n the name of o%r Lord 7es%s hrist when ye are gathered together- and my spirit- with the power of o%r Lord 7es%s hrist- (o de!iver s%#h a one to Satan. that is to sa), to cast him out of the Church, as a man /hose 1ins are not .or'i#en. Paul here ;ronounceth the 1entenceE but the 4ssembl) /as first to hear the Cause, (for 1t. Paul /as absentE! and b) conseCuence to condemn him. 3ut in the same cha;ter (#er. 11, 1=.! the Lud'ment in such a case is more ex;ressel) attributed to the 4ssembl): *%t now $ have written %nto yo%- not to 4eep #ompany- if any man that is #a!!ed a *rother be a 5orni#ator- A#. with s%#h a one no not to eat. 5or what have $ to do to 1%dg them that are witho%t: 0o not ye 1%dg them that are within: The 1entence therefore b) /hich a man /as ;ut out of the Church, /as ;ronounced b) the 4;ostle, or PastorE but the Lud'ment concernin' the merit of the cause, /as in the ChurchE that is to sa), (as the times /ere before the con#ersion of 9in's, and men that had 1o#erai'n 4uthorit) in the Common@/ealth,! the 4ssembl) of the Christians d/ellin' in the same Cit)E as in Corinth, in the 4ssembl) of the Christians of Corinth. Of &xcommunication. This ;art of the Po/er of the 9e)es, b) /hich men /ere thrust out from the 9in'dom of 5od, is that /hich is called E/#omm%ni#ationE and to e/#omm%ni#ate, is in the Ori'inall, to #ast o%t of the Synagog%eE that is, out of the ;lace of 6i#ine ser#iceE a /ord dra/n from the custome of the Le/s, to cast out of their 1)na'o'ues, such as

the) thou'ht in manners, or doctrine, conta'ious, as -e;ers /ere b) the -a/ of *oses se;arated from the con're'ation of Israel, till such time as the) should be b) the Priest ;ronounced clean. The use of &xcommunication /ithout Ci#ill Po/er, The 7se and &ffect of &xcommunication, /hilest it /as not )et stren'thened /ith the Ci#ill Po/er, /as no more, than that the), /ho /ere not &xcommunicate, /ere to a#oid the com;an) of them that /ere. It /as not enou'h to re;ute them as Heathen, that ne#er had been ChristiansE for /ith such the) mi'ht eate, and drin(E /hich /ith &xcommunicate ;ersons the) mi'ht not doE as a;;eareth b) the /ords of 1t. Paul, (1 or. ,. #er. 9, 1 , Fc.! /here he telleth them, he had formerl) forbidden them to #ompany with 5orni#atorsE but (because that could not bee /ithout 'oin' out of the /orld,! he restrained it to such .ornicators, and other/ise #icious ;ersons, as /ere of the brethrenE with s%#h a one (he saith! the) ou'ht not to (ee; com;an), no not to eat. 4nd this is no more than our 1a#iour saith (,at. 1$. 1+.! Let him be to thee as a Heathen- and as a P%b!i#an. .or Publicans (/hich si'nifieth .armers, and Recei#ers of the re#enue of the Common@/ealth! /ere so hated, and detested b) the Le/s that /ere to ;a) it, as that P%b!i#an and Sinner /ere ta(en amon'st them for the same thin': Insomuch, as /hen our 1a#iour acce;ted the in#itation of Ca##h8%s a PublicanE thou'h it /ere to Con#ert him, )et it /as obDected to him as a Crime. 4nd therefore, /hen our 1a#iour, to Heathen, added P%b!i#an, he did forbid them to eat /ith a man &xcommunicate. 4cts 9. =. 4s for (ee;in' them out of their 1)na'o'ues, or ;laces of 4ssembl), the) had no Po/er to do it, but that of the o/ner of the ;lace, /hether he /ere Christian, or Heathen. 4nd because all ;laces are b) ri'ht, in the 6ominion of the Common@/ealthE as /ell hee that /as &xcommunicated, as hee that ne#er /as 3a;tiJed, mi'ht enter into them b) Commission from the Ci#ill *a'istrateE as Paul before his con#ersion entred into their 1)na'o'ues at 6amascus, to a;;rehend Christians, men and /omen, and to carr) them bound to Lerusalem, b) Commission from the Hi'h Priest. Of no effect u;on an 4;ostate. 3) /hich it a;;ears, that u;on a Christian, that should become an 4;ostate, in a ;lace /here the Ci#ill Po/er did ;ersecute, or not assist the Church, the effect of &xcommunication had nothin' in it, neither of damma'e in this /orld, nor of terrour: 0ot of terrour, because of their unbeleefE nor of damma'e, because the) returned thereb) into the fa#our of the /orldE and in the /orld to come, /ere to be in no /orse estate, then the) /hich ne#er had belee#ed. The damma'e redounded rather to the Church, b) ;ro#ocation of them the) cast out, to a freer execution of their malice. 3ut u;on the faithfull onl). &xcommunication therefore had its effect onel) u;on those, that belee#ed that Lesus Christ /as to come a'ain in 5lor), to rei'n o#er, and to Dud'e both the Cuic(, and the dead, and should therefore refuse entrance into his 9in'dom, to those /hose 1ins /ere RetainedE that is, to those that /ere &xcommunicated b) the Church. 4nd thence it is that 1t. Paul calleth &xcommunication, a deli#er) of the &xcommunicate ;erson to 1atan. .or /ithout the 9in'dom of Christ, all other 9in'domes after Lud'ment, are com;rehended in the 9in'dome of 1atan. This is it that the faithfull stood in fear of, as lon' as the) stood &xcommunicate, that is to sa), in an estate /herein their sins /ere not .or'i#en. "hereb) /ee ma) understand, that &xcommunication in the time that Christian Reli'ion /as not authoriJed b) the Ci#ill Po/er, /as used onel) for a correction of manners, not of errours in o;inion: for it is a ;unishment, /hereof none could be sensible but such as belee#ed, and ex;ected the comin' a'ain of our 1a#iour to Dud'e the /orldE and the) /ho so belee#ed, needed no other o;inion, but onel) u;ri'htnesse of life, to be sa#ed. .or /hat fault l)eth &xcommunication. There l)eth &xcommunication for InDusticeE as (,at. 1$.! If th) 3rother offend thee, tell it him ;ri#atel)E then /ith "itnessesE lastl), tell the ChurchE and then if he obe) not, Let him be to thee as an Heathen man- and a P%b!i#an. 4nd there lieth &xcommunication for a 1candalous -ife, as (1 or. ,. 11.! $f any man that is #a!!ed a *rother- be a 5orni#ator- or oveto%s- or an $do!ater- or a 0r%n4ard- or an E/tortioner- with s%#h a one yee are not to eat. 3ut to &xcommunicate a man that held this foundation, that 7es%s was the hrist, for difference of o;inion in other ;oints, b) /hich that .oundation /as not destro)ed, there a;;eareth no authorit) in the 1cri;ture, nor exam;le in the 4;ostles. There is indeed in 1t. Paul ((it%s %.

1 .! a text that seemeth to be to the contrar). " man that is an H8reti'%e- after the first and se#ond admonition- re1e#t. .or an H8reti'%e, is he, that bein' a member of the Church, teacheth ne#erthelesse some ;ri#ate o;inion, /hich the Church has forbidden: and such a one, 1. Paul ad#iseth (it%s, after the first, and second admonition, to )e1e#t. 3ut to )e1e#t (in this ;lace! is not to &xcommunicate the *anE 3ut to give over admonishing him- to !et him a!oneto set by disp%ting with him, as one that is to be con#inced onel) b) himselfe. The same 4;ostle saith (= (im. =. =%.! 5oo!ish and %n!earned '%estions avoid: The /ord "void in this ;lace, and )e1e#t in the former, is the same in the Ori'inall, : but .oolish Cuestions ma) bee set b) /ithout &xcommunication. 4nd a'ain, ((it. %. 9.! "void 5oo!ish '%estions, /here the Ori'inall , (set them by! is eCui#alent to the former /ord )e1e#t. There is no other ;lace that can so much as colourabl) be dra/n, to countenance the Castin' out of the Church faithfull men, such as belee#ed the foundation, onel) for a sin'ular su;erstructure of their o/n, ;roceedin' ;erha;s from a 'ood F ;ious conscience. 3ut on the contrar), all such ;laces as command a#oidin' such dis;utes, are /ritten for a -esson to Pastors, (such as Timoth) and Titus /ere! not to ma(e ne/ 4rticles of .aith, b) determinin' e#er) small contro#ersie, /hich obli'e men to a needlesse burthen of Conscience, or ;ro#o(e them to brea( the union of the Church. "hich -esson the 4;ostles themsel#es obser#ed /ell. 1. Peter, and 1. Paul, thou'h their contro#ersie /ere 'reat, (as /e ma) read in Ga!. =. 11.! )et the) did not cast one another out of the Church. 0e#erthelesse, durin' the 4;ostles times, there /ere other Pastors that obser#ed it notE 4s 6iotre;hes (% 7ohn 9. Fc.! /ho cast out of the Church, such as 1. Lohn himself thou'ht fit to be recei#ed into it, out of a ;ride he too( in PrOeminenceE so earl) it /as, that 8ain@'lor), and 4mbition had found entrance into the Church of Christ. Of ;ersons liable to &xcommunication. That a man be liable to &xcommunication, there be man) conditions reCuisiteE as .irst, that he be a member of some Commonalt), that is to sa), of some la/full 4ssembl), that is to sa), of some Christian Church, that hath ;o/er to Dud'e of the cause for /hich hee is to bee &xcommunicated. .or /here there is no Communit), there can bee no &xcommunicationE nor /here there is no ;o/er to Lud'e, can there bee an) ;o/er to 'i#e 1entence. .rom hence it follo/eth, that one Church cannot be &xcommunicated b) another: .or either the) ha#e eCuall ;o/er to &xcommunicate each other, in /hich case &xcommunication is not 6isci;line, nor an act of 4uthorit), but 1chisme, and 6issolution of charit)E or one is so subordinate to the other, as that the) both ha#e but one #oice, and then the) be but one ChurchE and the ;art &xcommunicated, is no more a Church, but a dissolute number of indi#iduall ;ersons. 4nd because the sentence of &xcommunication, im;orteth an ad#ice, not to (ee; com;an), nor so much as to eat /ith him that is &xcommunicate, if a 1o#erai'n Prince, or 4ssembl) bee &xcommunicate, the sentence is of no effect. .or all 1ubDects are bound to be in the com;an) and ;resence of their o/n 1o#erai'n (/hen he reCuireth it! b) the la/ of 0atureE nor can the) la/full) either ex;ell him from an) ;lace of his o/n 6ominion, /hether ;rofane or hol)E nor 'o out of his 6ominion, /ithout his lea#eE much lesse (if he call them to that honour,! refuse to eat /ith him. 4nd as to other Princes and 1tates, because the) are not ;arts of one and the same con're'ation, the) need not an) other sentence to (ee; them from (ee;in' com;an) /ith the 1tate &xcommunicate: for the #er) Institution, as it uniteth man) men into one Communit)E so it dissociateth one Communit) from another: so that &xcommunication is not needfull for (ee;in' 9in's and 1tates asunderE nor has an) further effect then is in the nature of Polic) it selfeE unlesse it be to insti'ate Princes to /arre u;on one another. 0or is the &xcommunication of a Christian 1ubDect, that obe)eth the la/s of his o/n 1o#erai'n, /hether Christian, or Heathen, of an) effect. .or if he belee#e that 7es%s is the hrist- he hath the Spirit of God, (1 Loh. >. 1.! and God dwe!!eth in him- and he in God, (1 Loh. >. 1,.! 3ut hee that hath the 1;irit of 5odE hee that d/elleth in 5odE hee in /hom 5od d/elleth, can recei#e no harm b) the &xcommunication of men. Therefore, he that belee#eth Lesus to be the Christ, is free from all the dan'ers threatned to ;ersons &xcommunicate. He that belee#eth it not, is no Christian. Therefore a true and unfei'ned Christian is not liable to &xcommunication: 0or he also that is a ;rofessed Christian, till his H);ocris) a;;ear in his *anners, that is, till his beha#iour bee contrar) to the la/ of his 1o#erai'n, /hich is the rule of *anners, and /hich Christ and his 4;ostles ha#e commanded us to be subDect to. .or the Church cannot Dud'e of *anners but b) externall 4ctions, /hich 4ctions can ne#er bee unla/full, but /hen the) are

a'ainst the -a/ of the Common@/ealth. If a mans .ather, or *other, or *aster bee &xcommunicate, )et are not the Children forbidden to (ee; them Com;an), nor to &at /ith themE for that /ere (for the most ;art! to obli'e them not to eat at all, for /ant of means to 'et foodE and to authorise them to disobe) their Parents, and *asters, contrar) to the Prece;t of the 4;ostles. 1 1am. $. In summe, the Po/er of &xcommunication cannot be extended further than to the end for /hich the 4;ostles and Pastors of the Church ha#e their Commission from our 1a#iourE /hich is not to rule b) Command and Coaction, but b) Teachin' and 6irection of men in the /a) of 1al#ation in the /orld to come. 4nd as a *aster in an) 1cience, ma) abandon his 1cholar, /hen hee obstinatel) ne'lecteth the ;ractise of his rulesE but not accuse him of InDustice, because he /as ne#er bound to obe) him: so a Teacher of Christian doctrine ma) abandon his 6isci;les that obstinatel) continue in an unchristian lifeE but he cannot sa), the) doe him /ron', because the) are not obli'ed to obe) him: .or to a Teacher that shall so com;lain, ma) be a;;l)ed the 4ns/er of 5od to 1amuel in the li(e ;lace, (hey have not re1e#ted thee- b%t mee. &xcommunication therefore /hen it /anteth the assistance of the Ci#ill Po/er, as it doth, /hen a Christian 1tate, or Prince is &xcommunicate b) a forain 4uthorit), is /ithout effectE and conseCuentl) ou'ht to be /ithout terrour. The name of 5%!men E/#omm%ni#ationis (that is, the (h%nderbo!t of E/#omm%ni#ation! ;roceeded from an ima'ination of the 3isho; of Rome, /hich first used it, that he /as 9in' of 9in's, as the Heathen made Lu;iter 9in' of the 5odsE and assi'ned him in their Poems, and Pictures, a Thunderbolt, /here/ith to subdue, and ;unish the 5iants, that should dare to den) his ;o/er: "hich ima'ination /as 'rounded on t/o erroursE one, that the 9in'dome of Christ is of this /orld, contrar) to our 1a#iours o/ne /ords, ,y 2ingdome is not of this wor!dE the other, that hee is Christs 8icar, not onel) o#er his o/ne 1ubDects, but o#er all the Christians of the "orldE /hereof there is no 'round in 1cri;ture, and the contrar) shall bee ;ro#ed in its due ;lace. Of the Inter;reter of the 1cri;tures before Ci#il 1o#erai'ns became Christians. St. Pa%! comin' to (hessa!oni#a, /here /as a 1)na'o'ue of the Le/s, ("#ts 1+. =, %.! "s his manner was- went in %nto them- and three Sabbath dayes reasoned with them o%t of the S#ript%res- &pening and a!!edging- that hrist m%st needs have s%ffered and risen again from the dead. and that this 7es%s whom he prea#hed was the hrist. The 1cri;tures here mentioned /ere the 1cri;tures of the Le/s, that is, the Old Testament. The men, to /hom he /as to ;ro#e that Lesus /as the Christ, and risen a'ain from the dead, /ere also Le/s, and did belee#e alread), that the) /ere the "ord of 5od. Hereu;on (as it is #erse >.! some of them belee#ed, and (as it is in the ,. #er.! some belee#ed not. "hat /as the reason, /hen the) all belee#ed the 1cri;ture, that the) did not all belee#e ali(eE but that some a;;ro#ed, others disa;;ro#ed the Inter;retation of 1t. Paul that cited themE and e#er) one Inter;reted them to himselfI It /as thisE 1. Paul came to them /ithout an) -e'all Commission, and in the manner of one that /ould not Command, but Pers/adeE /hich he must needs do, either b) *iracles, as *oses did to the Israelites in &');t, that the) mi'ht see his 4uthorit) in 5ods /or(sE or b) Reasonin' from the alread) recei#ed 1cri;ture, that the) mi'ht see the truth of his doctrine in 5ods "ord. 3ut /hosoe#er ;ers/adeth b) reasonin' from ;rinci;les /ritten, ma(eth him to /hom hee s;ea(eth Lud'e, both of the meanin' of those ;rinci;les, and also of the force of his inferences u;on them. If these Le/s of Thessalonica /ere not, /ho else /as the Lud'e of /hat 1. Paul alled'ed out of 1cri;tureI If 1. Paul, /hat needed he to Cuote an) ;laces to ;ro#e his doctrineI It had been enou'h to ha#e said, I find it so in 1cri;ture, that is to sa), in )our -a/s, of /hich I am Inter;reter, as sent b) Christ. The Inter;reter therefore of the 1cri;ture, to /hose Inter;retation the Le/s of Thessalonica /ere bound to stand, could be none: e#er) one mi'ht belee#e, or not belee#e, accordin' as the 4lle'ations seemed to himselfe to be a'reeable, or not a'reeable to the meanin' of the ;laces alled'ed. 4nd 'enerall) in all cases of the /orld, hee that ;retendeth an) ;roofe, ma(eth Lud'e of his ;roofe him to /hom he addresseth his s;eech. 4nd as to the case of the Le/s in ;articular, the) /ere bound b) ex;resse /ords (0e%t. 1+.! to recei#e the determination of all hard Cuestions, from the Priests and Lud'es of Israel for the time bein'. 3ut this is to bee understood of the Le/s that /ere )et uncon#erted. .or the con#ersion of the 5entiles, there /as no use of alled'in' the 1cri;tures, /hich the) belee#ed not. The 4;ostles therefore laboured b) Reason to confute their Idolatr)E and that done, to ;ers/ade them to the faith of Christ, b) their testimon) of his -ife, and Resurrection.

1o that there could not )et bee an) contro#ersie concernin' the authorit) to Inter;ret 1cri;tureE seein' no man /as obli'ed durin' his infidelit), to follo/ an) mans Inter;retation of an) 1cri;ture, exce;t his 1o#erai'ns Inter;retation of the -a/ of his countre). -et us no/ consider the Con#ersion it self, and see /hat there /as therein, that could be cause of such an obli'ation. *en /ere con#erted to no other thin' then to the 3eleef of that /hich the 4;ostles ;reached: 4nd the 4;ostles ;reached nothin', but that Lesus /as the Christ, that is to sa), the 9in' that /as to sa#e them, and rei'n o#er them eternall) in the /orld to comeE and conseCuentl) that hee /as not dead, but risen a'ain from the dead, and 'one u; into Hea#en, and should come a'ain one da) to Dud' the /orld, (/hich also should rise a'ain to be Dud'ed,! and re/ard e#er) man accordin' to his /or(s. 0one of them ;reached that himselfe, or an) other 4;ostle /as such an Inter;reter of the 1cri;ture, as all that became Christians, ou'ht to ta(e their Inter;retation for -a/. .or to Inter;ret the -a/s, is ;art of the 4dministration of a ;resent 9in'domeE /hich the 4;ostles had not. The) ;ra)ed then, and all other Pastors e#er since, Let thy 2ingdome #omeE and exhorted their Con#erts to obe) their then &thniCue Princes. The 0e/ Testament /as not )et ;ublished in one 3od). &#er) of the &#an'elists /as Inter;reter of his o/n 5os;elE and e#er) 4;ostle of his o/n &;istleE 4nd of the Old Testament, our 1a#iour himselfe saith to the Le/s (7ohn ,. %9.! Sear#h the S#ript%res. for in them yee thin4e to have eterna!! !ife- and they are they that testifie of me. If hee had not meant the) should Inter;ret them, hee /ould not ha#e bidden them ta(e thence the ;roof of his bein' the Christ: he /ould either ha#e Inter;reted them himselfe, or referred them to the Inter;retation of the Priests. "hen a difficult) arose, the 4;ostles and &lders of the Church assembled themsel#es to'ether, and determined /hat should bee ;reached, and tau'ht, and ho/ the) should Inter;ret the 1cri;tures to the Peo;leE but too( not from the Peo;le the libert) to read, and Inter;ret them to themsel#es. The 4;ostles sent di#ers -etters to the Churches, and other "ritin's for their instructionE /hich had been in #ain, if the) had not allo/ed them to Inter;ret, that is, to consider the meanin' of them. 4nd as it /as in the 4;ostles time, it must be till such time as there should be Pastors, that could authorise an Inter;reter, /hose Inter;retation should 'enerall) be stood to: 3ut that could not be till 9in's /ere Pastors, or Pastors 9in's. Of the Po/er to ma(e 1cri;ture -a/. There be t/o senses, /herein a "ritin' ma) be said to be anoni#a!!E for anon, si'nifieth a )%!eE and a Rule is a Prece;t, b) /hich a man is 'uided, and directed in an) action /hatsoe#er. 1uch Prece;ts, thou'h 'i#en b) a Teacher to his 6isci;le, or a Counsellor to his friend, /ithout ;o/er to Com;ell him to obser#e them, are ne#erthelesse CanonsE because the) are Rules: 3ut /hen the) are 'i#en b) one, /hom he that recei#eth them is bound to obe), then are those Canons, not onel) Rules, but -a/s: The Cuestion therefore here, is of the Po/er to ma(e the 1cri;tures (/hich are the Rules of Christian .aith! -a/s. Of the Ten Commandements. That ;art of the 1cri;ture, /hich /as first -a/, /as the Ten Commandements, /ritten in t/o Tables of 1tone, and deli#ered b) V 5od himselfe to *osesE and b) *oses made (no/n to the ;eo;le. 3efore that time there /as no /ritten -a/ of 5od, /ho as )et ha#in' not chosen an) ;eo;le to bee his ;eculiar 9in'dome, had 'i#en no -a/ to men, but the -a/ of 0ature, that is to sa), the Prece;ts of 0aturall Reason, /ritten in e#er) mans o/n heart. Of these t/o Tables, the first containeth the la/ of 1o#erai'nt)E 1. That the) should not obe), nor honour the 5ods of other 0ations, in these /ords, 3on habebis 0eos a!ienos #oram me, that is, (ho% sha!t not have for Gods- the Gods that other 3ations worship. b%t one!y me: /hereb) the) /ere forbidden to obe), or honor, as their 9in' and 5o#ernour, an) other 5od, than him that s;a(e unto them then b) *oses, and after/ards b) the Hi'h Priest. =. That the) sho%!d not ma4e any $mage to represent himE that is to sa), the) /ere not to choose to themsel#es, neither in hea#en, nor in earth, an) Re;resentati#e of their o/n fanc)in', but obe) *oses and 4aron, /hom he had a;;ointed to that office. %. That they sho%!d not ta4e the 3ame of God in vainE that is, the) should not s;ea( rashl) of their 9in', nor dis;ute his Ri'ht, nor the commissions of *oses and 4aron, his -ieutenants. >. That they sho%!d every Seventh day abstain from their ordinary !abo%r, and em;lo) that time in doin' him PubliCue Honor. The second Table containeth the 6ut) of one man to/ards another, as (o honor Parents. 3ot to 4i!!. 3ot to ommit "d%!tery. 3ot to stea!e. 3ot to #orr%pt 7%dgment by fa!se witnesse. and finall), 3ot so m%#h as to designe in their heart the doing of any in1%ry one to another. The Cuestion no/ is, "ho it /as that 'a#e to these /ritten Tables the obli'ator) force of -a/es. There is no doubt

but the) /ere made -a/s b) 5od himselfe: 3ut because a -a/ obli'es not, nor is -a/ to an), but to them that ac(no/led'e it to be the act of the 1o#erai'nE ho/ could the ;eo;le of Israel that /ere forbidden to a;;roach the *ountain to hear /hat 5od said to *oses, be obli'ed to obedience to all those la/s /hich *oses ;ro;ounded to themI 1ome of them /ere indeed the -a/s of 0ature, as all the 1econd TableE and therefore to be ac(no/led'ed for 5ods -a/sE not to the Israelites alone, but to all ;eo;le: 3ut of those that /ere ;eculiar to the Israelites, as those of the first Table, the Cuestion remainsE sa#in' that the) had obli'ed themsel#es, ;resentl) after the ;ro;oundin' of them, to obe) *oses, in these /ords (E/od. = . 19.! Spea4 tho% to %s- and we wi!! hear thee. b%t !et not God spea4 to %s- !est we dye. It /as therefore onel) *oses then, and after him the Hi'h Priest, /hom (b) *oses! 5od declared should administer this his ;eculiar 9in'dome, that had on &arth, the ;o/er to ma(e this short 1cri;ture of the 6ecalo'ue to bee -a/ in the Common@/ealth of Israel. 3ut *oses, and 4aron, and the succeedin' Hi'h Priests /ere the Ci#ill 1o#erai'ns. Therefore hitherto, the CanoniJin', or ma(in' of the 1cri;ture -a/, belon'ed to the Ci#ill 1o#erai'ne. Of the Ludiciall, and -e#iticall -a/. The Ludiciall -a/, that is to sa), the -a/s that 5od ;rescribed to the *a'istrates of Israel, for the rule of their administration of V Lustice, and of the 1entences, or Lud'ments the) should ;ronounce, in Pleas bet/een man and manE and the -e#iticall -a/, that is to sa), the rule that 5od ;rescribed touchin' the Rites and Ceremonies of the Priests and -e#ites, /ere all deli#ered to them b) *oses onel)E and therefore also became -a/es, b) #ertue of the same ;romise of obedience to *oses. "hether these la/s /ere then /ritten, or not /ritten, but dictated to the Peo;le b) *oses (after his fort) da)es bein' /ith 5od in the *ount! b) /ord of mouth, is not ex;ressed in the TextE but the) /ere all ;ositi#e -a/s, and eCui#alent to hol) 1cri;ture, and made Canonicall b) *oses the Ci#ill 1o#erai'n. The 1econd -a/. 4fter the Israelites /ere come into the Plains of *oab o#er a'ainst Lericho, and read) to enter into the land of Promise, *oses to the former -a/s added di#ers othersE /hich therefore are called 0e%teronomyE that is, Se#ond Laws. 4nd are (as it is /ritten, 0e%t. =9. 1.! (he words of a ovenant whi#h the Lord #ommanded ,oses to ma4e with the hi!dren of $srae!- besides the ovenant whi#h he made with them in Horeb. .or ha#in' ex;lained those former -a/s, in the be'innin' of the 3oo( of 0e%teronomy, he addeth others, that be'in at the 1=. Cha. and continue to the end of the =?. of the same 3oo(. This -a/ (0e%t. =+. 1.! the) /ere commanded to /rite u;on 'reat stones ;la)stered o#er, at their ;assin' o#er Lordan: This -a/ also /as /ritten b) *oses himself in a 3oo(E and deli#ered into the hands of the Priests- and to the E!ders of $srae!. (0e%t. %1. 9.! and commanded (#e. =?.! to be p%t in the side of the "r4eE for in the 4r( it selfe /as nothin' but the (en ommandements. This /as the -a/, /hich *oses (0e%teronomy 1+. 1$.! commanded the 9in's of Israel should (ee; a co;ie of: 4nd this is the -a/, /hich ha#in' been lon' time lost, /as found a'ain in the Tem;le in the time of Losiah, and b) his authorit) recei#ed for the -a/ of 5od. 3ut both *oses at the /ritin', and Losiah at the reco#er) thereof, had both of them the Ci#ill 1o#erai'nt). Hitherto therefore the Po/er of ma(in' 1cri;ture Canonicall, /as in the Ci#ill 1o#erai'n. 3esides this 3oo( of the -a/, there /as no other 3oo(, from the time of *oses, till after the Ca;ti#it), recei#ed amon'st the Le/s for the -a/ of 5od. .or the Pro;hets (exce;t a fe/! li#ed in the time of the Ca;ti#it) it selfeE and the rest li#ed but a little before itE and /ere so far from ha#in' their Pro;hecies 'enerall) recei#ed for -a/s, as that their ;ersons /ere ;ersecuted, ;artl) b) false Pro;hets, and ;artl) b) the 9in's /hich /ere seduced b) them. 4nd this 3oo( it self, /hich /as confirmed b) Losiah for the -a/ of 5od, and /ith it all the Histor) of the "or(s of 5od, /as lost in the Ca;ti#it) and sac( of the Cit) of Lerusalem, as a;;ears b) that of L Esdras 1N. L1. (hy Law is b%rnt. therefore no man 4noweth the things that are done of thee- or the wor4s that sha!! begin. 4nd before the Ca;ti#it), bet/een the time /hen the -a/ /as lost, (/hich is not mentioned in the 1cri;ture, but ma) ;robabl) be thou'ht to be the time of Rehoboam, /hen 1 1hisha( 9in' of &');t too( the s;oile of the Tem;le,! and the time of Losiah, /hen it /as found a'aine, the) had no /ritten "ord of 5od, but ruled accordin' to their o/n discretion, or b) the direction of such, as each of them esteemed Pro;hets. The Old Testament /hen made Canonicall. .rom hence /e ma) inferre, that the 1cri;tures of the Old Testament, /hich /e ha#e at this da), /ere not Canonicall, nor a -a/ unto the Le/s, till the reno#ation of their Co#enant /ith 5od at their return from the Ca;ti#it), and restauration of their Common@/ealth under Esdras.

3ut from that time for/ard the) /ere accounted the -a/ of the Le/s, and for such translated into 5ree( b) 1e#ent) &lders of LudOa, and ;ut into the -ibrar) of Ptolem) at 4lexandria, and a;;ro#ed for the "ord of 5od. 0o/ seein' &sdras /as the Hi'h Priest, and the Hi'h Priest /as their Ci#ill 1o#erai'ne, it is manifest, that the 1cri;tures /ere ne#er made -a/s, but b) the 1o#erai'n Ci#ill Po/er. The 0e/ Testament be'an to be Canonicall under Christian 1o#erai'ns. 3) the "ritin's of the .athers that li#ed in the time before the Christian Reli'ion /as recei#ed, and authoriJed b) Constantine the &m;erour, /e ma) find, that the 3oo(s /ee no/ ha#e of the 0e/ Testament, /ere held b) the Christians of that time (exce;t a fe/, in res;ect of /hose ;aucit) the rest /ere called the CatholiCue Church, and others HOretiCues! for the dictates of the Hol) 5hostE and conseCuentl) for the Canon, or Rule of .aith: such /as the re#erence and o;inion the) had of their TeachersE as 'enerall) the re#erence that the 6isci;les bear to their first *asters, in all manner of doctrine the) recei#e from them, is not small. Therefore there is no doubt, but /hen 1. Paul /rote to the Churches he had con#ertedE or an) other 4;ostle, or 6isci;le of Christ, to those /hich had then embraced Christ, the) recei#ed those their "ritin's for the true Christian 6octrine. 3ut in that time, /hen not the Po/er and 4uthorit) of the Teacher, but the .aith of the Hearer caused them to recei#e it, it /as not the 4;ostles that made their o/n "ritin's Canonicall, but e#er) Con#ert made them so to himself. 3ut the Cuestion here, is not /hat an) Christian made a -a/, or Canon to himself, (/hich he mi'ht a'ain reDect, b) the same ri'ht he recei#ed itE! but /hat /as so made a Canon to them, as /ithout inDustice the) could not doe an) thin' contrar) thereunto. That the 0e/ Testament should in this sense be Canonicall, that is to sa), a -a/ in an) ;lace /here the -a/ of the Common/ealth had not made it so, is contrar) to the nature of a -a/. .or a -a/, (as hath been alread) she/n! is the Commandement of that *an, or 4ssembl), to /hom /e ha#e 'i#en 1o#erai'n 4uthorit), to ma(e such Rules for the direction of our actions, as hee shall thin( fitE and to ;unish us, /hen /e doe an) thin' contrar) to the same. "hen therefore an) other man shall offer unto us an) other Rules, /hich the 1o#erai'n Ruler hath not ;rescribed, the) are but Counsell, and 4d#iceE /hich, /hether 'ood, or bad, hee that is counselled, ma) /ithout inDustice refuse to obser#eE and /hen contrar) to the -a/s alread) established, /ithout inDustice cannot obser#e, ho/ 'ood soe#er he concei#eth it to be. I sa), he cannot in this case obser#e the same in his actions, nor in his discourse /ith other menE thou'h he ma) /ithout blame belee#e his ;ri#ate Teachers, and /ish he had the libert) to ;ractise their ad#iceE and that it /ere ;ubliCuel) recei#ed for -a/. .or internall .aith is in its o/n nature in#isible, and conseCuentl) exem;ted from all humane DurisdictionE /hereas the /ords, and actions that ;roceed from it, as breaches of our Ci#ill obedience, are inDustice both before 5od and *an. 1eein' then our 1a#iour hath den)ed his 9in'dome to be in this /orld, seein' he hath said, he came not to Dud'e, but to sa#e the /orld, he hath not subDected us to other -a/s than those of the Common@/ealthE that is, the Le/s to the -a/ of *oses, (/hich he saith (,at. ,.! he came not to destro), but to fulfill,! and other 0ations to the -a/s of their se#erall 1o#erai'ns, and all men to the -a/s of 0atureE the obser#in' /hereof, both he himselfe, and his 4;ostles ha#e in their teachin' recommended to us, as a necessar) condition of bein' admitted b) him in the last da) into his eternall 9in'dome, /herein shall be Protection, and -ife e#erlastin'. 1eein' then our 1a#iour, and his 4;ostles, left not ne/ -a/s to obli'e us in this /orld, but ne/ 6octrine to ;re;are us for the nextE the 3oo(s of the 0e/ Testament, /hich containe that 6octrine, untill obedience to them /as commanded, b) them that 5od had 'i#en ;o/er to on earth to be -e'islators, /ere not obli'ator) Canons, that is, -a/s, but onel) 'ood, and safe ad#ice, for the direction of sinners in the /a) to sal#ation, /hich e#er) man mi'ht ta(e, and refuse at his o/ne ;erill, /ithout inDustice. 4'ain, our 1a#iour Christs Commission to his 4;ostles, and 6isci;les, /as to Proclaim his 9in'dome (not ;resent, but! to comeE and to Teach all 0ationsE and to 3a;tiJe them that should belee#eE and to enter into the houses of them that should recei#e themE and /here the) /ere not recei#ed, to sha(e off the dust of their feet a'ainst themE but not to call for fire from hea#en to destro) them, nor to com;ell them to obedience b) the 1/ord. In all /hich there is nothin' of Po/er, but of Pers/asion. He sent them out as 1hee; unto "ol#es, not as 9in's to their 1ubDects. The) had not in Commission to ma(e -a/sE but to obe), and teach obedience to -a/s madeE and conseCuentl) the) could not ma(e their "ritin's obli'ator) Canons, /ithout the hel; of the 1o#erai'n Ci#ill Po/er. 4nd therefore the 1cri;ture of the 0e/ Testament is there onl) -a/, /here the la/full Ci#ill Po/er hath made it so. 4nd there also the 9in', or 1o#erai'n, ma(eth it a -a/ to himselfE b) /hich he subDecteth himselfe, not to the

6octor, or 4;ostle that con#erted him, but to 5od himself, and his 1on Lesus Christ, as immediatel) as did the 4;ostles themsel#es. Of the Po/er of Councells to ma(e the 1cri;tures -a/.PLohn %. %?.PLohn %. 1$. That /hich ma) seem to 'i#e the 0e/ Testament, in res;ect of those that ha#e embraced Christian 6octrine, the force of -a/s, in the times, and ;laces of ;ersecution, is the decrees the) made amon'st themsel#es in their 1)nods. .or /e read ("#ts 1,. =$.! the stile of the Councell of the 4;ostles, the &lders, and the /hole Church, in this manner, $t seemed good to the Ho!y Ghost- and to %s- to !ay %pon yo% no greater b%rthen than these ne#essary things- A#. /hich is a stile that si'nifieth a Po/er to la) a burthen on them that had recei#ed their 6octrine. 0o/ to !ay a b%rden on another, seemeth the same that to ob!igeE and therefore the 4cts of that Councell /ere -a/s to the then Christians. 0e#erthelesse, the) /ere no more -a/s than are these other Prece;ts, )epent. *e *apti@ed. 2eep the ommandements. *e!eeve the Gospe!. ome %nto me. Se!! a!! that tho% hast. Give it to the poorE and, 5o!!ow meE /hich are not Commands, but In#itations, and Callin's of men to Christianit), li(e that of Esay ,,. 1. Hoevery man that thirsteth- #ome yee to the waters- #ome- and b%y wine and mi!4e witho%t money. .or first, the 4;ostles ;o/er /as no other than that of our 1a#iour, to in#ite men to embrace the 9in'dome of 5odE /hich the) themsel#es ac(no/led'ed for a 9in'dome (not ;resent, but! to comeE and the) that ha#e no 9in'dome, can ma(e no -a/s. 4nd secondl), if their 4cts of Councell, /ere -a/s, the) could not /ithout sin be disobe)ed. 3ut /e read not an) /here, that the) /ho recei#ed not the 6octrine of Christ, did therein sinE but that the) died in their sinsE that is, that their sins a'ainst the -a/s to /hich the) o/ed obedience, /ere not ;ardoned. 4nd those -a/s /ere the -a/s of 0ature, and the Ci#ill -a/s of the 1tate, /hereto e#er) Christian man had b) ;act submitted himself. 4nd therefore b) the 3urthen, /hich the 4;ostles mi'ht la) on such as the) had con#erted, are not to be understood -a/s, but Conditions, ;ro;osed to those that sou'ht 1al#ationE /hich the) mi'ht acce;t, or refuse at their o/n ;erill, /ithout a ne/ sin, thou'h not /ithout the haJard of bein' condemned, and excluded out of the 9in'dome of 5od for their sins ;ast. 4nd therefore of Infidels, 1. Lohn saith not, the /rath of 5od shall #ome u;on them, but the wrath of God remaineth %pon themE and not that the) shall be condemnedE but that they are #ondemned a!ready. 0or can it be concei#ed, that the benefit of .aith, is )emission of sins, unlesse /e concei#e /ithall, that the damma'e of Infidelit), is the )etention of the same sins. 3ut to /hat end is it (ma) some man as(e!, that the 4;ostles, and other Pastors of the Church, after their time, should meet to'ether, to a'ree u;on /hat 6octrine should be tau'ht, both for .aith and *anners, if no man /ere obli'ed to obser#e their 6ecreesI To this ma) be ans/ered, that the 4;ostles, and &lders of that Councell, /ere obli'ed e#en b) their entrance into it, to teach the 6octrine therein concluded, and decreed to be tau'ht, so far forth, as no ;recedent -a/, to /hich the) /ere obli'ed to )eeld obedience, /as to the contrar)E but not that all other Christians should be obli'ed to obser#e, /hat the) tau'ht. .or thou'h the) mi'ht deliberate /hat each of them should teachE )et the) could not deliberate /hat others should do, unless their 4ssembl) had had a -e'islati#e Po/erE /hich none could ha#e but Ci#il 1o#erai'ns. .or thou'h 5od be the 1o#erai'n of all the /orld, /e are not bound to ta(e for his -a/, /hatsoe#er is ;ro;ounded b) e#er) man in his nameE nor an) thin' contrar) to the Ci#ill -a/, /hich 5od hath ex;ressel) commanded us to obe). 1eein' then the 4cts of Councell of the 4;ostles, /ere then no -a/s, but CounsellsE much lesse are -a/s the 4cts of an) other 6octors, or Councells since, if assembled /ithout the 4uthorit) of the Ci#il 1o#erai'n. 4nd conseCuentl), the 3oo(s of the 0e/ Testament, thou'h most ;erfect Rules of Christian 6octrine, could not be made -a/s b) an) other authorit) then that of 9in's, or 1o#erai'n 4ssemblies. The first Councell, that made the 1cri;tures /e no/ ha#e, Canon, is not extant: .or that Collection of the Canons of the 4;ostles, attributed to !emens, the first 3isho; of Rome after 1. Peter, is subDect to Cuestion: .or thou'h the Canonicall boo(s bee there rec(oned u;E )et these /ords, Sint vobis omnib%s !eri#is A Lai#is Libri venerandi- A#. containe a distinction of Cler'), and -ait), that /as not in use so neer 1t. Peters time. The first Councell for setlin' the Canonicall 1cri;ture, that is extant, is that of -aodicea, an. ,9. /hich forbids the readin' of other 3oo(s then those in the ChurchesE /hich is a *andate that is not addressed to e#er) Christian, but to those onel) that had authorit) to read an) thin' ;ubliCuel) in the ChurchE that is, to &cclesiastiCues onel). Of the Ri'ht of constitutin' &cclesiasticall Officers in the time of the 4;ostles.

Of &cclesiasticall Officers in the time of the 4;ostles, some /ere *a'isteriall, some *inisteriall. *a'isteriall /ere the Offices of ;reachin' of the 5os;el of the 9in'dom of 5od to InfidelsE of administrin' the 1acraments, and 6i#ine 1er#iceE and of teachin' the Rules of .aith and *anners to those that /ere con#erted. *inisteriall /as the Office of 6eacons, that is, of them that /ere a;;ointed to the administration of the secular necessities of the Church, at such time as the) li#ed u;on a common stoc( of mon), raised out of the #oluntar) contributions of the faithfull. 4mon'st the Officers *a'isteriall, the first, and ;rinci;all /ere the 4;ostlesE /hereof there /ere at first but t/el#eE and these /ere chosen and constituted b) our 1a#iour himselfeE and their Office /as not onel) to Preach, Teach, and 3a;tiJe, but also to be *art)rs, ("itnesses of our 1a#iours Resurrection.! This Testimon), /as the s;ecificall, and essentiall mar(E /hereb) the 4;ostleshi; /as distin'uished from other *a'istrac) &cclesiasticallE as bein' necessar) for an 4;ostle, either to ha#e seen our 1a#iour after his Resurrection, or to ha#e con#ersed /ith him before, and seen his /or(s, and other ar'uments of his 6i#init), /hereb) the) mi'ht be ta(en for sufficient "itnesses. 4nd therefore at the election of a ne/ 4;ostle in the ;lace of Ludas Iscariot, 1. Peter saith ("#ts 1. =1, ==.! &f these men that have #ompanyed with %s- a!! the time that the Lord 7es%s went in and o%t among %s- beginning from the *aptisme of 7ohn %nto that same day that he was ta4en %p from %s, must one be ordained to be a "itnesse with %s of his )es%rre#tion: /here, b) this /ord m%st, is im;l)ed a necessar) ;ro;ert) of an 4;ostle, to ha#e com;an)ed /ith the first and ;rime 4;ostles in the time that our 1a#iour manifested himself in the flesh. *atthias made 4;ostle b) the Con're'ation. The first 4;ostle, of those /hich /ere not constituted b) Christ in the time he /as u;on the &arth, /as ,atthias, chosen in this manner: There /ere assembled to'ether in Lerusalem about 1= Christians ("#ts 1. 1,.! These a;;ointed t/o, 7oseph the 7%st, and ,atthias (#er. =%.! and caused lots to be dra/nE and (#er. =?.! the Lot fe!! on ,atthias- and he was n%mbred with the "post!es. 1o that here /e see the ordination of this 4;ostle, /as the act of the Con're'ation, and not of 1t. Peter, nor of the ele#en, other/ise then as *embers of the 4ssembl). Paul and 3arnabas made 4;ostles b) the Church of 4ntioch. 4fter him there /as ne#er an) other 4;ostle ordained, but Paul and 3arnabasE /hich /as done (as /e read "#ts 1%. 1, =, %.! in this manner. (here were in the h%r#h that was at "ntio#h#ertaine Prophets- and (ea#hers. as *arnabas- and Simeon that was #a!!ed 3iger- and L%#i%s of yrene- and ,anaen. whi#h had been bro%ght %p with Herod the (etrar#h- and Sa%!. "s they ministred %nto the Lord- and fasted- the Ho!y Ghost said- Separate mee *arnabas- and Sa%! for the wor4e where%nto $ have #a!!ed them. "nd when they had fasted- and prayed- and !aid their hands on them- they sent them away. 3) /hich it is manifest, that thou'h the) /ere called b) the Hol) 5host, their Callin' /as declared unto them, and their *ission authoriJed b) the ;articular Church of 4ntioch. 4nd that this their callin' /as to the 4;ostleshi;, is a;;arent b) that, that the) are both called ("#ts 1>. 1>.! 4;ostles: 4nd that it /as b) #ertue of this act of the Church of 4ntioch, that the) /ere 4;ostles, 1. Paul declareth ;lainl) ()om. 1. 1.! in that hee useth the /ord, /hich the Hol) 5host used at his callin': .or hee stileth himself, "n "post!e separated %nto the Gospe! of GodE alludin' to the /ords of the Hol) 5host, Separate me *arnabas and Sa%!, F#. 3ut seein' the /or( of an 4;ostle, /as to be a "itnesse of the Resurrection of Christ, a man ma) here as(e, ho/ 1. Paul, that con#ersed not /ith our 1a#iour before his ;assion, could (no/ he /as risen. To /hich is easil) ans/ered, that our 1a#iour himself a;;eared to him in the /a) to 6amascus, from Hea#en, after his 4scensionE and #hose him for a vesse!! to bear his name before the Genti!es- and 2ings- and hi!dren of $srae!E and conseCuentl) (ha#in' seen the -ord after his ;assion! /as a com;etent "itnesse of his Resurrection: 4nd as for 3arnabas, he /as a 6isci;le before the Passion. It is therefore e#ident that Paul, and 3arnabas /ere 4;ostlesE and )et chosen, and authoriJed (not b) the first 4;ostles alone, but! b) the Church of 4ntiochE as *atthias /as chosen, and authoriJed b) the Church of Lerusalem. "hat Offices in the Church are *a'isteriall. *ishop, a /ord formed in our lan'ua'e, out of the 5ree( Epis#op%s, si'nifieth an O#erseer, or 1u;erintendent of an) businesse, and ;articularl) a Pastor, or 1he;herdE and thence b) meta;hor /as ta(en, not onl) amon'st the Le/s that /ere ori'inall) 1he;herds, but also amon'st the Heathen, to si'nifie the Office of a 9in', or an) other Ruler, or 5uide of Peo;le,

/hether he ruled b) -a/s, or 6octrine. 4nd so the 4;ostles /ere the first Christian 3isho;s, instituted b) Christ himselfe: in /hich sense the 4;ostleshi; of Ludas is called ("#ts 1. = .! his *ishopri#4. 4nd after/ards, /hen there /ere constituted &lders in the Christian Churches, /ith char'e to 'uide Christs floc( b) their doctrine, and ad#iceE these &lders /ere also called 3isho;s. Timoth) /as an &lder (/hich /ord E!der, in the 0e/ Testament is a name of Office, as /ell as of 4'eE! )et he /as also a 3isho;. 4nd 3isho;s /ere then content /ith the Title of &lders. 0a) 1. Lohn himselfe, the 4;ostle belo#ed of our -ord, be'inneth his 1econd &;istle /ith these /ords, (he E!der to the E!e#t Lady. 3) /hich it is e#ident, that *ishop- Pastor- E!der0o#tor, that is to sa), (ea#her, /ere but so man) di#ers names of the same Office in the time of the 4;ostles. .or there /as then no 'o#ernment b) Coercion, but onl) b) 6octrine, and Pers/adin'. The 9in'dome of 5od /as )et to come, in a ne/ /orldE so that there could be no authorit) to com;ell in an) Church, till the Common@/ealth had embraced the Christian .aithE and conseCuentl) no di#ersit) of 4uthorit), thou'h there /ere di#ersit) of &m;lo)ments. 3esides these *a'isteriall em;lo)ments in the ChurchE namel), 4;ostles, 3isho;s, &lders, Pastors, and 6octors, /hose callin' /as to ;roclaim Christ to the Le/s, and Infidels, and to direct, and teach those that belee#ed /e read in the 0e/ Testament of no other. .or b) the names of Evange!ists and Prophets, is not si'nified an) Office, but se#erall 5ifts, b) /hich se#erall men /ere ;rofitable to the Church: as &#an'elists, b) /ritin' the life and acts of our 1a#iourE such as /ere 1. ,atthew and 1. 7ohn 4;ostles, and 1. ,ar4e and 1. L%4e 6isci;les, and /hosoe#er else /rote of that subDect, (as 1. (homas, and 1. *arnabas are said to ha#e done, thou'h the Church ha#e not recei#ed the 3oo(s that ha#e 'one under their names:! and as Pro;hets, b) the 'ift of inter;retin' the Old TestamentE and sometimes b) declarin' their s;eciall Re#elations to the Church. .or neither these 'ifts, nor the 'ifts of -an'ua'es, nor the 'ift of Castin' out 6e#ils, or of Curin' other diseases, nor an) thin' else did ma(e an Officer in the Church, sa#e onel) the due callin' and election to the char'e of Teachin'. Ordination of Teachers. 4s the 4;ostles, *atthias, Paul, and 3arnabas, /ere not made b) our 1a#iour himself, but /ere elected b) the Church, that is, b) the 4ssembl) of ChristiansE namel), *atthias b) the Church of Lerusalem, and Paul, and 3arnabas b) the Church of 4ntiochE so /ere also the Presbyters, and Pastors in other Cities, elected b) the Churches of those Cities. .or ;roof /hereof, let us consider, first, ho/ 1. Paul ;roceeded in the Ordination of Presb)ters, in the Cities /here he had con#erted men to the Christian .aith, immediatel) after he and 3arnabas had recei#ed their 4;ostleshi;. "e read ("#ts 1>. =%.! that they ordained E!ders in every h%r#hE /hich at first si'ht ma) be ta(en for an 4r'ument, that the) themsel#es chose, and 'a#e them their authorit): 3ut if /e consider the Ori'inall text, it /ill be manifest, that the) /ere authoriJed, and chosen b) the 4ssembl) of the Christians of each Cit). .or the /ords there are, that is, When they had &rdained them E!ders by the Ho!ding %p of Hands in every ongregation. 0o/ it is /ell enou'h (no/n, that in all those Cities, the manner of choosin' *a'istrates, and Officers, /as b) ;luralit) of suffra'esE and (because the ordinar) /a) of distin'uishin' the 4ffirmati#e 8otes from the 0e'ati#es, /as b) Holdin' u; of Hands! to ordain an Officer in an) of the Cities, /as no more but to brin' the ;eo;le to'ether, to elect them b) ;luralit) of 8otes, /hether it /ere b) ;luralit) of ele#ated hands, or b) ;luralit) of #oices, or ;luralit) of balls, or beans, or small stones, of /hich e#er) man cast in one, into a #essell mar(ed for the 4ffirmati#e, or 0e'ati#eE for di#ers Cities had di#ers customes in that ;oint. It /as therefore the 4ssembl) that elected their o/n &lders: the 4;ostles /ere onel) Presidents of the 4ssembl) to call them to'ether for such &lection, and to ;ronounce them &lected, and to 'i#e them the benediction, /hich no/ is called Consecration. 4nd for this cause the) that /ere Presidents of the 4ssemblies, as (in the absence of the 4;ostles! the &lders /ere, /ere called and in -atin "ntistitesE /hich /ords si'nifie the Princi;all Person of the 4ssembl), /hose office /as to number the 8otes, and to declare thereb) /ho /as chosenE and /here the 8otes /ere eCuall, to decide the matter in Cuestion, b) addin' his o/nE /hich is the Office of a President in Councell. 4nd (because all the Churches had their Presb)ters ordained in the same manner,! /here the /ord is onstit%te, (as (it%s 1. ,.! 5or this #a%se !eft $ thee in rete, that tho% sho%!dest #onstit%te E!ders in every ity, /e are to understand the same thin'E namel), that hee should call the faithfull to'ether, and ordain them Presb)ters b) ;luralit) of suffra'es. It had been a stran'e thin', if in a To/n, /here men ;erha;s had ne#er seen an) *a'istrate other/ise chosen then b) an 4ssembl), those of the To/n becommin'

Christians, should so much as ha#e thou'ht on an) other /a) of &lection of their Teachers, and 5uides, that is to sa), of their Presb)ters, (other/ise called 3isho;s,! then this of ;luralit) of suffra'es, intimated b) 1. Paul ("#ts 1>. =%.! in the /ord : 0or /as there e#er an) choosin' of 3isho;s, (before the &m;erors found it necessar) to re'ulate them in order to the (ee;in' of the ;eace amon'st them,! but b) the 4ssemblies of the Christians in e#er) se#erall To/n. The same is also confirmed b) the continuall ;ractise e#en to this da), in the &lection of the 3isho;s of Rome. .or if the 3isho; of an) ;lace, had the ri'ht of choosin' another, to the succession of the Pastorall Office, in an) Cit), at such time as he /ent from thence, to ;lant the same in another ;laceE much more had he had the Ri'ht, to a;;oint his successour in that ;lace, in /hich he last resided and d)ed: 4nd /e find not, that e#er an) 3isho; of Rome a;;ointed his successor. .or the) /ere a lon' time chosen b) the Peo;le, as /e ma) see b) the sedition raised about the &lection, bet/een 0amas%s, and ;rsi#in%sE /hich 4mmianus *arcellinus saith /as so 'reat, that 7%venti%s the PrOfect, unable to (ee; the ;eace bet/een them, /as forced to 'oe out of the Cit)E and that there /ere abo#e an hundred men found dead u;on that occasion in the Church it self. 4nd thou'h the) after/ards /ere chosen, first, b) the /hole Cler') of Rome, and after/ards b) the CardinallsE )et ne#er an) /as a;;ointed to the succession b) his ;redecessor. If therefore the) ;retended no ri'ht to a;;oint their o/n successors, I thin( I ma) reasonabl) conclude, the) had no ri'ht to a;;oint the successors of other 3isho;s, /ithout recei#in' some ne/ ;o/erE /hich none could ta(e from the Church to besto/ on them, but such as had a la/full authorit), not onel) to Teach, but to Command the ChurchE /hich none could doe, but the Ci#ill 1o#erai'n. *inisters of the Church /hat: The /ord ,inister in the Ori'inall , si'nifieth one that #oluntaril) doth the businesse of another manE and differeth from a 1er#ant onel) in this, that 1er#ants are obli'ed b) their condition, to /hat is commanded themE /hereas *inisters are obli'ed onel) b) their underta(in', and bound therefore to no more than that the) ha#e underta(en: 1o that both the) that teach the "ord of 5od, and the) that administer the secular affairs of the Church, are both *inisters, but the) are *inisters of different Persons. .or the Pastors of the Church, called ("#ts ?. >.! (he ,inisters of the Word, are *inisters of Christ, /hose "ord it is: 3ut the *inister) of a 0ea#on, /hich is called (#erse =. of the same Cha;ter! Serving of (ab!es, is a ser#ice done to the Church, or Con're'ation: 1o that neither an) one man, nor the /hole Church, could e#er of their Pastor sa), he /as their *inisterE but of a 6eacon, /hether the char'e he undertoo( /ere to ser#e tables, or distribute maintenance to the Christians, /hen the) li#ed in each Cit) on a common stoc(, or u;on collections, as in the first times, or to ta(e a care of the House of Pra)er, or of the Re#enue, or other /orldl) businesse of the Church, the /hole Con're'ation mi'ht ;ro;erl) call him their *inister. .or their em;lo)ment, as 6eacons, /as to ser#e the Con're'ationE thou'h u;on occasion the) omitted not to Preach the 5os;el, and maintain the 6octrine of Christ, e#er) one accordin' to his 'ifts, as 1. 1te#en didE and both to Preach, and 3a;tiJe, as Phili; did: .or that Phili;, /hich ("#t. $. ,.! Preached the 5os;ell at 1amaria, and (#erse %$.! 3a;tiJed the &unuch, /as Phili; the 6eacon, not Phili; the 4;ostle. .or it is manifest (#erse 1.! that /hen Phili; ;reached in 1amaria, the 4;ostles /ere at Lerusalem, and (#erse 1>.! when they heard that Samaria had re#eived the Word of God- sent Peter and 7ohn to themE b) im;osition of /hose hands, the) that /ere 3a;tiJed, (#erse 1,.! recei#ed (/hich before b) the 3a;tisme of Phili; the) had not recei#ed! the Hol) 5host. .or it /as necessar) for the conferrin' of the Hol) 5host, that their 3a;tisme should be administred, or confirmed b) a *inister of the "ord, not b) a *inister of the Church. 4nd therefore to confirm the 3a;tisme of those that Phili; the 6eacon had 3a;tiJed, the 4;ostles sent out of their o/n number from Lerusalem to 1amaria, Peter, and LohnE /ho conferred on them that before /ere but 3a;tiJed, those 'races that /ere si'ns of the Hol) 1;irit, /hich at that time did accom;an) all true 3elee#ersE /hich /hat the) /ere ma) be understood b) that /hich 1. ,ar4e saith (cha;. 1?. 1+.! (hese signes fo!!ow them that be!eeve in my 3ame. they sha!! #ast o%t 0evi!!s. they sha!! spea4 with new tong%es. (hey sha!! ta4e %p Serpents- and if they drin4 any dead!y thing- it sha!! not h%rt them. (hey sha!! !ay hands on the si#4- and they sha!! re#over. This to doe, /as it that Phili; could not 'i#eE but the 4;ostles could, and (as a;;ears b) this ;lace! effectuall) did to e#er) man that trul) belee#edE and /as b) a *inister of Christ himself 3a;tiJed: /hich ;o/er either Christs *inisters in this a'e cannot conferre, or else there are #er) fe/ true 3elee#ers, or Christ hath #er) fe/

*inisters. 4nd ho/ chosen. That the first 6eacons /ere chosen, not b) the 4;ostles, but b) a Con're'ation of the 6isci;lesE that is, of Christian men of all sorts, is manifest out of "#ts ?. /here /e read that the (we!ve, after the number of 6isci;les /as multi;l)ed, called them to'ether, and ha#in' told them, that it /as not fit that the 4;ostles should lea#e the "ord of 5od, and ser#e tables, said unto them (#erse %.! *rethren !oo4e yo% o%t among yo% seven men of honest report- f%!! of the Ho!y Ghost- and of Wisdome- whom we may appoint over this b%sinesse. Here it is manifest, that thou'h the 4;ostles declared them electedE )et the Con're'ation chose themE /hich also, (#erse the fift! is more ex;ressel) said, /here it is /ritten, that the saying p!eased the m%!tit%de- and they #hose seven- A#. Of &cclesiasticall Re#enue, under the -a/ of *oses. 7nder the Old Testament, the Tribe of -e#i /ere onel) ca;able of the Priesthood, and other inferiour Offices of the Church. The land /as di#ided amon'st the other Tribes (-e#i exce;ted,! /hich b) the subdi#ision of the Tribe of Lose;h, into &;hraim and *anasses, /ere still t/el#e. To the Tribe of -e#i /ere assi'ned certain Cities for their habitation, /ith the suburbs for their cattell: but for their ;ortion, the) /ere to ha#e the tenth of the fruits of the land of their 3rethren. 4'ain, the Priests for their maintenance had the tenth of that tenth, to'ether /ith ;art of the oblations, and sacrifices. .or 5od had said to 4aron (3%mb. 1$. = .! (ho% sha!t have no inheritan#e in their !and- neither sha!t tho% have any part amongst them- $ am thy part- and thine inheritan#e amongst the hi!dren of $srae!. .or 5od bein' then 9in', and ha#in' constituted the Tribe of -e#i to be his PubliCue *inisters, he allo/ed them for their maintenance, the PubliCue re#enue, that is to sa), the ;art that 5od had reser#ed to himselfE /hich /ere T)thes, and Offerin's: and that is it /hich is meant, /here 5od saith, I am thine inheritance. 4nd therefore to the -e#ites mi'ht not unfitl) be attributed the name of !ergy from , /hich si'nifieth -ot, or InheritanceE not that the) /ere heirs of the 9in'dome of 5od, more than otherE but that 5ods inheritance, /as their maintenance. 0o/ seein' in this time 5od himself /as their 9in', and *oses, 4aron, and the succeedin' Hi'h Priests /ere his -ieutenantsE it is manifest, that the Ri'ht of T)thes, and Offerin's /as constituted b) the Ci#ill Po/er. 4fter their reDection of 5od in the demandin' of a 9in', the) enDo)ed still the same re#enueE but the Ri'ht thereof /as deri#ed from that, that the 9in's did ne#er ta(e it from them: for the PubliCue Re#enue /as at the dis;osin' of him that /as the PubliCue PersonE and that (till the Ca;ti#it)! /as the 9in'. 4nd a'ain, after the return from the Ca;ti#it), the) ;aid their T)thes as before to the Priest. Hitherto therefore Church -i#in's /ere determined b) the Ci#ill 1o#erai'n. In our 1a#iours time, and after.P*at. 1 . 9, 1 . Of the maintenance of our 1a#iour, and his 4;ostles, /e read onel) the) had a Purse, (/hich /as carried b) Ludas IscariotE! and, that of the 4;ostles, such as /ere .ishermen, did sometimes use their tradeE and that /hen our 1a#iour sent the T/el#e 4;ostles to Preach, he forbad them to #arry Go!d- and Si!ver- and *rasse in their p%rses- for that the wor4man is worthy of his hire: 3) /hich it is ;robable, their ordinar) maintenance /as not unsuitable to their em;lo)mentE for their em;lo)ment /as (#er. $.! free!y to give- be#a%se they had free!y re#eivedE and their maintenance /as the free gift of those that belee#ed the 'ood t)din' the) carr)ed about of the comin' of the *essiah their 1a#iour. To /hich /e ma) adde, that /hich /as contributed out of 'ratitudeE b) such as our 1a#iour had healed of diseasesE of /hich are mentioned ertain women (-u(e $. =, %.! whi#h had been hea!ed of evi!! spirits and infirmities. ,ary ,agda!en- o%t of whom went seven 0evi!!s. and 7oanna the wife of h%@a- Herods Steward. and S%sanna- and many others- whi#h ministred %nto him of their s%bstan#e. 4fter our 1a#iours 4scension, the Christians of e#er) Cit) li#ed in Common,= u;on the mon) /hich /as made of the sale of their lands and ;ossessions, and laid do/n at the feet of the 4;ostles, of 'ood /ill, not of dut)E for whi!est the Land remained (saith 1. Peter to 4nanias "#ts ,. >.! was it not thine: and after it was so!d- was it not in thy power: /hich she/eth he needed not ha#e sa#ed his land, nor his mone) b) l)in', as not bein' bound to contribute an) thin' at all, unlesse he had ;leased. 4nd as in the time of the 4;ostles, so also all the time do/n/ard, till after Constantine the 5reat, /e shall find, that the maintenance of the 3isho;s, and Pastors of the Christian Church, /as nothin' but the #oluntar) contribution of them that

had embraced their 6octrine. There /as )et no mention of T)thes: but such /as in the time of Constantine, and his 1ons, the affection of Christians to their Pastors, as 4mmianus *arcellinus saith (describin' the sedition of 0amas%s and ;rsi#in%s about the 3isho;ric(e,! that it /as /orth their contention, in that the 3isho;s of those times b) the liberalit) of their floc(, and es;eciall) of *atrons, li#ed s;lendidl), /ere carr)ed in Coaches, and /ere sum;tuous in their fare and a;;arell. The *inisters of the 5os;el li#ed on the 3ene#olence of their floc(s.P1 Cor. 9. 1%. 3ut here ma) some as(, /hether the Pastor /ere then bound to li#e u;on #oluntar) contribution, as u;on almes, 5or who (saith 1. Paul 1 or. 9. +.! goeth to war at his own #harges: or who feedeth a f!o#4- and eateth not of the mi!4e of the f!o#4: 4nd a'ain, 0oe ye not 4now that they whi#h minister abo%t ho!y things- !ive of the things of the (emp!e. and they whi#h wait at the "!tar- parta4e with the "!tarE that is to sa), ha#e ;art of that /hich is offered at the 4ltar for their maintenanceI 4nd then he concludeth, Even so hath the Lord appointedthat they whi#h prea#h the Gospe! sho%!d !ive of the Gospe!. .rom /hich ;lace ma) be inferred indeed, that the Pastors of the Church ou'ht to be maintained b) their floc(sE but not that the Pastors /ere to determine, either the Cuantit), or the (ind of their o/n allo/ance, and be (as it /ere! their o/n Car#ers. Their allo/ance must needs therefore be determined, either b) the 'ratitude, and liberalit) of e#er) ;articular man of their floc(, or b) the /hole Con're'ation. 3) the /hole Con're'ation it could not be, because their 4cts /ere then no -a/s: Therefore the maintenance of Pastors, before &m;erours and Ci#ill 1o#erai'ns had made -a/s to settle it, /as nothin' but 3ene#olence. The) that ser#ed at the 4ltar li#ed on /hat /as offered. 1o ma) the Pastors also ta(e /hat is offered them b) their floc(E but not exact /hat is not offered. In /hat Court should the) sue for it, /ho had no TribunallsI Or if the) had 4rbitrators amon'st themsel#es, /ho should execute their Lud'ments, /hen the) had no ;o/er to arme their OfficersI It remaineth therefore, that there could be no certaine maintenance assi'ned to an) Pastors of the Church, but b) the /hole Con're'ationE and then onel), /hen their 6ecrees should ha#e the force (not onel) of anons, but also! of LawsE /hich -a/s could not be made, but b) &m;erours, 9in's, or other Ci#ill 1o#erai'nes. The Ri'ht of T)thes in *oses -a/, could not be a;;l)ed to the then *inisters of the 5os;ellE because *oses and the Hi'h Priests /ere the Ci#ill 1o#erai'ns of the ;eo;le under 5od, /hose 9in'dom amon'st the Le/s /as ;resentE /hereas the 9in'dome of 5od b) Christ is )et to come. Hitherto hath been she/n /hat the Pastors of the Church areE /hat are the ;oints of their Commission (as that the) /ere to Preach, to Teach, to 3a;tiJe, to be Presidents in their se#erall Con're'ationsE! /hat is &cclesiasticall Censure, vi@. &xcommunication, that is to sa), in those ;laces /here Christianit) /as forbidden b) the Ci#ill -a/s, a ;uttin' of themsel#es out of the com;an) of the &xcommunicate, and /here Christianit) /as b) the Ci#ill -a/ commanded, a ;uttin' the &xcommunicate out of the Con're'ations of ChristiansE /ho elected the Pastors and *inisters of the Church, (that it /as, the Con're'ation!E /ho consecrated and blessed them, (that it /as the Pastor!E /hat /as their due re#enue, (that it /as none but their o/n ;ossessions, and their o/n labour, and the #oluntar) contributions of de#out and 'ratefull Christians!. "e are to consider no/, /hat Office in the Church those ;ersons ha#e, /ho bein' Ci#ill 1o#erai'nes, ha#e embraced also the Christian .aith. That the Ci#ill 1o#erai'n bein' a Christian hath the Ri'ht of a;;ointin' Pastors. 4nd first, /e are to remember, that the Ri'ht of Lud'in' /hat 6octrines are fit for Peace, and to be tau'ht the 1ubDects, is in all Common@/ealths inse;arabl) annexed (as hath been alread) ;ro#ed cha. 1$.! to the 1o#erai'n Po/er Ci#ill, /hether it be in one *an, or in one 4ssembl) of men. .or it is e#ident to the meanest ca;acit), that mens actions are deri#ed from the o;inions the) ha#e of the 5ood, or &#ill, /hich from those actions redound unto themsel#esE and conseCuentl), men that are once ;ossessed of an o;inion, that their obedience to the 1o#erai'n Po/er, /ill bee more hurtfull to them, than their disobedience, /ill disobe) the -a/s, and thereb) o#erthro/ the Common@/ealth, and introduce confusion, and Ci#ill /arE for the a#oidin' /hereof, all Ci#ill 5o#ernment /as ordained. 4nd therefore in all Common@/ealths of the Heathen, the 1o#erai'ns ha#e had the name of Pastors of the Peo;le, because there /as no 1ubDect that could la/full) Teach the ;eo;le, but b) their ;ermission and authorit). This Ri'ht of the Heathen 9in's, cannot bee thou'ht ta(en from them b) their con#ersion to the .aith of ChristE /ho ne#er ordained, that 9in's for belee#in' in him, should be de;osed, that is, subDected to an) but himself, or (/hich is all one! be de;ri#ed of the ;o/er necessar)

for the conser#ation of Peace amon'st their 1ubDects, and for their defence a'ainst forai'n &nemies. 4nd therefore Christian 9in's are still the 1u;reme Pastors of their ;eo;le, and ha#e ;o/er to ordain /hat Pastors the) ;lease, to teach the Church, that is, to teach the Peo;le committed to their char'e. 4'ain, let the ri'ht of choosin' them be (as before the con#ersion of 9in's! in the Church, for so it /as in the time of the 4;ostles themsel#es (as hath been she/n alread) in this cha;ter!E e#en so also the Ri'ht /ill be in the Ci#ill 1o#erai'n, Christian. .or in that he is a Christian, he allo/es the Teachin'E and in that he is the 1o#erai'n (/hich is as much as to sa), the Church b) Re;resentation,! the Teachers hee elects, are elected b) the Church. 4nd /hen an 4ssembl) of Christians choose their Pastor in a Christian Common@/ealth, it is the 1o#erai'n that electeth him, because tis done b) his 4uthorit)E In the same manner, as /hen a To/n choose their *aior, it is the act of him that hath the 1o#erai'n Po/er: .or e#er) act done, is the act of him, /ithout /hose consent it is in#alid. 4nd therefore /hatsoe#er exam;les ma) be dra/n out of Histor), concernin' the &lection of Pastors, b) the Peo;le, or b) the Cler'), the) are no ar'uments a'ainst the Ri'ht of an) Ci#ill 1o#erai'n, because the) that elected them did it b) his 4uthorit). 1eein' then in e#er) Christian Common@/ealth, the Ci#ill 1o#erai'n is the 1u;reme Pastor, to /hose char'e the /hole floc( of his 1ubDects is committed, and conseCuentl) that it is b) his authorit), that all other Pastors are made, and ha#e ;o/er to teach, and ;erforme all other Pastorall officesE it follo/eth also, that it is from the Ci#ill 1o#erai'n, that all other Pastors deri#e their ri'ht of Teachin', Preachin', and other functions ;ertainin' to that OfficeE and that the) are but his *inistersE in the same manner as the *a'istrates of To/ns, Lud'es in Courts of Lustice, and Commanders of 4rmies, are all but *inisters of him that is the *a'istrates of the /hole Common@/ealth, Lud'e of all Causes, and Commander of the /hole *ilitia, /hich is al/aies the Ci#ill 1o#erai'n. 4nd the reason hereof, is not because the) that Teach, but because the) that are to -earn, are his 1ubDects. .or let it be su;;osed, that a Christian 9in' commit the 4uthorit) of Ordainin' Pastors in his 6ominions to another 9in', (as di#ers Christian 9in's allo/ that ;o/er to the Po;eE! he doth not thereb) constitute a Pastor o#er himself, nor a 1o#erai'n Pastor o#er his Peo;leE for that /ere to de;ri#e himself of the Ci#ill Po/erE /hich de;endin' on the o;inion men ha#e of their 6ut) to him, and the fear the) ha#e of Punishment in another /orld, /ould de;end also on the s(ill, and lo)alt) of 6octors, /ho are no lesse subDect, not onl) to 4mbition, but also to I'norance, than an) other sort of men. 1o that /here a stran'er hath authorit) to a;;oint Teachers, it is 'i#en him b) the 1o#erai'n in /hose 6ominions he teacheth. Christian 6octors are our 1choolmasters to Christianit)E 3ut 9in's are .athers of .amilies, and ma) recei#e 1choolmasters for their 1ubDects from the recommendation of a stran'er, but not from the commandE es;eciall) /hen the ill teachin' them shall redound to the 'reat and manifest ;rofit of him that recommends them: nor can the) be obli'ed to retain them, lon'er than it is for the PubliCue 'oodE the care of /hich the) stand so lon' char'ed /ithall, as the) retain an) other essentiall Ri'ht of the 1o#erai'nt). The Pastorall 4uthorit) of 1o#erai'ns onl) is de Lure 6i#ino, that of other Pastors is Lure Ci#ill. If a man therefore should as( a Pastor, in the execution of his Office, as the chief Priests and &lders of the ;eo;le (,at. =1. =%.! as(ed our 1a#iour, *y what a%thority dost tho% these things- and who gave thee this a%thority: he can ma(e no other Dust 4ns/er, but that he doth it b) the 4uthorit) of the Common@/ealth, 'i#en him b) the 9in', or 4ssembl) that re;resenteth it. 4ll Pastors, exce;t the 1u;reme, execute their char'es in the Ri'ht, that is b) the 4uthorit) of the Ci#ill 1o#erai'n, that is, 7%re ivi!i. 3ut the 9in', and e#er) other 1o#erai'n, executeth his Office of 1u;reme Pastor, b) immediate 4uthorit) from 5od, that is to sa), in Gods )ight, or 7%re 0ivino. 4nd therefore none but 9in's can ;ut into their Titles (a mar( of their submission to 5od onel)! 0ei gratiE )e/- A#. 3isho;s ou'ht to sa) in the be'innin' of their *andates, *y the favo%r of the 2ings ,a1esty- *ishop of s%#h a 0io#esseE or as Ci#ill *inisters, $n his ,a1esties 3ame. .or in sa)in', 0ivinE providentiE, /hich is the same /ith 0ei gratiE, thou'h dis'uised, the) den) to ha#e recei#ed their authorit) from the Ci#ill 1tateE and sliel) sli; off the Collar of their Ci#ill 1ubDection, contrar) to the unit) and defence of the Common@/ealth. Christian 9in's ha#e Po/er to execute all manner of Pastoral function. 3ut if e#er) Christian 1o#erai'n be the 1u;reme Pastor of his o/n 1ubDects, it seemeth that he hath also the 4uthorit), not onl) to Preach (/hich ;erha;s no man /ill den)E! but also to 3a;tiJe, and to 4dminister the 1acrament of the -ords 1u;;erE and to Consecrate both

Tem;les, and Pastors to 5ods ser#iceE /hich most men den)E ;artl) because the) use not to do itE and ;artl) because the 4dministration of 1acraments, and Consecration of Persons, and Places to hol) uses, reCuireth the Im;osition of such mens hands, as b) the li(e Im;osition successi#el) from the time of the 4;ostles ha#e been ordained to the li(e *inister). .or ;roof therefore that Christian 9in's ha#e ;o/er to 3a;tiJe, and to Consecrate, I am to render a reason, both /h) the) use not to doe it, and ho/, /ithout the ordinar) ceremon) of Im;osition of hands, the) are made ca;able of doin' it, /hen the) /ill. There is no doubt but an) 9in', in case he /ere s(ilfull in the 1ciences, mi'ht b) the same Ri'ht of his Office, read -ectures of them himself, b) /hich he authoriJeth others to read them in the 7ni#ersities. 0e#erthelesse, because the care of the summe of the businesse of the Common@/ealth ta(eth u; his /hole time, it /ere not con#enient for him to a;;l) himself in Person to that ;articular. 4 9in' ma) also if he ;lease, sit in Lud'ment, to hear and determine all manner of Causes, as /ell as 'i#e others authorit) to doe it in his nameE but that the char'e that l)eth u;on him of Command and 5o#ernment, constrain him to bee continuall) at the Helm, and to commit the *inisteriall Offices to others under him. In the li(e manner our 1a#iour (/ho surel) had ;o/er to 3a;tiJe! 3a;tiJed none % himselfe, but sent his 4;ostles and 6isci;les to 3a;tiJe. 1o also 1. Paul, b) the necessit) of Preachin' in di#ers and far distant ;laces, 3a;tiJed fe/: 4mon'st all the Corinthians he 3a;tiJed onl) > risp%s- a1%s, and Stephan%sE and the reason /as, because his ;rinci;all ,Char'e /as to Preach. "hereb) it is manifest, that the 'reater Char'e, (such as is the 5o#ernment of the Church,! is a dis;ensation for the lesse. The reason therefore /h) Christian 9in's use not to 3a;tiJe, is e#ident, and the same, for /hich at this da) there are fe/ 3a;tiJed b) 3isho;s, and b) the Po;e fe/er. 4nd as concernin' Im;osition of Hands, /hether it be needfull, for the authoriJin' of a 9in' to 3a;tiJe, and Consecrate, /e ma) consider thus. Im;osition of Hands, /as a most ancient ;ubliCue ceremon) amon'st the Le/s, b) /hich /as desi'ned, and made certain, the ;erson, or other thin' intended in a mans ;ra)er, blessin', sacrifice, consecration, condemnation, or other s;eech. 1o Lacob in blessin' the children of Lose;h (Gen. >$. 1>.! Laid his right Hand on Ephraim the yo%nger- and his !eft Hand on ,anasseh the first bornE and this he did witting!y (thou'h the) /ere so ;resented to him b) Lose;h, as he /as forced in doin' it to stretch out his arms acrosse! to desi'n to /hom he intended the 'reater blessin'. 1o also in the sacrificin' of the 3urnt offerin', 4aron is commanded GE/od. =9. 1 .H to Lay his Hands on the head of the b%!!o#4E and G#er. 1,.H to Lay his Hand on the head of the ramme. The same is also said a'ain, Levit. 1. >. F $. 1>. -i(e/ise *oses /hen he ordained Loshua to be Ca;tain of the Israelites, that is, consecrated him to 5ods ser#ice, G3%mb. =+. =%.H Laid his Hands %pon him- and gave him his harge, desi'nin', and rendrin' certain, /ho it /as the) /ere to obe) in /ar. 4nd in the consecration of the -e#ites G3%mb. $. 1 .H 5od commanded that the hi!dren of $srae! sho%!d P%t their Hands %pon the Levites. 4nd in the condemnation of him that had blas;hemed the -ord GLevit. =>. 1>.H 5od commanded that a!! that heard him sho%!d Lay their Hands on his head- and that a!! the ongregation sho%!d stone him. 4nd /h) should the) onl) that heard him, -a) their Hands u;on him, and not rather a Priest, -e#ite, or other *inister of Lustice, but that none else /ere able to desi'n, and demonstrate to the e)es of the Con're'ation, /ho it /as that had blas;hemed, and ou'ht to dieI 4nd to desi'n a man, or an) other thin', b) the Hand to the &)e, is lesse subDect to mista(e, than /hen it is done to the &are b) a 0ame. 4nd so much /as this ceremon) obser#ed, that in blessin' the /hole Con're'ation at once, /hich cannot be done b) -a)in' on of Hands, )et "aron OLevit. 9. ==.H did !ift %p his Hand towards the peop!e when he b!essed them. 4nd /e read also of the li(e ceremon) of Consecration of Tem;les amon'st the Heathen, as that the Priest laid his Hands on some ;ost of the Tem;le, all the /hile he /as utterin' the /ords of Consecration. 1o naturall it is to desi'n an) indi#iduall thin', rather b) the Hand, to assure the &)es, than b) "ords to inform the &are in matters of 5ods PubliCue ser#ice. This ceremon) /as not therefore ne/ in our 1a#iours time. .or Lairus G,ar4 ,. =%.H /hose dau'hter /as sic(, besou'ht our 1a#iour (not to heal her, but! to Lay his Hands %pon her- that shee might bee hea!ed. 4nd G,atth. 19. 1%.H they bro%ght %nto him !itt!e #hi!dren- that hee sho%!d P%t his Hands on them- and Pray. 4ccordin' to this ancient Rite, the 4;ostles, and Presb)ters, and the Presb)ter) it self, -aid

Hands on them /hom the) ordained Pastors, and /ithall ;ra)ed for them that the) mi'ht recei#e the Hol) 5hostE and that not onl) once, but sometimes oftner, /hen a ne/ occasion /as ;resented: but the end /as still the same, namel) a ;unctuall, and reli'ious desi'nation of the ;erson, ordained either to the Pastorall Char'e in 'eneral, or to a ;articular *ission: so G"#t. ?. ?.H (he "post!es Prayed- and Laid their Hands on the se#en 6eaconsE /hich /as done, not to 'i#e them the Hol) 5host, (for the) /ere full of the Hol) 5host before the) /ere chosen, as a;;eareth immediatel) before, #erse %.! but to desi'n them to that Office. 4nd after Phili; the 6eacon had con#erted certain ;ersons in 1amaria, Peter and Lohn /ent do/n G"#t $. 1+.H and Laid their Hands on them- and they re#eived the Ho!y Ghost. 4nd not onl) an 4;ostle, but a Presb)ter had this ;o/er: .or 1. Paul ad#iseth Timoth) G1 (im. ,. ==.H Lay Hands s%dden!y on no manE that is, desi'ne no man rashl) to the Office of a Pastor. The /hole Presb)ter) -aid their Hands on Timoth), as /e read 1 (im. >. 1>. but this is to be understood, as that some did it b) the a;;ointment of the Presb)ter), and most li(el) their , or Prolocutor, /hich it ma) be /as 1t. Paul himself. .or in his = &;ist. to (im. #er. ?. he saith to him. Stirre %p the gift of God whi#h is in thee- by the Laying on of my Hands: /here note b) the /a), that b) the Hol) 5host, is not meant the third Person in the Trinit), but the 5ifts necessar) to the Pastorall Office. "e read also, that 1t. Paul had Im;osition of Hands t/iceE once from 4nanias at 6amascus G"#ts 9. 1+, 1$.H at the time of his 3a;tismeE and a'ain G"#ts 1%. %.H at 4ntioch, /hen he /as first sent out to Preach. The use then of this ceremon) considered in the Ordination of Pastors, /as to desi'n the Person to /hom the) 'a#e such Po/er. 3ut if there had been then an) Christian, that had had the Po/er of Teachin' beforeE the 3a;tiJin' of him, that is, the ma(in' him a Christian, had 'i#en him no ne/ Po/er, but had onel) caused him to ;reach true 6octrine, that is, to use his Po/er ari'htE and therefore the Im;osition of Hands had been unnecessar)E 3a;tisme it selfe had been sufficient. 3ut e#er) 1o#erai'n, before Christianit), had the ;o/er of Teachin', and Ordainin' TeachersE and therefore Christianit) 'a#e them no ne/ Ri'ht, but onl) directed them in the /a) of teachin' TruthE and conseCuentl) the) needed no Im;osition of Hands (besides that /hich is done in 3a;tisme! to authoriJe them to exercise an) ;art of the Pastorall .unction, as namel), to 3a;tiJe, and Consecrate. 4nd in the Old Testament, thou'h the Priest onl) had ri'ht to Consecrate, durin' the time that the 1o#erai'nt) /as in the Hi'h PriestE )et it /as not so /hen the 1o#erai'nt) /as in the 9in': .or /e read G1 2ings $.H That 1olomon 3lessed the Peo;le, Consecrated the Tem;le, and ;ronounced that PubliCue Pra)er, /hich is the ;attern no/ for Consecration of all Christian Churches, and Cha;;els: /hereb) it a;;ears, he had not onl) the ri'ht of &cclesiasticall 5o#ernmentE but also of exercisin' &cclesiasticall .unctions. The Ci#ill 1o#erai'ne if a Christian, is head of the Church in his o/n 6ominions. .rom this consolidation of the Ri'ht PolitiCue, and &cclesiastiCue in Christian 1o#erai'ns, it is e#ident, the) ha#e all manner of Po/er o#er their 1ubDects, that can be 'i#en to man, for the 'o#ernment of mens externall actions, both in Polic), and Reli'ionE and ma) ma(e such -a/s, as themsel#es shall Dud'e fittest, for the 'o#ernment of their o/n 1ubDects, both as the) are the Common@/ealth, and as the) are the Church: for both 1tate, and Church are the same men. If the) ;lease therefore, the) ma) (as man) Christian 9in's no/ doe! commit the 'o#ernment of their 1ubDects in matters of Reli'ion to the Po;eE but then the Po;e is in that ;oint 1ubordinate to them, and exerciseth that Char'e in anothers 6ominion 7%re ivi!i, in the Ri'ht of the Ci#ill 1o#erai'nE not 7%re 0ivino, in 5ods Ri'htE and ma) therefore be dischar'ed of that Office, /hen the 1o#erai'n for the 'ood of his 1ubDects shall thin( it necessar). The) ma) also if the) ;lease, commit the care of Reli'ion to one 1u;reme Pastor, or to an 4ssembl) of PastorsE and 'i#e them /hat ;o/er o#er the Church, or one o#er another, the) thin( most con#enientE and /hat titles of honor, as of 3isho;s, 4rchbisho;s, Priests, or Presb)ters, the) /illE and ma(e such -a/s for their maintenance, either b) Tithes, or other/ise, as the) ;lease, so the) doe it out of a sincere conscience, of /hich 5od onel) is the Lud'e. It is the Ci#ill 1o#erai'n, that is to a;;oint Lud'es, and Inter;reters of the Canonicall 1cri;turesE for it is he that ma(eth them -a/s. It is he also that 'i#eth stren'th to &xcommunicationsE /hich but for such -a/s and Punishments, as ma) humble obstinate -ibertines, and reduce them to union /ith the rest of the Church, /ould bee contemned. In summe, he hath the 1u;reme Po/er in all causes, as /ell &cclesiasticall, as Ci#ill, as far as concerneth actions, and /ords, for those onel) are (no/n, and ma) be accusedE and of that /hich cannot be accused, there is no Lud' at all, but 5od, that (no/eth the heart. 4nd these Ri'hts are incident to all 1o#erai'ns, /hether *onarchs, or 4ssemblies: for the) that are the Re;resentants of a Christian Peo;le,

are Re;resentants of the Church: for a Church, and a Common@/ealth of Christian Peo;le, are the same thin'. Cardinal 3ellarmines 3oo(s 6e 1ummo Pontifice considered. Thou'h this that I ha#e here said, and in other ;laces of this 3oo(, seem cleer enou'h for the assertin' of the 1u;reme &cclesiasticall Po/er to Christian 1o#erai'nsE )et because the Po;e of Romes challen'e to that Po/er uni#ersall), hath been maintained chiefl), and I thin( as stron'l) as is ;ossible, b) Cardinall 3ellarmine, in his Contro#ersie 0e S%mmo Pontifi#eE I ha#e thou'ht it necessar), as briefl) as I can, to examine the 'rounds, and stren'th of his 6iscourse. The first boo(. Of fi#e 3oo(s he hath /ritten of this subDect, the first containeth three Questions: One, "hich is sim;l) the best 'o#ernment, ,onar#hy- "risto#ra#y, or 0emo#ra#yE and concludeth for neither, but for a 'o#ernment mixt of all three: 4nother, /hich of these is the best 5o#ernment of the ChurchE and concludeth for the mixt, but /hich should most ;artici;ate of *onarch): The third, /hether in this mixt *onarch), 1t. Peter had the ;lace of *onarch. Concernin' his first Conclusion, I ha#e alread) sufficientl) ;ro#ed (cha;t. 1$.! that all 5o#ernments, /hich men are bound to obe), are 1im;le, and 4bsolute. In *onarch) there is but One *an 1u;remeE and all other men that ha#e an) (ind of Po/er in the 1tate, ha#e it b) his Commission, durin' his ;leasureE and execute it in his name: 4nd in 4ristocrac), and 6emocrac), but One 1u;reme 4ssembl), /ith the same Po/er that in *onarch) belon'eth to the *onarch, /hich is not a *ixt, but an 4bsolute 1o#erai'nt). 4nd of the three sorts, /hich is the best, is not to be dis;uted, /here an) one of them is alread) establishedE but the ;resent ou'ht al/aies to be ;referred, maintained, and accounted bestE because it is a'ainst both the -a/ of 0ature, and the 6i#ine ;ositi#e -a/, to doe an) thin' tendin' to the sub#ersion thereof. 3esides, it ma(eth nothin' to the Po/er of an) Pastor, (unlesse he ha#e the Ci#ill 1o#erai'nt),! /hat (ind of 5o#ernment is the bestE because their Callin' is not to 'o#ern men b) Commandement, but to teach them, and ;ers/ade them b) 4r'uments, and lea#e it to them to consider, /hether the) shall embrace, or reDect the 6octrine tau'ht. .or *onarch), 4ristocrac), and 6emocrac), do mar( out unto us three sorts of 1o#erai'ns, not of PastorsE or, as /e ma) sa), three sorts of *asters of .amilies, not three sorts of 1choolmasters for their children. 4nd therefore the second Conclusion, concernin' the best form of 5o#ernment of the Church, is nothin' to the Cuestion of the Po;es Po/er /ithout his o/n 6ominions: .or in all other Common@/ealths his Po/er (if hee ha#e an) at all! is that of the 1choolmaster onel), and not of the *aster of the .amil). .or the third Conclusion, /hich is, that 1t. Peter /as *onarch of the Church, he brin'eth for his chiefe ar'ument the ;lace of 1. ,atth. (cha;. 1?. 1$, 19.! (ho% art Peter- "nd %pon this ro#4 $ wi!! b%i!d my h%r#h- A#. "nd $ wi!! give thee the 4eyes of Heaven. whatsoever tho% sha!t bind on Earth- sha!! be bo%nd in Heaven- and whatsoever tho% sha!t !oose on Earth- sha!! be !oosed in Heaven. "hich ;lace /ell considered, ;ro#eth no more, but that the Church of Christ hath for foundation one onel) 4rticleE namel), that /hich Peter in the name of all the 4;ostles ;rofessin', 'a#e occasion to our 1a#iour to s;ea( the /ords here citedE /hich that /ee ma) cleerl) understand, /e are to consider, that our 1a#iour ;reached b) himself, b) Lohn 3a;tist, and b) his 4;ostles, nothin' but this 4rticle of .aith, that he was the hristE all other 4rticles reCuirin' faith no other/ise, than as founded on that. Lohn be'an first, (,at. %. =.! ;reachin' onl) this, (he 2ingdome of God is at hand. Then our 1a#iour himself (,at. >. 1+.! ;reached the same: 4nd to his T/el#e 4;ostles, /hen he 'a#e them their Commission (,at. 1 . +.! there is no mention of ;reachin' an) other 4rticle but that. This /as the fundamentall 4rticle, that is the .oundation of the Churches .aith. 4fter/ards the 4;ostles bein' returned to him, he as(eth them all, (,at. 1?. 1%.! not Peter onel), Who men said he wasE and the) ans/ered, that some said he was 7ohn the *aptist- some E!ias- and others 7eremias- or one of the Prophets: Then (#er. 1,.! he as(ed them all a'ain, (not Peter onel)! Whom say yee that $ am: Therefore 1. Peter ans/ered (for them all! (ho% art hrist- the Son of the Living GodE /hich I said is the .oundation of the .aith of the /hole ChurchE from /hich our 1a#iour ta(es the occasion of sa)in', ;pon this stone $ wi!! b%i!d my h%r#h: 3) /hich it is manifest, that b) the .oundation@1tone of the Church, /as meant the .undamentall 4rticle of the Churches .aith. 3ut /h) then (/ill some obDect! doth our 1a#iour inter;ose these /ords, (ho% art PeterI If the ori'inall of this text had been ri'idl) translated, the reason /ould easil) ha#e a;;eared:

"e are therefore to consider, that the 4;ostle 1imon, /as surnamed Stone, (/hich is the si'nification of the 1)riac(e /ord ephas, and of the 5ree( /ord Petr%s!. Our 1a#iour therefore after the confession of that .undamentall 4rticle, alludin' to his name, said (as if it /ere in &n'lish! thus, Thou art Stone, and u;on this 1tone I /ill build m) Church: /hich is as much as to sa), this 4rticle, that $ am the hrist, is the .oundation of all the .aith I reCuire in those that are to bee members of m) Church: 0either is this allusion to a name, an unusuall thin' in common s;eech: 3ut it had been a stran'e, and obscure s;eech, if our 1a#iour intendin' to build his Church on the Person of 1. Peter, had said, tho% art a Stone- and %pon this Stone $ wi!! b%i!d my h%r#h, /hen it /as so ob#ious /ithout ambi'uit) to ha#e said, $ wi!! b%i!d my h%r#h on theeE and )et there had been still the same allusion to his name. 4nd for the follo/in' /ords, $ wi!! give thee the 2eyes of Heaven, F#. it is no more than /hat our 1a#iour 'a#e also to all the rest of his 6isci;les G,atth. 1$. 1$.H Whatsoever yee sha!! bind on Earth- sha!! be bo%nd in Heaven. "nd whatsoever ye sha!! !oose on Earth- sha!! be !oosed in Heaven. 3ut ho/soe#er this be inter;reted, there is no doubt but the Po/er here 'ranted belon's to all 1u;reme PastorsE such as are all Christian Ci#ill 1o#erai'nes in their o/n 6ominions. In so much, as if 1t. Peter, or our 1a#iour himself had con#erted an) of them to belee#e him, and to ac(no/led'e his 9in'domeE )et because his 9in'dome is not of this /orld, he had left the su;reme care of con#ertin' his subDects to none but himE or else hee must ha#e de;ri#ed him of the 1o#erai'nt), to /hich the Ri'ht of Teachin' is inse;arabl) annexed. 4nd thus much in refutation of his first 3oo(, /herein hee /ould ;ro#e 1t. Peter to ha#e been the *onarch 7ni#ersall of the Church, that is to sa), of all the Christians in the /orld. The second 3oo(. The second 3oo( hath t/o Conclusions: One, that 1. Peter /as 3isho; of Rome, and there d)ed: The other, that the Po;es of Rome are his 1uccessors. 3oth /hich ha#e been dis;uted b) others. 3ut su;;osin' them trueE )et if b) 3isho; of Rome, bee understood either the *onarch of the Church, or the 1u;reme Pastor of itE not 1il#ester, but Constantine (/ho /as the first Christian &m;erour! /as that 3isho;E and as Constantine, so all other Christian &m;erors /ere of Ri'ht su;reme 3isho;s of the Roman &m;ireE I sa) of the Roman &m;ire, not of all Christendome: .or other Christian 1o#erai'ns had the same Ri'ht in their se#erall Territories, as to an Office essentiall) adhOrent to their 1o#erai'nt). "hich shall ser#e for ans/er to his second 3oo(. The third 3oo(. In the third 3oo(, he handleth the Cuestion /hether the Po;e be 4ntichrist. .or m) ;art, I see no ar'ument that ;ro#es he is so, in that sense the 1cri;ture useth the name: nor /ill I ta(e an) ar'ument from the Cualit) of 4ntichrist, to contradict the 4uthorit) he exerciseth, or hath heretofore exercised in the 6ominions of an) other Prince, or 1tate. It is e#ident that the Pro;hets of the Old Testament foretold, and the Le/s ex;ected a *essiah, that is, a Christ, that should re@establish amon'st them the (in'dom of 5od, /hich had been reDected b) them in the time of 1amuel, /hen the) reCuired a 9in' after the manner of other 0ations. This ex;ectation of theirs, made them obnoxious to the Im;osture of all such, as had both the ambition to attem;t the attainin' of the 9in'dome, and the art to decei#e the Peo;le b) counterfeit miracles, b) h);ocriticall life, or b) orations and doctrine ;lausible. Our 1a#iour therefore, and his 4;ostles fore/arned men of .alse Pro;hets, and of .alse Christs. .alse Christs, are such as ;retend to be the hrist, but are not, and are called ;ro;erl) "nti#hrists, in such sense, as /hen there ha;;eneth a 1chisme in the Church b) the election of t/o Po;es, the one calleth the other "ntipapa, or the false Po;e. 4nd therefore 4ntichrist in the ;ro;er si'nification hath t/o essentiall mar(sE One, that he den)eth Lesus to be ChristE and another that he ;rofesseth himselfe to bee Christ. The first *ar( is set do/n b) S. 7ohn in his 1 &;ist. >. ch. %. #er. Every Spirit that #onfesseth not that 7es%s hrist is #ome in the f!esh- is not of God. "nd this is the Spirit of "nti#hrist. The other *ar( is ex;ressed in the /ords of our 1a#iour, (,at. =>. ,.! ,any sha!! #ome in my name- saying- $ am hristE and a'ain, $f any man sha!! say %nto yo%- Loe- here is hrist- there is hrist- be!eeve it not. 4nd therefore 4ntichrist must be a .alse Christ, that is, some one of them that shall ;retend themsel#es to be Christ. 4nd out of these t/o *ar(s, to deny 7es%s to be the hrist, and to affirm himse!fe to be the hrist, it follo/eth, that he must also be an "dversary of 7es%s the tr%e hrist, /hich is another usuall si'nification of the /ord 4ntichrist. 3ut of these man) 4ntichrists, there is one s;eciall one, (he "nti#hrist, or "nti#hrist definitel), as one certaine ;ersonE not indefinitel) an "nti#hrist. 0o/ seein' the Po;e of Rome, neither ;retendeth himself, nor

den)eth Lesus to bee the Christ, I ;ercei#e not ho/ he can be called 4ntichristE b) /hich /ord is not meant, one that falsel) ;retendeth to be His -ieutenant, or 8icar 'enerall, but to be Hee. There is also some *ar( of the time of this s;eciall 4ntichrist, as (,at. =>, 1,.! /hen that abominable 6estro)er, s;o(en of b) 6aniel,? shall stand in the Hol) ;lace, and such tribulation as /as not since the be'innin' of the /orld, nor e#er shall be a'ain, insomuch as if it /ere to last lon', (#er. ==.! no f!esh #o%!d be saved. b%t for the e!e#ts sa4e those days sha!! be shortened (made fe/er!. 3ut that tribulation is not )et comeE for it is to be follo/ed immediatel) (#er. =9.! b) a dar(enin' of the 1un and *oon, a fallin' of the 1tars, a concussion of the Hea#ens, and the 'lorious comin' a'ain of our 1a#iour in the cloudes. 4nd therefore (he "nti#hrist is not )et comeE /hereas, man) Po;es are both come and 'one. It is true, the Po;e in ta(in' u;on him to 'i#e -a/s to all Christian 9in's, and 0ations, usur;eth a 9in'dome in this /orld, /hich Christ too( not on him: but he doth it not as hrist, but as for hrist, /herein there is nothin' of (he "nti#hrist. The fourth 3oo(. In the fourth 3oo(, to ;ro#e the Po;e to be the su;reme Lud' in all Cuestions of .aith and *anners, (whi#h is as m%#h as to be the abso!%te ,onar#h of a!! hristians in the wor!d,! he brin'eth three Pro;ositions: The first, that his Lud'ments are Infallible: The second, that he can ma(e #er) -a/s, and ;unish those that obser#e them not: The third, that our 1a#iour conferred all Lurisdiction &cclesiasticall on the Po;e of Rome. Texts for the Infallibilit) of the Po;es Lud'ement in ;oints of .aith. .or the Infallibilit) of his Lud'ments, he alled'eth the 1cri;tures: and first, that of L%4e LL. J1. Simon- Simon- Satan hath desired yo% that hee may sift yo% as wheat. b%t $ have prayed for thee- that thy faith fai!e not. and when tho% art #onverted- strengthen thy *rethren. This, accordin' to 3ellarmines ex;osition, is, that Christ 'a#e here to 1imon Peter t/o ;ri#iled'es: one, that neither his .aith should fail, nor the .aith of an) of his successors: the other, that neither he, nor an) of his successors should e#er define an) ;oint concernin' .aith, or *anners erroneousl), or contrar) to the definition of a former Po;e: "hich is a stran'e, and #er) much strained inter;retation. 3ut he that /ith attention readeth that cha;ter, shall find there is no ;lace in the /hole 1cri;ture, that ma(eth more a'ainst the Po;es 4uthorit), than this #er) ;lace. The Priests and 1cribes see(in' to (ill our 1a#iour at the Passeo#er, and Ludas ;ossessed /ith a resolution to betra) him, and the da) of (illin' the Passeo#er bein' come, our 1a#iour celebrated the same /ith his 4;ostles, /hich he said, till the 9in'dome of 5od /as come hee /ould doe no moreE and /ithall told them, that one of them /as to betra) him: Hereu;on the) Cuestioned, /hich of them it should beE and /ithall (seein' the next Passeo#er their *aster /ould celebrate should be /hen he /as 9in'! entred into a contention, /ho should then be the 'reatest man. Our 1a#iour therefore told them, that the 9in's of the 0ations had 6ominion o#er their 1ubDects, and are called b) a name (in Hebre/! that si'nifies 3ountifullE but I cannot be so to )ou, )ou must endea#our to ser#e one anotherE I ordain )ou a 9in'dome, but it is such as m) .ather hath ordained meeE a 9in'dome that I am no/ to ;urchase /ith m) blood, and not to ;ossesse till m) second comin'E then )ee shall eat and drin( at m) Table, and sit on Thrones, Dud'in' the t/el#e Tribes of Israel: 4nd then addressin' himself to 1t. Peter, he saith, Simon- Simon, 1atan see(s b) su''estin' a ;resent domination, to /ea(en )our faith of the futureE but I ha#e ;ra)ed for thee, that th) faith shall not failE Thou therefore (0ote this,! bein' con#erted, and understandin' m) 9in'dome as of another /orld, confirm the same faith in th) 3rethren: To /hich 1. Peter ans/ered (as one that no more ex;ected an) authorit) in this /orld! Lord $ am ready to goe with thee- not one!y to Prison- b%t to 0eath. "hereb) it is manifest, 1. Peter had not onel) no Durisdiction 'i#en him in this /orld, but a char'e to teach all the other 4;ostles, that the) also should ha#e none. 4nd for the Infallibilit) of 1t. Peters sentence definiti#e in matter of .aith, there is no more to be attributed to it out of this Text, than that Peter should continue in the beleef of this ;oint, namel), that Christ should come a'ain, and ;ossesse the 9in'dome at the da) of Lud'ementE /hich /as not 'i#en b) this Text to all his 1uccessorsE for /ee see the) claime it in the "orld that no/ is. The second ;lace is that of ,atth. 1?. (ho% art Peter- and %pon this ro#4e $ wi!! b%i!d my h%r#h- and the gates of He!! sha!! not prevai! against it. 3) /hich (as I ha#e alread) she/n in this cha;ter! is ;ro#ed no more, than that the 'ates of Hell shall not ;re#ail a'ainst the confession of Peter, /hich 'a#e occasion to that s;eechE namel) this, that 7es%s is hrist the Sonne of God. The third Text is 7ohn =1. #er. 1?, 1+. 5eed my sheepE /hich contains no more but a

Commission of Teachin': 4nd if /e 'rant the rest of the 4;ostles to be contained in that name of SheepE then it is the su;reme Po/er of Teachin': but it /as onel) for the time that there /ere no Christian 1o#erai'ns alread) ;ossessed of that 1u;remac). 3ut I ha#e alread) ;ro#ed, that Christian 1o#erai'nes are in their o/ne 6ominions the su;reme Pastors, and instituted thereto, b) #ertue of their bein' 3a;tiJed, thou'h /ithout other Im;osition of Hands. .or such Im;osition bein' a Ceremon) of desi'nin' the ;erson, is needlesse, /hen hee is alread) desi'ned to the Po/er of Teachin' /hat 6octrine he /ill, b) his institution to an 4bsolute Po/er o#er his 1ubDects .or as I ha#e ;ro#ed before, 1o#erai'ns are su;reme Teachers (in 'enerall! b) their OfficeE and therefore obli'e themsel#es (b) their 3a;tisme! to teach the 6octrine of Christ: 4nd /hen the) suffer others to teach their ;eo;le, the) doe it at the ;erill of their o/n soulsE for it is at the hands of the Heads of .amilies that 5od /ill reCuire the account of the instruction of his Children and 1er#ants. It is of 4braham himself, not of a hirelin', that 5od saith (Gen. 1$. 19.! $ 4now him that he wi!! #ommand his hi!dren- and his ho%sho!d after him- that they 4eep the way of the Lord- and do 1%sti#e and 1%dgement. The fourth ;lace is that of E/od. =$. % . (ho% sha!t p%t in the *reastp!ate of 7%dgment- the ;rim and the (h%mmin: /hich hee saith is inter;reted b) the 1e;tua'int , that is, Eviden#e and (r%th: 4nd thence concludeth, 5od had 'i#en &#idence, and Truth, (/hich is almost Infallibilit),! to the Hi'h Priest. 3ut be it &#idence and Truth it selfe that /as 'i#enE or be it but 4dmonition to the Priest to endea#our to inform himself cleerl), and 'i#e Dud'ment u;ri'htl)E )et in that it /as 'i#en to the Hi'h Priest, it /as 'i#en to the Ci#ill 1o#erai'n: .or such next under 5od /as the Hi'h Priest in the Common@ /ealth of IsraelE and is an ar'ument for &#idence and Truth, that is, for the &cclesiasticall 1u;remac) of Ci#ill 1o#erai'ns o#er their o/n 1ubDects, a'ainst the ;retended Po/er of the Po;e. These are all the Texts hee brin'eth for the Infallibilit) of the Lud'ement of the Po;e, in ;oint of .aith. Texts for the same in ;oint of *anners. .or the Infallibilit) of his Lud'ment concernin' *anners, hee brin'eth one Text, /hich is that of 7ohn 16. 1J. When the Spirit of tr%th is #ome- hee wi!! !ead yo% into a!! tr%th: /here (saith he! b) a!! tr%th, is meant, at least, a!! tr%th ne#essary to sa!vation. 3ut /ith this miti'ation, he attributeth no more Infallibilit) to the Po;e, than to an) man that ;rofesseth Christianit), and is not to be damned: .or if an) man erre in an) ;oint, /herein not to erre is necessar) to 1al#ation, it is im;ossible he should be sa#edE for that onel) is necessar) to 1al#ation, /ithout /hich to be sa#ed is im;ossible. "hat ;oints these are, I shall declare out of the 1cri;ture in the Cha;ter follo/in'. In this ;lace I sa) no more, but that thou'h it /ere 'ranted, the Po;e could not ;ossibl) teach an) error at all, )et doth not this entitle him to an) Lurisdiction in the 6ominions of another Prince, unlesse /e shall also sa), a man is obli'ed in conscience to set on /or( u;on all occasions the best /or(man, e#en then also /hen he hath formerl) ;romised his /or( to another. 3esides the Text, he ar'ueth from Reason, thus. If the Po;e could erre in necessaries, then Christ hath not sufficientl) ;ro#ided for the Churches 1al#ationE because he hath commanded her to follo/ the Po;es directions. 3ut this Reason is in#alid, unlesse he she/ /hen, and /here Christ commanded that, or too( at all an) notice of a Po;e: 0a) 'rantin' /hatsoe#er /as 'i#en to 1. Peter, /as 'i#en to the Po;eE )et seein' there is in the 1cri;ture no command to an) man to obe) 1t. Peter, no man can bee Dust, that obe)eth him, /hen his commands are contrar) to those of his la/full 1o#erai'n. -astl), it hath not been declared b) the Church, nor b) the Po;e himselfe, that he is the Ci#ill 1o#erai'n of all the Christians in the /orldE and therefore all Christians are not bound to ac(no/led'e his Lurisdiction in ;oint of *anners. .or the Ci#ill 1o#erai'nt), and su;reme Ludicature in contro#ersies of *anners, are the same thin': 4nd the *a(ers of Ci#ill -a/s, are not onel) 6eclarers, but also *a(ers of the Dustice, and inDustice of actionsE there bein' nothin' in mens *anners that ma(es them ri'hteous, or unri'hteous, but their conformit) /ith the -a/ of the 1o#erai'n. 4nd therefore /hen the Po;e challen'eth 1u;remac) in contro#ersies of *anners, hee teacheth men to disobe) the Ci#ill 1o#erai'nE /hich is an erroneous 6octrine, contrar) to the man) ;rece;ts of our 1a#iour and his 4;ostles, deli#ered to us in the 1cri;ture. To ;ro#e the Po;e has Po/er to ma(e -a/s, he alled'eth man) ;lacesE as first, 0e%t. 1I. 1L. (he man that wi!! doe pres%mpt%o%s!y- and wi!! not hear4en %nto the Priest- Fthat standeth to

,inister there before the Lord thy God- or %nto the 7%dge-G even that man sha!! die- and tho% sha!t p%t away the evi!! from $srae!. .or ans/er /hereunto, /e are to remember that the Hi'h Priest (next and immediatel) under 5od! /as the Ci#ill 1o#erai'nE and all Lud'es /ere to be constituted b) him. The /ords alled'ed sound therefore thus. (he man that wi!! pres%me to disobey the ivi!! Soveraign for the time being- or any of his &ffi#ers in the e/e#%tion of their p!a#es- that man sha!! die- A#. /hich is cleerl) for the Ci#ill 1o#erai'nt), a'ainst the 7ni#ersall ;o/er of the Po;e. 1econdl), he alled'eth that of ,atth. 16. Whatsoever yee sha!! bind- A#. and inter;reteth it for such binding as is attributed (,atth. =%. >.! to the 1cribes and Pharisees, (hey bind heavy b%rthens- and grievo%s to be born- and !ay them on mens sho%!dersE b) /hich is meant (he sa)es! *a(in' of -a/sE and concludes thence, that the Po;e can ma(e -a/s. 3ut this also ma(eth onel) for the -e'islati#e ;o/er of Ci#ill 1o#erai'ns: .or the 1cribes, and Pharisees sat in *oses Chaire, but *oses next under 5od /as 1o#erai'n of the Peo;le of Israel: and therefore our 1a#iour commanded them to doe all that the) should sa), but not all that the) should do. That is, to obe) their -a/s, but not follo/ their &xam;le. The third ;lace, is 7ohn =1. 1?. 5eed my sheepE /hich is not a Po/er to ma(e -a/s, but a command to Teach. *a(in' -a/s belon's to the -ord of the .amil)E /ho b) his o/ne discretion chooseth his Cha;lain, as also a 1choolmaster to Teach his children. The fourth ;lace 7ohn = . =1. is a'ainst him. The /ords are, "s my 5ather sent me- so send $ yo%. 3ut our 1a#iour /as sent to Redeem (b) his 6eath! such as should 3elee#eE and b) his o/n, and his 4;ostles ;reachin' to ;re;are them for their entrance into his 9in'domeE /hich he himself saith, is not of this /orld, and hath tau'ht us to ;ra) for the comin' of it hereafter, thou'h hee refused ("#ts 1. ?, +.! to tell his 4;ostles /hen it should comeE and in /hich, /hen it comes, the t/el#e 4;ostles shall sit on t/el#e Thrones (e#er) one ;erha;s as hi'h as that of 1t. Peter! to Dud'e the t/el#e tribes of Israel. 1eein' then 5od the .ather sent not our 1a#iour to ma(e -a/s in this ;resent /orld, /ee ma) conclude from the Text, that neither did our 1a#iour send 1. Peter to ma(e -a/s here, but to ;ers/ade men to ex;ect his second commin' /ith a stedfast faithE and in the mean time, if 1ubDects, to obe) their PrincesE and if Princes, both to belee#e it themsel#es, and to do their best to ma(e their 1ubDects doe the sameE /hich is the Office of a 3isho;. Therefore this ;lace ma(eth most stron'l) for the Doinin' of the &cclesiasticall 1u;remac) to the Ci#ill 1o#erai'nt), contrar) to that /hich Cardinall 3ellarmine alled'eth it for. The fift ;lace is "#ts 1,. =$. $t hath seemed good to the Ho!y Spirit- and to %s- to !ay %pon yo% no greater b%rden- than these ne#essary things- that yee abstaine from meats offered to $do!sand from b!o%d- and from things strang!ed- and from forni#ation. Here hee notes the /ord Laying of b%rdens for the -e'islati#e Po/er. 3ut /ho is there, that readin' this Text, can sa), this stile of the 4;ostles ma) not as ;ro;erl) be used in 'i#in' Counsell, as in ma(in' -a/sI The stile of a -a/ is, We #ommand: 3ut, We thin4 good, is the ordinar) stile of them, that but 'i#e 4d#iceE and the) la) a 3urthen that 'i#e 4d#ice, thou'h it bee conditionall, that is, if the) to /hom the) 'i#e it, /ill attain their ends: 4nd such is the 3urthen, of abstainin' from thin's stran'led, and from bloudE not absolute, but in case the) /ill not erre. I ha#e she/n before (cha;. =,.! that -a/, is distin'uished from Counsell, in this, that the reason of a -a/, is ta(en from the desi'ne, and benefit of him that ;rescribeth itE but the reason of a Counsell, from the desi'ne, and benefit of him, to /hom the Counsell is 'i#en. 3ut here, the 4;ostles aime onel) at the benefit of the con#erted 5entiles, namel) their 1al#ationE not at their o/n benefitE for ha#in' done their endea#our, the) shall ha#e their re/ard, /hether the) be obe)ed, or not. 4nd therefore the 4cts of this Councell, /ere not -a/s, but Counsells. The sixt ;lace is that of )om. 1J. Let every So%! be s%b1e#t to the Higher Powers- for there is no Power b%t of GodE /hich is meant, he saith not onel) of 1ecular, but also of &cclesiasticall Princes. To /hich I ans/er, first, that there are no &cclesiasticall Princes but those that are also Ci#ill 1o#erai'nesE and their Princi;alities exceed not the com;asse of their Ci#ill 1o#erai'nt)E /ithout those bounds thou'h the) ma) be recei#ed for 6octors, the) cannot be ac(no/led'ed for Princes. .or if the 4;ostle had meant, /e should be subDect both to our o/n Princes, and also to the Po;e, he had tau'ht us a doctrine, /hich Christ himself hath told us is im;ossible, namel), to serve two ,asters. 4nd thou'h the 4;ostle sa) in another ;lace, I write these things being absent- !est being present $ sho%!d %se sharpnesse- a##ording to the Power whi#h the Lord hath given meE it is not, that he challen'ed a Po/er either to ;ut to death, im;rison, banish, /hi;, or fine an) of them, /hich are PunishmentsE but onel) to

&xcommunicate, /hich (/ithout the Ci#il Po/er! is no more but a lea#in' of their com;an), and ha#in' no more to doe /ith them, than /ith a Heathen man, or a PublicanE /hich in man) occasions mi'ht be a 'reater ;ain to the &xcommunicant, than to the &xcommunicate. The se#enth ;lace is 1 or. >. =1. Sha!! $ #ome %nto yo% with a )od- or in !ove- and the spirit of !enity: 3ut here a'ain, it is not the Po/er of a *a'istrate to ;unish offenders, that is meant b) a RodE but onel) the Po/er of &xcommunication, /hich is not in its o/ne nature a Punishment, but onel) a 6enouncin' of ;unishment, that Christ shall inflict, /hen he shall be in ;ossession of his 9in'dome, at the da) of Lud'ment. 0or then also shall it bee ;ro;erl) a Punishment, as u;on a 1ubDect that hath bro(en the -a/E but a Re#en'e, as u;on an &nem), or Re#olter, that den)eth the Ri'ht of our 1a#iour to the 9in'dome: 4nd therefore this ;ro#eth not the -e'islati#e Po/er of an) 3isho;, that has not also the Ci#ill Po/er. The ei'hth ;lace is, (imothy %. =. " *ishop m%st be the h%sband b%t of one wife- vigi!antsober- A#. /hich he saith /as a -a/. I thou'ht that none could ma(e a -a/ in the Church, but the *onarch of the Church, 1t. Peter. 3ut su;;ose this Prece;t made b) the authorit) of 1t. PeterE )et I see no reason /h) to call it a -a/, rather than an 4d#ice, seein' Timoth) /as not a 1ubDect, but a 6isci;le of 1. PaulE nor the floc( under the char'e of Timoth), his 1ubDects in the 9in'dome, but his 1cholars in the 1choole of Christ: If all the Prece;ts he 'i#eth Timoth), be -a/s, /h) is not this also a -a/, 0rin4 no !onger water- b%t %se a !itt!e wine for thy hea!ths sa4eI 4nd /h) are not also the Prece;ts of 'ood Ph)sitians, so man) -a/sI but that it is not the Im;erati#e manner of s;ea(in', but an absolute 1ubDection to a Person, that ma(eth his Prece;ts -a/s. In li(e manner, the ninth ;lace, 1 (im. ,. 19. "gainst an E!der re#eive not an a##%sation- b%t before two or three Witnesses, is a /ise Prece;t, but not a -a/. The tenth ;lace is, L%4e 1 . 1?. He that heareth yo%- heareth mee. and he that despiseth yo%despiseth me. 4nd there is no doubt, but he that des;iseth the Counsell of those that are sent b) Christ, des;iseth the Counsell of Christ himself. 3ut /ho are those no/ that are sent b) Christ, but such as are ordained Pastors b) la/full 4uthorit)I and /ho are la/full) ordained, that are not ordained b) the 1o#erai'n PastorI and /ho is ordained b) the 1o#erai'n Pastor in a Christian Common@/ealth, that is not ordained b) the authorit) of the 1o#erai'n thereofI Out of this ;lace therefore it follo/eth, that he /hich heareth his 1o#erai'n bein' a Christian, heareth ChristE and hee that des;iseth the 6octrine /hich his 9in' bein' a Christian, authoriJeth, des;iseth the 6octrine of Christ (/hich is not that /hich 3ellarmine intendeth here to ;ro#e, but the contrar)!. 3ut all this is nothin' to a -a/. 0a) more, a Christian 9in', as a Pastor, and Teacher of his 1ubDects, ma(es not thereb) his 6octrines -a/s. He cannot obli'e men to belee#eE thou'h as a Ci#ill 1o#erai'n he ma) ma(e -a/s suitable to his 6octrine, /hich ma) obli'e men to certain actions, and sometimes to such as the) /ould not other/ise do, and /hich he ou'ht not to commandE and )et /hen the) are commanded, the) are -a/sE and the externall actions done in obedience to them, /ithout the in/ard a;;robation, are the actions of the 1o#erai'n, and not of the 1ubDect, /hich is in that case but as an instrument, /ithout an) motion of his o/ne at allE because 5od hath commanded to obe) them. The ele#enth, is e#er) ;lace, /here the 4;ostle for Counsell, ;utteth some /ord, b) /hich men use to si'nifie CommandE or calleth the follo/in' of his Counsell, b) the name of Obedience. 4nd therefore the) are alled'ed out of 1 or. 11. =. $ #ommend yo% for 4eeping my Pre#epts as $ de!ivered them to yo%. The 5ree( is, $ #ommend yo% for 4eeping those things $ de!ivered to yo%- as $ de!ivered them. "hich is far from si'nif)in' that the) /ere -a/s, or an) thin' else, but 'ood Counsell. 4nd that of 1 (hess. >. =. Do% 4now what #ommandements we gave yo%: /here the 5ree( /ord is eCui#alent to what wee de!ivered to yo%, as in the ;lace next before alled'ed, /hich does not ;ro#e the Traditions of the 4;ostles, to be an) more than CounsellsE thou'h as is said in the $ #erse, he that despiseth them- despiseth not man- b%t God: .or our 1a#iour himself came not to Lud'e, that is, to be 9in' in this /orldE but to 1acrifice himself for 1inners, and lea#e 6octors in his Church, to lead, not to dri#e men to Christ, /ho ne#er acce;teth forced actions, (/hich is all the -a/ ;roduceth,! but the in/ard con#ersion of the heartE /hich is not the /or( of -a/s, but of Counsell, and 6octrine. 4nd that of = (hess. %. 1>. $f any man &bey not o%r word by this Epist!e- note that man- and have no #ompany with him- that he may bee ashamed: /here from the /ord &bey, he /ould

inferre, that this &;istle /as a -a/ to the Thessalonians. The &;istles of the &m;erours /ere indeed -a/s. If therefore the &;istle of 1. Paul /ere also a -a/, the) /ere to obe) t/o *asters. 3ut the /ord &bey, as it is in the 5ree( si'nifieth hear4ning to, or p%tting in pra#ti#e, not onle) that /hich is Commanded b) him that has ri'ht to ;unish, but also that /hich is deli#ered in a /a) of Counsell for our 'oodE and therefore 1t. Paul does not bid (ill him that disobe)s, nor beat, nor im;rison, nor amerce him, /hich -e'islators ma) all doE but a#oid his com;an), that he ma) bee ashamed: /hereb) it is e#ident, it /as not the &m;ire of an 4;ostle, but his Re;utation amon'st the .aithfull, /hich the Christians stood in a/e of. The last ;lace is that of Heb. 1%. 1+. &bey yo%r Leaders- and s%bmit yo%r se!ves to them- for they wat#h for yo%r so%!s- as they that m%st give a##o%nt: 4nd here also is intended b) Obedience, a follo/in' of their Counsell: .or the reason of our Obedience, is not dra/n from the /ill and command of our Pastors, but from our o/n benefit, as bein' the 1al#ation of our 1ouls the) /atch for, and not for the &xaltation of their o/n Po/er, and 4uthorit). If it /ere meant here, that all the) teach /ere -a/s, then not onel) the Po;e, but e#er) Pastor in his Parish should ha#e -e'islati#e Po/er. 4'ain, the) that are bound to obe), their Pastors, ha#e no ;o/er to examine their commands. "hat then shall /ee sa) to 1t. 7ohn /ho bids us (1 &;ist. cha;. >. #er. 1.! 3ot to be!eeve every Spirit- b%t to try the Spirits whether they are of God- be#a%se many fa!se Prophets are gone o%t into the wor!d: It is therefore manifest, that /ee ma) dis;ute the 6octrine of our PastorsE but no man can dis;ute a -a/. The Commands of Ci#ill 1o#erai'ns are on all sides 'ranted to be -a/s: if an) else can ma(e a -a/ besides himselfe, all Common@/ealth, and conseCuentl) all Peace, and Lustice must ceaseE /hich is contrar) to all -a/s, both 6i#ine and Humane. 0othin' therefore can be dra/n from these, or an) other ;laces of 1cri;ture, to ;ro#e the 6ecrees of the Po;e, /here he has not also the Ci#ill 1o#erai'nt), to be -a/s. The Cuestion of 1u;eriorit) bet/een the Po;e and other 3isho;s. The last ;oint hee /ould ;ro#e, is this, (hat o%r Savio%r hrist has #ommitted E##!esiasti#a!! 7%risdi#tion immediate!y to none b%t the Pope. "herein he handleth not the Question of 1u;remac) bet/een the Po;e and Christian 9in's, but bet/een the Po;e and other 3isho;s. 4nd first, he sa)es it is a'reed, that the Lurisdiction of 3isho;s, is at least in the 'enerall de 7%re 0ivino, that is, in the Ri'ht of 5odE for /hich he alled'es 1. Paul, Ephes. >. 11. /here hee sa)es, that Christ after his 4scension into hea#en, gave gifts to men- some "post!es- some Prophets- and some Evange!ists- and some Pastors- and some (ea#hers: 4nd thence inferres, the) ha#e indeed their Lurisdiction in 5ods Ri'htE but /ill not 'rant the) ha#e it immediatel) from 5od, but deri#ed throu'h the Po;e. 3ut if a man ma) be said to ha#e his Lurisdiction de 7%re 0ivino, and )et not immediatel)E /hat la/full Lurisdiction, thou'h but Ci#ill, is there in a Christian Common@/ealth, that is not also de 7%re 0ivinoI .or Christian 9in's ha#e their Ci#ill Po/er from 5od immediatel)E and the *a'istrates under him exercise their se#erall char'es in #ertue of his CommissionE /herein that /hich the) doe, is no lesse de 7%re 0ivino mediato, than that /hich the 3isho;s doe, in #ertue of the Po;es Ordination. 4ll la/full Po/er is of 5od, immediatel) in the 1u;reme 5o#ernour, and mediatel) in those that ha#e 4uthorit) under him: 1o that either hee must 'rant e#er) Constable in the 1tate to hold his Office in the Ri'ht of 5odE or he must not hold that an) 3isho; holds his so, besides the Po;e himselfe. 3ut this /hole 6is;ute, /hether Christ left the Lurisdiction to the Po;e onel), or to other 3isho;s also, if considered out of those ;laces /here the Po;e has the Ci#ill 1o#erai'nt), is a contention de !ana aprina: .or none of them (/here the) are not 1o#erai'ns! has an) Lurisdiction at all. .or Lurisdiction is the Po/er of hearin' and determinin' Causes bet/een man and manE and can belon' to none, but him that hath the Po/er to ;rescribe the Rules of Ri'ht and "ron'E that is, to ma(e -a/sE and /ith the 1/ord of Lustice to com;ell men to obe) his 6ecisions, ;ronounced either b) himself, or b) the Lud'es he ordaineth thereuntoE /hich none can la/full) do, but the Ci#ill 1o#erai'n. Therefore /hen he alled'eth out of the ? of L%4e, that our 1a#iour called his 6isci;les to'ether, and chose t/el#e of them /hich he named 4;ostles, he ;ro#eth that he &lected them (all, exce;t *atthias, Paul and 3arnabas,! and 'a#e them Po/er and Command to Preach, but not to Lud'e of Causes bet/een man and man: for that is a Po/er /hich he refused to ta(e u;on himselfe, sa)in', Who made me a 7%dge- or a 0ivider- amongst yo%: and in another ;lace, ,y 2ingdome is not of this wor!d. 3ut hee that hath not the Po/er to hear, and determine Causes bet/een man and man, cannot be said to ha#e an) Lurisdiction at all. 4nd )et this hinders not, but that our 1a#iour 'a#e them Po/er to Preach and 3a;tiJe in all ;arts of

the /orld, su;;osin' the) /ere not b) their o/n la/full 1o#erai'n forbidden: .or to our o/n 1o#erai'ns Christ himself, and his 4;ostles, ha#e in sundr) ;laces ex;ressel) commanded us in all thin's to be obedient. The ar'uments b) /hich he /ould ;ro#e, that 3isho;s recei#e their Lurisdiction from the Po;e (seein' the Po;e in the 6ominions of other Princes hath no Lurisdiction himself,! are all in #ain. 2et because the) ;ro#e, on the contrar), that all 3isho;s recei#e Lurisdiction /hen the) ha#e it from their Ci#ill 1o#erai'ns, I /ill not omit the recitall of them. The first, is from 3%mbers 11. /here *oses not bein' able alone to under'oe the /hole burthen of administrin' the affairs of the Peo;le of Israel, 5od commanded him to choose 1e#ent) &lders, and too( ;art of the s;irit of *oses, to ;ut it u;on those 1e#ent) &lders: b) /hich is understood, not that 5od /ea(ned the s;irit of *oses, for that had not eased him at allE but that the) had all of them their authorit) from himE /herein he doth trul), and in'enuousl) inter;ret that ;lace. 3ut seein' *oses had the entire 1o#erai'nt) in the Common/ealth of the Le/s, it is manifest, that it is thereb) si'nified, that the) had their 4uthorit) from the Ci#ill 1o#erai'n: and therefore that ;lace ;ro#eth, that 3isho;s in e#er) Christian Common@/ealth ha#e their 4uthorit) from the Ci#ill 1o#erai'nE and from the Po;e in his o/n Territories onl), and not in the Territories of an) other 1tate. The second ar'ument, is from the nature of *onarch)E /herein all 4uthorit) is in one *an, and in others b) deri#ation from him: 3ut the 5o#ernment of the Church, he sa)s, is *onarchicall. This also ma(es for Christian *onarchs. .or the) are reall) *onarchs of their o/n ;eo;leE that is, of their o/n Church (for the Church is the same thin' /ith a Christian ;eo;leE! /hereas the Po/er of the Po;e, thou'h hee /ere 1. Peter, is neither *onarch), nor hath an) thin' of "r#hi#a!!, nor rati#a!!, but onel) of 0ida#ti#a!!E .or 5od acce;teth not a forced, but a /illin' obedience. The third, is, from that the Sea of 1. Peter is called b) 1. C);rian, the Head, the So%r#e, the )oote, the S%n, from /hence the 4uthorit) of 3isho;s is deri#ed. 3ut b) the -a/ of 0ature (/hich is a better Princi;le of Ri'ht and "ron', than the /ord of an) 6octor that is but a man! the Ci#ill 1o#erai'n in e#er) Common@/ealth, is the Head, the So%r#e, the )oot, and the S%n, from /hich all Lurisdiction is deri#ed. 4nd therefore the Lurisdiction of 3isho;s, is deri#ed from the Ci#ill 1o#erai'n. The fourth, is ta(en from the IneCualit) of their Lurisdictions: .or if 5od (saith he! had 'i#en it them immediatel), he had 'i#en as/ell &Cualit) of Lurisdiction, as of Order: 3ut /ee see, some are 3isho;s but of GoneH To/n, some of a hundred To/ns, and some of man) /hole Pro#incesE /hich differences /ere not determined b) the command of 5odE their Lurisdiction therefore is not of 5od, but of *anE and one has a 'reater, another a lesse, as it ;leaseth the Prince of the Church. "hich ar'ument, if he had ;ro#ed before, that the Po;e had had an 7ni#ersall Lurisdiction o#er all Christians, had been for his ;ur;ose. 3ut seein' that hath not been ;ro#ed, and that it is notoriousl) (no/n, the lar'e Lurisdiction of the Po;e /as 'i#en him b) those that had it, that is, b) the &m;erours of Rome, (for the Patriarch of Constantino;le, u;on the same title, namel), of bein' 3isho; of the Ca;itall Cit) of the &m;ire, and 1eat of the &m;erour, claimed to be eCuall to him,! it follo/eth, that all other 3isho;s ha#e their Lurisdiction from the 1o#erai'ns of the ;lace /herein the) exercise the same: 4nd as for that cause the) ha#e not their 4uthorit) de 7%re 0ivinoE so neither hath the Po;e his de 7%re 0ivino, exce;t onel) /here hee is also the Ci#ill 1o#erai'n. His fift ar'ument is this, $f *ishops have their 7%risdi#tion immediate!y from God- the Pope #o%!d not ta4e it from them- for he #an doe nothing #ontrary to Gods ordinationE 4nd this conseCuence is 'ood, and /ell ;ro#ed. *%t (saith he! the Pope #an do this- and has done it. This also is 'ranted, so he doe it in his o/n 6ominions, or in the 6ominions of an) other Prince that hath 'i#en him that Po/erE but not uni#ersall), in Ri'ht of the Po;edome: .or that ;o/er belon'eth to e#er) Christian 1o#erai'n, /ithin the bounds of his o/ne &m;ire, and is inse;arable from the 1o#erai'nt). 3efore the Peo;le of Israel had (b) the commandment of 5od to 1amuel! set o#er themsel#es a 9in', after the manner of other 0ations, the Hi'h Priest had the Ci#ill 5o#ernmentE and none but he could ma(e, nor de;ose an inferiour Priest: 3ut that Po/er /as after/ards in the 9in', as ma) be ;ro#ed b) this same ar'ument of 3ellarmineE .or if the Priest (be he the Hi'h Priest or an) other! had his Lurisdiction immediatel) from 5od, then the 9in' could not ta(e it from himE for he #o%!d doe nothing #ontrary to Gods ordinan#e: 3ut it is certain, that 9in' 1olomon (1 2ings =. =?.! de;ri#ed

4biathar the Hi'h Priest of his Office, and ;laced Xado( (#erse %,.! in his room. 9in's therefore ma) in the li(e manner Ordaine, and 6e;ri#e 3isho;s, as the) shall thin(e fit, for the /ell 'o#ernin' of their 1ubDects. His sixth ar'ument is this, If 3isho;s ha#e their Lurisdiction de 7%re 0ivino (that is, immediate!y from God,! the) that maintaine it, should brin' some "ord of 5od to ;ro#e it: 3ut the) can brin' none. The ar'ument is 'oodE I ha#e therefore nothin' to sa) a'ainst it. 3ut it is an ar'ument no lesse 'ood, to ;ro#e the Po;e himself to ha#e no Lurisdiction in the 6ominion of an) other Prince. -astl), hee brin'eth for ar'ument, the testimon) of t/o Po;es, $nno#ent, and LeoE and I doubt not but hee mi'ht ha#e alled'ed, /ith as 'ood reason, the testimonies of all the Po;es almost since 1. Peter: .or considerin' the lo#e of Po/er naturall) im;lanted in man(ind, /hosoe#er /ere made Po;e, he /ould be tem;ted to u;hold the same o;inion. 0e#erthelesse, the) should therein but doe, as $nno#ent, and Leo did, bear /itnesse of themsel#es, and therefore their /itnesse should not be 'ood. Of the Po;es Tem;orall Po/er. In the fift 3oo( he hath four Conclusions. The first is, (hat the Pope is not Lord of a!! the wor!d: The second, (hat the Pope is not Lord of a!! the hristian wor!d? The third, (hat the Pope (/ithout his o/ne Territor)! has not any (empora!! 7%risdi#tion 0$)E (LD: These three Conclusions are easil) 'ranted. The fourth is, (hat the Pope has (in the 6ominions of other Princes! the 1u;reme (empora!! Power $30$)E (LD: /hich is den)edE unlesse hee mean b) $ndire#t!y, that he has 'otten it b) Indirect meansE then is that also 'ranted. 3ut I understand, that /hen he saith he hath it $ndire#t!y, he means, that such Tem;orall Lurisdiction belon'eth to him of Ri'ht, but that this Ri'ht is but a ConseCuence of his Pastorall 4uthorit), the /hich he could not exercise, unlesse he ha#e the other /ith it: 4nd therefore to the Pastorall Po/er (/hich he calls 1;irituall! the 1u;reme Po/er Ci#ill is necessaril) annexedE and that thereb) hee hath a Ri'ht to chan'e 9in'domes, 'i#in' them to one, and ta(in' them from another, /hen he shall thin( it conduces to the 1al#ation of 1ouls. 3efore I come to consider the 4r'uments b) /hich hee /ould ;ro#e this 6octrine, it /ill not bee amisse to la) o;en the ConseCuences of itE that Princes, and 1tates, that ha#e the Ci#ill 1o#erai'nt) in their se#erall Common@/ealths, ma) bethin( themsel#es, /hether it bee con#enient for them, and conducin' to the 'ood of their 1ubDects, of /hom the) are to 'i#e an account at the da) of Lud'ment, to admit the same. "hen it is said, the Po;e hath not (in the Territories of other 1tates! the 1u;reme Ci#ill Po/er 0ire#t!yE /e are to understand, he doth not challen'e it, as other Ci#ill 1o#erai'ns doe, from the ori'inall submission thereto of those that are to be 'o#erned. .or it is e#ident, and has alread) been sufficientl) in this Treatise demonstrated, that the Ri'ht of all 1o#erai'ns, is deri#ed ori'inall) from the consent of e#er) one of those that are to bee 'o#ernedE /hether the) that choose him, doe it for their common defence a'ainst an &nem), as /hen the) a'ree amon'st themsel#es to a;;oint a *an, or an 4ssembl) of men to ;rotect themE or /hether the) doe it, to sa#e their li#es, b) submission to a conCuerin' &nem). The Po;e therefore, /hen he disclaimeth the 1u;reme Ci#ill Po/er o#er other 1tates 0ire#t!y, den)eth no more, but that his Ri'ht cometh to him b) that /a)E He ceaseth not for all that, to claime it another /a)E and that is, (/ithout the consent of them that are to be 'o#erned! b) a Ri'ht 'i#en him b) 5od, (/hich hee calleth $ndire#t!y,! in his 4ssum;tion to the Pa;ac). 3ut b) /hat /a) soe#er he ;retend, the Po/er is the sameE and he ma) (if it bee 'ranted to be his Ri'ht! de;ose Princes and 1tates, as often as it is for the 1al#ation of 1oules, that is, as often as he /illE for he claimeth also the 1ole Po/er to Lud'e, /hether it be to the 1al#ation of mens 1ouls, or not. 4nd this is the 6octrine, not onel) that 3ellarmine here, and man) other 6octors teach in their 1ermons and 3oo(s, but also that some Councells ha#e decreed, and the Po;es ha#e accordin'l), /hen the occasion hath ser#ed them, ;ut in ;ractise. .or the fourth Councell of -ateran held under Po;e $nno#ent the third, (in the third Cha;. 0e H<reti#is,! hath this Canon. $f a 2ing at the Popes admonition- doe not p%rge his 2ingdome of H<reti'%es- and being E/#omm%ni#ate for the same- ma4e not satisfa#tion within a yeer- his S%b1e#ts are abso!ved of their &bedien#e. 4nd the ;ractise hereof hath been seen on di#ers occasionsE as in the 6e;osin' of hi!peri'%e, 9in' of .ranceE in the Translation of the Roman &m;ire to har!emaineE in the O;;ression of 7ohn 9in' of &n'landE in Transferrin' the 9in'dome of 3avarreE and of late )ears, in the -ea'ue a'ainst Henry the third of .rance, and in man) more occurrences. I thin( there be fe/ Princes that consider not this as InDust, and Incon#enientE

but I /ish the) /ould all resol#e to be 9in's, or 1ubDects. *en cannot ser#e t/o *asters: The) ou'ht therefore to ease them, either b) holdin' the Reins of 5o#ernment /holl) in their o/n handsE or b) /holl) deli#erin' them into the hands of the Po;eE that such men as are /illin' to be obedient, ma) be ;rotected in their obedience. .or this distinction of Tem;orall, and 1;irituall Po/er is but /ords. Po/er is as reall) di#ided, and as dan'erousl) to all ;ur;oses, b) sharin' /ith another $ndire#t Po/er, as /ith a 0ire#t one. 3ut to come no/ to his 4r'uments. The first is this, (he ivi!! Power is s%b1e#t to the Spirit%a!!? (herefore he that hath the S%preme Power Spirit%a!!- hath right to #ommand (empora!! Prin#es- and dispose of their (empora!!s in order to the Spirit%a!!. 4s for the distinction of Tem;orall, and 1;irituall, let us consider in /hat sense it ma) be said intelli'ibl), that the Tem;orall, or Ci#ill Po/er is subDect to the 1;irituall. There be but t/o /a)s that those /ords can be made sense. .or /hen /ee sa), one Po/er is subDect to another Po/er, the meanin' either is, that he /hich hath the one, is subDect to him that hath the otherE or that the one Po/er is to the other, as the means to the end. .or /ee cannot understand, that one Po/er hath Po/er o#er another Po/erE or that one Po/er can ha#e Ri'ht or Command o#er another: .or 1ubDection, Command, Ri'ht, and Po/er are accidents, not of Po/ers, but of Persons: One Po/er ma) be subordinate to another, as the art of a 1adler, to the art of a Rider. If then it bee 'ranted, that the Ci#ill 5o#ernment be ordained as a means to brin' us to a 1;irituall felicit)E )et it does not follo/, that if a 9in' ha#e the Ci#ill Po/er, and the Po;e the 1;irituall, that therefore the 9in' is bound to obe) the Po;e, more then e#er) 1adler is bound to obe) e#er) Rider. Therefore as from 1ubordination of an 4rt, cannot be inferred the 1ubDection of the ProfessorE so from the 1ubordination of a 5o#ernment, cannot be inferred the 1ubDection of the 5o#ernor. "hen therefore he saith, the Ci#ill Po/er is 1ubDect to the 1;irituall, his meanin' is, that the Ci#ill 1o#erai'n, is 1ubDect to the 1;irituall 1o#erai'n. 4nd the 4r'ument stands thus, (he ivi! Soveraign- is s%b1e#t to the Spirit%a!!. (herefore the Spirit%a!! Prin#e may #ommand (empora!! Prin#es. "here the Conclusion is the same, /ith the 4ntecedent he should ha#e ;ro#ed. 3ut to ;ro#e it, he alled'eth first, this reason, 2ings and Popes- !ergy and Laity ma4e b%t one ommon6wea!th. that is to say- b%t one h%r#h? "nd in a!! *odies the ,embers depend one %pon another? *%t things Spirit%a!! depend not of things (empora!!? (herefore (empora!! depend on Spirit%a!!. "nd therefore are S%b1e#t to them. In /hich 4r'umentation there be t/o 'rosse errours: one is, that all Christian 9in's, Po;es, Cler'), and all other Christian men, ma(e but one Common@ /ealth: .or it is e#ident that .rance is one Common@/ealth, 1;ain another, and 8enice a third, Fc. 4nd these consist of ChristiansE and therefore also are se#erall 3odies of ChristiansE that is to sa), se#erall Churches: 4nd their se#erall 1o#erai'ns Re;resent them, /hereb) the) are ca;able of commandin' and obe)in', of doin' and sufferin', as a naturall manE /hich no 5enerall or 7ni#ersall Church is, till it ha#e a Re;resentantE /hich it hath not on &arth: for if it had, there is no doubt but that all Christendome /ere one Common@/ealth, /hose 1o#erai'n /ere that Re;resentant, both in thin's 1;irituall and Tem;orall: 4nd the Po;e, to ma(e himself this Re;resentant, /anteth three thin's that our 1a#iour hath not 'i#en him, to ommand, and to 7%dge, and to P%nish, other/ise than (b) &xcommunication! to run from those that /ill not -earn of him: .or thou'h the Po;e /ere Christs onel) 8icar, )et he cannot exercise his 'o#ernment, till our 1a#iours second comin': 4nd then also it is not the Po;e, but 1t. Peter himselfe, /ith the other 4;ostles, that are to be Lud'es of the /orld. The other errour in this his first 4r'ument is, that he sa)es, the *embers of e#er) Common@ /ealth, as of a naturall 3od), de;end one of another: It is true, the) cohOre to'etherE but the) de;end onel) on the 1o#erai'n, /hich is the 1oul of the Common@/ealthE /hich failin', the Common@/ealth is dissol#ed into a Ci#ill /ar, no one man so much as cohOrin' to another, for /ant of a common 6e;endence on a (no/n 1o#erai'nE Lust as the *embers of the naturall 3od) dissol#e into &arth, for /ant of a 1oul to hold them to'ether. Therefore there is nothin' in this similitude, from /hence to inferre a de;endance of the -ait) on the Cler'), or of the Tem;orall Officers on the 1;irituallE but of both on the Ci#ill 1o#erai'nE /hich ou'ht indeed to direct his Ci#ill commands to the 1al#ation of 1oulsE but is not therefore subDect to an) but 5od himselfe. 4nd thus )ou see the laboured fallac) of the first 4r'ument, to decei#e such men as distin'uish not bet/een the 1ubordination of 4ctions in the /a) to the &ndE and the 1ubDection of Persons one to another in the administration of the *eans. .or to e#er) &nd, the *eans are determined b) 0ature, or b) 5od himselfe su;ernaturall): but the Po/er to ma(e men use the *eans, is in e#er) nation resi'ned (b) the -a/ of 0ature, /hich forbiddeth men to #iolate their .aith 'i#en! to the Ci#ill 1o#erai'n. His second 4r'ument is this, Every ommon6wea!th- Fbe#a%se it is s%pposed to be perfe#t and

s%ffi#ient in it se!f-G may #ommand any other ommon6wea!th- not s%b1e#t to it- and for#e it to #hange the administration of the Government. nay depose the Prin#e- and set another in his room- if it #annot otherwise defend it se!fe against the in1%ries he goes abo%t to doe them? m%#h more may a Spirit%a!! ommon6wea!th #ommand a (empora!! one to #hange the administration of their Government- and may depose Prin#es- and instit%te others- when they #annot otherwise defend the Spirit%a!! Good. That a Common@/ealth, to defend it selfe a'ainst inDuries, ma) la/full) doe all that he hath here said, is #er) trueE and hath alread) in that /hich hath 'one before been sufficientl) demonstrated. 4nd if it /ere also true, that there is no/ in this /orld a 1;irituall Common@ /ealth, distinct from a Ci#ill Common@/ealth, then mi'ht the Prince thereof, u;on inDur) done him, or u;on /ant of caution that inDur) be not done him in time to come, re;aire, and secure himself b) "arreE /hich is in summe, de;osin', (illin', or subduin', or doin' an) act of Hostilit). 3ut b) the same reason, it /ould be no lesse la/full for a Ci#ill 1o#erai'n, u;on the li(e inDuries done, or feared, to ma(e /arre u;on the 1;irituall 1o#erai'nE /hich I belee#e is more than Cardinall 3ellarmine /ould ha#e inferred from his o/n ;ro;osition. 3ut 1;irituall Common@/ealth there is none in this /orld: for it is the same thin' /ith the 9in'dome of ChristE /hich he himselfe saith, is not of this /orldE but shall be in the next /orld, at the Resurrection, /hen the) that ha#e li#ed Dustl), and belee#ed that he /as the Christ, shall (thou'h the) died 3at%ra!! bodies! rise Spirit%a!! bodiesE and then it is, that our 1a#iour shall Dud'e the /orld, and conCuer his 4d#ersaries, and ma(e a 1;irituall Common@ /ealth. In the mean time, seein' there are no men on earth, /hose bodies are 1;irituallE there can be no 1;irituall Common@/ealth amon'st men that are )et in the fleshE unlesse /ee call Preachers, that ha#e Commission to Teach, and ;re;are men for their rece;tion into the 9in'dome of Christ at the Resurrection, a Common@/ealthE /hich I ha#e ;ro#ed alread) to bee none. The third 4r'ument is thisE $t is not !awf%!! for hristians to to!erate an $nfide!- or H8reti#a!! 2ing- in #ase he endeavo%r to draw them to his H8resie- or $nfide!ity. *%t to 1%dge whether a 2ing draw his s%b1e#ts to H8resie- or not- be!ongeth to the Pope. (herefore hath the Pope )ight- to determine whether the Prin#e be to be deposed- or not deposed. To this I ans/er, that both these assertions are false. .or Christians, (or men of /hat Reli'ion soe#er,! if the) tolerate not their 9in', /hatsoe#er la/ hee ma(eth, thou'h it bee concernin' Reli'ion, doe #iolate their faith, contrar) to the 6i#ine -a/, both 3at%ra!! and Positive: 0or is there an) Lud'e of HOresie amon'st 1ubDects, but their o/ne Ci#ill 1o#erai'n: .or H8resie is nothing e!se- b%t a private opinion- obstinate!y maintained- #ontrary to the opinion whi#h the P%b!i'%e Person (that is to sa), the Re;resentant of the Common@/ealth! hath #ommanded to bee ta%ght. 3) /hich it is manifest, that an o;inion ;ubliCuel) a;;ointed to bee tau'ht, cannot be HOresieE nor the 1o#erai'n Princes that authoriJe them, HOretiCues. .or HOretiCues are none but ;ri#ate men, that stubbornl) defend some 6octrine, ;rohibited b) their la/full 1o#erai'ns. 3ut to ;ro#e that Christians are not to tolerate Infidell, or HOreticall 9in's, he alled'eth a ;lace in 0e%t. 1+. /here 5od forbiddeth the Le/s, /hen the) shall set a 9in' o#er themsel#es, to choose a stran'er: 4nd from thence inferreth, that it is unla/full for a Christian, to choose a 9in', that is not a Christian. 4nd Atis true, that he that is a Christian, that is, hee that hath alread) obli'ed himself to recei#e our 1a#iour /hen he shall come, for his 9in', shal tem;t 5od too much in choosin' for 9in' in this /orld, one that hee (no/eth /ill endea#our, both b) terrour, and ;ers/asion to ma(e him #iolate his faith. 3ut, it is (saith hee! the same dan'er, to choose one that is not a Christian, for 9in', and not to de;ose him, /hen hee is chosen. To this I sa), the Cuestion is not of the dan'er of not de;osin'E but of the Lustice of de;osin' him. To choose him, ma) in some cases bee unDustE but to de;ose him, /hen he is chosen, is in no case Lust. .or it is al/aies #iolation of faith, and conseCuentl) a'ainst the -a/ of 0ature, /hich is the eternall -a/ of 5od. 0or doe /ee read, that an) such 6octrine /as accounted Christian in the time of the 4;ostlesE nor in the time of the Romane &m;erours, till the Po;es had the Ci#ill 1o#erai'nt) of Rome. 3ut to this he hath re;l)ed, that the Christians of old, de;osed not 3ero, nor 0io#!esian, nor 7%!ian, nor +a!ens an 4rrian, for this cause onel), that the) /anted Tem;orall forces. Perha;s so. 3ut did our 1a#iour, /ho for callin' for, mi'ht ha#e had t/el#e -e'ions of immortall, in#ulnerable 4n'els to assist him, /ant forces to de;ose 8sar, or at least Pi!ate, that unDustl), /ithout findin' fault in him, deli#ered him to the Le/s to bee crucifiedI Or if the 4;ostles /anted Tem;orall forces to de;ose 3ero, /as it therefore

necessar) for them in their &;istles to the ne/ made Christians, to teach them (as the) did! to obe) the Po/ers constituted o#er them, (/hereof 3ero in that time /as one,! and that the) ou'ht to obe) them, not for fear of their /rath, but for conscience sa(eI 1hall /e sa) the) did not onel) obe), but also teach /hat the) meant not, for /ant of stren'thI It is not therefore for /ant of stren'th, but for conscience sa(e, that Christians are to tolerate their Heathen Princes, or Princes (for I cannot call an) one /hose 6octrine is the PubliCue 6octrine, an HOretiCue! that authoriJe the teachin' of an &rrour. 4nd /hereas for the Tem;orall Po/er of the Po;e, he alled'eth further, that 1t. Paul (1 or. ?.! a;;ointed Lud'es under the Heathen Princes of those times, such as /ere not ordained b) those PrincesE it is not true. .or 1t. Paul does but ad#ise them, to ta(e some of their 3rethren to com;ound their differences, as 4rbitrators, rather than to 'oe to la/ one /ith another before the Heathen Lud'esE /hich is a /holsome Prece;t, and full of Charit), fit to be ;ractised also in the best Christian Common@ /ealths. 4nd for the dan'er that ma) arise to Reli'ion, b) the 1ubDects toleratin' of an Heathen, or an &rrin' Prince, it is a ;oint, of /hich a 1ubDect is no com;etent Lud'eE or if bee bee, the Po;es Tem;orall 1ubDects ma) Dud'e also of the Po;es 6octrine. .or e#er) Christian Prince, as I ha#e formerl) ;ro#ed, is no lesse 1u;reme Pastor of his o/n 1ubDects, than the Po;e of his. The fourth 4r'ument, is ta(en from the 3a;tisme of 9in'sE /herein, that the) ma) be made Christians the) submit their 1ce;ters to ChristE and ;romise to (ee;, and defend the Christian .aith. This is trueE for Christian 9in's are no more but Christs 1ubDects: but the) ma), for all that, bee the Po;es .ello/esE for the) are 1u;reme Pastors of their o/n 1ubDectsE and the Po;e is no more but 9in', and Pastor, e#en in Rome it selfe. The fifth 4r'ument, is dra/n from the /ords s;o(en b) our 1a#iour, 5eed my sheepE b) /hich /as 'i#en all Po/er necessar) for a PastorE as the Po/er to chase a/a) "ol#es, such as are HOretiCuesE the Po/er to shut u; Rammes, if the) be mad, or ;ush at the other 1hee; /ith their Hornes, such as are &#ill (thou'h Christian! 9in'sE and Po/er to 'i#e the .loc( con#enient food: .rom /hence hee inferreth, that 1t. Peter had these three Po/ers 'i#en him b) Christ. To /hich I ans/er, that the last of these Po/ers, is no more than the Po/er, or rather Command to Teach. .or the first, /hich is to chase a/a) "ol#es, that is, HOretiCues, the ;lace hee Cuoteth is (,atth. +. 1,.! *eware of fa!se Prophets whi#h #ome to yo% in Sheeps #!othing- b%t inward!y are ravening Wo!ves. 3ut neither are HOretiCues false Pro;hets, or at all Pro;hets: nor (admittin' HOretiCues for the "ol#es there meant,! /ere the 4;ostles commanded to (ill them, or if the) /ere 9in's, to de;ose themE but to be/are of, fl), and a#oid them: nor /as it to 1t. Peter, nor to an) of the 4;ostles, but to the multitude of the Le/s that follo/ed him into the mountain, men for the most ;art not )et con#erted, that hee 'a#e this Counsell, to 3e/are of false Pro;hets: /hich therefore if it conferre a Po/er of chasin' a/a) 9in's, /as 'i#en, not onel) to ;ri#ate menE but to men that /ere not at all Christians. 4nd as to the Po/er of 1e;aratin', and 1huttin' u; of furious Rammes, (b) /hich hee meaneth Christian 9in's that refuse to submit themsel#es to the Roman Pastor,! our 1a#iour refused to ta(e u;on him that Po/er in this /orld himself, but ad#ised to let the Corn and Tares 'ro/ u; to'ether till the da) of Lud'ment: much lesse did hee 'i#e it to 1t. Peter, or can 1. Peter 'i#e it to the Po;es. 1t. Peter, and all other Pastors, are bidden to esteem those Christians that disobe) the Church, that is, (that disobe) the Christian 1o#erai'ne! as Heathen men, and as Publicans. 1eein' then men challen'e to the Po;e no authorit) o#er Heathen Princes, the) ou'ht to challen'e none o#er those that are to bee esteemed as Heathen. 3ut from the Po/er to Teach onel), hee inferreth also a Coerci#e Po/er in the Po;e, o#er 9in's. The Pastor (saith he! must 'i#e his floc( con#enient food: Therefore the Po;e ma), and ou'ht to com;ell 9in's to doe their dut). Out of /hich it follo/eth, that the Po;e, as Pastor of Christian men, is 9in' of 9in's: /hich all Christian 9in's ou'ht indeed either to Confesse, or else the) ou'ht to ta(e u;on themsel#es the 1u;reme Pastorall Char'e, e#er) one in his o/n 6ominion. His sixth, and last 4r'ument, is from &xam;les. To /hich I ans/er, first, that &xam;les ;ro#e nothin': 1econdl), that the &xam;les he alled'eth ma(e not so much as a ;robabilit) of Ri'ht. The fact of Lehoiada, in 9illin' 4thaliah (= 2ings 11.! /as either b) the 4uthorit) of 9in' Loash, or it /as a horrible Crime in the Hi'h Priest, /hich (e#er after the election of 9in' 1aul! /as a mere 1ubDect. The fact of 1t. 4mbrose, in &xcommunicatin' Theodosius the &m;erour, (if it /ere true hee did so,! /as a Ca;itall Crime. 4nd for the Po;es, 5re'or) 1. 5re'. =. Xachar), and -eo %. their Lud'ments are #oid, as 'i#en in their o/n CauseE and the 4cts done b) them

conformabl) to this 6octrine, are the 'reatest Crimes (es;eciall) that of Xachar)! that are incident to Humane 0ature. 4nd thus much of Power E##!esiasti#a!!E /herein I had been more briefe, forbearin' to examine these 4r'uments of 3ellarmine, if the) had been his, as a Pri#ate man, and not as the Cham;ion of the Pa;ac), a'ainst all other Christian Princes, and 1tates. Footnote 1. I 2ings 1>. =?. =. "#ts, >. %>. %. Lohn >. =. >. 1 Cor. 1. 1>, 1?. ,. 1 Cor. 1. 1+. ?. 6an. 9. =+. CHA,. ;LIII. O/ 91(t i3 NECESSARY /2r ( (n3 Rece'ti2n int2 t1e =in6d25e 2/ He(<en.

The difficult) of obe)in' 5od and *an both at once, TH& most freCuent ;rOtext of 1edition, and Ci#ill "arre, in Christian Common@/ealths hath a lon' time ;roceeded from a difficult), not )et sufficientl) resol#ed, of obe)in' at once, both 5od, and *an, then /hen their Commandements are one contrar) to the other. It is manifest enou'h, that /hen a man recei#eth t/o contrar) Commands, and (no/s that one of them is 5ods, he ou'ht to obe) that, and not the other, thou'h it be the command e#en of his la/full 1o#erai'n (/hether a *onarch, or a so#erai'n 4ssembl),! or the command of his .ather. The difficult) therefore consisteth in thisE that men /hen the) are commanded in the name of 5od, (no/ not in di#ers Cases, /hether the command be from 5od, or /hether he that commandeth, doe but abuse 5ods name for some ;ri#ate ends of his o/n. .or as there /ere in the Church of the Le/s, man) false Pro;hets, that sou'ht re;utation /ith the ;eo;le, b) fei'ned 6reams, and 8isionsE so there ha#e been in all times in the Church of Christ, false Teachers, that see( re;utation /ith the ;eo;le, b) ;hantasticall and false 6octrinesE and b) such re;utation (as is the nature of 4mbition,! to 'o#ern them for their ;ri#ate benefit. Is none to them that distin'uish bet/een /hat is, and /hat is not 0ecessar) to 1al#ation. 3ut this difficult) of obe)in' both 5od, and the Ci#ill 1o#erai'n on earth, to those that can distin'uish bet/een /hat is 3e#essary, and /hat is not 3e#essary for their )e#eption into the 2ingdome of God, is of no moment. .or if the command of the Ci#ill 1o#erai'n bee such, as that it ma) be obe)ed, /ithout the forfeiture of life &ternallE not to obe) it is unDustE and the ;rece;t of the 4;ostle ta(es ;laceE Servants obey yo%r ,asters in a!! thingsE and, hi!dren obey yo%r Parents in a!! thingsE and the ;rece;t of our 1a#iour, (he S#ribes and Pharisees sit in ,oses haire- "!! therefore they sha!! say- that observe- and doe. 3ut if the command be such, as cannot be obe)ed, /ithout bein' damned to &ternall 6eath, then it /ere madnesse to obe) it, and the Counsell of our 1a#iour ta(es ;lace, (,at. 1 . =$.! 5ear not those that 4i!! the body- b%t #annot 4i!! the so%!e. 4ll men therefore that /ould a#oid, both the ;unishments that are to be in this /orld inflicted, for disobedience to their earthl) 1o#erai'n, and those that shall be inflicted in the /orld to come for disobedience to 5od, ha#e need be tau'ht to distin'uish /ell bet/een /hat is, and /hat is not 0ecessar) to &ternall 1al#ation. 4ll that is 0ecessar) to 1al#ation is contained in .aith and Obedience. 4ll that is 0&C&114R2 to Sa!vatian, is contained in t/o 8ertues, 5aith in hrist, and &bedien#e to Laws. The latter of these, if it /ere ;erfect, /ere enou'h to us. 3ut because /ee are all 'uilt) of disobedience to 5ods -a/, not onel) ori'inall) in 4dam, but also actuall) b) our o/n trans'ressions, there is reCuired at our hands no/, not onel) &bedien#e for the rest of our time, but also a )emission of sins for the time ;astE /hich Remission is the re/ard of our .aith in Christ. That nothin' else is 0ecessaril) reCuired to 1al#ation, is manifest from this, that the 9in'dome of Hea#en is shut to none but to 1innersE that is to sa), to the disobedient, or trans'ressors of the -a/E nor to them, in case the) Re;ent, and 3elee#e all the 4rticles of Christian .aith, 0ecessar) to 1al#ation. "hat Obedience is 0ecessar)E The Obedience reCuired at our hands b) 5od, that acce;teth in all our actions the "ill for the

6eed, is a serious &ndea#our to Obe) himE and is called also b) all such names as si'nifie that &ndea#our. 4nd therefore Obedience, is sometimes called b) the names of harity, and Love, because the) im;l) a "ill to Obe)E and our 1a#iour himself ma(eth our -o#e to 5od, and to one another, a .ulfillin' of the /hole -a/: and sometimes b) the name of )ighteo%snesseE for Ri'hteousnesse is but the /ill to 'i#e to e#er) one his o/ne, that is to sa), the /ill to obe) the -a/s: and sometimes b) the name of )epentan#eE because to Re;ent, im;l)eth a turnin' a/a) from sinne, /hich is the same, /ith the return of the /ill to Obedience. "hosoe#er therefore unfei'nedl) desireth to fulfill the Commandements of 5od, or re;enteth him truel) of his trans'ressions, or that lo#eth 5od /ith all his heart, and his nei'hbor as himself, hath all the Obedience 0ecessar) to his Rece;tion into the 9in'dom of 5od: .or if 5od should reCuire ;erfect Innocence, there could no flesh be sa#ed. 4nd to /hat -a/s. 3ut /hat Commandements are those that 5od hath 'i#en usI 4re all those -a/s /hich /ere 'i#en to the Le/s b) the hand of *oses, the Commandements of 5odI If the) bee, /h) are not Christians tau'ht to Obe) themI If the) be not, /hat others are so, besides the -a/ of 0atureI .or our 1a#iour Christ hath not 'i#en us ne/ -a/s, but Counsell to obser#e those /ee are subDect to that is to sa), the -a/s of 0ature, and the -a/s of our se#erall 1o#erai'ns: 0or did he ma(e an) ne/ -a/ to the Le/s in his 1ermon on the *ount, but onel) ex;ounded the -a/s of *oses, to /hich the) /ere subDect before. The -a/s of 5od therefore are none but the -a/s of 0ature, /hereof the ;rinci;all is, that /e should not #iolate our .aith, that is, a commandement to obe) our Ci#ill 1o#erai'ns, /hich /ee constituted o#er us, b) mutuall ;act one /ith another. 4nd this -a/ of 5od, that commandeth Obedience to the -a/ Ci#ill, commandeth b) conseCuence Obedience to all the Prece;ts of the 3ibleE /hich (as I ha#e ;ro#ed in the ;recedent Cha;ter! is there onel) -a/, /here the Ci#ill 1o#erai'n hath made it soE and in other ;laces but CounsellE /hich a man at his o/n ;erill, ma) /ithout inDustice refuse to obe). In the .aith of a Christian, /ho is the Person belee#ed. 9no/in' no/ /hat is the Obedience 0ecessar) to 1al#ation, and to /hom it is dueE /e are to consider next concernin' .aith, /hom, and /h) /e belee#eE and /hat are the 4rticles, or Points necessaril) to be belee#ed b) them that shall be sa#ed. 4nd first, for the Person /hom /e belee#e, because it is im;ossible to belee#e an) Person, before /e (no/ /hat he saith, it is necessar) he be one that /ee ha#e heard s;ea(. The Person therefore, /hom 4braham, Isaac, Lacob, *oses and the Pro;hets belee#ed, /as 5od himself, that s;a(e unto them su;ernaturall): 4nd the Person, /hom the 4;ostles and 6isci;les that con#ersed /ith Christ belee#ed, /as our 1a#iour himself. 3ut of them, to /hom neither 5od the .ather, nor our 1a#iour e#er s;a(e, it cannot be said, that the Person /hom the) belee#ed, /as 5od. The) belee#ed the 4;ostles, and after them the Pastors and 6octors of the Church, that recommended to their faith the Histor) of the Old and 0e/ Testament: so that the .aith of Christians e#er since our 1a#iours time, hath had for foundation, first, the re;utation of their Pastors, and after/ard, the authorit) of those that made the Old and 0e/ Testament to be recei#ed for the Rule of .aithE /hich none could do but Christian 1o#erai'nesE /ho are therefore the 1u;reme Pastors, and the onel) Persons, /hom Christians no/ hear s;ea( from 5odE exce;t such as 5od s;ea(eth to, in these da)s su;ernaturall). 3ut because there be man) false Pro;hets gone o%t into the wor!d, other men are to examine such 1;irits (as 1t. 7ohn ad#iseth us, 1 &;istle, Cha;. >. #er. 1.! whether they be of God- or not. 4nd therefore, seein' the &xamination of 6octrines belon'eth to the 1u;reme Pastor, the Person /hich all the) that ha#e no s;eciall re#elation are to belee#e, is (in e#er) Common@/ealth! the 1u;reme Pastor, that is to sa), the Ci#ill 1o#erai'ne. The causes of Christian .aith. The causes /h) men belee#e an) Christian 6octrine, are #arious: .or .aith is the 'ift of 5odE and he /or(eth it in each se#erall man, b) such /a)es, as it seemeth 'ood unto himself. The most ordinar) immediate cause of our beleef, concernin' an) ;oint of Christian .aith, is, that /ee belee#e the 3ible to be the "ord of 5od. 3ut /h) /ee belee#e the 3ible to be the "ord of 5od, is much dis;uted, as all Cuestions must needs bee, that are not /ell stated. .or the) ma(e not the Cuestion to be, Why we *e!eeve it, but, How wee 2now itE as if *e!eeving and 2nowing /ere all one. 4nd thence /hile one side 'round their 9no/led'e u;on the Infallibilit) of the Church, and the other side, on the Testimon) of the Pri#ate 1;irit, neither side concludeth /hat it ;retends. .or ho/ shall a man (no/ the Infallibilit) of the Church, but b) (no/in' first the Infallibilit) of the 1cri;tureI Or ho/ shall a man (no/ his o/n Pri#ate s;irit

to be other than a beleef, 'rounded u;on the 4uthorit), and 4r'uments of his TeachersE or u;on a Presum;tion of his o/n 5iftsI 3esides, there is nothin' in the 1cri;ture, from /hich can be inferred the Infallibilit) of the Church: much lesse, of an) ;articular ChurchE and least of all, the Infallibilit) of an) ;articular man. .aith comes b) Hearin'. It is manifest therefore, that Christian men doe not (no/, but onel) belee#e the 1cri;ture to be the "ord of 5odE and that the means of ma(in' them belee#e /hich 5od is ;leased to afford men ordinaril), is accordin' to the /a) of 0ature, that is to sa), from their Teachers. It is the 6octrine of 1t. Paul concernin' Christian .aith in 'enerall, ()om. 1 . 1+.! 5aith #ometh by Hearing, that is, b) Hearin' our la/full Pastors. He saith also (#er. 1>, 1,. of the same Cha;ter! How sha!! they be!eeve in him of whom they have not heard: and how sha!! they hear witho%t a Prea#her: and how sha!! they Prea#h- e/#ept they be sent: "hereb) it is e#ident, that the ordinar) cause of belee#in' that the 1cri;tures are the "ord of 5od, is the same /ith the cause of the belee#in' of all other 4rticles of our .aith, namel), the Hearin' of those that are b) the -a/ allo/ed and a;;ointed to Teach us, as our Parents in their Houses, and our Pastors in the Churches: "hich also is made more manifest b) ex;erience. .or /hat other cause can there bee assi'ned, /h) in Christian Common@/ealths all men either belee#e, or at least ;rofesse the 1cri;ture to bee the "ord of 5od, and in other Common@/ealths scarce an)E but that in Christian Common@/ealths the) are tau'ht it from their infanc)E and in other ;laces the) are tau'ht other/iseI 3ut if Teachin' be the cause of .aith, /h) doe not all belee#eI It is certain therefore that .aith is the 'ift of 5od, and hee 'i#eth it to /hom he /ill. 0e#erthelesse, because to them to /hom he 'i#eth it, he 'i#eth it b) the means of Teachers, the immediate cause of .aith is Hearin'. In a 1chool, /here man) are tau'ht, and some ;rofit, others ;rofit not, the cause of learnin' in them that ;rofit, is the *asterE )et it cannot be thence inferred, that learnin' is not the 'ift of 5od. 4ll 'ood thin's ;roceed from 5odE )et cannot all that ha#e them, sa) the) are Ins;iredE for that im;lies a 'ift su;ernaturall, and the immediate hand of 5odE /hich he that ;retends to, ;retends to be a Pro;het, and is subDect to the examination of the Church. 3ut /hether men 2now, or *e!eeve, or Grant the 1cri;tures to be the "ord of 5odE if out of such ;laces of them, as are /ithout obscurit), I shall she/ /hat 4rticles of .aith are necessar), and onel) necessar) for 1al#ation, those men must needs 2now- *e!eeve, or Grant the same. The onel) 0ecessar) 4rticle of Christian .aithE The (;n%m 3e#essari%m! Onel) 4rticle of .aith, /hich the 1cri;ture ma(eth sim;l) 0ecessar) to 1al#ation, is this, that L&171 I1 TH& CHRI1T. 3) the name of hrist, is understood the 9in', /hich 5od had before ;romised b) the Pro;hets of the Old Testament, to send into the /orld, to rei'n (o#er the Le/s, and o#er such of other nations as should belee#e in him! under himself eternall)E and to 'i#e them that eternall life, /hich /as lost b) the sin of 4dam. "hich /hen I ha#e ;ro#ed out of 1cri;ture, I /ill further she/ /hen, and in /hat sense some other 4rticles ma) bee also called 3e#essary. Pro#ed from the 1co;e of the &#an'elists: .or Proof that the 3eleef of this 4rticle, 7es%s is the hrist, is all the .aith reCuired to 1al#ation, m) first 4r'ument shall bee from the 1co;e of the &#an'elistsE /hich /as b) the descri;tion of the life of our 1a#iour, to establish that one 4rticle, 7es%s is the hrist. The summe of 1t. *atthe/s 5os;ell is this, That Lesus /as of the stoc( of 6a#idE 3orn of a 8ir'inE /hich are the *ar(s of the true Christ: That the ,agi came to /orshi; him as 9in' of the Le/s: That Herod for the same cause sou'ht to (ill him: That Lohn 3a;tist ;roclaimed him: That he ;reached b) himselfe, and his 4;ostles that he /as that 9in': That he tau'ht the -a/, not as a 1cribe, but as a man of 4uthorit): That he cured diseases b) his "ord onel), and did man) other *iracles, /hich /ere foretold the Christ should doe: That he /as saluted 9in' /hen hee entred into Lerusalem: That he fore@/arned them to be/are of all others that should ;retend to be Christ: That he /as ta(en, accused, and ;ut to death, for sa)in', hee /as 9in': That the cause of his condemnation /ritten on the Crosse, /as L&171 O. 04X4R&TH, TH& 9I05 O. TH& L&"&1. 4ll /hich tend to no other end than this, that men should belee#e, that 7es%s is the hrist. 1uch therefore /as the 1co;e of 1t. *atthe/s 5os;el. 3ut the 1co;e of all the &#an'elists (as ma) a;;ear b) readin' them! /as the same. Therefore the 1co;e of the /hole 5os;ell, /as the establishin' of that onel) 4rticle. 4nd 1t. Lohn ex;ressel) ma(es it his conclusion, 7ohn = . %1. (hese things are written- that yo% may 4now that 7es%s is the hristthe Son of the !iving God.

.rom the 1ermons of the 4;ostles: *) second 4r'ument is ta(en from the 1ubDect of the 1ermons of the 4;ostles, both /hilest our 1a#iour li#ed on earth, and after his 4scension. The 4;ostles in our 1a#iours time /ere sent, L%4e 9. =. to Preach the 9in'dome of 5od: .or neither there, nor ,at. 1 . +. 'i#eth he an) Commission to them, other than this, "s ye go- Prea#h- saying- the 2ingdome of Heaven is at handE that is, that 7es%s is the ,essiah, the hrist, the 2ing /hich /as to come. That their Preachin' also after his ascension /as the same, is manifest out of "#ts 1+. ?. (hey drew (saith 1t. -u(e! 7ason and #ertain *rethren %nto the )%!ers of the ity- #rying- (hese that have t%rned the wor!d %pside down are #ome hither a!so- whom 7ason hath re#eived. "nd these a!! do #ontrary to the 0e#rees of 8sar- saying- that there is another 2ing- one 7es%s: 4nd out of the =. F %. #erses of the same Cha;ter, /here it is said, that 1t. Pa%! as his manner was- went in %nto them. and three Sabbath dayes reasoned with them o%t of the S#ript%res. opening and a!!edging- that hrist m%st needs have s%ffered- and risen againe from the dead- and that this 7es%s Fwhom hee prea#hedG is hrist. .rom the easinesse of the 6octrine: The third 4r'ument is, from those ;laces of 1cri;ture, b) /hich all the .aith reCuired to 1al#ation is declared to be &asie. .or if an in/ard assent of the mind to all the 6octrines concernin' Christian .aith no/ tau'ht, (/hereof the 'reatest ;art are dis;uted,! /ere necessar) to 1al#ation, there /ould be nothin' in the /orld so hard, as to be a Christian. The Thief u;on the Crosse thou'h re;entin', could not ha#e been sa#ed for sa)in', Lord remember me when tho% #ommest into thy 2ingdomeE b) /hich he testified no beleefe of an) other 4rticle, but this, That 7es%s was the 2ing. 0or could it bee said (as it is ,at. 11. % .! that hrists yo4e is Easy- and his b%rthen Light: 0or that Litt!e hi!dren be!eeve in him, as it is ,atth. 1$. ?. 0or could 1t. Paul ha#e said (1 or. 1. =1.! $t p!eased God by the 5oo!ishnesse of prea#hing- to save them that be!eeve: 0or could 1t. Paul himself ha#e been sa#ed, much lesse ha#e been so 'reat a 6octor of the Church so suddenl), that ne#er ;erha;s thou'ht of Transubstantiation, nor Pur'ator), nor man) other 4rticles no/ obtruded. .rom formall and cleer texts. The fourth 4r'ument is ta(en from ;laces ex;resse, and such as recei#e no contro#ersie of Inter;retationE as first, 7ohn ,. %9. Sear#h the S#ript%res- for in them yee thin4e yee have eterna!! !ife. and they are they that testifie of mee. Our 1a#iour here s;ea(eth of the 1cri;tures onel) of the Old TestamentE for the Le/s at that time could not search the 1cri;tures of the 0e/ Testament, /hich /ere not /ritten. 3ut the Old Testament hath nothin' of Christ, but the *ar(es b) /hich men mi'ht (no/ him /hen hee cameE as that he should descend from 6a#idE be born at 3ethlem, and of a 8ir'inE doe 'reat *iracles, and the li(e. Therefore to belee#e that this Lesus /as He, /as sufficient to eternall life: but more than sufficient is not 0ecessar)E and conseCuentl) no other 4rticle is reCuired. 4'ain, (7ohn 11. =?.! Whosoever !iveth and be!eeveth in mee- sha!! not die eterna!!y, Therefore to belee#e in Christ, is faith sufficient to eternall lifeE and conseCuentl) no more faith than that is 0ecessar), 3ut to belee#e in Lesus, and to belee#e that Lesus is the Christ, is all one, as a;;eareth in the #erses immediatel) follo/in'. .or /hen our 1a#iour (#erse =?.! had said to *artha, *e!eevest tho% this: she ans/ereth (#erse =+.! Dea Lord- $ be!eeve that tho% art the hrist- the Son of God- whi#h sho%!d #ome into the wor!d: Therefore this 4rticle alone is faith sufficient to life eternallE and more than sufficient is not 0ecessar). Thirdl), 7ohn = . %1. (hese things are written that yee might be!eeve- (hat 7es%s is the hrist- the Son of God- and that be!eeving yee might have !ife thro%gh his name. There, to belee#e that 7es%s is the hrist, is faith sufficient to the obtainin' of lifeE and therefore no other 4rticle is 0ecessar). .ourthl), 1 7ohn >. =. Every spirit that #onfesseth that 7es%s hrist is #ome in the f!esh- is of God. 4nd 1 7oh. ,. 1. Whosoever be!eeveth that 7es%s is the hrist- is born of God. 4nd #erse ,. Who is hee that over#ommeth the wor!d- b%t he that be!eeveth that 7es%s is the Son of God: .iftl), "#t. $. #er. %?, %+. See (saith the &unuch! here is water- what doth hinder me to be bapti@ed: "nd Phi!ip said- $f tho% be!eevest with a!! thy heart tho% mayst. "nd hee answered and said- $ be!eeve that 7es%s hrist is the Son of God. Therefore this 4rticle belee#ed, 7es%s is the hrist, is sufficient to 3a;tisme, that is to sa), to our Rece;tion into the 9in'dome of 5od, and b) conseCuenceE onel) 0ecessar). 4nd 'enerall) in all ;laces /here our 1a#iour saith to an) man, (hy faith hath saved thee, the cause he saith it, is some Confession, /hich directl), or b) conseCuence, im;l)eth a beleef, that 7es%s is the hrist. .rom that it is the .oundation of all other 4rticles. The last 4r'ument is from the ;laces, /here this 4rticle is made the .oundation of .aith: .or

he that holdeth the .oundation shall bee sa#ed. "hich ;laces are first, ,at. =>. =%. $f any man sha!! say %nto yo%- Loe- here is hrist- or there- be!eeve it not- for there sha!! arise fa!se hrists- and fa!se Prophets- and sha!! shew great signes and wonders- A#. Here /ee see, this 4rticle 7es%s is the hrist, must bee held, thou'h hee that shall teach the contrar) should doe 'reat miracles. The second ;lace is, Ga!. 1. $. (ho%gh we- or an "nge!! from Heaven prea#h any other Gospe!! %nto yo%- than that wee have prea#hed %nto yo%- !et him bee a##%rsed. 3ut the 5os;ell /hich Paul, and the other 4;ostles, ;reached, /as onel) this 4rticle, that 7es%s is the hrist: Therefore for the 3eleef of this 4rticle, /e are to reDect the 4uthorit) of an 4n'ell from hea#enE much more of an) mortall man, if he teach the contrar). This is therefore the .undamentall 4rticle of Christian .aith. 4 third ;lace is, 1 7oh. >. 1. *e!oved- be!eeve not every spirit. Hereby yee sha!! 4now the Spirit of God. every spirit that #onfesseth that 7es%s hrist is #ome in the f!esh- is of God. 3) /hich it is e#ident, that this 4rticle, is the measure, and rule, b) /hich to estimate, and examine all other 4rticlesE and is therefore onel) .undamentall. 4 fourth is, ,att. 1?. 1$. /here after 1t. Peter had ;rofessed this 4rticle, sa)in' to our 1a#iour, (ho% art hrist the Son of the !iving God, Our 1a#iour ans/ered, (ho% art Peter- and %pon this )o#4 $ wi!! b%i!d my h%r#h: from /hence I inferre, that this 4rticle is that, on /hich all other 6octrines of the Church are built, as on their .oundation. 4 fift is (1 or. %. #er. 11, 1=, Fc.! &ther 5o%ndation #an no man !ay- than that whi#h is !aid- 7es%s is the hrist. 3ow if any man b%i!d %pon this 5o%ndation- Go!d- Si!ver- pretio%s Stones- Wood- Hay- St%bb!e. Every mans wor4 sha!! be made manifest. 5or the 0ay sha!! de#!are it- be#a%se it sha!! be revea!ed by fireand the fire sha!! try every mans wor4- of what sort it is. $f any mans wor4 abide- whi#h he hath b%i!t there%pon- he sha!! re#eive a reward? $f any mans wor4 sha!! bee b%rnt- he sha!! s%ffer !osse. b%t he himse!f sha!! be saved- yet so as by fire. "hich /ords, bein' ;artl) ;lain and easie to understand, and ;artl) alle'oricall and difficultE out of that /hich is ;lain, ma) be inferred, that Pastors that teach this .oundation, that 7es%s is the hrist, thou'h the) dra/ from it false conseCuences, (/hich all men are sometimes subDect to,! the) ma) ne#erthelesse bee sa#edE much more that the) ma) bee sa#ed, /ho bein' no Pastors, but Hearers, belee#e that /hich is b) their la/full Pastors tau'ht them. Therefore the beleef of this 4rticle is sufficientE and b) conseCuence, there is no other 4rticle of .aith 0ecessaril) reCuired to 1al#ation. = Pet. %. #. +, 1 , 1=. 0o/ for the ;art /hich is 4lle'oricall, as (hat the fire sha!! try every mans wor4, and that (hey sha!! be saved- b%t so as by fire, or thro%gh fire, (for the ori'inall is ! it ma(eth nothin' a'ainst this conclusion /hich I ha#e dra/n from the other /ords, that are ;lain. 0e#erthelesse, because u;on this ;lace there hath been an ar'ument ta(en, to ;ro#e the fire of Pur'ator), I /ill also here offer )ou m) conDecture concernin' the meanin' of this triall of 6octrines, and sa#in' of men as b) .ire. The 4;ostle here seemeth to allude to the /ords of the Pro;het Xachar), Ch. 1%. $, 9. /ho s;ea(in' of the Restauration of the 9in'dome of 5od, saith thus, (wo parts therein sha!! be #%t off- and die- b%t the third sha!! be !eft therein. "nd $ wi!! bring the third part thro%gh the 5ire- and wi!! refine them as Si!ver is refined- and wi!! try them as Go!d is tryed. they sha!! #a!! on the name of the Lord- and $ wi!! hear them. The da) of Lud'ment, is the da) of the Restauration of the 9in'dome of 5odE and at that da) it is, that 1t. Peter tells us Y shall be the Confia'ration of the /orld, /herein the /ic(ed shall ;erishE but the remnant /hich 5od /ill sa#e, shall ;asse throu'h that .ire, unhurt, and be therein (as 1il#er and 5old are refined b) the fire from their drosse! tr)ed, and refined from their Idolatr), and be made to call u;on the name of the true 5od. 4lludin' /hereto 1t. Paul here saith, That the 0ay (that is, the 6a) of Lud'ment, the 5reat 6a) of our 1a#iours commin' to restore the 9in'dome of 5od in Israel! shall tr) e#er) mans doctrine, b) Lud'in', /hich are 5old, 1il#er, Pretious 1tones, "ood, Ha), 1tubbleE 4nd then the) that ha#e built false ConseCuences on the true .oundation, shall see their 6octrines condemnedE ne#erthelesse the) themsel#es shall be sa#ed, and ;asse unhurt throu'h this uni#ersall .ire, and li#e eternall), to call u;on the name of the true and onel) 5od. In /hich sense there is nothin' that accordeth not /ith the rest of Hol) 1cri;ture, or an) 'lim;se of the fire of Pur'ator). In /hat sense other 4rticles ma) be called 0ecessar). 3ut a man ma) here as(e, /hether it bee not as necessar) to 1al#ation, to belee#e, that 5od is Omni;otentE Creator of the /orldE that Lesus Christ is risenE and that all men else shall rise a'ain from the dead at the last da)E as to belee#e, that 7es%s is the hrist. To /hich I ans/er, the) areE and so are man) more 4rticles: but the) are such, as are contained in this one, and ma) be deduced from it, /ith more, or lesse difficult). .or /ho is there that does not see, that

the) /ho belee#e Lesus to be the 1on of the 5od of Israel, and that the Israelites had for 5od the Omni;otent Creator of all thin's, doe therein also belee#e, that 5od is the Omni;otent Creator of all thin'sI Or ho/ can a man belee#e, that Lesus is the 9in' that shall rei'n eternall), unlesse hee belee#e him also risen a'ain from the deadI .or a dead man cannot exercise the Office of a 9in'. In summe, he that holdeth this .oundation, 7es%s is the hrist, holdeth &x;ressel) all that hee seeth ri'htl) deduced from it, and Im;licitel) all that is conseCuent thereunto, thou'h he ha#e not s(ill enou'h to discern the conseCuence. 4nd therefore it holdeth still 'ood, that the beleef of this one 4rticle is sufficient faith to obtaine remission of sinnes to the Penitent, and conseCuentl) to brin' them into the 9in'dome of Hea#en. That .aith, and Obedience are both of them 0ecessar) to 1al#ation. 0o/ that I ha#e she/n, that all the Obedience reCuired to 1al#ation, consisteth in the /ill to obe) the -a/ of 5od, that is to sa), in Re;entanceE and all the .aith reCuired to the same, is com;rehended in the beleef of this 4rticle 7es%s is the hristE I /ill further alled'e those ;laces of the 5os;ell, that ;ro#e, that all that is 0ecessar) to 1al#ation is contained in both these Doined to'ether. The men to /hom 1t. Peter ;reached on the da) of Pentecost, next after the 4scension of our 1a#iour, as(ed him, and the rest of the 4;ostles, sa)in', ("#t. =. %+.! ,en and *rethren what sha!! we doe: To /hom 1t. Peter ans/ered (in the next #erse! )epent- and be *apti@ed every one of yo%- for the remission of sins- and ye sha!! re#eive the gift of the Ho!y Ghost. Therefore Re;entance, and 3a;tisme, that is, belee#in' that 7es%s is the hrist, is all that is 0ecessar) to 1al#ation. 4'ain, our 1a#iour bein' as(ed b) a certain Ruler, (L%4e 1$. 1$.! What sha!! $ doe to inherite eterna!! !ife: 4ns/ered (#erse = .! (ho% 4nowest the ommandements- 0oe not #ommit "d%!tery- 0oe not 2i!!- 0oe not Stea!- 0oe not bear fa!se witnesse- Honor thy 5ather- and thy ,other: /hich /hen he said he had obser#ed, our 1a#iour added, Se!! a!! tho% hast- give it to the Poor- and #ome and fo!!ow me: /hich /as as much as to sa), Rel)e on me that am the 9in': Therefore to fulfill the -a/, and to belee#e that Lesus is the 9in', is all that is reCuired to brin' a man to eternall life. Thirdl), 1t. Paul saith ()om. 1. 1+.! (he 7%st sha!! !ive by 5aithE not e#er) one, but the 7%stE therefore 5aith and 7%sti#e (that is, the wi!! to be 7%st, or )epentan#e! are all that is 0ecessar) to life eternall. 4nd (,ar4 1. 1,.! our 1a#iour ;reached, sa)in', (he time is f%!fi!!ed- and the 2ingdom of God is at hand)epent and *e!eeve the Evangi!e, that is, the 5ood ne/s that the Christ /as come. Therefore to Re;ent, and to 3elee#e that Lesus is the Christ, is all that is reCuired to 1al#ation. "hat each of them contributes thereunto. 1eein' then it is 0ecessar) that .aith, and Obedience (im;l)ed in the /ord Re;entance! do both concurre to our 1al#ationE the Cuestion b) /hich of the t/o /e are Lustified, is im;ertinentl) dis;uted. 0e#erthelesse, it /ill not be im;ertinent, to ma(e manifest in /hat manner each of them contributes thereuntoE and in /hat sense it is said, that /e are to be Lustified b) the one, and b) the other. 4nd first, if b) Ri'hteousnesse be understood the Lustice of the "or(s themsel#es, there is no man that can be sa#edE for there is none that hath not trans'ressed the -a/ of 5od. 4nd therefore /hen /ee are said to be Lustified b) "or(s, it is to be understood of the "ill, /hich 5od doth al/aies acce;t for the "or( it selfe, as /ell in 'ood, as in e#ill men. 4nd in this sense onel) it is, that a man is called 7%st, or ;n1%stE and that his Lustice Lustifies him, that is, 'i#es him the title, in 5ods acce;tation, of 7%stE and renders him ca;able of !iving by his 5aith, /hich before he /as not. 1o that Lustice Lustifies in that sense, in /hich to 7%stifie, is the same that to 0enominate a man 7%stE and not in the si'nification of dischar'in' the -a/E /hereb) the ;unishment of his sins should be unDust. 3ut a man is then also said to be Lustified, /hen his Plea, thou'h in it selfe unsufficient, is acce;tedE as /hen /e Plead our "ill, our &ndea#our to fulfill the -a/, and Re;ent us of our failin's, and 5od acce;teth it for the Performance it selfe: 4nd because 5od acce;teth not the "ill for the 6eed, but onel) in the .aithfullE it is therefore .aith that ma(es 'ood our PleaE and in this sense it is, that .aith onel) Lustifies: 1o that 5aith and &bedien#e are both 0ecessar) to 1al#ationE )et in se#erall senses each of them is said to Lustifie. Obedience to 5od and to the Ci#ill 1o#erai'n not inconsistent, /hether Christian, Ha#in' thus she/n /hat is 0ecessar) to 1al#ationE it is not hard to reconcile our Obedience to 5od, /ith our Obedience to the Ci#ill 1o#erai'nE /ho is either Christian, or Infidel. If he bee a Christian, he allo/eth the beleefe of this 4rticle, that 7es%s is the hristE and of all the 4rticles that are contained in, or are b) e#ident conseCuence deduced from it: /hich is all the .aith 0ecessar) to 1al#ation. 4nd because he is a 1o#erai'n, he reCuireth Obedience to all his o/ne,

that is, to all the Ci#ill -a/sE in /hich also are contained all the -a/s of 0ature, that is, all the -a/s of 5od: for besides the -a/s of 0ature, and the -a/s of the Church, /hich are ;art of the Ci#ill -a/, (for the Church that can ma(e -a/s is the Common@/ealth,! there bee no other -a/s 6i#ine. "hosoe#er therefore obe)eth his Christian 1o#erai'n, is not thereb) hindred, neither from belee#in', nor from obe)in' 5od. 3ut su;;ose that a Christian 9in' should from this .oundation 7es%s is the hrist, dra/ some false conseCuences, that is to sa), ma(e some su;erstructions of Ha), or 1tubble, and command the teachin' of the sameE )et seein' 1t. Paul sa)s, he shal be sa#edE much more shall he be sa#ed, that teacheth them b) his commandE and much more )et, he that teaches not, but onel) belee#es his la/full Teacher. 4nd in case a 1ubDect be forbidden b) the Ci#ill 1o#erai'n to ;rofesse some of those his o;inions, u;on /hat Dust 'round can he disobe)I Christian 9in's ma) erre in deducin' a ConseCuence, but /ho shall Lud'eI 1hall a ;ri#ate man Lud'e, /hen the Cuestion is of his o/n obedienceI or shall an) man Lud' but he that is a;;ointed thereto b) the Church, that is, b) the Ci#ill 1o#erai'n that re;resenteth itI or if the Po;e, or an 4;ostle Lud'e, ma) he not erre in deducin' of a conseCuenceI did not one of the t/o, 1t. Peter, or 1t. Paul erre in a su;erstructure, /hen 1t. Paul /ithstood 1t. Peter to his faceI There can therefore be no contradiction bet/een the -a/s of 5od, and the -a/s of a Christian Common@/ealth. Or Infidel. 4nd /hen the Ci#ill 1o#erai'n is an Infidel, e#er) one of his o/n 1ubDects that resisteth him, sinneth a'ainst the -a/s of 5od (for such as are the -a/s of 0ature,! and reDecteth the counsell of the 4;ostles, that admonisheth all Christians to obe) their Princes, and all Children and 1er#ants to obe) their Parents, and *asters, in all thin's. 4nd for their 5aith, it is internall, and in#isibleE The) ha#e the licence that 0aaman had, and need not ;ut themsel#es into dan'er for it. 3ut if the) do, the) ou'ht to ex;ect their re/ard in Hea#en, and not com;lain of their -a/full 1o#erai'nE much lesse ma(e /arre u;on him. .or he that is not 'lad of an) Dust occasion of *art)rdome, has not the faith he ;rofesseth, but ;retends it onel), to set some colour u;on his o/n contumac). 3ut /hat Infidel 9in' is so unreasonable, as (no/in' he has a 1ubDect, that /aiteth for the second commin' of Christ, after the ;resent /orld shall bee burnt, and intendeth then to obe) him (/hich is the intent of belee#in' that Lesus is the Christ,! and in the mean time thin(eth himself bound to obe) the -a/s of that Infidel 9in', (/hich all Christians are obli'ed in conscience to doe,! to ;ut to death, or to ;ersecute such a 1ubDectI 4nd thus much shall suffice, concernin' the 9in'dome of 5od, and Polic) &cclesiasticall. "herein I ;retend not to ad#ance an) Position of m) o/n, but onel) to she/ /hat are the ConseCuences that seem to me deducible from the Princi;les of Christian PolitiCues, (/hich are the hol) 1cri;tures,! in confirmation of the Po/er of Ci#ill 1o#erai'ns, and the 6ut) of their 1ubDects. 4nd in the alle'ation of 1cri;ture, I ha#e endea#oured to a#oid such texts as are of obscure, or contro#erted Inter;retationE and to alled'e none, but in such sense as is most ;lain, and a'reeable to the harmon) and sco;e of the /hole 3ibleE /hich /as /ritten for the reestablishment of the 9in'dome of 5od in Christ. .or it is not the bare "ords, but the 1co;e of the /riter that 'i#eth the true li'ht, b) /hich an) /ritin' is to bee inter;retedE and the) that insist u;on sin'le Texts, /ithout considerin' the main 6esi'ne, can deri#e no thin' from them cleerl)E but rather b) castin' atomes of 1cri;ture, as dust before mens e)es, ma(e e#er) thin' more obscure than it isE an ordinar) artifice of those that see( not the truth, but their o/n ad#anta'e. OF THE =IN0+O E OF +AR=NESSE. CHA,. ;LI-. O/ S'iritu(77 +(r?ne33e /r25 ISINTER,RETATION 2/ Scri'ture.

The 9in'dom of 6ar(nesse /hat. 3&1I6&1 these 1o#erai'n Po/ers, 0ivine, and H%mane, of /hich I ha#e hitherto discoursed, there is mention in 1cri;ture of another Po/er, namel), 1 that of the )%!ers of the 0ar4nesse of this wor!d, = the 2ingdome of Satan, and % the Prin#ipa!ity of *ee!@eb%b over 0<mons, that is to sa), o#er Phantasmes that a;;ear in the 4ir: .or /hich cause 1atan is also called > the Prin#e of the Power of the "irE and (because he ruleth in the dar(nesse of this /orld! , (he Prin#e of this wor!d: 4nd in conseCuence hereunto, the) /ho are under his 6ominion, in o;;osition to the faithfull (/ho are the hi!dren of the Light! are called the hi!dren of 0ar4nesse. .or seein' 3eelJebub is Prince of Phantasmes, Inhabitants of his 6ominion of 4ir

and 6ar(nesse, the Children of 6ar(nesse, and these 6Omons, Phantasmes, or 1;irits of Illusion, si'nifie alle'oricall) the same thin'. This considered, the 9in'dome of 6ar(nesse, as it is set forth in these, and other ;laces of the 1cri;ture, is nothin' else but a onfedera#y of 0e#eivers- that to obtain dominion over men in this present wor!d- endeavo%r by dar4- and erroneo%s 0o#trines- to e/ting%ish in them the Light- both of 3at%re- and of the Gospe!!. and so to dis6prepare them for the 2ingdome of God to #ome. The Church not )et full) freed of 6ar(nesse. 4s men that are utterl) de;ri#ed from their 0ati#it), of the li'ht of the bodil) &)e, ha#e no Idea at all, of an) such li'htE and no man concei#es in his ima'ination an) 'reater li'ht, than he hath at some time, or other, ;ercei#ed b) his out/ard 1enses: so also is it of the li'ht of the 5os;el, and of the li'ht of the 7nderstandin', that no man can concei#e there is an) 'reater de'ree of it, than that /hich he hath alread) attained unto. 4nd from hence it comes to ;asse, that men ha#e no other means to ac(no/led'e their o/ne 6ar(nesse, but onel) b) reasonin' from the un@foreseen mischances, that befall them in their /a)sE The 6ar(est ;art of the 9in'dom of 1atan, is that /hich is /ithout the Church of 5odE that is to sa), amon'st them that belee#e not in Lesus Christ. 3ut /e cannot sa), that therefore the Church enDo)eth (as the land of 5oshen! all the li'ht, /hich to the ;erformance of the /or( enDoined us b) 5od, is necessar). "hence comes it, that in Christendome there has been, almost from the time of the 4;ostles, such Dustlin' of one another out of their ;laces, both b) forrai'n, and Ci#ill /arI such stumblin' at e#er) little as;erit) of their o/n fortune, and e#er) little eminence of that of other menI and such di#ersit) of /a)s in runnin' to the same mar(, 5e!i#ity, if it be not 0i'ht amon'st us, or at least a *istI /ee are therefore )et in the 6ar(. .our Causes of 1;irituall 6ar(nesse. The &nem) has been here in the 0i'ht of our naturall I'norance, and so/n the tares of 1;irituall &rrorsE and that, .irst, b) abusin', and ;uttin' out the li'ht of the 1cri;tures: .or /e erre, not (no/in' the 1cri;tures. 1econdl), b) introducin' the 6Omonolo') of the Heathen Poets, that is to sa), their fabulous 6octrine concernin' 6Omons, /hich are but Idols, or Phantasms of the braine, /ithout an) reall nature of their o/n, distinct from humane fanc)E such as are dead mens 5hosts, and .airies, and other matter of old "i#es tales. Thirdl), b) mixin' /ith the 1cri;ture di#ers reliCues of the Reli'ion, and much of the #ain and erroneous Philoso;h) of the 5ree(s, es;eciall) of 4ristotle. .ourthl), b) min'lin' /ith both these, false, or uncertain Traditions, and fained, or uncertain Histor). 4nd so /e come to erre, b) giving heed to sed%#ing Spirits, and the 6Omonolo') of such as spea4 !ies in Hypo#risie, (or as it is in the Ori'inall, I (im. >. 1, =. of those that p!ay the part of !yars! with a seared #ons#ien#e, that is, contrar) to their o/n (no/led'e. Concernin' the first of these, /hich is the 1educin' of men b) abuse of 1cri;ture, I intend to s;ea( briefl) in this Cha;ter. &rrors from misinter;retin' the 1cri;tures, concernin' the 9in'dome of 5od. The 'reatest, and main abuse of 1cri;ture, and to /hich almost all the rest are either conseCuent, or subser#ient, is the /restin' of it, to ;ro#e that the 9in'dome of 5od, mentioned so often in the 1cri;ture, is the ;resent Church, or multitude of Christian men no/ li#in', or that bein' dead, are to rise a'ain at the last da): /hereas the 9in'dome of 5od /as first instituted b) the *inister) of *oses, o#er the Le/s onel)E /ho /ere therefore called his Peculiar Peo;leE and ceased after/ard, in the election of 1aul, /hen the) refused to be 'o#erned b) 5od an) more, and demanded a 9in' after the manner of the nationsE /hich 5od himself consented unto, as I ha#e more at lar'e ;ro#ed before, in the %,. Cha;ter. 4fter that time, there /as no other 9in'dome of 5od in the /orld, b) an) Pact, or other/ise, than he e#er /as, is, and shall be 9in', of all men, and of all creatures, as 'o#ernin' accordin' to his "ill, b) his infinite Po/er. 0e#erthelesse, he ;romised b) his Pro;hets to restore this his 5o#ernment to them a'ain, /hen the time he hath in his secret counsell a;;ointed for it shall bee full) come, and /hen the) shall turn unto him b) re;entance, and amendment of life: and not onel) so, but he in#ited also the 5entiles to come in, and enDo) the ha;;inesse of his Rei'n, on the same conditions of con#ersion and re;entanceE and hee ;romised also to send his 1on into the /orld, to ex;iate the sins of them all b) his death, and to ;re;are them b) his 6octrine, to recei#e him at his second comin': "hich second comin' not )et bein', the 9in'dome of 5od is not )et come, and /ee are not no/ under an) other 9in's b) Pact, but our Ci#ill 1o#erai'nsE sa#in' onel), that Christian men are alread) in the 9in'dome of 5race, in as much as the) ha#e alread) the Promise of bein' recei#ed at his commin' a'aine. 4s that the 9in'dome of 5od is the ;resent Church:

ConseCuent to this &rrour, that the ;resent Church is Christs 9in'dome, there ou'ht to be some one *an, or 4ssembl), b) /hose mouth our 1a#iour (no/ in hea#en! s;ea(eth, 'i#eth la/, and /hich re;resenteth his Person to all Christians, or di#ers *en, or di#ers 4ssemblies that doe the same to di#ers ;arts of Christen@dome. This ;o/er Re'al under Christ, bein' challen'ed, uni#ersall) b) the Po;e, and in ;articular Common@/ealths b) 4ssemblies of the Pastors of the ;lace, (/hen the 1cri;ture 'i#es it to none but to Ci#ill 1o#erai'ns,! comes to be so ;assionatel) dis;uted, that it ;utteth out the -i'ht of 0ature, and causeth so 'reat a 6ar(nesse in mens understandin', that the) see not /ho it is to /hom the) ha#e en'a'ed their obedience. 4nd that the Po;e is his 8icar 'enerall: ConseCuent to this claim of the Po;e to 8icar 5enerall of Christ in the ;resent Church, (su;;osed to be that 9in'dom of his, to /hich /e are addressed in the 5os;el,! is the 6octrine, that it is necessar) for a Christian 9in', to recei#e his Cro/n b) a 3isho;E as if it /ere from that Ceremon), that he deri#es the clause of 0ei gratiE in his titleE and that then onel) he is made 9in' b) the fa#our of 5od, /hen he is cro/ned b) the authorit) of 5ods uni#ersall 8ice'erent on earthE and that e#er) 3isho; /hosoe#er be his 1o#erai'n, ta(eth at his Consecration an oath of absolute Obedience to the Po;e. ConseCuent to the same, is the 6octrine of the fourth Councell of -ateran, held under Po;e $nno#ent the third, (Cha;. %. de H<reti#is.! (hat if a 2ing at the Popes admonition- doe not p%rge his 2ingdome of H<resiesand being e/#omm%ni#ate for the same- doe not give satisfa#tion within a year- his S%b1e#ts are abso!ved of the bond of their obedien#e. "here, b) HOresies are understood all o;inions /hich the Church of Rome hath forbidden to be maintained. 4nd b) this means, as often as there is an) re;u'nanc) bet/een the Politicall desi'nes of the Po;e, and other Christian Princes, as there is #er) often, there ariseth such a *ist amon'st their 1ubDects, that the) (no/ not a stran'er that thrusteth himself into the throne of their la/full Prince, from him /hom the) had themsel#es ;laced thereE and in this 6ar(nesse of mind, are made to fi'ht one a'ainst another, /ithout discernin' their enemies from their friends, under the conduct of another mans ambition. 4nd that the Pastors are the Cler'). .rom the same o;inion, that the ;resent Church is the 9in'dome of 5od, it ;roceeds that Pastours, 6eacons, and all other *inisters of the Church, ta(e the name to themsel#es of the !ergyE 'i#in' to other Christians the name of Laity, that is, sim;l) Peop!e. .or Cler') si'nifies those, /hose maintenance is that Re#enue, /hich 5od ha#in' reser#ed to himselfe durin' his Rei'n o#er the Israelites, assi'ned to the tribe of -e#i (/ho /ere to be his ;ubliCue *inisters, and had no ;ortion of land set them out to li#e on, as their brethren! to be their inheritance. The Po;e therefore, (;retendin' the ;resent Church to be, as the Realme of Israel, the 9in'dome of 5od! challen'in' to himselfe and his subordinate *inisters, the li(e re#enue, as the Inheritance of 5od, the name of Cler') /as sutable to that claime. 4nd thence it is, that Tithes, and other tributes ;aid to the -e#ites, as 5ods Ri'ht, amon'st the Israelites, ha#e a lon' time been demanded, and ta(en of Christians, b) &cclesiastiCues, 7%re divino, that is, in 5ods Ri'ht. 3) /hich meanes, the ;eo;le e#er) /here /ere obli'ed to a double tributeE one to the 1tate, another to the Cler')E /hereof, that to the Cler'), bein' the tenth of their re#enue, is double to that /hich a 9in' of 4thens (and esteemed a T)rant! exacted of his subDects for the defra)in' of all ;ubliCue char'es: .or he demanded no more but the t/entieth ;artE and )et abundantl) maintained there/ith the Common/ealth. 4nd in the 9in'dome of the Le/es, durin' the 1acerdotall Rei'ne of 5od, the Tithes and Offerin's /ere the /hole PubliCue Re#enue. .rom the same mista(in' of the ;resent Church for the 9in'dom of 5od, came in the distinction bet/eene the ivi!! and the anon -a/s: The Ci#il -a/ bein' the 4cts of Soveraigns in their o/n 6ominions, and the Canon -a/ bein' the 4cts of the Pope in the same 6ominions. "hich Canons, thou'h the) /ere but Canons, that is, )%!es Propo%nded, and but #oluntaril) recei#ed b) Christian Princes, till the translation of the &m;ire to har!emainE )et after/ards, as the ;o/er of the Po;e encreased, became )%!es ommanded, and the &m;erours themsel#es (to a#o)d 'reater mischiefes, /hich the ;eo;le blinded mi'ht be led into! /ere forced to let them ;asse for -a/s. .rom hence it is, that in all 6ominions, /here the Po;es &cclesiasticall ;o/er is entirel) recei#ed, Le/es, Tur(es, and 5entiles, are in the Roman Church tolerated in their Reli'ion, as farre forth, as in the exercise and ;rofession thereof the) offend not a'ainst the ci#ill ;o/er:

/hereas in a Christian, thou'h a stran'er, not to be of the Roman Reli'ion, is Ca;itallE because the Po;e ;retendeth that all Christians are his 1ubDects. .or other/ise it /ere as much a'ainst the la/ of 0ations, to ;ersecute a Christian stran'er, for ;rofessin' the Reli'ion of his o/ne countr), as an InfidellE or rather more, in as much as the) that are not a'ainst Christ, are /ith him. .rom the same it is, that in e#er) Christian 1tate there are certaine men, that are exem;t, b) &cclesiasticall libert), from the tributes, and from the tribunals of the Ci#il 1tateE for so are the secular Cler'), besides *on(s and .riars, /hich in man) ;laces, bear so 'reat a ;ro;ortion to the common ;eo;le, as if need /ere, there mi'ht be raised out of them alone, an 4rm), sufficient for an) /arre the Church militant should im;lo) them in, a'ainst their o/ne, or other Princes. &rror from mista(in' Consecration for ConDuration. 4 second 'enerall abuse of 1cri;ture, is the turnin' of Consecration into ConDuration, or &nchantment. To onse#rate, is in 1cri;ture, to Offer, 5i#e, or 6edicate, in ;ious and decent lan'ua'e and 'esture, a man, or an) other thin' to 5od, b) se;aratin' of it from common useE that is to sa), to 1anctifie, or ma(e it 5ods, and to be used onl) b) those, /hom 5od hath a;;ointed to be his Publi(e *inisters, (as I ha#e alread) ;ro#ed at lar'e in the %,. Cha;terE! and thereb) to chan'e, not the thin' Consecrated, but onel) the use of it, from bein' Profane and common, to be Hol), and ;eculiar to 5ods ser#ice. 3ut /hen b) such /ords, the nature or Cualitie of the thin' it selfe, is ;retended to be chan'ed, it is not Consecration, but either an extraordinar) /or(e of 5od, or a #aine and im;ious ConDuration. 3ut seein' (for the freCuenc) of ;retendin' the chan'e of 0ature in their Consecrations,! it cannot be esteemed a /or( extraordinar), it is no other than a on1%ration or $n#antation, /hereb) the) /ould ha#e men to belee#e an alteration of 0ature that is not, contrar) to the testimon) of mans 1i'ht, and of all the rest of his 1enses. 4s for exam;le, /hen the Priest, in stead of Consecratin' 3read and "ine to 5ods ;eculiar ser#ice in the 1acrament of the -ords 1u;;er, (/hich is but a se;aration of it from the common use, to si'nifie, that is, to ;ut men in mind of their Redem;tion, b) the Passion of Christ, /hose bod) /as bro(en, and blood shed u;on the Crosse for our trans'ressions,! ;retends, that b) sa)in' of the /ords of our 1a#iour, (his is my *ody, and (his is my *!ood, the nature of 3read is no more there, but his #er) 3od)E not/ithstandin' there a;;eareth not to the 1i'ht, or other 1ense of the Recei#er, an) thin' that a;;eared not before the Consecration. The &');tian ConDurers, that are said to ha#e turned their Rods to 1er;ents, and the "ater into 3loud, are thou'ht but to ha#e deluded the senses of the 1;ectators b) a false she/ of thin's, )et are esteemed &nchanters: 3ut /hat should /ee ha#e thou'ht of them, if there had a;;eared in their Rods nothin' li(e a 1er;ent, and in the "ater enchanted, nothin' li(e 3loud, nor li(e an) thin' else but "ater, but that the) had faced do/n the 9in', that the) /ere 1er;ents that loo(ed li(e Rods, and that it /as 3loud that seemed "aterI That had been both &nchantment, and -)in'. 4nd )et in this dail) act of the Priest, the) doe the #er) same, b) turnin' the hol) /ords into the manner of a Charme, /hich ;roduceth nothin' ne/ to the 1enseE but the) face us do/n, that it hath turned the 3read into a *anE na) more, into a 5odE and reCuire men to /orshi; it, as if it /ere our 1a#iour himself ;resent 5od and *an, and thereb) to commit most 'rosse Idolatr). .or if it bee enou'h to excuse it of Idolatr), to sa) it is no more 3read, but 5odE /h) should not the same excuse ser#e the &');tians, in case the) had the faces to sa), the -ee(s, and On)ons the) /orshi;;ed, /ere not #er) -ee(s, and On)ons, but a 6i#init) under their spe#ies, or li(enesse. The /ords, (his is my *ody, are OCui#alent to these, (his signifies- or represents my *odyE and it is an ordinar) fi'ure of 1;eech: but to ta(e it literall), is an abuseE nor thou'h so ta(en, can it extend an) further, than to the 3read /hich Christ himself /ith his o/n hands Consecrated. .or hee ne#er said, that of /hat 3read soe#er, an) Priest /hatsoe#er, should sa), (his is my body, or, (his is hrists *ody, the same should ;resentl) be transubstantiated. 0or did the Church of Rome e#er establish this Transubstantiation, till the time of $nno#ent the thirdE /hich /as not abo#e , . )ears a'oe, /hen the Po/er of Po;es /as at the Hi'hest, and the 6ar(nesse of the time 'ro/n so 'reat, as men discerned not the 3read that /as 'i#en them to eat, es;eciall) /hen it /as stam;ed /ith the fi'ure of Christ u;on the Crosse, as if the) /ould ha#e men belee#e it /ere Transubstantiated, not onel) into the 3od) of Christ, but also into the "ood of his Crosse, and that the) did eat both to'ether in the 1acrament. Incantation in the Ceremonies of 3a;tisme. The li(e Incantation, in stead of Consecration, is used also in the 1acrament of 3a;tisme: "here the abuse of 5ods name in each se#erall Person, and in the /hole Trinit), /ith the si'n

of the Crosse at each name, ma(eth u; the Charm: 4s first, /hen the) ma(e the Hol) /ater, the Priest saith. $ on1%re thee- tho% reat%re of Water- in the name of God the 5ather "!mighty- and in the name of 7es%s hrist his one!y Son o%r Lord- and in vert%e of the Ho!y Ghost- that tho% be#ome on1%red water- to drive away a!! the Powers of the Enemy- and to eradi#ate- and s%pp!ant the Enemy- A#. 4nd the same in the 3enediction of the 1alt to be min'led /ith itE (hat tho% be#ome on1%red Sa!t- that a!! Phantasmes- and 2navery of the 0evi!!s fra%d may f!y and depart from the p!a#e wherein tho% art sprin4!ed. and every %n#!ean Spirit bee on1%red by Him that sha!! #ome to 1%dg the '%i#4e and the dead. The same in the 3enediction of the O)le, (hat a!! the Power of the Enemy- a!! the Host of the 0evi!!- a!! "ssa%!ts and Phantasmes of Satan- may be driven away by this reat%re of &y!e. 4nd for the Infant that is to be 3a;tiJed, he is subDect to man) Charms: .irst, at the Church dore the Priest blo/s thrice in the Childs face, and sa)es, Goe o%t of him %n#!ean Spirit- and give p!a#e to the Ho!y Ghost the omforter. 4s if all Children, till blo/n on b) the Priest /ere 6OmoniaCues: 4'ain, before his entrance into the Church, he saith as before, $ on1%re thee- A#. to goe o%t- and depart from this Servant of God: 4nd a'ain the same &xorcisme is re;eated once more before he be 3a;tiJed. These, and some other Incantations, are those that are used in stead of 3enedictions, and Consecrations, in administration of the 1acraments of 3a;tisme, and the -ords 1u;;erE /herein e#er) thin' that ser#eth to those hol) uses (exce;t the unhallo/ed 1;ittle of the Priest! hath some set form of &xorcisme. 4nd in *arria'e, in 8isitation of the 1ic(, and in Consecration of Places. 0or are the other rites, as of *arria'e, of &xtreme 7nction, of 8isitation of the 1ic(, of Consecratin' Churches, and Church@)ards, and the li(e, exem;t from CharmsE in as much as there is in them the use of &nchanted O)le, and "ater, /ith the abuse of the Crosse, and of the hol) /ord of 6a#id, "sperges me 0omine Hyssopo, as thin's of efficac) to dri#e a/a) Phantasmes, and Ima'inar) 1;irits. &rrors from mista(in' &ternall -ife, and &#erlastin' 6eath: 4nother 'enerall &rror, is from the *isinter;retation of the /ords Eterna!! Life- Ever!asting 0eath, and the Se#ond 0eath. .or thou'h /e read ;lainl) in hol) 1cri;ture, that 5od created 4dam in an estate of -i#in' for &#er, /hich /as conditionall, that is to sa), if he disobe)ed not his CommandementE /hich /as not essentiall to Humane 0ature, but conseCuent to the #ertue of the Tree of -ifeE /hereof hee had libert) to eat, as lon' as hee had not sinnedE and that hee /as thrust out of Paradise after he had sinned, lest hee should eate thereof, and li#e for e#erE and that Christs Passion is a 6ischar'e of sin to all that belee#e on himE and b) conseCuence, a restitution of &ternall -ife, to all the .aithfull, and to them onel): )et the 6octrine is no/, and hath been a lon' time far other/iseE namel), that e#er) man hath &ternit) of -ife b) 0ature, in as much as his 1oul is Immortall: 1o that the flamin' 1/ord at the entrance of Paradise, thou'h it hinder a man from comin' to the Tree of -ife, hinders him not from the Immortalit) /hich 5od too( from him for his 1inE nor ma(es him to need the sacrificin' of Christ, for the reco#erin' of the sameE and conseCuentl), not onel) the faithfull and ri'hteous, but also the /ic(ed, and the Heathen, shall enDo) &ternall -ife, /ithout an) 6eath at allE much lesse a 1econd, and &#erlastin' 6eath. To sal#e this, it is said, that b) Se#ond, and Ever!asting 0eath, is meant a 1econd, and &#erlastin' -ife, but in TormentsE a .i'ure ne#er used, but in this #er) Case. 4ll /hich 6octrine is founded onel) on some of the obscurer ;laces of the 0e/ TestamentE /hich ne#erthelesse, the /hole sco;e of the 1cri;ture considered, are cleer enou'h in a different sense, and unnecessar) to the Christian .aith. .or su;;osin' that /hen a man dies, there remaineth nothin' of him but his car(asseE cannot 5od that raised inanimated dust and cla) into a li#in' creature b) his "ord, as easil) raise a dead car(asse to life a'ain, and continue him ali#e for &#er, or ma(e him die a'ain, b) another "ordI The So%!e in 1cri;ture, si'nifieth al/aies, either the -ife, or the -i#in' CreatureE and the 3od) and 1oule Dointl), the *ody a!ive. In the fift da) of the Creation, 5od said, -et the /aters ;roduce )epti!e anim< viventis, the cree;in' thin' that hath in it a -i#in' 1ouleE the &n'lish translate it, that hath Life: 4nd a'ain, 5od created "hales, A omnem animam viventemE /hich in the &n'lish is, every Living reat%re: 4nd li(e/ise of *an, 5od made him of the dust of the earth, and breathed in his face the breath of -ife, A fa#t%s est Homo in animam viventem, that is, and ,an was made a Living reat%re: 4nd after 3oah came out of the 4r(e, 5od saith, hee /ill no more smite omnem animam viventem, that is, every Living reat%re: 4nd 6eut. 1=. =%. Eate not the *!o%d- for the *!o%d is the So%!eE that is, the Life. .rom /hich ;laces, if b) So%!e /ere meant a S%bstan#e $n#orporea!!, /ith an existence se;arated from the 3od), it mi'ht as /ell

be inferred of an) other li#in' Creature, as of *an. 3ut that the 1ouls of the .aithfull, are not of their o/n 0ature, but b) 5ods s;eciall 5race, to remaine in their 3odies, from the Resurrection to all &ternit), I ha#e alread) I thin( sufficientl) ;ro#ed out of the 1cri;tures, in the %$. Cha;ter. 4nd for the ;laces of the 0e/ Testament, /here it is said that an) man shall be cast 3od) and 1oul into Hell fire, it is no more than 3od) and -ifeE that is to sa), the) shall be cast ali#e into the ;er;etuall fire of 5ehenna. 4s the 6octrine of Pur'ator), and &xorcismes, and In#ocation of 1aints. This /indo/ it is, that 'i#es entrance to the 6ar( 6octrine, first, of &ternall TormentsE and after/ards of Pur'ator), and conseCuentl) of the /al(in' abroad, es;eciall) in ;laces Consecrated, 1olitar), or 6ar(, of the 5hosts of men deceasedE and thereb) to the ;retences of &xorcisme and ConDuration of PhantasmesE as also of In#ocation of men deadE and to the 6octrine of Indul'encesE that is to sa), of exem;tion for a time, or for e#er, from the fire of Pur'ator), /herein these Incor;oreall 1ubstances are ;retended b) burnin' to be cleansed, and made fit for Hea#en. .or men bein' 'enerall) ;ossessed before the time of our 1a#iour, b) conta'ion of the 6Omonolo') of the 5ree(s, of an o;inion, that the 1ouls of men /ere substances distinct from their 3odies, and therefore that /hen the 3od) /as dead, the 1oule of e#er) man, /hether 'odl), or /ic(ed, must subsist some/here b) #ertue of its o/n nature, /ithout ac(no/led'in' therein an) su;ernaturall 'ift of 5odsE the 6octors of the Church doubted a lon' time, /hat /as the ;lace, /hich the) /ere to abide in, till the) should be re@ united to their 3odies in the ResurrectionE su;;osin' for a /hile, the) la) under the 4ltars: but after/ard the Church of Rome found it more ;rofitable, to build for them this ;lace of Pur'ator)E /hich b) some other Churches in this later a'e, has been demolished. The Texts alled'ed for the 6octrines aforementioned ha#e been ans/ered before. -et us no/ consider, /hat texts of 1cri;ture seem most to confirm these three 'enerall &rrors, I ha#e here touched. 4s for those /hich Cardinall 3ellarmine hath alled'ed, for the ;resent 9in'dome of 5od administred b) the Po;e, (than /hich there are none that ma(e a better she/ of ;roof,! I ha#e alread) ans/ered themE and made it e#ident, that the 9in'dome of 5od, instituted b) *oses, ended in the election of 1aul: 4fter /hich time the Priest of his o/n authorit) ne#er de;osed an) 9in'. That /hich the Hi'h Priest did to 4thaliah, /as not done in his o/ne ri'ht, but in the ri'ht of the )oun' 9in' Loash her 1on: 3ut 1olomon in his o/n ri'ht de;osed the Hi'h Priest 4biathar, and set u; another in his ;lace. The most difficult ;lace to ans/er, of all those that can be brou'ht, to ;ro#e the 9in'dome of 5od b) Christ is alread) in this /orld, is alled'ed, not b) 3ellarmine, nor an) other of the Church of RomeE but b) 3eJaE that /ill ha#e it to be'in from the Resurrection of Christ. 3ut /hether hee intend thereb), to entitle the Presb)ter) to the 1u;reme Po/er &cclesiasticall in the Common@/ealth of 5ene#a, (and conseCuentl) to e#er) Presb)ter) in e#er) other Common@/ealth,! or to Princes, and other Ci#ill 1o#erai'ns, I doe not (no/. .or the Presb)ter) hath challen'ed the ;o/er to &xcommunicate their o/ne 9in's, and to bee the 1u;reme *oderators in Reli'ion, in the ;laces /here the) ha#e that form of Church 'o#ernment, no lesse then the Po;e challen'eth it uni#ersall). 4ns/er to the text on /hich 3eJa inferreth that the 9in'dome of Christ be'an at the Resurrection. The /ords are (*ar(e 9. 1.! +eri!y $ say %nto yo%- that there be some of them that stand herewhi#h sha!! not tast of death- ti!! they have seene the 2ingdome of God #ome with power. "hich /ords, if ta(en 'rammaticall), ma(e it certaine, that either some of those men that stood b) Christ at that time, are )et ali#eE or else, that the 9in'dome of 5od must be no/ in this ;resent /orld. 4nd then there is another ;lace more difficult: .or /hen the 4;ostles after our 1a#iours Resurrection, and immediatel) before his 4scension, as(ed our 1a#iour, sa)in', (4cts 1. ?.! Wi!t tho% at this time restore again the 2ingdome to $srae!, he ans/ered them, $t is not for yo% to 4now the times and the seasons- whi#h the 5ather hath p%t in his own power. *%t ye sha!! re#eive power by the #omming of the Ho!y Ghost %pon yo%- and yee sha!! be my F,artyrsG witnesses both in 7er%sa!em- A in a!! 7%d8a- and in Samaria- and %nto the %ttermost part of the Earth? "hich is as much as to sa), *) 9in'dome is not )et come, nor shall )ou fore(no/ /hen it shall comeE for it shall come as a theefe in the ni'htE 3ut I /ill send )ou the Hol) 5host, and b) him )ou shall ha#e ;o/er to beare /itnesse to all the /orld (b) )our ;reachin'! of m) Resurrection, and the /or(es I ha#e done, and the doctrine I ha#e tau'ht, that the) ma) belee#e in me, and ex;ect eternall life, at m) commin' a'aine: Ho/ does this a'ree /ith the commin' of Christs 9in'dome at the ResurrectionI 4nd that /hich 1t. Pa%! saies (I (hessa!. 1. 9, 1 .! (hat they t%rned from $do!s- to serve the !iving and tr%e God- and

to waite for his Sonne from HeavenE "here to /aite for his 1onne from Hea#en, is to /ait for his commin' to be 9in' in ;o/erE /hich /ere not necessar), if his 9in'dome had beene then ;resent. 4'aine, if the 9in'dome of 5od be'an (as *e@a on that ;lace (,ar4 9. 1.! /ould ha#e it! at the ResurrectionE /hat reason is there for Christians e#er since the Resurrection to sa) in their ;ra)ers, Let thy 2ingdom omeI It is therefore manifest, that the /ords of 1t. ,ar4 are not so to be inter;reted. There be some of them that stand here (saith our 1a#iour! that shall not tast of death till the) ha#e seen the 9in'dome of 5od come in ;o/er. If then this 9in'dome /ere to come at the Resurrection of Christ, /h) is it said, some of them, rather than a!!I .or the) all li#ed till after Christ /as risen. &x;lication of the Place in *ar( 9. 3ut the) that reCuire an exact inter;retation of this text, let them inter;ret first the li(e /ords of our 1a#iour to 1t. Peter concernin' 1t. Lohn, (cha;. =1. ==.! $f $ wi!! that he tarry ti!! $ #ome- what is that to thee: u;on /hich /as 'rounded a re;ort that hee should not d)e: 0e#erthelesse the truth of that re;ort /as neither confirmed, as /ell 'roundedE nor refuted, as ill 'rounded on those /ordsE but left as a sa)in' not understood. The same difficult) is also in the ;lace of 1t. *ar(e. 4nd if it be la/full to conDecture at their meanin', b) that /hich immediatel) follo/es, both here, and in 1t. -u(e, /here the same is a'aine re;eated, it is not un;robable, to sa) the) ha#e relation to the Transfi'uration, /hich is described in the #erses immediatel) follo/in'E /here it is said, that "fter si/ dayes 7es%s ta4eth with him Peter- and 7ames- and 7ohn (not all, but some of his 6isci;les! and !eadeth them %p into an high mo%ntaine apart by themse!ves- and was transfig%red before them. "nd his rayment be#ame shining- e/#eeding white as snow. so as no 5%!!er on earth #an white them. "nd there appeared %nto them E!ias with ,oses- and they were ta!4ing with 7es%s- A#. 1o that the) sa/ Christ in 5lor) and *aDestie, as he is to comeE insomuch as (hey were sore afraid. 4nd thus the ;romise of our 1a#iour /as accom;lished b) /a) of +ision: .or it /as a 8ision, as ma) ;robabl) bee inferred out of 1t. -u(e, that reciteth the same stor) (ch. 9. #e. =$.! and saith, that Peter and the) that /ere /ith him, /ere hea#) /ith slee;: 3ut most certainl) out of *atth. 1+. 9. (/here the same is a'ain relatedE! for our 1a#iour char'ed them, sa)in', (e!! no man the +ision %nti!! the Son of man be )isen from the dead. Ho/soe#er it be, )et there can from thence be ta(en no ar'ument, to ;ro#e that the 9in'dome of 5od ta(eth be'innin' till the da) of Lud'ement. 4buse of some other texts in defence of the Po/er of the Po;e. 4s for some other texts, to ;ro#e the Po;es Po/er o#er ci#ill 1o#erai'nes (besides those of *e!!armineE! as that the t/o 1/ords that Christ and his 4;ostles had amon'st them, /ere the 1;irituall and the Tem;orall 1/ord, /hich the) sa) 1t. Peter had 'i#en him b) Christ: 4nd, that of the t/o -uminaries, the 'reater si'nifies the Po;e, and the lesser the 9in'E One mi'ht as /ell inferre out of the first #erse of the 3ible, that b) Hea#en is meant the Po;e, and b) &arth the 9in': "hich is not ar'uin' from 1cri;ture, but a /anton insultin' o#er Princes, that came in fashion after the time the Po;es /ere 'ro/ne so secure of their 'reatnesse, as to contemne all Christian 9in'sE and Treadin' on the nec(s of &m;erours, to moc(e both them, and the 1cri;ture, in the /ords of the 91. Psalm, (ho% sha!t (read %pon the Lion and the "dder- the yo%ng Lion and the 0ragon tho% sha!t (ramp!e %nder thy feet. The manner of Consecrations in the 1cri;ture, /as /ithout &xorcisms. 4s for the rites of Consecration, thou'h the) de;end for the most ;art u;on the discretion and Dud'ement of the 'o#ernors of the Church, and not u;on the 1cri;turesE )et those 'o#ernors are obli'ed to such direction, as the nature of the action it selfe reCuirethE as that the ceremonies, /ords, and 'estures, be both decent, and si'nificant, or at least conformable to the action. "hen *oses consecrated the Tabernacle, the 4ltar, and the 8essels belon'in' to them, (E/od. > .! he anointed them /ith the O)le /hich 5od had commanded to bee made for that ;ur;oseE and the) /ere hol): There /as nothin' &xorciJed, to dri#e a/a) Phantasmes. The same *oses (the ci#ill 1o#erai'ne of Israel! /hen he consecrated 4aron (the Hi'h Priest,! and his 1ons, did /ash them /ith "ater, (not &xorciJed /ater,! ;ut their 5arments u;on them, and anointed them /ith O)leE and the) /ere sanctified, to minister unto the -ord in the Priests officeE /hich /as a sim;le and decent cleansin', and adornin' them, before hee ;resented them to 5od, to be his ser#ants. "hen 9in' So!omon, (the ci#ill 1o#erai'ne of Israel! consecrated the Tem;le hee had built, (= 2ings $.! he stood before all the Con're'ation of IsraelE and ha#in' blessed them, he 'a#e than(es to 5od, for ;uttin' into the heart of his father, to build itE and for 'i#in' to himselfe the 'race to accom;lish the sameE and then ;ra)ed unto him, first, to acce;t that House, thou'h it /ere not sutable to his infinite

5reatnesseE and to hear the ;ra)ers of his 1er#ants that should ;ra) therein, or (if the) /ere absent,! to/ards itE and lastl), he offered a sacrifice of Peace@offerin', and the House /as dedicated. Here /as no ProcessionE the 9in' stood still in his first ;laceE no &xorcised "aterE no "sperges me, nor other im;ertinent a;;lication of /ords s;o(en u;on another occasionE but a decent, and rationall s;eech, and such as in ma(in' to 5od a ;resent of his ne/ built House, /as most conformable to the occasion. "e read not that 1t. Lohn did &xorciJe the "ater of LordanE nor Phili; the "ater of the ri#er /herein he ba;tiJed the &unuchE nor that an) Pastor in the time of the 4;ostles, did ta(e his s;ittle, and ;ut it to the nose of the ;erson to be 3a;tiJed, and sa), $n odorem s%avitatis, that is, for a sweet savo%r %nto the LordE /herein neither the Ceremon) of 1;ittle, for the uncleannesseE nor the a;;lication of that 1cri;ture for the le#it), can b) an) authorit) of man be Dustified. The immortalit) of mans 1oule, not ;ro#ed b) 1cri;ture to be of 0ature, but of 5race. To ;ro#e that the 1oule se;arated from the 3od), li#eth eternall), not onel) the 1oules of the &lect, b) es;eciall 'race, and restauration of the &ternall -ife /hich 4dam lost b) 1inne, and our 1a#iour restored b) the 1acrifice of himself, to the .aithfullE but also the 1oules of Re;robates, as a ;ro;ert) naturall) conseCuent to the essence of man(ind, /ithout other 'race of 5od, but that /hich is uni#ersall) 'i#en to all man(indE there are di#ers ;laces, /hich at the first si'ht seem sufficientl) to ser#e the turn: but such, as /hen I com;are them /ith that /hich I ha#e before (Cha;ter %$.! alled'ed out of the 1> of 7ob, seem to mee much more subDect to a di#ers inter;retation, than the /ords of 7ob. 4nd first there are the /ords of 1olomon (E##!esiastes 1=. +.! (hen sha!! the 0%st ret%rn to 0%st- as it was- and the Spirit sha!! ret%rn to God that gave it. "hich ma) bear /ell enou'h (if there be no other text directl) a'ainst it! this inter;retation, that 5od onel) (no/s, (but *an not,! /hat becomes of a mans s;irit, /hen he ex;irethE and the same 1olomon, in the same 3oo(, (Cha;. %. #er. = , =1.! deli#ereth the same sentence in the sense I ha#e 'i#en it: His /ords are, "!! goe (man and beast! to the same p!a#e. a!! are of the d%st- and a!! t%rn to d%st again. who 4noweth that the spirit of ,an goeth %pward- and that the spirit of the *east goeth downward to the earthI That is, none (no/s but 5odE 0or is it an unusuall ;hrase to sa) of thin's /e understand not, God 2nows what, and God 2nows where. That of Gen. ,. =>. Eno#h wa!4ed with God- and he was not. for God too4 himE /hich is ex;ounded Heb. 1%. ,. He was trans!ated- that he sho%!d not die. and was not fo%nd- be#a%se God had trans!ated him. 5or before his (rans!ation- he had this testimony- that he p!eased God, ma(in' as much for the Immortalit) of the 3od), as of the 1oule, ;ro#eth, that this his translation /as ;eculiar to them that ;lease 5odE not common to them /ith the /ic(edE and de;endin' on 5race, not on 0ature. 3ut on the contrar), /hat inter;retation shall /e 'i#e, besides the literall sense of the /ords of 1olomon (E##!es. %. 19.! (hat whi#h befa!!eth the Sons of ,en- befa!!eth *easts- even one thing befa!!eth them. as the one dyeth- so doth the other. yea- they have a!! one breath (one s;iritE! so that a ,an hath no pr8eminen#e above a *east- for a!! is vanity. 3) the literall sense, here is no 0aturall Immortalit) of the 1ouleE nor )et an) re;u'nanc) /ith the -ife &ternall, /hich the &lect shall enDo) b) 5race. 4nd (cha;. >. #er. %.! *etter is he that hath not yet been- than both theyE that is, than the) that li#e, or ha#e li#edE /hich, if the 1oule of all them that ha#e li#ed, /ere Immortall, /ere a hard sa)in'E for then to ha#e an Immortall 1oule, /ere /orse than to ha#e no 1oule at all. 4nd a'aine, (Cha;t. 9. ,.! (he !iving 4now they sha!! die- b%t the dead 4now not any thingE that is, 0aturall), and before the resurrection of the bod). 4nother ;lace /hich seems to ma(e for a 0aturall Immortalit) of the 1oule, is that, /here our 1a#iour saith, that 4braham, Isaac, and Lacob are li#in': but this is s;o(en of the ;romise of 5od, and of their certitude to rise a'ain, not of a -ife then actuallE and in the same sense that 5od said to 4dam, that on the da) hee should eate of the forbidden fruit, he should certainl) dieE from that time for/ard he /as a dead man b) sentenceE but not b) execution, till almost a thousand )ears after. 1o 4braham, Isaac, and Lacob /ere ali#e b) ;romise, then, /hen Christ s;a(eE but are not actuall) till the Resurrection. 4nd the Histor) of 6i#es and -aJarus, ma(e nothin' a'ainst this, if /ee ta(e it (as it is! for a Parable. 3ut there be other ;laces of the 0e/ Testament, /here an Immortalit) seemeth to be directl) attributed to the /ic(ed. .or it is e#ident, that the) shall all rise to Lud'ement. 4nd it is said besides in man) ;laces, that the) shall 'oe into Ever!asting fire- Ever!asting tormentsEver!asting p%nishments. and that the worm of #ons#ien#e never dyethE and all this is

com;rehended in the /ord Ever!asting 0eath, /hich is ordinaril) inter;reted Ever!asting Life in torments: 4nd )et I can find no /here that an) man shall li#e in torments &#erlastin'l). 4lso, it seemeth hard, to sa), that 5od /ho is the .ather of *ercies, that doth in Hea#en and &arth all that hee /illE that hath the hearts of all men in his dis;osin'E that /or(eth in men both to doe, and to /illE and /ithout /hose free 'ift a man hath neither inclination to 'ood, nor re;entance of e#ill, should ;unish mens trans'ressions /ithout an) end of time, and /ith all the extremit) of torture, that men can ima'ine, and more. "e are therefore to consider, /hat the meanin' is, of Ever!asting 5ire, and other the li(e ;hrases of 1cri;ture. I ha#e she/ed alread), that the 9in'dome of 5od b) Christ be'inneth at the da) of Lud'ment: That in that da), the .aithfull shall rise a'ain, /ith 'lorious, and s;irituall 3odies, and bee his 1ubDects in that his 9in'dome, /hich shall be &ternall: That the) shall neither marr), nor be 'i#en in marria'e, nor eate and drin(, as the) did in their naturall bodiesE but li#e for e#er in their indi#iduall ;ersons, /ithout the s;ecificall eternit) of 'eneration: 4nd that the Re;robates also shall rise a'ain, to recei#e ;unishments for their sins: 4s also, that those of the &lect, /hich shall be ali#e in their earthl) bodies at that da), shall ha#e their bodies suddenl) chan'ed, and made s;irituall, and Immortall. 3ut that the bodies of the Re;robate, /ho ma(e the 9in'dome of 1atan, shall also be 'lorious, or s;irituall bodies, or that the) shall bee as the 4n'els of 5od, neither eatin', nor drin(in', nor en'endrin'E or that their life shall be &ternall in their indi#iduall ;ersons, as the life of e#er) faithfull man is, or as the life of 4dam had been if hee had not sinned, there is no ;lace of 1cri;ture to ;ro#e itE sa#e onel) these ;laces concernin' &ternall TormentsE /hich ma) other/ise be inter;reted. .rom /hence ma) be inferred, that as the &lect after the Resurrection shall be restored to the estate, /herein 4dam /as before he had sinnedE so the Re;robate shall be in the estate, that 4dam, and his ;osterit) /ere in after the sin committedE sa#in' that 5od ;romised a Redeemer to 4dam, and such of his seed as should trust in him, and re;entE but not to them that should die in their sins, as do the Re;robate. &ternall Torments /hat. These thin's considered, the texts that mention Eterna!! 5ire- Eterna!! (orments- or the Worm that never dieth, contradict not the 6octrine of a 1econd, and &#erlastin' 6eath, in the ;ro;er and naturall sense of the /ord 0eath. The .ire, or Torments ;re;ared for the /ic(ed in Gehenna- (ophet, or in /hat ;lace soe#er, ma) continue for e#erE and there ma) ne#er /ant /ic(ed men to be tormented in themE thou'h not e#er), nor an) one &ternall). .or the /ic(ed bein' left in the estate the) /ere in after 4dams sin, ma) at the Resurrection li#e as the) did, marr), and 'i#e in marria'e, and ha#e 'rosse and corru;tible bodies, as all man(ind no/ ha#eE and conseCuentl) ma) en'ender ;er;etuall), after the Resurrection, as the) did before: .or there is no ;lace of 1cri;ture to the contrar). .or 1t. Paul, s;ea(in' of the Resurrection (1 or. 1,.! understandeth it onel) of the Resurrection to -ife &ternallE and not the Resurrection to Punishment. 4nd of the first, he saith that the 3od) is Sown in orr%ption- raised in $n#orr%ption? sown in 0ishono%r- raised in Hono%r. sown in Wea4nesse- raised in Power. sown a 3at%ra!! body- raised a Spirit%a!! body: There is no such thin' can be said of the bodies of them that rise to Punishment. 1o also our 1a#iour, /hen hee s;ea(eth of the 0ature of *an after the Resurrection, meaneth, the Resurrection to -ife &ternall, not to Punishment. The text is L%4e = . #erses %>. %,, %?. a fertile text. (he hi!dren of this wor!d marry- and are given in marriage. b%t they that sha!! be #o%nted worthy to obtaine that wor!d- and the )es%rre#tion from the dead- neither marry- nor are given in marriage? 3either #an they die any more. for they are e'%a!! to the "nge!s- and are the hi!dren of God- being the hi!dren of the )es%rre#tion: The Children of this /orld, that are in the estate /hich 4dam left them in, shall marr), and be 'i#en in marria'eE that is, corru;t, and 'enerate successi#el)E /hich is an Immortalit) of the 9ind, but not of the Persons of men: The) are not /orth) to be counted amon'st them that shall obtain the next /orld, and an absolute Resurrection from the deadE but onel) a short time, as inmates of that /orldE and to the end onel) to recei#e condi'n ;unishment for their contumac). The &lect are the onel) children of the ResurrectionE that is to sa), the sole heirs of &ternall -ife: the) onl) can die no more: it is the) that are eCuall to the 4n'els, and that are the children of 5odE and not the Re;robate. To the Re;robate there remaineth after the Resurrection, a Se#ond, and Eterna!! 6eathE bet/een /hich Resurrection, and their 1econd, and &ternall death, is but a time of Punishment and TormentE and to last b) succession of sinners thereunto, as lon' as the (ind of *an b) ;ro;a'ation shall endureE /hich is &ternall).

4ns/er of the Texts alled'ed for Pur'ator). 7;on this 6octrine of the 0aturall &ternit) of se;arated 1oules, is founded (as I said! the 6octrine of Pur'ator). .or su;;osin' &ternall -ife b) 5race onel), there is no -ife, but the -ife of the 3od)E and no Immortalit) till the Resurrection. The texts for Pur'ator) alled'ed b) 3ellarmine out of the Canonicall 1cri;ture of the old Testament, are first, the .astin' of 0avid for Sa%! and 7onathan, mentioned (= 2ings, 1. 1=.!E and a'aine, (= Sam. %. %,.! for the death of "bner. This .astin' of 0avid, he saith, /as for the obtainin' of somethin' for them at 5ods hands, after their deathE because after he had .asted to ;rocure the reco#er) of his o/ne child, assoone as he (ne/ it /as dead, he called for meate. 1eein' then the 1oule hath an existence se;arate from the 3od), and nothin' can be obtained b) mens .astin' for the 1oules that are alread) either in Hea#en, or Hell, it follo/eth that there be some 1oules of dead men, that are neither in Hea#en, nor in HellE and therefore the) must bee in some third ;lace, /hich must be Pur'ator). 4nd thus /ith hard strainin', hee has /rested those ;laces to the ;roofe of a Pur'ator): /hereas it is manifest, that the ceremonies of *ournin', and .astin', /hen the) are used for the death of men, /hose life /as not ;rofitable to the *ourners, the) are used for honours sa(e to their ;ersonsE and /hen tis done for the death of them b) /hose life the *ourners had benefit, it ;roceeds from their ;articular damma'e: 4nd so 0avid honoured Sa%!, and "bner, /ith his .astin'E and in the death of his o/ne child, recomforted himselfe, b) recei#in' his ordinar) food. In the other ;laces, /hich he alled'eth out of the old Testament, there is not so much as an) she/, or colour of ;roofe. He brin's in e#er) text /herein there is the /ord "nger, or 5ire, or *%rning, or P%rging, or !ensing, in case an) of the .athers ha#e but in a 1ermon rhetoricall) a;;lied it to the 6octrine of Pur'ator), alread) belee#ed. The first #erse of Psa!me, %+. & Lord reb%4e me not in thy wrath- nor #hasten me in thy hot disp!eas%re: "hat /ere this to Pur'ator), if 4u'ustine had not a;;lied the Wrath to the fire of Hell, and the 0isp!eas%re to that of Pur'ator)I 4nd /hat is it to Pur'ator), that of Psa!me, ??. 1=. Wee went thro%gh fire and water- and tho% bro%ghtest %s to a moist p!a#eE and other the li(e texts, (/ith /hich the 6octors of those times entended to adorne, or extend their 1ermons, or Commentaries! haled to their ;ur;oses b) force of /itI Places of the 0e/ Testament for Pur'ator) ans/ered. 3ut he alled'eth other ;laces of the 0e/ Testament, that are not so easie to be ans/ered: 4nd first that of ,atth. 1=. %=. Whosoever spea4eth a word against the Sonne of man- it sha!! be forgiven him. b%t whosoever spea4eth against the Ho!y Ghost- it sha!! not bee forgiven him neither in this wor!d- nor in the wor!d to #ome: "here he /ill ha#e Pur'ator) to be the "orld to come, /herein some sinnes ma) be for'i#en, /hich in this "orld /ere not for'i#en: not/ithstandin' that it is manifest, there are but three "orldsE one from the Creation to the .lood, /hich /as destro)ed b) "ater, and is called in 1cri;ture the &!d Wor!dE another from the .lood, to the da) of Lud'ement, /hich is the Present Wor!d, and shall bee destro)ed b) .ireE and the third, /hich shall bee from the da) of Lud'ement for/ard, e#erlastin', /hich is called the Wor!d to #omeE and in /hich it is a'reed b) all, there shall be no Pur'ator): 4nd therefore the "orld to come, and Pur'ator), are inconsistent. 3ut /hat then can bee the meanin' of those our 1a#iours /ordsI I confesse the) are #er) hardl) to bee reconciled /ith all the 6octrines no/ unanimousl) recei#ed: 0or is it an) shame, to confesse the ;rofoundnesse of the 1cri;ture, to bee too 'reat to be sounded b) the shortnesse of humane understandin'. 0e#erthelesse, I ma) ;ro;ound such thin's to the consideration of more learned 6i#ines, as the text it selfe su''esteth. 4nd first, seein' to s;ea(e a'ainst the Hol) 5host, as bein' the third Person of the Trinit), is to s;ea(e a'ainst the Church, in /hich the Hol) 5host residethE it seemeth the com;arison is made, bet/eene the &asinesse of our 1a#iour, in bearin' /ith offences done to him /hile hee himselfe tau'ht the /orld, that is, /hen he /as on earth, and the 1e#erit) of the Pastors after him, a'ainst those /hich should den) their authorit), /hich /as from the Hol) 5host: 4s if he should sa), 2ou that den) m) Po/erE na) )ou that shall crucifie me, shall be ;ardoned b) mee, as often as )ou turne unto mee b) Re;entance: 3ut if )ou den) the Po/er of them that teach )ou hereafter, b) #ertue of the Hol) 5host, the) shall be inexorable, and shall not for'i#e )ou, but ;ersecute )ou in this "orld, and lea#e )ou /ithout absolution, (thou'h )ou turn to me, unlesse )ou turn also to them,! to the ;unishments (as much as lies in them! of the "orld to come: 4nd so the /ords ma) be ta(en as a Pro;hec), or PrOdiction concernin' the times, as the) ha#e alon' been in the Christian Church: Or if this be not the meanin', (for I am not ;erem;tor) in such difficult ;laces,! ;erha;s there ma) be ;lace left after the Resurrection for the Re;entance of some sinners:

4nd there is also another ;lace, that seemeth to a'ree there/ith. .or considerin' the /ords of 1t. Paul (1 or. 1,. =9.! What sha!! they doe whi#h are *apti@ed for the dead- if the dead rise not at a!!: why a!so are they *apti@ed for the dead: a man ma) ;robabl) inferre, as some ha#e done, that in 1t. Pauls time, there /as a custome b) recei#in' 3a;tisme for the dead, (as men that no/ belee#e, are 1ureties and 7nderta(ers for the .aith of Infants, that are not ca;able of belee#in',! to underta(e for the ;ersons of their deceased friends, that the) should be read) to obe), and recei#e our 1a#iour for their 9in', at his comin' a'ainE and then the for'i#enesse of sins in the /orld to come, has no need of a Pur'ator). 3ut in both these inter;retations, there is so much of ;aradox, that I trust not to themE but ;ro;ound them to those that are throu'hl) #ersed in the 1cri;ture, to inCuire if there be no clearer ;lace that contradicts them. Onel) of thus much, I see e#ident 1cri;ture, to ;ers/ade me, that there is neither the /ord, nor the thin' of Pur'ator), neither in this, nor an) other textE nor an) thin' that can ;ro#e a necessit) of a ;lace for the 1oule /ithout the 3od)E neither for the 1oule of -aJarus durin' the four da)s he /as deadE nor for the 1oules of them /hich the Romane Church ;retend to be tormented no/ in Pur'ator). .or 5od, that could 'i#e a life to a ;eece of cla), hath the same ;o/er to 'i#e life a'ain to a dead man, and rene/ his inanimate, and rotten Car(asse, into a 'lorious, s;irituall, and immortall 3od). 4nother ;lace is that of 1 or. %. /here it is said, that the) /hich built 1tubble, Ha), Fc. on the true .oundation, their /or( shall ;erishE but they themse!ves sha!! be saved. b%t as thro%gh 5ire: This .ire, he /ill ha#e to be the .ire of Pur'ator). The /ords, as I ha#e said before, are an allusion to those of Ca#h. 1%. 9. /here he saith, $ wi!! bring the third part thro%gh the 5ire- and refine them as Si!ver is refined- and wi!! try them as Go!d is tryed: "hich is s;o(en of the commin' of the *essiah in Po/er and 5lor)E that is, at the da) of Lud'ment, and Confla'ration of the ;resent /orldE /herein the &lect shall not be consumed, but be refinedE that is, de;ose their erroneous 6octrines, and Traditions, and ha#e them as it /ere sind'ed ofE and shall after/ards call u;on the name of the true 5od. In li(e manner, the 4;ostle saith of them, that holdin' this .oundation 7es%s is the hrist, shall build thereon some other 6octrines that be erroneous, that the) shall not be consumed in that fire /hich rene/eth the /orld, but shall ;asse throu'h it to 1al#ationE but so, as to see, and relinCuish their former &rrours. The 3uilders, are the PastorsE the .oundation, that 7es%s is the hristE the 1tubble and Ha), 5a!se onse'%en#es drawn from it thro%gh $gnoran#e- or 5rai!tyE the 5old, 1il#er, and ;retious 1tones, are their (r%e 0o#trinesE and their Refinin' or Pur'in', the )e!in'%ishing of their Errors. In all /hich there is no colour at all for the burnin' of Incor;oreall, that is to sa), Im;atible 1ouls. 3a;tisme for the 6ead, ho/ understood. 4 third ;lace is that of 1 or. 1,. before mentioned, concernin' 3a;tisme for the 6ead: out of /hich he concludeth, first, that Pra)ers for the 6ead are not un;rofitableE and out of that, that there is a .ire of Pur'ator): 3ut neither of them ri'htl). .or of man) inter;retations of the /ord 3a;tisme, he a;;ro#eth this in the first ;lace, that b) 3a;tisme is meant (meta;horicall)! a 3a;tisme of PenanceE and that men are in this sense 3a;tiJed, /hen the) .ast, and Pra), and 'i#e 4lmes: 4nd so 3a;tisme for the 6ead, and Pra)er for the 6ead, is the same thin'. 3ut this is a *eta;hor, of /hich there is no exam;le, neither in the 1cri;ture, nor in an) other use of lan'ua'eE and /hich is also discordant to the harmon), and sco;e of the 1cri;ture. The /ord 3a;tisme is used (,ar. 1 . %$. F L%4. 1=. , .! for bein' 6i;;ed in ones o/n bloud, as Christ /as u;on the Cross, and as most of the 4;ostles /ere, for 'i#in' testimon) of him. 3ut it is hard to sa), that Pra)er, .astin', and 4lmes, ha#e an) similitude /ith 6i;;in'. The same is used also ,at. %. 11. (/hich seemeth to ma(e some/hat for Pur'ator)! for a Pur'in' /ith .ire. 3ut it is e#ident the .ire and Pur'in' here mentioned, is the same /hereof the Pro;het Ca#hary s;ea(eth (cha;. 1%. #. 9.! $ wi!! bring the third part thro%gh the 5ire- and wi!! )efine them- A#. 4nd 1t. Peter after him (1 &;ist. 1. +.! (hat the tria!! of yo%r 5aith- whi#h is m%#h more pre#io%s than of Go!d that perisheth- tho%gh it be tryed with 5ire- might be fo%nd %nto praise- and hono%r- and g!ory at the "ppearing of 7es%s hristE and 1t. Paul (1 or. %. 1%.! (he 5ire sha!! trie every mans wor4 of what sort it is. 3ut 1t. Peter, and 1t. Paul s;ea( of the .ire that shall be at the 1econd 4;;earin' of ChristE and the Pro;het Xachar) of the 6a) of Lud'ment: 4nd therefore this ;lace of 1. *at. ma) be inter;reted of the sameE and then there /ill be no necessit) of the .ire of Pur'ator). 4nother inter;retation of 3a;tisme for the 6ead, is that /hich I ha#e before mentioned, /hich he ;referreth to the second ;lace of ;robabilit): 4nd thence also he inferreth the utilit) of Pra)er for the 6ead. .or if after the Resurrection, such as ha#e not heard of Christ, or not

belee#ed in him, ma) be recei#ed into Christs 9in'domeE it is not in #ain, after their death, that their friends should ;ra) for them, till the) should be risen. 3ut 'rantin' that 5od, at the ;ra)ers of the faithfull, ma) con#ert unto him some of those that ha#e not heard Christ ;reached, and conseCuentl) cannot ha#e reDected Christ, and that the charit) of men in that ;oint, cannot be blamedE )et this concludeth nothin' for Pur'ator), because to rise from 6eath to -ife, is one thin'E to rise from Pur'ator) to -ife is anotherE as bein' a risin' from -ife to -ife, from a -ife in torments to a -ife in Do). 4 fourth ;lace is that of ,at. ,. =,. "gree with thine "dversary '%i#4!y- whi!est tho% art in the way with him- !est at any time the "dversary de!iver thee to the 7%dge- and the 7%dge de!iver thee to the &ffi#er- and tho% be #ast into prison. +eri!y $ say %nto thee- tho% sha!t by no means #ome o%t then#e- ti!! tho% hast paid the %ttermost farthing. In /hich 4lle'or), the Offender is the SinnerE both the 4d#ersar) and the Lud'e is GodE the "a) is this LifeE the Prison is the GraveE the Officer, 0eathE from /hich, the sinner shall not rise a'ain to life eternall, but to a second 6eath, till he ha#e ;aid the utmost farthin', or Christ ;a) it for him b) his Passion, /hich is a full Ransome for all manner of sin, as /ell lesser sins, as 'reater crimesE both bein' made b) the ;assion of Christ eCuall) #eniall. The fift ;lace, is that of ,atth. ,. ==. Whosoever is angry with his *rother witho%t a #a%sesha!! be g%i!ty in 7%dgment. "nd whosoever sha!! say to his *rother- )" H"- sha!! be g%i!ty in the o%n#e!. *%t whosoever sha!! say- (ho% 5oo!e- sha!! be g%i!ty to he!! fire. .rom /hich /ords he inferreth three sorts of 1ins, and three sorts of PunishmentsE and that none of those sins, but the last, shall be ;unished /ith hell fireE and conseCuentl), that after this life, there is ;unishment of lesser sins in Pur'ator). Of /hich inference, there is no colour in an) inter;retation that hath )et been 'i#en of them: 1hall there be a distinction after this life of Courts of Lustice, as there /as amon'st the Le/s in our 1a#iours time, to hear, and determine di#ers sorts of CrimesE as the Lud'es, and the CouncellI 1hall not all Ludicature a;;ertain to Christ, and his 4;ostlesI To understand therefore this text, /e are not to consider it solitaril), but Dointl) /ith the /ords ;recedent, and subseCuent. Our 1a#iour in this Cha;ter inter;reteth the -a/ of *osesE /hich the Le/s thou'ht /as then fulfilled, /hen the) had not trans'ressed the 5rammaticall sense thereof, ho/e#er the) had trans'ressed a'ainst the sentence, or meanin' of the -e'islator. Therefore /hereas the) thou'ht the 1ixth Commandement /as not bro(en, but b) 9illin' a manE nor the 1e#enth, but /hen a man la) /ith a /oman, not his /ifeE our 1a#iour tells them, the in/ard 4n'er of a man a'ainst his brother, if it be /ithout Dust cause, is Homicide: 2ou ha#e heard (saith hee! the -a/ of *oses, (ho% sha!t not 2i!!, and that Whosoever sha!! 2i!!- sha!! bee #ondemned before the 7%dges, or before the 1ession of the 1e#ent): 3ut I sa) unto )ou, to be 4n'r) /ith ones 3rother /ithout causeE or to sa) unto him )a#ha, or 5oo!e, is Homicide, and shall be ;unished at the da) of Lud'ment, and 1ession of Christ, and his 4;ostles, /ith Hell fire: so that those /ords /ere not used to distin'uish bet/een di#ers Crimes, and di#ers Courts of Lustice, and di#ers PunishmentsE but to taxe the distinction bet/een sin, and sin, /hich the Le/s dre/ not from the difference of the "ill in Obe)in' 5od, but from the difference of their Tem;orall Courts of LusticeE and to she/ them that he that had the "ill to hurt his 3rother, thou'h the effect a;;ear but in Re#ilin', or not at all, shall be cast into hell fire, b) the Lud'es, and b) the 1ession, /hich shall be the same, not different Courts at the da) of Lud'ment. This considered, /hat can be dra/n from this text, to maintain Pur'ator), I cannot ima'ine. The sixth ;lace is L%4e 1?. 9. ,a4e yee friends of the %nrighteo%s ,ammon- that when yee fai!e- they may re#eive yo% into Ever!asting (aberna#!es. This he alled'es to ;ro#e In#ocation of 1aints de;arted. 3ut the sense is ;lain, That /e should ma(e friends /ith our Riches, of the PooreE and thereb) obtain their Pra)ers /hilest the) li#e. He that giveth to the Poore- !endeth to the Lord. The se#enth is L%4e =%. >=. Lord remember me when tho% #ommest into thy 2ingdome: Therefore, saith hee, there is Remission of sins after this life. 3ut the conseCuence is not 'ood. Our 1a#iour then for'a#e himE and at his commin' a'aine in 5lor), /ill remember to raise him a'aine to -ife &ternall. The &i'ht is "#ts =. =>. /here 1t. Peter saith of Christ, that God had raised him %p- and !oosed the Paines of 0eath- be#a%se it was not possib!e he sho%!d be ho!den of it: "hich hee inter;rets to bee a descent of Christ into Pur'ator), to loose some 1oules there from their torments: /hereas it is manifest, that it /as Christ that /as loosedE it /as hee that could not bee holden of 6eath, or the 5ra#eE and not the 1ouls in Pur'ator). 3ut if that /hich 3eJa

sa)es in his notes on this ;lace be /ell obser#ed, there is none that /ill not see, that in stead of Paynes, it should be *andsE and then there is no further cause to see( for Pur'ator) in this Text. Footnote 1. Eph. ?. 1=. =. ,at. 1=. =?. %. ,at. 9. %>. >. Eph. =. =. ,. 7oh. 1?. 11. CHA,. ;L-. O/ +B ONOLO0Y, (nd 2t1er Re7i4ue3 2/ t1e Re7i6i2n 2/ t1e 0enti7e3. The Ori'inall of 6Omonolo'). TH& im;ression made on the or'ans of 1i'ht, b) lucide 3odies, either in one direct line, or in man) lines, reflected from O;aCue, or refracted in the ;assa'e throu'h 6ia;hanous 3odies, ;roduceth in li#in' Creatures, in /hom 5od hath ;laced such Or'ans, an Ima'ination of the ObDect, from /hence the Im;ression ;roceedethE /hich Ima'ination is called SightE and seemeth not to bee a meer Ima'ination, but the 3od) it selfe /ithout usE in the same manner, as /hen a man #iolentl) ;resseth his e)e, there a;;ears to him a li'ht /ithout, and before him, /hich no man ;ercei#eth but himselfeE because there is indeed no such thin' /ithout him, but onel) a motion in the interiour or'ans, ;ressin' b) resistance out/ard, that ma(es him thin( so. 4nd the motion made b) this ;ressure, continuin' after the obDect /hich caused it is remo#ed, is that /e call $magination, and ,emory, and (in slee;, and sometimes in 'reat distem;er of the or'ans b) 1ic(nesse, or 8iolence! a 0ream: of /hich thin's I ha#e alread) s;o(en briefl), in the second and third Cha;ters. This nature of 1i'ht ha#in' ne#er been disco#ered b) the ancient ;retenders to 0aturall 9no/led'eE much lesse b) those that consider not thin's so remote (as that 9no/led'e is! from their ;resent useE it /as hard for men to concei#e of those Ima'es in the .anc), and in the 1ense, other/ise, than of thin's reall) /ithout us: "hich some (because the) #anish a/a), the) (no/ not /hither, nor ho/,! /ill ha#e to be absolutel) Incor;oreall, that is to sa) Immateriall, or .ormes /ithout *atterE Colour and .i'ure, /ithout an) coloured or fi'ured 3od)E and that the) can ;ut on 4ier) bodies (as a 'arment! to ma(e them 8isible /hen the) /ill to our bodil) &)esE and others sa), are 3odies, and li#in' Creatures. but made of 4ir, or other more subtile and Othereall *atter, /hich is, then, /hen the) /ill be seen, condensed. 3ut 3oth of them a'ree on one 'enerall a;;ellation of them, 6U*O01. 4s if the 6ead of /hom the) 6reamed, /ere not Inhabitants of their o/n 3rain, but of the 4ir, or of Hea#en, or HellE not Phantasmes, but 5hostsE /ith Dust as much reason, as if one should sa), he sa/ his o/n 5host in a -oo(in'@5lasse, or the 5hosts of the 1tars in a Ri#erE or call the ordinar) a;;arition of the 1un, of the Cuantit) of about a foot, the 0<mon, or 5host of that 'reat 1un that enli'hteneth the /hole #isible /orld: 4nd b) that means ha#e feared them, as thin's of an un(no/n, that is, of an unlimited ;o/er to doe them 'ood, or harmeE and conseCuentl), 'i#en occasion to the 5o#ernours of the Heathen Common@/ealths to re'ulate this their fear, b) establishin' that 6U*O0O-O52 (in /hich the Poets, as Princi;all Priests of the Heathen Reli'ion, /ere s;eciall) em;lo)ed, or re#erenced! to the PubliCue Peace, and to the Obedience of 1ubDects necessar) thereuntoE and to ma(e some of them 5ood 0<mons, and others &#illE the one as a 1;urre to the Obser#ance, the other, as Reines to /ithhold them from 8iolation of the -a/s. "hat /ere the 6Omons of the 4ncients. "hat (ind of thin's the) /ere, to /hom the) attributed the name of 0<mons, a;;eareth ;artl) in the 5enealo'ie of their 5ods, /ritten b) Hesiod, one of the most ancient Poets of the 5rOciansE and ;artl) in other HistoriesE of /hich I ha#e obser#ed some fe/ before, in the 1=. Cha;ter of this discourse. Ho/ that 6octrine /as s;read.PHo/ far recei#ed b) the Le/s.PLohn $. ,=. The 5rOcians, b) their Colonies and ConCuests, communicated their -an'ua'e and "ritin's into 4sia, &');t, and Ital)E and therein, b) necessar) conseCuence their 0<mono!ogy, or (as

1t. Pa%! calles it! their 0o#trines of 0evi!s: 4nd b) that meanes, the conta'ion /as deri#ed also to the Le/es, both of 7%d<a, and "!e/andria, and other ;arts, /hereinto the) /ere dis;ersed. 3ut the name of 0<mon the) did not (as the 5rOcians! attribute to 1;irits both 5ood, and &#illE but to the &#ill onel): 4nd to the 5ood 0<mons the) 'a#e the name of the 1;irit of 5odE and esteemed those into /hose bodies the) entred to be Pro;hets. In summe, all sin'ularit) if 5ood, the) attributed to the 1;irit of 5odE and if &#ill, to some 0<mon, but a an &#ill 0<mon, that is, a 0evi!!. 4nd therefore, the) called 0<monia'%es, that is, possessed by the 0evi!!, such as /e call *admen or -unatiCuesE or such as had the .allin' 1ic(nesseE or that s;o(e an) thin', /hich the) for /ant of understandin', thou'ht absurd: 4s also of an 7nclean ;erson in a notorious de'ree, the) used to sa) he had an 7nclean 1;iritE of a 6umbe man, that he had a 6umbe 6e#illE and of 7ohn *aptist (,ath. 11. 1$! for the sin'ularit) of his fastin', that he had a 6e#illE and of our 1a#iour, because he said, hee that (ee;eth his sa)in's should not see 6eath in <tern%m- 3ow we 4now tho% hast a 0evi!!. "braham is dead- and the Prophets are dead: 4nd a'ain, because he said (7ohn +. = .! (hey went abo%t to 4i!! him, the ;eo;le ans/ered, (ho% hast a 0evi!!- who goeth abo%t to 4i!! thee: "hereb) it is manifest, that the Le/es had the same o;inions concernin' Phantasmes, namel), that the) /ere not Phantasmes, that is, Idols of the braine, but thin's reall, and inde;endent on the .anc). "h) our 1a#iour controlled it not. "hich doctrine if it be not true, /h) (ma) some sa)! did not our 1a#iour contradict it, and teach the contrar)I na) /h) does he use on di#erse occasions, such forms of s;eech as seem to confirm itI To this I ans/er, that first, /here Christ saith, " spirit hath not f!esh and bone, thou'h hee she/ that there be 1;irits, )et hee denies not that the) are 3odies: 4nd /here 1t. Pa%! saies, We sha!! rise spirit%a!! *odies, he ac(no/led'eth the nature of 1;irits, but that the) are 3odil) 1;iritsE /hich is not difficult to understand. .or 4ir and man) other thin's are 3odies, thou'h not .lesh and 3one, or an) other 'rosse bod), to bee discerned b) the e)e. 3ut /hen our 1a#iour s;ea(eth to the 6e#ill, and commandeth him to 'o out of a man, if b) the 6e#ill, be meant a 6isease, as Phrenes), or -unac), or a cor;oreal 1;irit, is not the s;eech im;ro;erI can 6iseases heareI or can there be a cor;oreall 1;irit in a 3od) of .lesh and 3one, full alread) of #itall and animall 1;iritsI 4re there not therefore 1;irits, that neither ha#e 3odies, nor are meer Ima'inationsI To the first I ans/er, that the addressin' of our 1a#iours command to the *adnesse, or -unac) he cureth, is no more im;ro;er, then /as his rebu(in' of the .e#er, or of the "ind, and 1eaE for neither do these hear: Or than /as the command of 5od, to the -i'ht, to the .irmament, to the 1unne, and 1tarres, /hen he commanded them to bee: for the) could not heare before the) had a beein'. 3ut those s;eeches are not im;ro;er, because the) si'nife the ;o/er of 5ods "ord: no more therefore is it im;ro;er, to command *adnesse, or -unac) (under the a;;ellation of 6e#ils, b) /hich the) /ere then commonl) understood,! to de;art out of a mans bod). To the second, concernin' their bein' Incor;oreall, I ha#e not )et obser#ed an) ;lace of 1cri;ture, from /hence it can be 'athered, that an) man /as e#er ;ossessed /ith an) other Cor;oreall 1;irit, but that of his o/ne, b) /hich his bod) is naturall) mo#ed. The 1cri;tures doe not teach that 1;irits are Incor;oreall. Our 1a#iour, immediatel) after the Hol) 5host descended u;on him in the form of a 6o#e, is said b) 1t. ,atthew (Cha;t. >. 1.! to ha#e been !ed %p by the Spirit into the Wi!dernesseE and the same is recited (L%4e >. 1.! in these /ords, 7es%s being f%!! of the Ho!y Ghost- was !ed in the Spirit into the Wi!dernesse: "hereb) it is e#ident, that b) Spirit there, is meant the Hol) 5host. This cannot be inter;reted for a Possession: .or Christ, and the Hol) 5host, are but one and the same substanceE /hich is no ;ossession of one substance, or bod), b) another. 4nd /hereas in the #erses follo/in', he is said to have been ta4en %p by the 0evi!! into the Ho!y ity- and set %pon a pinna#!e of the (emp!e, shall /e conclude thence that hee /as ;ossessed of the 6e#ill, or carr)ed thither b) #iolenceI 4nd a'ain, #arryed then#e by the 0evi!! into an e/#eeding high mo%ntain- who shewed him them then#e a!! the 2ingdomes of the wor!d: "herein, /ee are not to belee#e he /as either ;ossessed, or forced b) the 6e#illE nor that an) *ountaine is hi'h enou'h, (accordin' to the literall sense,! to she/ him one /hole Hemis;here. "hat then can be the meanin' of this ;lace, other than that he /ent of himself into the "ildernesseE and that this carr)in' of him u; and do/n, from the "ildernesse to the Cit), and from thence into a *ountain, /as a 8isionI Conformable /hereunto, is also the ;hrase of 1t. -u(e, that hee /as led into the "ildernesse, not by, but in the 1;irit: /hereas concernin' His bein' Ta(en u; into the *ountaine, and unto the Pinnacle of the Tem;le, hee s;ea(eth as 1t. *atthe/ doth. "hich suiteth /ith the nature of a 8ision.

4'ain, /here 1t. -u(e sa)es of Ludas Iscariot, that Satan entred into him- and there%pon that he went and #omm%ned with the hief Priests- and aptaines- how he might betray hrist %nto them: it ma) be ans/ered, that b) the &ntrin' of Satan (that is the Enemy! into him, is meant, the hostile and traiterous intention of sellin' his -ord and *aster. .or as b) the Hol) 5host, is freCuentl) in 1cri;ture understood, the 5races and 'ood Inclinations 'i#en b) the Hol) 5hostE so b) the &ntrin' of 1atan, ma) bee understood the /ic(ed Co'itations, and 6esi'ns of the 4d#ersaries of Christ, and his 6isci;les. .or as it is hard to sa), that the 6e#ill /as entred into Ludas, before he had an) such hostile desi'neE so it is im;ertinent to sa), he /as first Christs &nem) in his heart, and that the 6e#ill entred into him after/ards. Therefore the &ntrin' of 1atan, and his "ic(ed Pur;ose, /as one and the same thin'. 3ut if there be no Immateriall 1;irit, nor an) Possession of mens bodies b) an) 1;irit Cor;oreall, it ma) a'ain be as(ed, /h) our 1a#iour and his 4;ostles did not teach the Peo;le soE and in such cleer /ords, as the) mi'ht no more doubt thereof. 3ut such Cuestions as these, are more curious, than necessar) for a Christian mans 1al#ation. *en ma) as /ell as(e, /h) Christ that could ha#e 'i#en to all men .aith, Piet), and all manner of morall 8ertues, 'a#e it to some onel), and not to all: and /h) he left the search of naturall Causes, and 1ciences, to the naturall Reason and Industr) of men, and did not re#eal it to all, or an) man su;ernaturall)E and man) other such Cuestions: Of /hich ne#erthelesse there ma) be alled'ed ;robable and ;ious reasons. .or as 5od, /hen he brou'ht the Israelites into the -and of Promise, did not secure them therein, b) subduin' all the 0ations round about themE but left man) of them, as thornes in their sides, to a/a(en from time to time their Piet) and Industr): so our 1a#iour, in conductin' us to/ard his hea#enl) 9in'dome, did not destro) all the difficulties of 0aturall QuestionsE but left them to exercise our Industr), and ReasonE the 1co;e of his ;reachin', bein' onel) to she/ us this ;lain and direct /a) to 1al#ation, namel), the beleef of this 4rticle, that he was the hrist- the Son of the !iving God- sent into the wor!d to sa#rifi#e himse!fe for o%r Sins- and at his #omming again- g!orio%s!y to reign over his E!e#t- and to save them from their Enemi#e eterna!!y: To /hich, the o;inion of Possession b) 1;irits, or Phantasmes, are no im;ediment in the /a)E thou'h it be to some an occasion of 'oin' out of the /a), and to follo/ their o/n In#entions. If /ee reCuire of the 1cri;ture an account of all Cuestions, /hich ma) be raised to trouble us in the ;erformance of 5ods commandsE /e ma) as /ell com;laine of *oses for not ha#in' set do/ne the time of the creation of such 1;irits, as /ell as of the Creation of the &arth, and 1ea, and of *en, and 3easts. To conclude, I find in 1cri;ture that there be 4n'els, and 1;irits, 'ood and e#illE but not that the) are Incor;oreall, as are the 4;;aritions men see in the 6ar(, or in a 6ream, or 8isionE /hich the -atines call Spe#tra, and too( for 0<mons. 4nd I find that there are 1;irits Cor;oreall, (thou'h subtile and In#isibleE! but not that an) mans bod) /as ;ossessed, or inhabited b) themE 4nd that the 3odies of the 1aints shall be such, namel), 1;irituall 3odies, as 1t. Paul calls them. The Po/er of Castin' out 6e#ills, not the same it /as in the Primiti#e Church. 0e#erthelesse, the contrar) 6octrine, namel), that there be Incor;oreall 1;irits, hath hitherto so ;re#ailed in the Church, that the use of &xorcisme, (that is to sa), of eDection of 6e#ills b) ConDuration! is thereu;on builtE and (thou'h rarel) and faintl) ;ractised! is not )et totall) 'i#en o#er. That there /ere man) 6OmoniaCues in the Primiti#e Church, and fe/ *ad@men, and other such sin'ular diseasesE /hereas in these times /e hear of, and see man) *ad@men, and fe/ 6OmoniaCues, ;roceeds not from the chan'e of 0atureE but of 0ames. 3ut ho/ it comes to ;asse, that /hereas heretofore the 4;ostles, and after them for a time, the Pastors of the Church, did cure those sin'ular 6iseases, /hich no/ the) are not seen to doeE as li(e/ise, /h) it is not in the ;o/er of e#er) true 3elee#er no/, to doe all that the .aithfull did then, that is to sa), as /e read (,ar4 1?. 1+.! $n hrists name to #ast o%t 0evi!!s- to spea4 with new (ong%es- to ta4e %p Serpents- to drin4 dead!y Poison witho%t harm ta4ing- and to #%re the Si#4 by the !aying on of their hands, and all this /ithout other /ords, but in the 3ame of 7es%s, is another Cuestion. 4nd it is ;robable, that those extraordinar) 'ifts /ere 'i#en to the Church, for no lon'er a time, than men trusted /holl) to Christ, and loo(ed for their felicit) onel) in his 9in'dome to comeE and conseCuentl), that /hen the) sou'ht 4uthorit), and Riches, and trusted to their o/n 1ubtilt) for a 9in'dome of this /orld, these su;ernaturall 'ifts of 5od /ere a'ain ta(en from them. 4nother reliCue of 5entilisme, "orshi;;in' of Ima'es, left in the Church, not brou'ht into it. 4nother reliCue of 5entilisme, is the Worship of $mages, neither instituted b) *oses in the Old, nor b) Christ in the 0e/ TestamentE nor )et brou'ht in from the 5entilesE but left amon'st them, after the) had 'i#en their names to Christ. 3efore our 1a#iour ;reached, it /as the

'enerall Reli'ion of the 5entiles, to /orshi; for 5ods, those 4;;arences that remain in the 3rain from the im;ression of externall 3odies u;on the or'ans of their 1enses, /hich are commonl) called $deas- $do!s- Phantasmes- on#eits, as bein' Re;resentations of those externall 3odies, /hich cause them, and ha#e nothin' in them of realit), no more than there is in the thin's that seem to stand before us in a 6ream: 4nd this is the reason /h) 1t. Paul sa)s, Wee 4now that an $do! is 3othing: 0ot that he thou'ht that an Ima'e of *etall, 1tone, or "ood, /as nothin'E but that the thin' /hich the) honored, or feared in the Ima'e, and held for a 5od, /as a meer .i'ment, /ithout ;lace, habitation, motion, or existence, but in the motions of the 3rain. 4nd the /orshi; of these /ith 6i#ine Honour, is that /hich is in the 1cri;ture called Idolatr), and Rebellion a'ainst 5od. .or 5od bein' 9in' of the Le/s, and his lieutenant bein' first *oses, and after/ard the Hi'h PriestE if the ;eo;le had been ;ermitted to /orshi;, and ;ra) to Ima'es, (/hich are Re;resentations of their o/n .ancies,! the) had had no farther de;endence on the true 5od, of /hom their can be no similitudeE nor on his ;rime *inisters, *oses, and the Hi'h PriestsE but e#er) man had 'o#erned himself accordin' to his o/n a;;etite, to the utter e#ersion of the Common@/ealth, and their o/n destruction for /ant of 7nion. 4nd therefore the first -a/ of 5od /as, (hey sho%!d not ta4e for Gods, 4-I&0O1 6&O1, that is, the Gods of other nations- b%t that one!y tr%e God- who vo%#hsafed to #omm%ne with ,oses- and by him to give them !aws and dire#tions- for their pea#e- and for their sa!vation from their enemies. 4nd the second /as, that they sho%!d not ma4e to themse!ves any $mage to Worship- of their own $nvention. .or it is the same de;osin' of a 9in', to submit to another 9in', /hether he be set u; b) a nei'hbour nation, or b) our sel#es. 4ns/er to certain seemin' texts for Ima'es. The ;laces of 1cri;ture ;retended to countenance the settin' u; of Ima'es, to /orshi; themE or to set them u; at all in the ;laces /here 5od is /orshi;;ed, are .irst, t/o &xam;lesE one of the Cherubins o#er the 4r( of 5odE the other of the 3raJen 1er;ent: 1econdl), some texts /hereb) /e are commanded to /orshi; certain Creatures for their relation to 5odE as to /orshi; his .ootstool: 4nd lastl), some other texts, b) /hich is authoriJed, a reli'ious honorin' of Hol) thin's. 3ut before I examine the force of those ;laces, to ;ro#e that /hich is ;retended, I must first ex;lain /hat is to be understood b) Worshipping, and /hat b) $mages, and $do!s. "hat is "orshi;. I ha#e alread) she/n in the = Cha;ter of this 6iscourse, that to Honor, is to #alue hi'hl) the Po/er of an) ;erson: and that such #alue is measured, b) our com;arin' him /ith others. 3ut because there is nothin' to be com;ared /ith 5od in Po/erE /e Honor him not but 6ishonour him b) an) 8alue lesse than Infinite. 4nd thus Honor is ;ro;erl) of its o/n nature, secret, and internall in the heart. 3ut the in/ard thou'hts of men, /hich a;;eare out/ardl) in their /ords and actions, are the si'nes of our Honorin', and these 'oe b) the name of "OR1HIP, in -atine C7-T71. Therefore, to Pra) to, to 1/ear b), to Obe), to bee 6ili'ent, and Officious in 1er#in': in summe, all /ords and actions that beto(en .ear to Offend, or 6esire to Please, is Worship, /hether those /ords and actions be sincere, or fei'ned: and because the) a;;ear as si'nes of Honorin', are ordinaril) also called Honor. 6istinction bet/een 6i#ine and Ci#ill "orshi;. The "orshi; /e exhibite to those /e esteem to be but men, as to 9in's, and men in 4uthorit), is ivi!! Worship: 3ut the /orshi; /e exhibite to that /hich /e thin( to bee 5od, /hatsoe#er the /ords, ceremonies, 'estures, or other actions be, is 0ivine Worship. To fall ;rostrate before a 9in', in him that thin(s him but a *an, is but Ci#ill "orshi;: 4nd he that but ;utteth off his hat in the Church, for this cause, that he thin(eth it the House of 5od, /orshi;;eth /ith 6i#ine "orshi;. The) that see( the distinction of 6i#ine and Ci#ill "orshi;, not in the intention of the "orshi;;er, but in the "ords and decei#e themsel#es. .or /hereas there be t/o sorts of 1er#antsE that sort, /hich is of those that are absolutel) in the ;o/er of their *asters, as 1la#es ta(en in /ar, and their Issue, /hose bodies are not in their o/n ;o/er, (their li#es de;endin' on the "ill of their *asters, in such manner as to forfeit them u;on the least disobedience,! and that are bou'ht and sold as 3easts, /ere called that is ;ro;erl), 1la#es, and their 1er#ice : The other, /hich is of those that ser#e (for hire, or in ho;e of benefit from their *asters! #oluntaril)E are called E that is, 6omestiCue 1er#antsE to /hose ser#ice the *asters ha#e no further ri'ht, than is contained in the Co#enants made bet/ixt them. These t/o (inds of 1er#ants ha#e thus much common to them

both, that their labour is a;;ointed them b) another: 4nd the /ord is the 'enerall name of both, si'nif)in' him that /or(eth for another, /hether, as a 1la#e, or a #oluntar) 1er#ant: 1o that si'nifieth 'enerall) all 1er#iceE but the ser#ice of 3ondmen onel), and the condition of 1la#er): 4nd both are used in 1cri;ture (to si'nifie our 1er#ice of 5od! ;romiscuousl). because /e are 5ods 1la#esE because /ee 1er#e him: and in all (inds of 1er#ice is contained, not onel) Obedience, but also "orshi;E that is, such actions, 'estures, and /ords, as si'nifie Honor. 4n Ima'e /hat. Phantasmes. 4n I*45& (in the most strict si'nification of the /ord! is the Resemblance of some thin' #isible: In /hich sense the Phantasticall .ormes, 4;;aritions, or 1eemin's of #isible 3odies to the 1i'ht, are onel) $magesE such as are the 1he/ of a man, or other thin' in the "ater, b) Reflexion, or RefractionE or of the 1un, or 1tars b) 6irect 8ision in the 4irE /hich are nothin' reall in the thin's seen, nor in the ;lace /here the) seem to beeE nor are their ma'nitudes and fi'ures the same /ith that of the obDectE but chan'eable, b) the #ariation of the or'ans of 1i'ht, or b) 'lassesE and are ;resent oftentimes in our Ima'ination, and in our 6reams, /hen the obDect is absentE or chan'ed into other colours, and sha;es, as thin's that de;end onel) u;on the .anc). 4nd these are the Ima'es /hich are ori'inall) and most ;ro;erl) called $deas, and I6O-1, and deri#ed from the lan'ua'e of the 5rOcians, /ith /hom the /ord si'nifieth to See. The) are also called PH40T41*&1, /hich is in the same lan'ua'e, "pparitions. 4nd from these Ima'es it is that one of the faculties of mans 0ature, is called the $magination. 4nd from hence it is manifest, that there neither is, nor can bee an) Ima'e made of a thin' In#isible. It is also e#ident, that there can be no Ima'e of a thin' Infinite: for all the Ima'es, and Phantasmes that are made b) the Im;ression of thin's #isible, are fi'ured: but .i'ure is a Cuantit) e#er) /a) determined: 4nd therefore there can bee no Ima'e of 5odE nor of the 1oule of *anE nor of 1;iritsE but onel) of 3odies 8isible, that is, 3odies that ha#e li'ht in themsel#es, or are b) such enli'htened. .ictions.P*ateriall Ima'es. 4nd /hereas a man can fanc) 1ha;es he ne#er sa/E ma(in' u; a .i'ure out of the ;arts of di#ers creaturesE as the Poets ma(e their Centaures, ChimOras, and other *onsters ne#er seen: 1o can he also 'i#e *atter to those 1ha;es, and ma(e them in "ood, Cla) or *etall. 4nd these are also called Ima'es, not for the resemblance of an) cor;oreall thin', but for the resemblance of some Phantasticall Inhabitants of the 3rain of the *a(er. 3ut in these Idols, as the) are ori'inall) in the 3rain, and as the) are ;ainted, car#ed, moulded, or moulten in matter, there is a similitude of the one to the other, for /hich the *ateriall 3od) made b) 4rt, ma) be said to be the Ima'e of the Phantasticall Idoll made b) 0ature. 3ut in a lar'er use of the /ord Ima'e, is contained also, an) Re;resentation of one thin' b) another. 1o an earthl) 1o#erai'n ma) be called the Ima'e of 5od: 4nd an inferiour *a'istrate the Ima'e of an earthl) 1o#erai'n. 4nd man) times in the Idolatr) of the 5entiles there /as little re'ard to the similitude of their *ateriall Idol to the Idol in their fanc), and )et it /as called the Ima'e of it. .or a 1tone unhe/n has been set u; for 0e;tune, and di#ers other sha;es far different from the sha;es the) concei#ed of their 5ods. 4nd at this da) /e see man) Ima'es of the 8ir'in *ar), and other 1aints, unli(e one another, and /ithout corres;ondence to an) one mans .anc)E and )et ser#e /ell enou'h for the ;ur;ose the) /ere erected forE /hich /as no more but b) the 0ames onel), to re;resent the Persons mentioned in the Histor)E to /hich e#er) man a;;l)eth a *entall Ima'e of his o/ne ma(in', or none at all. 4nd thus an Ima'e in the lar'est sense, is either the Resemblance, or the Re;resentation of some thin' 8isibleE or both to'ether, as it ha;;eneth for the most ;art. 3ut the name of Idoll is extended )et further in 1cri;ture, to si'nifie also the 1unne, or a 1tarre, or an) other Creature, #isible or in#isible, /hen the) are /orshi;;ed for 5ods. Idolatr) /hat. Ha#in' she/n /hat is Worship, and /hat an $mageE I /ill no/ ;ut them to'ether, and examine /hat that I6O-4TR2 is, /hich is forbidden in the 1econd Commandement, and other ;laces of the 1cri;ture. To /orshi; an Ima'e, is #oluntaril) to doe those externall acts, /hich are si'nes of honorin' either the matter of the Ima'e, /hich is "ood, 1tone, *etall, or some other #isible creatureE

or the Phantasme of the brain, for the resemblance, or re;resentation /hereof, the matter /as formed and fi'uredE or both to'ether, as one animate 3od), com;osed of the *atter and the Phantasme, as of a 3od) and 1oule. To be unco#ered, before a man of Po/er and 4uthorit), or before the Throne of a Prince, or in such other ;laces as hee ordaineth to that ;ur;ose in his absence, is to "orshi; that man, or Prince /ith Ci#ill "orshi;E as bein' a si'ne, not of honorin' the stoole, or ;lace, but the PersonE and is not Idolatr). 3ut if hee that doth it, should su;;ose the 1oule of the Prince to be in the 1tool, or should ;resent a Petition to the 1tool, it /ere 6i#ine "orshi;, and Idolatr). To ;ra) to a 9in' for such thin's, as hee is able to doe for us, thou'h /e ;rostrate our sel#es before him, is but Ci#ill "orshi;E because /e ac(no/led'e no other ;o/er in him, but humane: 3ut #oluntaril) to ;ra) unto him for fair /eather, or for an) thin' /hich 5od onel) can doe for us, is 6i#ine "orshi;, and Idolatr). On the other side, if a 9in' com;ell a man to it b) the terrour of 6eath, or other 'reat cor;orall ;unishment, it is not Idolatr): .or the "orshi; /hich the 1o#erai'n commandeth to bee done unto himself b) the terrour of his -a/s, is not a si'n that he that obe)eth him, does in/ardl) honour him as a 5od, but that he is desirous to sa#e himselfe from death, or from a miserable lifeE and that /hich is not a si'n of internall honor, is no "orshi;E and therefore no Idolatr). 0either can it bee said, that hee that does it, scandaliJeth, or la)eth an) stumblin' bloc( before his 3rotherE because ho/ /ise, or learned soe#er he be that /orshi;;eth in that manner, another man cannot from thence ar'ue, that he a;;ro#eth itE but that he doth it for fearE and that it is not his act, but the act of his 1o#erai'n. To /orshi; 5od, in some ;eculiar Place, or turnin' a mans face to/ards an Ima'e, or determinate Place, is not to /orshi;, or honor the Place, or Ima'eE but to ac(no/led'e it Hol), that is to sa), to ac(no/led'e the Ima'e, or the Place to be set a;art from common use: for that is the meanin' of the /ord Ho!yE /hich im;lies no ne/ Cualit) in the Place, or Ima'eE but onel) a ne/ Relation b) 4;;ro;riation to 5odE and therefore is not Idolatr)E no more than it /as Idolatr) to /orshi; 5od before the 3raJen 1er;entE or for the Le/s /hen the) /ere out of their o/ne countre), to turn their faces (/hen the) ;ra)ed! to/ard the Tem;le of LerusalemE or for *oses to ;ut off his 1hoes /hen he /as before the .lamin' 3ush, the 'round a;;ertainin' to *ount 1inaiE /hich ;lace 5od had chosen to a;;ear in, and to 'i#e his -a/s to the Peo;le of Israel, and /as therefore Hol) 'round, not b) inhOrent sanctit), but b) se;aration to 5ods useE or for Christians to /orshi; in the Churches, /hich are once solemnl) dedicated to 5od for that ;ur;ose, b) the 4uthorit) of the 9in', or other true Re;resentant of the Church. 3ut to /orshi; 5od, as inanimatin', or inhabitin', such Ima'e, or ;laceE that is to sa), an infinite substance in a finite ;lace, is Idolatr): for such finite 5ods, are but Idols of the brain, nothin' reallE and are commonl) called in the 1cri;ture b) the names of +anity, and Lyes, and 3othing. 4lso to /orshi; 5od, not as inanimatin', or ;resent in the ;lace, or Ima'eE but to the end to be ;ut in mind of him, or of some /or(s of his, in case the Place, or Ima'e be dedicated, or set u; b) ;ri#ate authorit), and not b) the authorit) of them that are our 1o#erai'n Pastors, is Idolatr). .or the Commandement is, (ho% sha!t not ma4e to thy se!fe any graven $mage. 5od commanded *oses to set u; the 3raJen 1er;entE hee did not ma(e it to himselfeE it /as not therefore a'ainst the Commandement. 3ut the ma(in' of the 5olden Calfe b) 4aron, and the Peo;le, as bein' done /ithout authorit) from 5od, /as Idolatr)E not onel) because the) held it for 5od, but also because the) made it for a Reli'ious use, /ithout /arrant either from 5od their 1o#erai'n, or from *oses, that /as his -ieutenant. The 5entiles /orshi;;ed for 5ods, Lu;iter, and othersE that li#in', /ere men ;erha;s that had done 'reat and 'lorious 4ctsE and for the Children of 5od, di#ers men and /omen, su;;osin' them 'otten bet/een an Immortall 6eit), and a mortall man. This /as Idolatr), because the) made them so to themsel#es, ha#in' no authorit) from 5od, neither in his eternall -a/ of Reason, nor in his ;ositi#e and re#ealed "ill. 3ut thou'h our 1a#iour /as a man, /hom /ee also belee#e to bee 5od Immortall, and the 1on of 5odE )et this is no Idolatr)E because /ee build not that beleef u;on our o/n fanc), or Dud'ment, but u;on the "ord of 5od re#ealed in the 1cri;tures. 4nd for the adoration of the &ucharist, if the /ords of Christ, (his is my *ody, si'nifie, that he himse!fe- and the seeming bread in his hand. and not one!y so- b%t that a!! the seeming morse!!s of bread that have ever sin#e been- and any time hereafter sha!! bee #onse#rated by Priests- bee so many hrists bodies- and yet a!! of them b%t one body, then is that no Idolatr), because it is authoriJed b) our 1a#iour: but if that text doe not si'nifie that, (for there is no other that can be alled'ed for it,! then, because it is a /orshi; of humane institution, it is Idolatr). .or it is not enou'h to sa), 5od can transubstantiate the 3read into

Christs 3od): .or the 5entiles also held 5od to be Omni;otentE and mi'ht u;on that 'round no lesse excuse their Idolatr), b) ;retendin', as /ell as others, a transubstantiation of their "ood, and 1tone into 5od 4lmi'ht). "hereas there be, that ;retend 6i#ine Ins;iration, to be a su;ernaturall entrin' of the Hol) 5host into a man, and not an acCuisition of 5ods 'races, b) doctrine, and stud)E I thin( the) are in a #er) dan'erous 6ilemma. .or if the) /orshi; not the men /hom the) belee#e to be so ins;ired, the) fall into Im;iet)E as not adorin' 5ods su;ernaturall Presence. 4nd a'ain, if the) /orshi; them, the) commit Idolatr)E for the 4;ostles /ould ne#er ;ermit themsel#es to be so /orshi;;ed. Therefore the safest /a) is to belee#e, that b) the 6escendin' of the 6o#e u;on the 4;ostlesE and b) Christs 3reathin' on them, /hen hee 'a#e them the Hol) 5hostE and b) the 'i#in' of it b) Im;osition of Hands, are understood the si'nes /hich 5od hath been ;leased to use, or ordain to bee used, of his ;romise to assist those ;ersons in their stud) to Preach his 9in'dome, and in their Con#ersation, that it mi'ht not be 1candalous, but &dif)in' to others. 1candalous /orshi; of Ima'es. 3esides the Idolatrous "orshi; of Ima'es, there is also a 1candalous "orshi; of themE /hich is also a sinE but not Idolatr). .or $do!atry is to /orshi; b) si'nes of an internall, and reall honour: but S#anda!o%s Worship, is but 1eemin' "orshi;E and ma) sometimes bee Doined /ith an in/ard, and heart) detestation, both of the Ima'e, and of the Phantasticall 0<mon, or Idol, to /hich it is dedicatedE and ;roceed onel) from the fear of death, or other 'rie#ous ;unishmentE and is ne#erthelesse a sin in them that so /orshi;, in case the) be men /hose actions are loo(ed at b) others, as li'hts to 'uide them b)E because follo/in' their /a)s, the) cannot but stumble, and fall in the /a) of Reli'ion: "hereas the exam;le of those /e re'ard not, /or(s not on us at all, but lea#es us to our o/n dili'ence and cautionE and conseCuentl) are no causes of our fallin'. If therefore a Pastor la/full) called to teach and direct others, or an) other, of /hose (no/led'e there is a 'reat o;inion, doe externall honor to an Idol for fearE unlesse he ma(e his feare, and un/illin'nesse to it, as e#ident as the /orshi;E he 1candaliJeth his 3rother, b) seemin' to a;;ro#e Idolatr). .or his 3rother ar'uin' from the action of his teacher, or of him /hose (no/led'e he esteemeth 'reat, concludes it to bee la/full in it selfe. 4nd this 1candall, is 1in, and a S#anda!! given. 3ut if one bein' no Pastor, nor of eminent re;utation for (no/led'e in Christian 6octrine, doe the same, and another follo/ himE this is no 1candall 'i#enE for he had no cause to follo/ such exam;le: but is a ;retence of 1candall /hich hee ta(eth of himselfe for an excuse before men: .or an unlearned man, that is in the ;o/er of an Idolatrous 9in', or 1tate, if commanded on ;ain of death to /orshi; before an Idoll, hee detesteth the Idoll in his heart, hee doth /ellE thou'h if he had the fortitude to suffer death, rather than /orshi; it, he should doe better. 3ut if a Pastor, /ho as Christs *essen'er, has underta(en to teach Christs 6octrine to all nations, should doe the same, it /ere not onel) a sinfull 1candall, in res;ect of other Christian mens consciences, but a ;erfidious forsa(in' of his char'e. The summe of that /hich I ha#e said hitherto, concernin' the "orshi; of Ima'es, is this, that he that /orshi;;eth in an Ima'e, or an) Creature, either the *atter thereof, or an) .anc) of his o/n, /hich he thin(eth to d/ell in itE or both to'etherE or belee#eth that such thin's hear his Pra)ers, or see his 6e#otions, /ithout &ars, or &)es, committeth Idolatr): and he that counterfeiteth such "orshi; for fear of ;unishment, if he bee a man /hose exam;le hath ;o/er amon'st his 3rethren, committeth a sin: 3ut he that /orshi;;eth the Creator of the /orld before such an Ima'e, or in such a ;lace as he hath not made, or chosen of himselfe, but ta(en from the commandement of 5ods "ord, as the Le/es did in /orshi;;in' 5od before the Cherubins, and before the 3raJen 1er;ent for a time, and in, or to/ards the Tem;le of Lerusalem, /hich /as also but for a time, committeth not Idolatr). 0o/ for the "orshi; of 1aints, and Ima'es, and ReliCues, and other thin's at this da) ;ractised in the Church of Rome, I sa) the) are not allo/ed b) the "ord of 5od, nor brou'ht into the Church of Rome, from the 6octrine there tau'htE but ;artl) left in it at the first con#ersion of the 5entilesE and after/ards countenanced, and confirmed, and au'mented b) the 3isho;s of Rome. 4ns/er to the 4r'ument from the Cherubins, and 3raJen 1er;ent. 4s for the ;roofs alled'ed out of 1cri;ture, namel), those exam;les of Ima'es a;;ointed b)

5od to bee set u;E The) /ere not set u; for the ;eo;le, or an) man to /orshi;E but that the) should /orshi; 5od himselfe before themE as before the Cherubins o#er the 4r(, and the 3raJen 1er;ent. .or /e read not, that the Priest, or an) other did /orshi; the CherubinsE but contraril) /ee read (= 2ings 1$. >.! that HeJe(iah bra(e in ;ieces the 3raJen 1er;ent /hich *oses had set u;, because the Peo;le burnt incense to it. 3esides, those exam;les are not ;ut for our Imitation, that /e also should set u; Ima'es, under ;retence of /orshi;;in' 5od before themE because the /ords of the second Commandement, (ho% sha!t not ma4e to thy se!fe any graven $mage- A#. distin'uish bet/een the Ima'es that 5od commanded to be set u;, and those /hich /ee set u; to our sel#es. 4nd therefore from the Cherubins, or 3raJen 1er;ent, to the Ima'es of mans de#isin'E and from the "orshi; commanded b) 5od, to the "ill@"orshi; of men, the ar'ument is not 'ood. This also is to bee considered, that as HeJe(iah bra(e in ;ieces the 3raJen 1er;ent, because the Le/s did /orshi; it, to the end the) should doe so no moreE so also Christian 1o#erai'ns ou'ht to brea( do/n the Ima'es /hich their 1ubDects ha#e been accustomed to /orshi;E that there be no more occasion of such Idolatr). .or at this da), the i'norant Peo;le, /here Ima'es are /orshi;;ed, doe reall) belee#e there is a 6i#ine Po/er in the Ima'esE and are told b) their Pastors, that some of them ha#e s;o(enE and ha#e bledE and that miracles ha#e been done b) themE /hich the) a;;rehend as done b) the 1aint, /hich the) thin( either is the Ima'e it self, or in it. The Israelites, /hen the) /orshi;;ed the Calfe, did thin( the) /orshi;;ed the 5od that brou'ht them out of &');tE and )et it /as Idolatr), because the) thou'ht the Calfe either /as that 5od, or had him in his bell). 4nd thou'h some man ma) thin( it im;ossible for ;eo;le to be so stu;id, as to thin( the Ima'e to be 5od, or a 1aintE or to /orshi; it in that notionE )et it is manifest in 1cri;ture to the contrar)E /here /hen the 5olden Calfe /as made, the ;eo;le said, 1 (hese are thy Gods & $srae!. and /here the Ima'es of -aban = are called his 5ods. 4nd /ee see dail) b) ex;erience in all sorts of Peo;le, that such men as stud) nothin' but their food and ease, are content to belee#e an) absurdit), rather than to trouble themsel#es to examine itE holdin' their faith as it /ere b) entaile unalienable, exce;t b) an ex;resse and ne/ -a/. Paintin' of .ancies no Idolatr): but abusin' them to Reli'ious "orshi; is. 3ut the) inferre from some other ;laces, that it is la/full to ;aint 4n'els, and also 5od himselfe: as from 5ods /al(in' in the 5ardenE from Lacobs seein' 5od at the to; of the ladderE and from other 8isions, and 6reams. 3ut 8isions, and 6reams, /hether naturall, or su;ernaturall, are but Phantasmes: and he that ;ainteth an Ima'e of an) of them, ma(eth not an Ima'e of 5od, but of his o/n Phantasm, /hich is, ma(in' of an Idol. I sa) not, that to dra/ a Picture after a fanc), is a 1inE but /hen it is dra/n, to hold it for a Re;resentation of 5od, is a'ainst the second CommandementE and can be of no use, but to /orshi;. 4nd the same ma) be said of the Ima'es of 4n'els, and of men deadE unlesse as *onuments of friends, or of men /orth) remembrance: .or such use of an Ima'e, is not "orshi; of the Ima'eE but a ci#ill honorin' of the Person, not that is, but that /as: 3ut /hen it is done to the Ima'e /hich /e ma(e of a 1aint, for no other reason, but that /e thin( he heareth our ;ra)ers, and is ;leased /ith the honour /ee doe him /hen dead, and /ithout sense, /ee attribute to him more than humane ;o/erE and therefore it is Idolatr). 1eein' therefore there is no authorit), neither in the -a/ of *oses, nor in the 5os;el, for the reli'ious "orshi; of Ima'es, or other Re;resentations of 5od, /hich men set u; to themsel#esE or for the "orshi; of the Ima'e of an) Creature in Hea#en, or &arth, or under the &arth: 4nd /hereas Christian 9in's, /ho are li#in' Re;resentants of 5od, are not to be /orshi;;ed b) their 1ubDects, b) an) act, that si'nifieth a 'reater esteem of his ;o/er, than the nature of mortall man is ca;able ofE It cannot be ima'ined, that the Reli'ious "orshi; no/ in use, /as brou'ht into the Church, b) misunderstandin' of the 1cri;ture. It resteth therefore, that it /as left in it, b) not destro)in' the Ima'es themsel#es, in the con#ersion of the 5entiles that /orshi;;ed them. Ho/ Idolatr) /as left in the Church. The cause /hereof, /as the immoderate esteem, and ;rices set u;on the /or(manshi; of them, /hich made the o/ners (thou'h con#erted, from /orshi;;in' them as the) had done Reli'iousl) for 6Omons! to retain them still in their houses, u;on ;retence of doin' it in the honor of hrist, of the +irgin ,ary, and of the "post!es, and other the Pastors of the Primiti#e ChurchE as bein' easie, b) 'i#in' them ne/ names, to ma(e that an Ima'e of the +irgin ,ary, and of her Sonne our 1a#iour, /hich before ;erha;s /as called the Ima'e of +en%s, and %pidE and so of a 7%piter to ma(e a *arnabas, and of ,er#%ry a Pa%!, and the li(e. 4nd as

/orldl) ambition cree;in' b) de'rees into the Pastors, dre/ them to an endea#our of ;leasin' the ne/ made ChristiansE and also to a li(in' of this (ind of honour, /hich the) also mi'ht ho;e for after their decease, as /ell as those that had alread) 'ained it: so the /orshi;;in' of the Ima'es of Christ and his 4;ostles, 're/ more and more IdolatrousE sa#e that some/hat after the time of Constantine, di#ers &m;erors, and 3isho;s, and 'enerall Councells obser#ed, and o;;osed the unla/fulnesse thereofE but too late, or too /ea(l). CanoniJin' of 1aints. The anoni@ing of Saints, is another ReliCue of 5entilisme: It is neither a misunderstandin' of 1cri;ture, nor a ne/ in#ention of the Roman Church, but a custome as ancient as the Common@/ealth of )ome it self. The first that e#er /as canoniJed at Rome, /as )om%!%s, and that u;on the narration of 7%!i%s Pro#%!%s, that s/ore before the 1enate, he s;a(e /ith him after his death, and /as assured b) him, he d/elt in Hea#en, and /as there called =%irin%s, and /ould be ;ro;itious to the 1tate of their ne/ Cit): 4nd thereu;on the 1enate 'a#e p%b!i'%e testimony of his 1anctit). 7%!i%s <sar, and other &m;erors after him, had the li(e testimonyE that is, /ere CanoniJed for 1aintsE for b) such testimon) is C40O0IX4TIO0, no/ definedE and is the same /ith the of the Heathen. The name of Pontifex. It is also from the Roman Heathen, that the Po;es ha#e recei#ed the name, and ;o/er of PO0TI.&B *4BI*71. This /as the name of him that in the ancient Common@/ealth of Rome, had the 1u;reme 4uthorit) under the 1enate and Peo;le, of re'ulatin' all Ceremonies, and 6octrines concernin' their Reli'ion: 4nd /hen "%g%st%s <sar chan'ed the 1tate into a *onarch), he too( to himselfe no more but this office, and that of Tribune of the Peo;le, (that is to sa), the 1u;reme Po/er both in 1tate, and Reli'ionE! and the succeedin' &m;erors enDo)ed the same. 3ut /hen the &m;erour Constantine li#ed, /ho /as the first that ;rofessed and authoriJed Christian Reli'ion, it /as consonant to his ;rofession, to cause Reli'ion to be re'ulated (under his authorit)! b) the 3isho; of Rome: Thou'h it doe not a;;ear the) had so soon the name of Pontife/E but rather, that the succeedin' 3isho;s too( it of themsel#es, to countenance the ;o/er the) exercised o#er the 3isho;s of the Roman Pro#inces. .or it is not an) Pri#iled'e of 1t. Peter, but the Pri#iled'e of the Cit) of Rome, /hich the &m;erors /ere al/aies /illin' to u;hold, that 'a#e them such authorit) o#er other 3isho;sE as ma) be e#identl) seen b) that, that the 3isho; of Constantino;le, /hen the &m;erour made that Cit) the 1eat of the &m;ire, ;retended to bee eCuall to the 3isho; of RomeE thou'h at last, not /ithout contention, the Po;e carr)ed it, and became the Pontife/ ,a/im%sE but in ri'ht onel) of the &m;erourE and not /ithout the bounds of the &m;ireE nor an) /here, after the &m;erour had lost his ;o/er in RomeE thou'h it /ere the Po;e himself that too( his ;o/er from him. .rom /hence /ee ma) b) the /a) obser#e that there is no ;lace for the su;eriorit) of the Po;e o#er other 3isho;s, exce;t in the territories /hereof he is himself the Ci#ill 1o#erai'nE and /here the &m;erour ha#in' 1o#erai'n Po/er Ci#ill, hath ex;ressel) chosen the Po;e for the chief Pastor under himselfe, of his Christian 1ubDects. Procession of Ima'es. The carr)in' about of Ima'es in Pro#essionE is another ReliCue of the Reli'ion of the 5ree(s, and Romans: .or the) also carried their Idols from ;lace to ;lace, in a (ind of Chariot, /hich /as ;eculiarl) dedicated to that use, /hich the -atines called (hensa, and +ehi#%!%m 0eor%mE and the Ima'e /as ;laced in a frame, or 1hrine, /hich the) called 5er#%!%m: 4nd that /hich the) called Pompa, is the same that no/ is named Pro#ession: 4ccordin' /hereunto, amon'st the 6i#ine Honors /hich /ere 'i#en to 7%!i%s <sar b) the 1enate, this /as one, that in the Pom;e (or Procession! at the CircOan 'ames, he should ha#e (hensam A 5er#%!%m, a sacred Chariot, and a 1hrineE /hich /as as much, as to be carried u; and do/n as a 5od: Lust as at this da) the Po;es are carried b) 1/itJers under a Cano;ie. "ax Candles, and Torches li'hted. To these Processions also belon'ed the bearin' of burnin' Torches, and Candles, before the Ima'es of the 5ods, both amon'st the 5ree(s, and Romans. .or after/ards the &m;erors of Rome recei#ed the same honorE as /e read of a!ig%!a, that at his rece;tion to the &m;ire, he /as carried from ,isen%m to )ome, in the midst of a thron' of Peo;le, the /a)es beset /ith 4ltars, and 3easts for 1acrifice, and burnin' (or#hes: 4nd of ara#a!!a that /as recei#ed into "!e/andria /ith Incense, and /ith castin' of .lo/ers, and for that is, /ith TorchesE /ere the) that amon'st the 5ree(s carried Torches li'hted in the Processions of

their 5ods: 4nd in ;rocesse of time, the de#out, but i'norant Peo;le, did man) times honor their 3isho;s /ith the li(e ;om;e of "ax Candles, and the Ima'es of our 1a#iour, and the 1aints, constantl), in the Church it self. 4nd thus came in the use of "ax CandlesE and /as also established b) some of the ancient Councells. The Heathens had also their "'%a L%stra!is, that is to sa), Ho!y Water. The Church of Rome imitates them also in their Ho!y 0ayes. The) had their *a##hana!iaE and /e ha#e our Wa4es, ans/erin' to them: The) their Sat%rna!ia, and /e our arneva!!s, and 1hro#e@tuesda)s libert) of 1er#ants: The) their Procession of Priap%sE /ee our fetchin' in, erection, and dancin' about ,aypo!esE and 6ancin' is one (ind of "orshi;: The) had their Procession called "mbarva!iaE and /e our Procession about the fields in the )ogation wee4. 0or do I thin( that these are all the Ceremonies that ha#e been left in the Church, from the first con#ersion of the 5entiles: but the) are all that I can for the ;resent call to mindE and if a man /ould /el obser#e that /hich is deli#ered in the Histories, concernin' the Reli'ious Rites of the 5ree(s and Romanes, I doubt not but he mi'ht find man) more of these old em;t) 3ottles of 5entilisme, /hich the 6octors of the Romane Church, either b) 0e'li'ence, or 4mbition, ha#e filled u; a'ain /ith the ne/ "ine of Christianit), that /ill not faile in time to brea( them. Footnote 1. E/od. %=. =. =. Gen. %1. % . CHA,. ;L-I. O/ +AR=NESSE /r25 -AIN ,HILOSO,HY, (nd FAB&LO&S TRA+ITIONS. "hat Philoso;h) is. 32 PHI-O1OPH2, is understood the 2now!edge a#'%ired by )easoning- from the ,anner of the Generation of any thing- to the Properties. or from the Properties- to some possib!e Way of Generation of the same. to the end to bee ab!e to prod%#e- as far as matter- and h%mane for#e permit- s%#h Effe#ts- as h%mane !ife re'%ireth. 1o the 5eometrician, from the Construction of .i'ures, findeth out man) Pro;erties thereofE and from the Pro;erties, ne/ "a)s of their Construction, b) Reasonin'E to the end to be able to measure -and, and "aterE and for infinite other uses. 1o the 4stronomer, from the Risin', 1ettin', and *o#in' of the 1un, and 1tarres, in di#ers ;arts of the Hea#ens, findeth out the Causes of 6a), and 0i'ht, and of the different 1easons of the 2earE /hereb) he (ee;eth an account of Time: 4nd the li(e of other 1ciences. Prudence no ;art of Philoso;h). 3) /hich 6efinition it is e#ident, that /e are not to account as an) ;art thereof, that ori'inall (no/led'e called &x;erience, in /hich consisteth Prudence: 3ecause it is not attained b) Reasonin', but found as /ell in 3rute 3easts, as in *anE and is but a *emor) of successions of e#ents in times ;ast, /herein the omission of e#er) little circumstance alterin' the effect, frustrateth the ex;ectation of the most Prudent: /hereas nothin' is ;roduced b) Reasonin' ari'ht, but 'enerall, eternall, and immutable Truth. 0o false 6octrine is ;art of Philoso;h): 0or are /e therefore to 'i#e that name to an) false Conclusions: .or he that Reasoneth ari'ht in /ords he understandeth, can ne#er conclude an &rror: 0o more is Re#elation su;ernaturall: 0or to that /hich an) man (no/s b) su;ernaturall Re#elationE because it is not acCuired b) Reasonin': 0or learnin' ta(en u;on credit of 4uthors. 0or that /hich is 'otten b) Reasonin' from the 4uthorit) of 3oo(sE because it is not b) Reasonin' from the Cause to the &ffect, nor from the &ffect to the CauseE and is not 9no/led', but .aith. Of the 3e'innin's and Pro'resse of Philoso;h). The facult) of Reasonin' bein' conseCuent to the use of 1;eech, it /as not ;ossible, but that there should ha#e been some 'enerall Truthes found out b) Reasonin', as ancient almost as -an'ua'e it selfe. The 1a#a'es of 4merica, are not /ithout some 'ood *orall 1entencesE also the) ha#e a little 4rithmetic(, to adde, and di#ide in 0umbers not too 'reat: but the) are not therefore Philoso;hers. .or as there /ere Plants of Corn and "ine in small Cuantit) dis;ersed

in the .ields and "oods, before men (ne/ their #ertue, or made use of them for their nourishment, or ;lanted them a;art in .ields, and 8ine)ardsE in /hich time the) fed on 4(orns, and dran( "ater: so also there ha#e been di#ers true, 'enerall, and ;rofitable 1;eculations from the be'innin'E as bein' the naturall ;lants of humane Reason: 3ut the) /ere at first but fe/ in numberE men li#ed u;on 'rosse &x;erienceE there /as no *ethodE that is to sa), no 1o/in', nor Plantin' of 9no/led'e b) it self, a;art from the "eeds, and common Plants of &rrour and ConDecture: 4nd the cause of it bein' the /ant of leasure from ;rocurin' the necessities of life, and defendin' themsel#es a'ainst their nei'hbors, it /as im;ossible, till the erectin' of 'reat Common@/ealths, it should be other/ise. Leas%re is the mother of Phi!osophyE and ommon6wea!th, the mother of Pea#e, and Leas%re: "here first /ere 'reat and flourishin' ities, there /as first the stud) of Phi!osophy. The Gymnosophists of $ndia, the ,agi of Persia, and the Priests of ha!d<a and Egypt, are counted the most ancient Philoso;hersE and those Countre)s /ere the most ancient of 9in'domes. Phi!osophy /as not risen to the Gr<#ians, and other ;eo;le of the "est, /hose ommon6wea!ths (no 'reater ;erha;s then L%##a, or Geneva! had ne#er Pea#e, but /hen their fears of one another /ere eCuallE nor the Leas%re to obser#e an) thin' but one another. 4t len'th, /hen "arre had united man) of these Gr<#ian lesser Cities, into fe/er, and 'reaterE then be'an Seven men, of se#erall ;arts of Gree#e, to 'et the re;utation of bein' WiseE some of them for ,ora!! and Po!iti'%e 1entencesE and others for the learnin' of the ha!d<ans and Egyptians, /hich /as "stronomy, and Geometry. 3ut /e hear not )et of an) S#hoo!s of Phi!osophy. Of the 1chools of Philoso;h) amon'st the 4thenians. 4fter the "thenians b) the o#erthro/ of the Persian 4rmies, had 'otten the 6ominion of the 1eaE and thereb), of all the Islands, and *aritime Cities of the "r#hipe!ago, as /ell of "sia as E%ropeE and /ere 'ro/n /ealth)E the) that had no em;lo)ment, neither at home, nor abroad, had little else to em;lo) themsel#es in, but either (as 1t. L%4e sa)s, "#ts 1+. =1. in te!!ing and hearing news, or in discoursin' of Phi!osophy ;ubliCuel) to the )outh of the Cit). &#er) *aster too( some ;lace for that ;ur;ose. P!ato in certain ;ubliCue "al(s called "#ademia, from one "#adem%s: "ristot!e in the "al( of the Tem;le of Pan, called Ly#<%m? others in the Stoa, or co#ered "al(, /herein the *erchants 5oods /ere brou'ht to land: others in other ;lacesE /here the) s;ent the time of their -easure, in teachin' or in dis;utin' of their O;inions: and some in an) ;lace, /here the) could 'et the )outh of the Cit) to'ether to hear them tal(. 4nd this /as it /hich arneades also did at )ome, /hen he /as 4mbassadour: /hich caused ato to ad#ise the 1enate to dis;atch him Cuic(l), for feare of corru;tin' the manners of the )oun' men that deli'hted to hear him s;ea( (as the) thou'ht! fine thin's. .rom this it /as, that the ;lace /here an) of them tau'ht, and dis;uted, /as called S#ho!a, /hich in their Ton'ue si'nifieth Leas%reE and their 6is;utations, 0iatrib8, that is to sa), Passing of the time. 4lso the Philoso;hers themsel#es had the name of their 1ects, some of them from these their 1chools: .or the) that follo/ed P!atoAs 6octrine, /ere called "#ademi'%esE The follo/ers of "ristot!e- Peripateti'%es, from the "al( hee tau'ht inE and those that Ceno tau'ht, Stoi'%es, from the Stoa: as if /e should denominate men from ,orefie!ds, from Pa%!s6 h%r#h, and from the E/#hange, because the) meet there often, to ;rate and lo)ter. 0e#erthelesse, men /ere so much ta(en /ith this custome, that in time it s;read it selfe o#er all &uro;e, and the best ;art of 4friCueE so as there /ere 1chools ;ubliCuel) erected, and maintained for -ectures, and 6is;utations, almost in e#er) Common@/ealth. Of the 1chools of the Le/s. There /ere also 1chools, ancientl), both before, and after the time of our 1a#iour, amon'st the 7ews: but the) /ere 1chools of their -a/. .or thou'h the) /ere called Synagog%es, that is to sa), Con're'ations of the Peo;leE )et in as much as the -a/ /as e#er) 1abbath da) read, ex;ounded, and dis;uted in them, the) differed not in nature, but in name onel) from PubliCue 1choolsE and /ere not onel) in Lerusalem, but in e#er) Cit) of the 5entiles, /here the Le/s inhabited. There /as such a 1choole at 0amas#%s, /hereinto Pa%! entred, to ;ersecute. There /ere others at "ntio#h- $#oni%m and (hessa!oni#a, /hereinto he entred, to dis;ute: 4nd such /as the 1)na'o'ue of the Libertines- yrenians- "!e/andrians- i!i#ians, and those of "siaE that is to sa), the 1choole of Libertines, and of 7ewes, that /ere stran'ers in 7er%sa!em: 4nd of this 1choole the) /ere that dis;uted ("#t. ?. 9.! /ith Saint Steven. The 1chools of the 5rScians un;rofitable. 3ut /hat has been the 7tilit) of those 1choolsI /hat 1cience is there at this da) acCuired b)

their Readin's and 6is;utin'sI That /e ha#e of 5eometr), /hich is the *other of all 0aturall 1cience, /ee are not indebted for it to the 1chools. P!ato that /as the best Philoso;her of the 5ree(s, forbad entrance into his 1choole, to all that /ere not alread) in some measure 5eometricians. There /ere man) that studied that 1cience to the 'reat ad#anta'e of man(ind: but there is no mention of their 1choolsE nor /as there an) 1ect of 5eometriciansE nor did the) then ;asse under the name of Philoso;hers. The naturall Philoso;h) of those 1chools, /as rather a 6ream than 1cience, and set forth in senselesse and insi'nificant -an'ua'eE /hich cannot be a#oided b) those that /ill teach Philoso;h), /ithout ha#in' first attained 'reat (no/led'e in 5eometr): .or 0ature /or(eth b) *otionE the "a)es, and 6e'rees /hereof cannot be (no/n, /ithout the (no/led'e of the Pro;ortions and Pro;erties of -ines, and .i'ures. Their *orall Philoso;h) is but a descri;tion of their o/n Passions. .or the rule of *anners, /ithout Ci#ill 5o#ernment, is the -a/ of 0atureE and in it, the -a/ Ci#illE that determineth /hat is Honest, and 0ishonestE /hat is 7%st, and ;n1%stE and 'enerall) /hat is Good, and Evi!!: /hereas the) ma(e the Rules of Good, and *ad, b) their o/n Li4ing, and 0is!i4ing: 3) /hich means, in so 'reat di#ersit) of taste, there is nothin' 'enerall) a'reed onE but e#er) one doth (as far as he dares! /hatsoe#er seemeth 'ood in his o/ne e)es, to the sub#ersion of Common@/ealth. Their Logi'%e /hich should bee the *ethod of Reasonin', is nothin' else but Ca;tions of "ords, and In#entions ho/ to ;uJJle such as should 'oe about to ;ose them. To conclude, there is nothin' so absurd, that the old Philoso;hers (as i#ero saith, /ho /as one of them! ha#e not some of them maintained. 4nd I belee#e that scarce an) thin' can be more absurdl) said in naturall Philoso;h), than that /hich no/ is called "ristot!es ,etaphysi'%esE nor more re;u'nant to 5o#ernment, than much of that hee hath said in his Po!iti'%esE nor more i'norantl), than a 'reat ;art of his Ethi'%es. The 1chools of the Le/s un;rofitable. The 1choole of the Le/s, /as ori'inall) a 1choole of the -a/ of ,osesE /ho commanded (0e%t. %1. 1 .! that at the end of e#er) se#enth )ear, at the .east of the Tabernacles, it should be read to all the ;eo;le, that the) mi'ht hear, and learn it: Therefore the readin' of the -a/ (/hich /as in use after the Ca;ti#it)! e#er) 1abbath da), ou'ht to ha#e had no other end, but the acCuaintin' of the ;eo;le /ith the Commandements /hich the) /ere to obe), and to ex;ound unto them the /ritin's of the Pro;hets. 3ut it is manifest, b) the man) re;rehensions of them b) our 1a#iour, that the) corru;ted the Text of the -a/ /ith their false Commentaries, and #ain TraditionsE and so little understood the Pro;hets, that the) did neither ac(no/led'e Christ, nor the /or(s he didE of /hich the Pro;hets ;ro;hec)ed. 1o that b) their -ectures and 6is;utations in their 1)na'o'ues, the) turned the 6octrine of their -a/ into a Phantasticall (ind of Philoso;h), concernin' the incom;rehensible nature of 5od, and of 1;iritsE /hich the) com;ounded of the 8ain Philoso;h) and Theolo') of the 5rOcians, min'led /ith their o/n fancies, dra/n from the obscurer ;laces of the 1cri;ture, and /hich mi'ht most easil) bee /rested to their ;ur;oseE and from the .abulous Traditions of their 4ncestors. 7ni#ersit) /hat it is. That /hich is no/ called an ;niversity, is a Lo)nin' to'ether, and an Incor;oration under one 5o#ernment of man) PubliCue 1chools, in one and the same To/n or Cit). In /hich, the ;rinci;all 1chools /ere ordained for the three Professions, that is to sa), of the Romane Reli'ion, of the Romane -a/, and of the 4rt of *edicine. 4nd for the stud) of Philoso;h) it hath no other/ise ;lace, then as a handmaid to the Romane Reli'ion: 4nd since the 4uthorit) of 4ristotle is onel) current there, that stud) is not ;ro;erl) Philoso;h), (the nature /hereof de;endeth not on 4uthors,! but 4ristotelit). 4nd for 5eometr), till of #er) late times it had no ;lace at allE as bein' subser#ient to nothin' but ri'ide Truth. 4nd if an) man b) the in'enuit) of his o/ne nature, had attained to an) de'ree of ;erfection therein, hee /as commonl) thou'ht a *a'ician, and his 4rt 6iabolicall. &rrors brou'ht into Reli'ion from 4ristotles *eta;h)siCues. 0o/ to descend to the ;articular Tenets of 8ain Philoso;h), deri#ed to the 7ni#ersities, and thence into the Church, ;artl) from 4ristotle, ;artl) from 3lindnesse of understandin'E I shall first consider their Princi;les. There is a certain Phi!osophia Prima, on /hich all other Philoso;h) ou'ht to de;endE and consisteth ;rinci;all), in ri'ht limitin' of the si'nifications of such 4;;ellations, or 0ames, as are of all others the most 7ni#ersall: "hich -imitations ser#e to a#oid ambi'uit), and OCui#ocation in Reasonin'E and are commonl) called 6efinitionsE such as are the 6efinitions of 3od), Time, Place, *atter, .orme, &ssence, 1ubDect, 1ubstance, 4ccident, Po/er, 4ct, .inite, Infinite, Quantit), Qualit), *otion, 4ction. Passion, and di#ers others, necessar) to the ex;lainin' of a mans Conce;tions concernin' the 0ature and

5eneration of 3odies. The &x;lication (that is, the setlin' of the meanin'! of /hich, and the li(e Terms, is commonl) in the 1chools called ,etaphysi'%esE as bein' a ;art of the Philoso;h) of 4ristotle, /hich hath that for title: but it is in another senseE for there it si'nifieth as much, as *oo4s written- or p!a#ed after his nat%ra!! Phi!osophy: 3ut the 1chools ta(e them for *oo4s of s%pernat%ra!! Phi!osophy: for the /ord ,etaphysi'%es /ill bear both these senses. 4nd indeed that /hich is there /ritten, is for the most ;art so far from the ;ossibilit) of bein' understood, and so re;u'nant to naturall Reason, that /hosoe#er thin(eth there is an) thin' to bee understood b) it, must needs thin( it su;ernaturall. &rrors concernin' 4bstract &ssences. .rom these *eta;h)siCues, /hich are min'led /ith the 1cri;ture to ma(e 1choole 6i#init), /ee are told, there be in the /orld certain &ssences se;arated from 3odies, /hich the) call "bstra#t Essen#es- and S%bstantia!! 5ormes: .or the Inter;retin' of /hich 7argon, there is need of some/hat more than ordinar) attention in this ;lace. 4lso I as( ;ardon of those that are not used to this (ind of 6iscourse, for a;;l)in' m) selfe to those that are. The "orld, (I mean not the &arth onel), that denominates the -o#ers of it Wor!d!y men, but the ;niverse, that is, the /hole masse of all thin's that are! is Cor;oreall, that is to sa), 3od)E and hath the dimensions of *a'nitude, namel), -en'th, 3redth, and 6e;th: also e#er) ;art of 3od), is li(e/ise 3od), and hath the li(e dimensionsE and conseCuentl) e#er) ;art of the 7ni#erse, is 3od)E and that /hich is not 3od), is no ;art of the 7ni#erse: 4nd because the 7ni#erse is 4ll, that /hich is no ;art of it, is 3othingE and conseCuentl) no where. 0or does it follo/ from hence, that 1;irits are nothing: for the) ha#e dimensions, and are therefore reall) *odiesE thou'h that name in common 1;eech be 'i#en to such 3odies onel), as are #isible, or ;al;ableE that is, that ha#e some de'ree of O;acit): 3ut for 1;irits, the) call them Incor;oreallE /hich is a name of more honour, and ma) therefore /ith more ;iet) bee attributed to 5od himselfeE in /hom /ee consider not /hat 4ttribute ex;resseth best his 0ature, /hich is Incom;rehensibleE but /hat best ex;resseth our desire to honour Him. To (no/ no/ u;on /hat 'rounds the) sa) there be Essen#es "bstra#t, or S%bstantia!! 5ormes, /ee are to consider /hat those /ords do ;ro;erl) si'nifie. The use of "ords, is to re'ister to our sel#es, and ma(e manifest to others the Thou'hts and Conce;tions of our *inds. Of /hich "ords, some are the names of the Thin's concei#edE as the names of all sorts of 3odies, that /or( u;on the 1enses, and lea#e an Im;ression in the Ima'inations: Others are the names of the Ima'inations themsel#esE that is to sa), of those Ideas, or mentall Ima'es /e ha#e of all thin's /ee see, or remember: 4nd others a'aine are names of 0amesE or of different sorts of 1;eech: 4s ;niversa!!- P!%ra!!- Sing%!ar, are the names of 0amesE and 0efinition- "ffirmation3egation- (r%e- 5a!se- Sy!!ogisme- $nterrogation- Promise- ovenant, are the names of certain .orms of 1;eech. Others ser#e to she/ the ConseCuence, or Re;u'nance of one name to anotherE as /hen one saith, " ,an is a *ody, hee intendeth that the name of *ody is necessaril) conseCuent to the name of ,anE as bein' but se#erall names of the same thin', ,anE /hich ConseCuence is si'nified b) cou;lin' them to'ether /ith the /ord $s. 4nd as /ee use the 8erbe $sE so the -atines use their 8erbe Est, and the 5ree(s their throu'h all its 6eclinations. "hether all other 0ations of the /orld ha#e in their se#erall lan'ua'es a /ord that ans/ereth to it, or not, I cannot tellE but I am sure the) ha#e not need of it: .or the ;lacin' of t/o names in order ma) ser#e to si'nifie their ConseCuence, if it /ere the custome, (for Custome is it, that 'i#e /ords their force,! as /ell as the /ords $s, or *ee, or "re, and the li(e. 4nd if it /ere so, that there /ere a -an'ua'e /ithout an) 8erb ans/erable to Est, or $s, or *eeE )et the men that used it /ould bee not a Dot the lesse ca;able of Inferrin', Concludin', and of all (ind of Reasonin', than /ere the 5ree(s, and -atines. 3ut /hat then /ould become of these Terms, of Entity- Essen#e- Essentia!!- Essentia!ity, that are deri#ed from it, and of man) more that de;end on these, a;;l)ed as most commonl) the) areI The) are therefore no 0ames of Thin'sE but 1i'nes, b) /hich /ee ma(e (no/n, that /ee concei#e the ConseCuence of one name or 4ttribute to another: as /hen /e sa), a ,an- is- a !iving *ody, /ee mean not that the ,an is one thin', the Living *ody another, and the $s, or *eeing a third: but that the ,an, and the Living *ody, is the same thin'E because the ConseCuence, $f hee bee a ,an- hee is a !iving *ody, is a true ConseCuence, si'nified b) that /ord Is. Therefore, to bee a *ody- to Wa!4e- to bee Spea4ing- to Live- to See, and the li(e Infiniti#esE also orporeity- Wa!4ingSpea4ing- Life- Sight, and the li(e, that si'nifie Dust the same, are the names of 3othingE as I ha#e else/here more am;l) ex;ressed.

3ut to /hat ;ur;ose (ma) some man sa)! is such subtilt) in a /or( of this nature, /here I ;retend to nothin' but /hat is necessar) to the doctrine of 5o#ernment and ObedienceI It is to this ;ur;ose, that men ma) no lon'er suffer themsel#es to be abused, b) them, that b) this doctrine of Separated Essen#es, built on the 8ain Philoso;h) of 4ristotle, /ould fri'ht them from Obe)in' the -a/s of their Countre), /ith em;t) namesE as men fri'ht 3irds from the Corn /ith an em;t) doublet, a hat, and a croo(ed stic(. .or it is u;on this 'round, that /hen a *an is dead and buried, the) sa) his 1oule (that is his -ife! can /al( se;arated from his 3od), and is seen b) ni'ht amon'st the 'ra#es. 7;on the same 'round the) sa), that the .i'ure, and Colour, and Tast of a ;eece of 3read, has a bein', there, /here the) sa) there is no 3read: 4nd u;on the same 'round the) sa), that .aith, and "isdome, and other 8ertues are sometimes powred into a man, sometimes b!own into him from Hea#enE as if the 8ertuous, and their 8ertues could be asunderE and a 'reat man) other thin's that ser#e to lessen the de;endance of 1ubDects on the 1o#erai'n Po/er of their Countre). .or /ho /ill endea#our to obe) the -a/s, if he ex;ect Obedience to be Po/red or 3lo/n into himI Or /ho /ill not obe) a Priest, that can ma(e 5od, rather than his 1o#erai'nE na) than 5od himselfeI Or /ho, that is in fear of 5hosts, /ill not bear 'reat res;ect to those that can ma(e the Hol) "ater, that dri#es them from himI 4nd this shall suffice for an exam;le of the &rrors, /hich are brou'ht into the Church, from the Entities, and Essen#es of 4ristotle: /hich it ma) be he (ne/ to be false Philoso;h)E but /rit it as a thin' consonant to, and corroborati#e of their Reli'ionE and fearin' the fate of 1ocrates. 3ein' once fallen into this &rror of Separated Essen#es, the) are thereb) necessaril) in#ol#ed in man) other absurdities that follo/ it. .or seein' the) /ill ha#e these .orms to be reall, the) are obli'ed to assi'n them some p!a#e. 3ut because the) hold them Incor;oreall, /ithout all dimension of Quantit), and all men (no/ that Place is 6imension, and not to be filled, but b) that /hich is Cor;oreallE the) are dri#en to u;hold their credit /ith a distinction, that the) are not indeed an) /here ir#%ms#riptive, but 0efinitive: "hich Term, bein' meer "ords, and in this occasion insi'nificant, ;asse onel) in -atine, that the #anit) of them ma) bee concealed. .or the Circumscri;tion of a thin', is nothin' else but the 6etermination, or 6efinin' of its PlaceE and so both the Terms of the 6istinction are the same. 4nd in ;articular, of the &ssence of a *an, /hich (the) sa)! is his 1oule, the) affirm it, to be 4ll of it in his little .in'er, and 4ll of it in e#er) other Part (ho/ small soe#er! of his 3od)E and )et no more 1oule in the "hole 3od), than in an) one of those Parts. Can an) man thin( that 5od is ser#ed /ith such absurditiesI 4nd )et all this is necessar) to belee#e, to those that /ill belee#e the &xistence of an Incor;oreall 1oule, 1e;arated from the 3od). 4nd /hen the) come to 'i#e account, ho/ an Incor;oreall 1ubstance can be ca;able of Pain, and be tormented in the fire of Hell, or Pur'ator), the) ha#e nothin' at all to ans/er, but that it cannot be (no/n ho/ fire can burn 1oules. 4'ain, /hereas *otion is chan'e of Place, and Incor;oreall 1ubstances are not ca;able of Place, the) are troubled to ma(e it seem ;ossible, ho/ a 1oule can 'oe hence, /ithout the 3od) to Hea#en, Hell, or Pur'ator)E and ho/ the 5hosts of men (and I ma) adde of their clothes /hich the) a;;ear in! can /al( b) ni'ht in Churches, Church@)ards, and other ;laces of 1e;ulture. To /hich I (no/ not /hat the) can ans/er, unlesse the) /ill sa), the) /al(e, definitivP, not #ir#%ms#riptivP, or spirit%a!!y, not tempora!!y: for such e're'ious distinctions are eCuall) a;;licable to an) difficult) /hatsoe#er. 0uncstans. .or the meanin' of Eternity, the) /ill not ha#e it to be an &ndlesse 1uccession of TimeE for then the) should not be able to render a reason ho/ 5ods "ill, and PrOordainin' of thin's to come, should not be before his PrOscience of the same, as the &fficient Cause before the &ffect, or 4'ent before the 4ctionE nor of man) other their bold o;inions concernin' the Incom;rehensible 0ature of 5od. 3ut the) /ill teach us, that &ternit) is the 1tandin' still of the Present Time, a 3%n#6stans (as the 1chools call itE! /hich neither the), nor an) else understand, no more than the) /ould a Hi#6stans for an Infinite 'reatnesse of Place. One 3od) in man) ;laces, and man) 3odies in one ;lace at once. 4nd /hereas men di#ide a 3od) in their thou'ht, b) numbrin' ;arts of it, and in numbrin' those ;arts, number also the ;arts of the Place it filledE it cannot be, but in ma(in' man) ;arts, /ee ma(e also man) ;laces of those ;artsE /hereb) there cannot bee concei#ed in the mind of an) man, more, or fe/er ;arts, than there are ;laces for: )et the) /ill ha#e us belee#e, that b) the 4lmi'ht) ;o/er of 5od, one bod) ma) be at one and the same time in

man) ;lacesE and man) bodies at one and the same time in one ;lace: 4s if it /ere an ac(no/led'ment of the 6i#ine Po/er, to sa), that /hich is, is notE or that /hich has been, has not been. 4nd these are but a small ;art of the Incon'ruities the) are forced to, from their dis;utin' Philoso;hicall), in stead of admirin', and adorin' of the 6i#ine and Incom;rehensible 0atureE /hose 4ttributes cannot si'nifie /hat he is, but ou'ht to si'nifie our desire to honour him, /ith the best 4;;ellations /e can thin( on. 3ut the) that #enture to reason of his 0ature, from these 4ttributes of Honour, losin' their understandin' in the #er) first attem;t, fall from one Incon#enience into another, /ithout end, and /ithout numberE in the same manner, as /hen a man i'norant of the Ceremonies of Court, commin' into the ;resence of a 'reater Person than he is used to s;ea( to, and stumblin' at his entrance, to sa#e himselfe from fallin', lets sli; his Cloa(eE to reco#er his Cloa(e, lets fall his HatE and /ith one disorder after another, disco#ers his astonishment and rusticit). 4bsurdities in naturall Philoso;h), as 5ra#it) the Cause of Hea#inesse. Then for Physi'%es, that is, the (no/led'e of the subordinate, and secundar) causes of naturall e#entsE the) render none at all, but em;t) /ords. If )ou desire to (no/ /h) some (ind of bodies sin( naturall) do/n/ards to/ard the &arth, and others 'oe naturall) from itE The 1chools /ill tell )ou out of 4ristotle, that the bodies V that sin( do/n/ards, are HeavyE and that this Hea#inesse is it that causes them to descend: 3ut if )ou as( /hat the) mean b) Heavinesse, the) /ill define it to bee an endea#our to 'oe to the center of the &arth: so that the cause /h) thin's sin( do/n/ard, is an &ndea#our to be belo/: /hich is as much as to sa), that bodies descend, or ascend, because the) doe. Or the) /ill tell )ou the center of the &arth is the ;lace of Rest, and Conser#ation for Hea#) thin'sE and therefore the) endea#our to be there: 4s if 1tones, and *etalls had a desire, or could discern the ;lace the) /ould bee at, as *an doesE or lo#ed Rest, as *an does notE or that a ;eece of 5lasse /ere lesse safe in the "indo/, than fallin' into the 1treet. Quantit) ;ut into 3od) alread) made. If /e /ould (no/ /h) the same 3od) seems 'reater (/ithout addin' to it! one time, than anotherE the) sa), /hen it seems lesse, it is ondensedE /hen 'reater, )arefied. "hat is that ondensed, and )arefiedI Condensed, is /hen there is in the #er) same *atter, lesse Quantit) than beforeE and Rarefied, /hen more. 4s if there could be *atter, that had not some determined Quantit)E /hen Quantit) is nothin' else but the 6etermination of *atterE that is to sa) of 3od), b) /hich /e sa) one 3od) is 'reater, or lesser than another, b) thus, or thus much. Or as if a 3od) /ere made /ithout an) Quantit) at all, and that after/ards more, or lesse /ere ;ut into it, accordin' as it is intended the 3od) should be more, or lesse 6ense. Po/rin' in of 1oules. .or the cause of the 1oule of *an, the) sa), reat%r $nf%ndendo, and is, $t is reated by Powering it in, and Powred in by reation. reando $nf%ndit%r: that

7biCuit) of 4;;arition. .or the Cause of 1ense, an ubiCuit) of Spe#iesE that is, of the Shews or "pparitions of obDectsE /hich /hen the) be 4;;aritions to the &)e, is SightE /hen to the &are, HearingE to the Palate, (astE to the 0ostrill, Sme!!ingE and to the rest of the 3od), 5ee!ing. "ill, the Cause of "illin'. .or cause of the "ill, to doe an) ;articular action, /hich is called +o!itio, the) assi'n the .acult), that is to sa), the Ca;acit) in 'enerall, that men ha#e, to /ill sometimes one thin', sometimes another, /hich is called +o!%ntasE ma(in' the Power the cause of the "#t: 4s if one should assi'n for cause of the 'ood or e#ill 4cts of men, their 4bilit) to doe them. I'norance an occult Cause. 4nd in man) occasions the) ;ut for cause of 0aturall e#ents, their o/n I'noranceE but dis'uised in other /ords: 4s /hen the) sa), .ortune is the cause of thin's contin'entE that is, of thin's /hereof the) (no/ no cause: 4nd as /hen the) attribute man) &ffects to o##%!t '%a!itiesE that is, Cualities not (no/n to themE and therefore also (as the) thin(e! to no *an else. 4nd to Sympathy- "ntipathy- "ntiperistasis- Spe#ifi#a!! =%a!ities, and other li(e Termes, /hich si'nifie neither the 4'ent that ;roduceth them, nor the O;eration b) /hich the) are ;roduced. If such ,etaphysi'%es, and Physi'%es as this, be not +ain Phi!osophy, there /as ne#er an)E nor needed 1t. Paul to 'i#e us /arnin' to a#oid it.

One ma(es the thin's incon'ruent, another the Incon'ruit). 4nd for their *orall, and Ci#ill Philoso;h), it hath the same, or 'reater absurdities. If a man doe an action of InDustice, that is to sa), an action contrar) to the -a/, 5od the) sa) is the ;rime cause of the -a/, and also the ;rime cause of that, and all other 4ctionsE but no cause at all of the InDusticeE /hich is the Inconformit) of the 4ction to the -a/. This is 8ain Philoso;h). 4 man mi'ht as /ell sa), that one man ma(eth both a strei'ht line, and a croo(ed, and another ma(eth their Incon'ruit). 4nd such is the Philoso;h) of all men that resol#e of their Conclusions, before the) (no/ their PremisesE ;retendin' to com;rehend, that /hich is Incom;rehensibleE and of 4ttributes of Honour to ma(e 4ttributes of 0atureE as this distinction /as made to maintain the 6octrine of .ree@"ill, that is, of a "ill of man, not subDect to the "ill of 5od. Pri#ate 4;;etite the rule of PubliCue 'ood: 4ristotle, and other Heathen Philoso;hers define 5ood, and &#ill, b) the 4;;etite of menE and /ell enou'h, as lon' as /e consider them 'o#erned e#er) one b) his o/n -a/: .or in the condition of men that ha#e no other -a/ but their o/n 4;;etites, there can be no 'enerall Rule of 5ood, and &#ill 4ctions. 3ut in a Common@/ealth this measure is false: 0ot the 4;;etite of Pri#ate men, but the -a/, /hich is the "ill and 4;;etite of the 1tate is the measure. 4nd )et is this 6octrine still ;ractisedE and men Dud'e the 5oodnesse, or "ic(ednesse of their o/n, and of other mens actions, and of the actions of the Common@/ealth it selfe, b) their o/n PassionsE and no man calleth 5ood or &#ill, but that /hich is so in his o/n e)es, /ithout an) re'ard at all to the PubliCue -a/sE exce;t onel) *on(s, and .riers, that are bound b) 8o/ to that sim;le obedience to their 1u;eriour, to /hich e#er) 1ubDect ou'ht to thin( himself bound b) the -a/ of 0ature to the Ci#ill 1o#erai'n. 4nd this ;ri#ate measure of 5ood, is a 6octrine, not onel) 8ain, but also Pernicious to the PubliCue 1tate. 4nd that la/full *arria'e is 7nchastit): It is also 8ain and false Philoso;h), to sa) the /or( of *arria'e is re;u'nant to Chastit), or Continence, and b) conseCuence to ma(e them *orall 8icesE as the) doe, that ;retend Chastit), and Continence, for the 'round of den)in' *arria'e to the Cler'). .or the) confesse it is no more, but a Constitution of the Church, that reCuireth in those hol) Orders that continuall) attend the 4ltar, and administration of the &ucharist, a continuall 4bstinence from /omen, under the name of continuall Chastit), Continence, and Purit). Therefore the) call the la/full use of "i#es, /ant of Chastit), and ContinenceE and so ma(e *arria'e a 1in, or at least a thin' so im;ure, and unclean, as to render a man unfit for the 4ltar. If the -a/ /ere made because the use of "i#es is Incontinence, and contrar) to Chastit), then all *arria'e is #ice: If because it is a thin' too im;ure, and unclean for a man consecrated to 5odE much more should other naturall, necessar), and dail) /or(s /hich all men doe, render men un/orth) to bee Priests, because the) are more unclean. 3ut the secret foundation of this ;rohibition of *arria'e of Priests, is not li(el) to ha#e been laid so sli'htl), as u;on such errours in *orall Philoso;h)E nor )et u;on the ;reference of sin'le life, to the estate of *atrimon)E /hich ;roceeded from the /isdome of 1t. Paul, /ho ;ercei#ed ho/ incon#enient a thin' it /as, for those that in those times of ;ersecution /ere Preachers of the 5os;el, and forced to fl) from one countre) to another, to be clo''ed /ith the care of /ife and childrenE but u;on the desi'ne of the Po;es, and Priests of after times, to ma(e themsel#es the Cler'), that is to sa), sole Heirs of the 9in'dome of 5od in this /orldE to /hich it /as necessar) to ta(e from them the use of *arria'e, because our 1a#iour saith, that at the comin' of his 9in'dome the Children of 5od sha!! neither ,arry- nor bee given in ,arriage- b%t sha!! bee as the "nge!s in heavenE that is to sa), 1;irituall. 1eein' then the) had ta(en on them the name of 1;irituall, to ha#e allo/ed themsel#es (/hen there /as no need! the ;ro;riet) of "i#es, had been an Incon'ruit). 4nd that all 5o#ernment but Po;ular, is T)rann): .rom 4ristotles Ci#ill Philoso;h), the) ha#e learned, to call all manner of Common@/ealths but the Po;ular, (such as /as at that time the state of 4thens,! (yranny. 4ll 9in's the) called T)rantsE and the 4ristocrac) of the thirt) 5o#ernours set u; there b) the -acedemonians that subdued them, the thirt) T)rants: 4s also to call the condition of the ;eo;le under the 6emocrac), Liberty. 4 (yrant ori'inall) si'nified no more sim;l), but a ,onar#h: 3ut /hen after/ards in most ;arts of 5reece that (ind of 'o#ernment /as abolished, the name be'an to si'nifie, not onel) the thin' it did before, but /ith it, the hatred /hich the Po;ular 1tates bare to/ards it: 4s also the name of 9in' became odious after the de;osin' of the 9in's in Rome,

as bein' a thin' naturall to all men, to concei#e some 'reat .ault to be si'nified in an) 4ttribute, that is 'i#en in des;i'ht, and to a 'reat &nem). 4nd /hen the same men shall be dis;leased /ith those that ha#e the administration of the 6emocrac), or 4ristocrac), the) are not to see( for dis'racefull names to ex;resse their an'er inE but call readil) the one "nar#hy, and the other, &!igar#hy, or the (yranny of a 5ew. 4nd that /hich offendeth the Peo;le, is no other thin', but that the) are 'o#erned, not as e#er) one of them /ould himselfe, but as the PubliCue Re;resentant, be it one *an, or an 4ssembl) of men thin(s fitE that is, b) an 4rbitrar) 'o#ernment: for /hich the) 'i#e e#ill names to their 1u;eriorsE ne#er (no/in' (till ;erha;s a little after a Ci#ill /arre! that /ithout such 4rbitrar) 'o#ernment, such "arre must be ;er;etuallE and that it is *en, and 4rms, not "ords, and Promises, that ma(e the .orce and Po/er of the -a/s. That not *en, but -a/ 'o#erns. 4nd therefore this is another &rrour of 4ristotles PolitiCues, that in a /el ordered Common@ /ealth, not *en should 'o#ern, but the -a/s. "hat man, that has his naturall 1enses, thou'h he can neither /rite nor read, does not find himself 'o#erned b) them he fears, and belee#es can (ill or hurt him /hen he obe)eth notI or that belee#es the -a/ can hurt himE that is, "ords, and Pa;er, /ithout the Hands, and 1/ords of menI 4nd this is of the number of ;ernicious &rrors: for the) induce men, as oft as the) li(e not their 5o#ernours, to adhOre to those that call them T)rants, and to thin( it la/full to raise /arre a'ainst them: 4nd )et the) are man) times cherished from the Pul;it, b) the Cler'). -a/s o#er the Conscience. There is another &rrour in their Ci#ill Philoso;h) (/hich the) ne#er learned of 4ristotle, nor Cicero, nor an) other of the Heathen,! to extend the ;o/er of the -a/, /hich is the Rule of 4ctions onel), to the #er) Thou'hts, and Consciences of men, b) &xamination, and $n'%isition of /hat the) Hold, not/ithstandin' the Conformit) of their 1;eech and 4ctions: 3) /hich, men are either ;unished for ans/erin' the truth of their thou'hts, or constrained to ans/er an untruth for fear of ;unishment. It is true, that the Ci#ill *a'istrate, intendin' to em;lo) a *inister in the char'e of Teachin', ma) enCuire of him, if hee bee content to Preach such, and such 6octrinesE and in case of refusall, ma) den) him the em;lo)ment: 3ut to force him to accuse himselfe of O;inions, /hen his 4ctions are not b) -a/ forbidden, is a'ainst the -a/ of 0atureE and es;eciall) in them, /ho teach, that a man shall bee damned to &ternall and extream torments, if he die in a false o;inion concernin' an 4rticle of the Christian .aith. .or /ho is there, that (no/in' there is so 'reat dan'er in an error, /hom the naturall care of himself, com;elleth not to haJard his 1oule u;on his o/n Dud'ement, rather than that of an) other man that is unconcerned in his damnationI Pri#ate Inter;retation of -a/. .or a Pri#ate man, /ithout the 4uthorit) of the Common@/ealth, that is to sa), /ithout ;ermission from the Re;resentant thereof, to Inter;ret the -a/ b) his o/n 1;irit, is another &rror in the PolitiCuesE but not dra/n from 4ristotle, nor from an) other of the Heathen Philoso;hers. .or none of them den), but that in the Po/er of ma(in' -a/s, is com;rehended also the Po/er of &x;lainin' them /hen there is need. 4nd are not the 1cri;tures, in all ;laces /here the) are -a/, made -a/ b) the 4uthorit) of the Common@/ealth, and conseCuentl), a ;art of the Ci#ill -a/I Of the same (ind it is also, /hen an) but the 1o#erai'n restraineth in an) man that ;o/er /hich the Common@/ealth hath not restrainedE as the) do, that im;ro;riate the Preachin' of the 5os;ell to one certain Order of men, /here the -a/s ha#e left it free. If the 1tate 'i#e me lea#e to ;reach, or teachE that is, if it forbid me not, no man can forbid me. If I find m) selfe amon'st the Idolaters of 4merica, shall I that am a Christian, thou'h not in Orders, thin( it a sin to ;reach Lesus Christ, till I ha#e recei#ed Orders from RomeI or /hen I ha#e ;reached, shall not I ans/er their doubts, and ex;ound the 1cri;tures to themE that is, shall I not TeachI 3ut for this ma) some sa), as also for administrin' to them the 1acraments, the necessit) shall be esteemed for a sufficient *issionE /hich is true: 3ut this is true also, that for /hatsoe#er, a dis;ensation is due for the necessit), for the same there needs no dis;ensation, /hen there is no -a/ that forbids it. Therefore to den) these .unctions to those, to /hom the Ci#ill 1o#erai'ne hath not den)ed them, is a ta(in' a/a) of a la/full -ibert), /hich is contrar) to the 6octrine of Ci#ill 5o#ernment. -an'ua'e of 1choole@6i#ines. *ore exam;les of 8ain Philoso;h), brou'ht into Reli'ion b) the 6octors of 1choole@6i#init),

mi'ht be ;roducedE but other men ma) if the) ;lease obser#e them of themsel#es. I shall onel) adde this, that the "ritin's of 1choole@6i#ines, are nothin' else for the most ;art, but insi'nificant Traines of stran'e and barbarous /ords, or /ords other/ise used, then in the common use of the -atine ton'ueE such as /ould ;ose Cicero, and 8arro, and all the 5rammarians of ancient Rome. "hich if an) man /ould see ;ro#ed, let him (as I ha#e said once before! see /hether he can translate an) 1choole@6i#ine into an) of the *odern ton'ues, as .rench, &n'lish, or an) other co;ious lan'ua'e: for that /hich cannot in most of these be made Intelli'ible, is not Intelli'ible in the -atine. "hich Insi'nificanc) of lan'ua'e, thou'h I cannot note it for false Philoso;h)E )et it hath a Cualit), not onel) to hide the Truth, but also to ma(e men thin( the) ha#e it, and desist from further search. &rrors from Tradition. -astl), for the &rrors brou'ht in from false, or uncertain Histor), /hat is all the -e'end of fictitious *iracles, in the li#es of the 1aintsE and all the Histories of 4;;aritions, and 5hosts, alled'ed b) the 6octors of the Romane Church, to ma(e 'ood their 6octrines of Hell, and Pur'ator), the ;o/er of &xorcisme, and other 6octrines /hich ha#e no /arrant, neither in Reason, nor 1cri;tureE as also all those Traditions /hich the) call the un/ritten "ord of 5odE but old "i#es .ablesI "hereof, thou'h the) find dis;ersed some/hat in the "ritin's of the ancient .athersE )et those .athers /ere men, that mi'ht too easil) belee#e false re;ortsE and the ;roducin' of their o;inions for testimon) of the truth of /hat the) belee#ed, hath no other force /ith them that (accordin' to the Counsell of 1t. 7ohn 1 &;ist. cha;. >. #erse 1.! examine 1;irits, than in all thin's that concern the ;o/er of the Romane Church, (the abuse /hereof either the) sus;ected not, or had benefit b) it,! to discredit their testimon), in res;ect of too rash beleef of re;ortsE /hich the most sincere men, /ithout 'reat (no/led'e of naturall causes, (such as the .athers /ere! are commonl) the most subDect to: .or naturall), the best men are the least sus;icious of fraudulent ;ur;oses. 5re'or) the Po;e, and 1. 3ernard ha#e some/hat of 4;;aritions of 5hosts, that said the) /ere in Pur'ator)E and so has our 3eda: but no /here, I belee#e, but b) re;ort from others. 3ut if the), or an) other, relate an) such stories of their o/n (no/led'e, the) shall not thereb) confirm the more such #ain re;ortsE but disco#er their o/n Infirmit), or .raud. 1u;;ression of Reason. "ith the Introduction of .alse, /e ma) Do)n also the su;;ression of True Philoso;h), b) such men, as neither b) la/full authorit), nor sufficient stud), are com;etent Lud'es of the truth. Our o/n 0a#i'ations ma(e manifest, and all men learned in humane 1ciences, no/ ac(no/led'e there are 4nti;odes: 4nd e#er) da) it a;;eareth more and more, that 2ears, and 6a)es are determined b) *otions of the &arth. 0e#erthelesse, men that ha#e in their "ritin's but su;;osed such 6octrine, as an occasion to la) o;en the reasons for, and a'ainst it, ha#e been ;unished for it b) 4uthorit) &cclesiasticall. 3ut /hat reason is there for itI Is it because such o;inions are contrar) to true Reli'ionI that cannot be, if the) be true. -et therefore the truth be first examined b) com;etent Lud'es, or confuted b) them that ;retend to (no/ the contrar). Is it because the) be contrar) to the Reli'ion establishedI -et them be silenced b) the -a/s of those, to /hom the Teachers of them are subDectE that is, b) the -a/s Ci#ill: .or disobedience ma) la/full) be ;unished in them, that a'ainst the -a/s teach e#en true Philoso;h). Is it because the) tend to disorder in 5o#ernment, as countenancin' Rebellion, or 1editionI then let them be silenced, and the Teachers ;unished b) #ertue of his Po/er to /hom the care of the PubliCue Cuiet is committedE /hich is the 4uthorit) Ci#ill. .or /hatsoe#er Po/er &cclesiastiCues ta(e u;on themsel#es (in an) ;lace /here the) are subDect to the 1tate! in their o/n Ri'ht, thou'h the) call it 5ods Ri'ht, is but 7sur;ation. CHA,. ;L-II. O/ t1e BENEFIT t1(t 'r2ceedet1 /r25 3uc1 +(r?ne33e, (nd t2 9125 it (ccre9et1. He that recei#eth 3enefit b) a .act, is ;resumed to be the 4uthor. i#ero ma(eth honorable mention of one of the assii, a se#ere Lud'e amon'st the Romans, for a custome he had, in Criminall causes, (/hen the testimon) of the /itnesses /as not sufficient,! to as( the 4ccusers, %i bonoE that is to sa), /hat Profit, Honor, or other Contentment, the accused obtained, or ex;ected b) the .act. .or amon'st PrOsum;tions, there is none that so e#identl) declareth the 4uthor, as doth the 3&0&.IT of the 4ction. 3) the same rule I intend in this ;lace to examine, /ho the) ma) be, that ha#e ;ossessed the Peo;le so lon' in this ;art of Christendome, /ith these 6octrines, contrar) to the Peaceable 1ocieties

of *an(ind. That the Church *ilitant is the 9in'dome of 5od, /as first tau'ht b) the Church of Rome. 4nd first, to this &rror, that the present h%r#h now ,i!itant on Earth- is the 2ingdome of God, (that is, the 9in'dome of 5lor), or the -and of PromiseE not the 9in'dome of 5race, /hich is but a Promise of the -and,! are annexed these /orldl) 3enefitsE .irst, that the Pastors, and Teachers of the Church, are entitled thereb), as 5ods PubliCue *inisters, to a Ri'ht of 5o#ernin' the ChurchE and conseCuentl) (because the Church, and Common@/ealth are the same Persons! to be Rectors, and 5o#ernours of the Common@/ealth. 3) this title it is, that the Po;e ;re#ailed /ith the subDects of all Christian Princes, to belee#e, that to disobe) him, /as to disobe) Christ himselfeE and in all differences bet/een him and other Princes, (charmed /ith the /ord Power Spirit%a!!,! to abandon their la/full 1o#erai'nsE /hich is in effect an uni#ersall *onarch) o#er all Christendome. .or thou'h the) /ere first in#ested in the ri'ht of bein' 1u;reme Teachers of Christian 6octrine, b), and under Christian &m;erors, /ithin the limits of the Romane &m;ire (as is ac(no/led'ed b) themsel#es! b) the title of Pontife/ ,a/im%s, /ho /as an Officer subDect to the Ci#ill 1tateE )et after the &m;ire /as di#ided, and dissol#ed, it /as not hard to obtrude u;on the ;eo;le alread) subDect to them, another Title, namel), the Ri'ht of 1t. PeterE not onel) to sa#e entire their ;retended Po/erE but also to extend the same o#er the same Christian Pro#inces, thou'h no more united in the &m;ire of Rome. This 3enefit of an 7ni#ersall *onarch), (considerin' the desire of men to bear Rule! is a sufficient Presum;tion, that the Po;es that ;retended to it, and for a lon' time enDo)ed it, /ere the 4uthors of the 6octrine, b) /hich it /as obtainedE namel), that the Church no/ on &arth, is the 9in'dome of Christ. .or that 'ranted, it must be understood, that Christ hath some -ieutenant amon'st us, b) /hom /e are to be told /hat are his Commandements. 4fter that certain Churches had renounced this uni#ersall Po/er of the Po;e, one /ould ex;ect in reason, that the Ci#ill 1o#erai'ns in all those Churches, should ha#e reco#ered so much of it, as (before the) had unad#isedl) let it 'oe! /as their o/n Ri'ht, and in their o/n hands. 4nd in &n'land it /as so in effectE sa#in' that the), b) /hom the 9in's administred the 5o#ernment of Reli'ion, b) maintainin' their im;lo)ment to be in 5ods Ri'ht, seemed to usur;, if not a 1u;remac), )et an Inde;endenc) on the Ci#ill Po/er: and the) but seemed to usur;e it, in as much as the) ac(no/led'ed a Ri'ht in the 9in', to de;ri#e them of the &xercise of their .unctions at his ;leasure. 4nd maintained also b) the Presb)ter). 3ut in those ;laces /here the Presb)ter) too( that Office, thou'h man) other 6octrines of the Church of Rome /ere forbidden to be tau'htE )et this 6octrine, that the 9in'dome of Christ is alread) come, and that it be'an at the Resurrection of our 1a#iour, /as still retained. 3ut #%i bono: "hat Profit did the) ex;ect from itI The same /hich the Po;es ex;ected: to ha#e a 1o#erai'n Po/er o#er the Peo;le. .or /hat is it for men to excommunicate their la/ful 9in', but to (ee; him from all ;laces of 5ods ;ubliCue 1er#ice in his o/n 9in'domI and /ith force to resist him, /hen he /ith force endea#oureth to correct themI Or /hat is it, /ithout 4uthorit) from the Ci#ill 1o#erai'n, to excommunicate an) ;erson, but to ta(e from him his -a/full -ibert), that is, to usur;e an unla/full Po/er o#er their 3rethrenI The 4uthors therefore of this 6ar(nesse in Reli'ion, are the Romane, and the Presb)terian Cler'). Infallibilit). To this head, I referre also all those 6octrines, that ser#e them to (ee; the ;ossession of this s;irituall 1o#erai'nt) after it is 'otten. 4s first, that the Pope in his p%b!i'%e #apa#ity #annot erre. .or /ho is there, that belee#in' this to be true, /ill not readil) obe) him in /hatsoe#er he commandsI 1ubDection of 3isho;s. 1econdl), that all other 3isho;s, in /hat Common@/ealth soe#er, ha#e not their Ri'ht, neither immediatel) from 5od, nor mediatel) from their Ci#ill 1o#erai'ns, but from the Po;e, is a 6octrine, b) /hich there comes to be in e#er) Christian Common@/ealth man) ;otent men, (for so are 3isho;s,! that ha#e their de;endance on the Po;e, and o/e obedience to him, thou'h he be a forrai'n PrinceE b) /hich means he is able, (as he hath done man) times! to raise a Ci#ill "ar a'ainst the 1tate that submits not it self to be 'o#erned accordin' to his ;leasure and Interest. &xem;tions of the Cler'). Thirdl), the exem;tion of these, and of all other Priests, and of all *on(es, and .r)ers, from

the Po/er of the Ci#ill -a/s. .or b) this means, there is a 'reat ;art of e#er) Common@/ealth, that enDo) the benefit of the -a/s, and are ;rotected b) the Po/er of the Ci#ill 1tate, /hich ne#erthelesse ;a) no ;art of the PubliCue ex;enceE nor are l)able to the ;enalties, as other 1ubDects, due to their crimesE and conseCuentl), stand not in fear of an) man, but the Po;eE and adhere to him onel), to u;hold his uni#ersall *onarch). The names of 1acerdotes and 1acrifices. .ourthl), the 'i#in' to their Priests (/hich is no more in the 0e/ Testament but Presb)ters, that is, &lders! the name of Sa#erdotes, V that is, 1acrificers, /hich /as the title of the Ci#ill 1o#erai'n, and his ;ubliCue *inisters, amon'st the Le/s, /hilest 5od /as their 9in'. 4lso, the ma(in' the -ords 1u;;er a 1acrifice, ser#eth to ma(e the Peo;le belee#e the Po;e hath the same ;o/er o#er all Christians, that *oses and 4aron had o#er the Le/sE that is to sa), all Po/er, both Ci#ill and &cclesiasticall, as the Hi'h Priest then had. The 1acramentation of *arria'e. .iftl), the teachin' that *atrimon) is a 1acrament, 'i#eth to the Cler') the Lud'in' of the la/fulnesse of *arria'esE and thereb), of /hat Children are -e'itimateE and conseCuentl), of the Ri'ht of 1uccession to hOreditar) 9in'domes. The sin'le life of Priests. 1ixtl), the 6eniall of *arria'e to Priests, ser#eth to assure this Po/er of the Po;e o#er 9in's. .or if a 9in' be a Priest, he cannot *arr), and transmit his 9in'dome to his Posterit)E If he be not a Priest, then the Po;e ;retendeth this 4uthorit) &cclesiasticall o#er him, and o#er his ;eo;le. 4uricular Confession. 1e#enthl), from 4uricular Confession, the) obtain, for the assurance of their Po/er, better intelli'ence of the desi'ns of Princes, and 'reat ;ersons in the Ci#ill 1tate, than these can ha#e of the desi'ns of the 1tate &cclesiasticall. CanoniJation of 1aints, and declarin' of *art)rs. &i'hthl), b) the CanoniJation of 1aints, and declarin' /ho are *art)rs, the) assure their Po/er, in that the) induce sim;le men into an obstinac) a'ainst the -a/s and Commands of their Ci#ill 1o#erai'ns e#en to death, if b) the Po;es excommunication, the) be declared HeretiCues or &nemies to the ChurchE that is, (as the) inter;ret it,! to the Po;e. Transubstantiation, Pennance, 4bsolution. 0inthl), the) assure the same, b) the Po/er the) ascribe to e#er) Priest, of ma(in' ChristE and b) the Po/er of ordainin' PennanceE and of Remittin', and Retainin' of sins. Pur'ator), Indul'ences, &xternall /or(s. Tenthl), b) the 6octrine of Pur'ator), of Lustification b) externall /or(s, and of Indul'ences, the Cler') is enriched. 6Omonolo') and &xorcism. &le#enthl), b) their 6Omonolo'), and the use of &xorcisme, and other thin's a;;ertainin' thereto, the) (ee; (or thin(e the) (ee;! the Peo;le more in a/e of their Po/er. 1chool@6i#init). -astl), the *eta;h)siCues, &thiCues, and PolitiCues of 4ristotle, the fri#olous 6istinctions, barbarous Terms, and obscure -an'ua'e of the 1choolmen, tau'ht in the 7ni#ersities, (/hich ha#e been all erected and re'ulated b) the Po;es 4uthorit),! ser#e them to (ee; these &rrors from bein' detected, and to ma(e men mista(e the $gnis fat%%s of 8ain Philoso;h), for the -i'ht of the 5os;ell. The 4uthors of s;irituall 6ar(nesse, /ho the) be. To these, if the) sufficed not, mi'ht be added other of their dar( 6octrines, the ;rofit /hereof redoundeth manifestl), to the settin' u; of an unla/full Po/er o#er the la/full 1o#erai'ns of Christian Peo;leE or for the sustainin' of the same, /hen it is set u;E or to the /orldl) Riches, Honour, and 4uthorit) of those that sustain it. 4nd therefore b) the aforesaid rule, of %i bono, /e ma) Dustl) ;ronounce for the 4uthors of all this 1;irituall 6ar(nesse, the Po;e, and Roman Cler'), and all those besides that endea#our to settle in the mindes of men this erroneous 6octrine, that the Church no/ on &arth, is that 9in'dome of 5od mentioned in the Old and 0e/ Testament. 3ut the &m;erours, and other Christian 1o#erai'ns, under /hose 5o#ernment these &rrours,

and the li(e encroachments of &cclesiastiCues u;on their Office, at first cre;t in, to the disturbance of their ;ossessions, and of the tranCuillit) of their 1ubDects, thou'h the) suffered the same for /ant of foresi'ht of the 1eCuel, and of insi'ht into the desi'ns of their Teachers, ma) ne#erthelesse bee esteemed accessaries to their o/n, and the PubliCue damma'e: .or /ithout their 4uthorit) there could at first no seditious 6octrine ha#e been ;ubliCuel) ;reached. I sa) the) mi'ht ha#e hindred the same in the be'innin': 3ut /hen the ;eo;le /ere once ;ossessed b) those s;irituall men, there /as no humane remed) to be a;;l)ed, that an) man could in#ent: 4nd for the remedies that 5od should ;ro#ide, /ho ne#er faileth in his 'ood time to destro) all the *achinations of men a'ainst the Truth, /ee are to attend his 'ood ;leasure, that suffereth man) times the ;ros;erit) of his enemies, to'ether /ith their ambition, to 'ro/ to such a hei'ht, as the #iolence thereof o;eneth the e)es, /hich the /arinesse of their ;redecessours had before sealed u;, and ma(es men b) too much 'ras;in' let 'oe all, as Peters net /as bro(en, b) the stru''lin' of too 'reat a multitude of .ishesE /hereas the Im;atience of those, that stri#e to resist such encroachment, before their 1ubDects e)es /ere o;ened, did but encrease the ;o/er the) resisted. I doe not therefore blame the &m;erour .rederic( for holdin' the stirro; to our countr)man Po;e 4drianE for such /as the dis;osition of his subDects then, as if hee had not done it, hee /as not li(el) to ha#e succeeded in the &m;ire: 3ut I blame those, that in the be'innin', /hen their ;o/er /as entire, b) sufferin' such 6octrines to be for'ed in the 7ni#ersities of their o/n 6ominions, ha#e holden the 1tirro; to all the succeedin' Po;es, /hilest the) mounted into the Thrones of all Christian 1o#erai'ns, to ride, and tire, both them, and their ;eo;le, at their ;leasure. 3ut as the In#entions of men are /o#en, so also are the) ra#elled outE the /a) is the same, but the order is in#erted: The /eb be'ins at the first &lements of Po/er, /hich are "isdom, Humilit), 1incerit), and other #ertues of the 4;ostles, /hom the ;eo;le con#erted, obe)ed, out of Re#erence, not b) Obli'ation: Their Consciences /ere free, and their "ords and 4ctions subDect to none but the Ci#ill Po/er. 4fter/ards the Presb)ters (as the .loc(s of Christ encreased! assemblin' to consider /hat the) should teach, and thereb) obli'in' themsel#es to teach nothin' a'ainst the 6ecrees of their 4ssemblies, made it to be thou'ht the ;eo;le /ere thereb) obli'ed to follo/ their 6octrine, and /hen the) refused, refused to (ee; them com;an), (that /as then called &xcommunication,! not as bein' Infidels, but as bein' disobedient: 4nd this /as the first (not u;on their -ibert). 4nd the number of Presb)ters encreasin', the Presb)ters of the chief Cit) or Pro#ince, 'ot themsel#es an authorit) o#er the Parochiall Presb)ters, and a;;ro;riated to themsel#es the names of 3isho;s: 4nd this /as a second (not on Christian -ibert). -astl), the 3isho; of Rome, in re'ard of the Im;eriall Cit), too( u;on him an 4uthorit) (;artl) b) the /ills of the &m;erours themsel#es, and b) the title of Pontife/ ,a/im%s, and at last /hen the &m;erours /ere 'ro/n /ea(, b) the ;ri#iled'es of 1t. Peter! o#er all other 3isho;s of the &m;ire: "hich /as the third and last (not, and the /hole Synthesis and onstr%#tion of the Pontificiall Po/er. 4nd therefore the "na!ysis, or )eso!%tion is b) the same /a)E but be'inneth /ith the (not that /as last t)edE as /ee ma) see in the dissolution of the ;rOter@;oliticall Church 5o#ernment in &n'land. .irst, the Po/er of the Po;es /as dissol#ed totall) b) Queen &liJabethE and the 3isho;s, /ho before exercised their .unctions in Ri'ht of the Po;e, did after/ards exercise the same in Ri'ht of the Queen and her 1uccessoursE thou'h b) retainin' the ;hrase of 7%re 0ivino, the) /ere thou'ht to demand it b) immediate Ri'ht from 5od: 4nd so /as unt)ed the first (not. 4fter this, the Presb)terians latel) in &n'land obtained the ;uttin' do/n of &;isco;ac): 4nd so /as the second (not dissol#ed: 4nd almost at the same time, the Po/er /as ta(en also from the Presb)terians: 4nd so /e are reduced to the Inde;endenc) of the Primiti#e Christians to follo/ Paul, or Ce;has, or 4;ollos, e#er) man as he li(eth best: "hich, if it be /ithout contention, and /ithout measurin' the 6octrine of Christ, b) our affection to the Person of his *inister, (the fault /hich the 4;ostle re;rehended in the Corinthians,! is ;erha;s the best: .irst, because there ou'ht to be no Po/er o#er the Consciences of men, but of the "ord it selfe, /or(in' .aith in e#er) one, not al/a)es accordin' to the ;ur;ose of them that Plant and "ater, but of 5od himself, that 'i#eth the Increase: and secondl), because it is unreasonable in them, /ho teach there is such dan'er in e#er) little &rrour, to reCuire of a man endued /ith Reason of his o/n, to follo/ the Reason of an) other man, or of the most #oices of man) other menE "hich is little better, then to #enture his 1al#ation at crosse and ;ile. 0or ou'ht those Teachers to be dis;leased /ith this losse of their antient 4uthorit): .or there is none should (no/ better then the), that ;o/er is ;reser#ed b) the same 8ertues b) /hich it is acCuiredE that is to sa), b) "isdome, Humilit), Clearnesse of 6octrine, and sincerit)

of Con#ersationE and not b) su;;ression of the 0aturall 1ciences, and of the *oralit) of 0aturall ReasonE nor b) obscure -an'ua'eE nor b) 4rro'atin' to themsel#es more 9no/led'e than the) ma(e a;;earE nor b) Pious .raudsE nor b) such other faults, as in the Pastors of 5ods Church are not onl) .aults, but also scandalls, a;t to ma(e men stumble one time or other u;on the su;;ression of their 4uthorit). Com;arison of the Pa;ac) /ith the 9in'dome of .a)ries 3ut after this 6octrine, that the h%r#h now ,i!itant- is the 2ingdome of God spo4en of in the &!d and 3ew (estament, /as recei#ed in the "orldE the ambition, and can#asin' for the Offices that belon' thereunto, and es;eciall) for that 'reat Office of bein' V Christs -ieutenant, and the Pom;e of them that obtained therein the ;rinci;all PubliCue Char'es, became b) de'rees so e#ident, that the) lost the in/ard Re#erence due to the Pastorall .unction: in so much as the "isest men, of them that had an) ;o/er in the Ci#ill 1tate, needed nothin' but the authorit) of their Princes, to den) them an) further Obedience. .or, from the time that the 3isho; of Rome had 'otten to be ac(no/led'ed for 3isho; 7ni#ersall, b) ;retence of 1uccession to 1t. Peter, their /hole Hierarch), or 9in'dome of 6ar(nesse, ma) be com;ared not unfitl) to the 2ingdome of 5airiesE that is, to the old /i#es 5ab!es in &n'land, concernin' Ghosts and Spirits, and the feats the) ;la) in the ni'ht. 4nd if a man consider the ori'inall of this 'reat &cclesiasticall 6ominion, he /ill easil) ;ercei#e, that the Papa#y, is no other, than the Ghost of the deceased )omane Empire, sittin' cro/ned u;on the 'ra#e thereof: .or so did the Pa;ac) start u; on a 1udden out of the Ruines of that Heathen Po/er. The Lang%age also, /hich the) use, both in the Churches, and in their PubliCue 4cts, bein' Latine, /hich is not commonl) used b) an) 0ation no/ in the /orld, /hat is it but the Ghost of the Old )omane Lang%ageI The 5airies in /hat 0ation soe#er the) con#erse, ha#e but one 7ni#ersall 9in', /hich some Poets of ours call 9in' &beronE but the 1cri;ture calls *ee!@eb%b, Prince of 08mons. The Eo#!esiasti'%es li(e/ise, in /hose 6ominions soe#er the) be found, ac(no/led'e but one 7ni#ersall 9in', the Pope. The E##!esiasti'%es are Spirit%a!! men, and Ghost!y .athers. The .airies are Spirits, and Ghosts. 5airies and Ghosts inhabite 6ar(nesse, 1olitudes, and 5ra#es. The E##!esiasti'%es /al(e in Obscurit) of 6octrine, in *onasteries, Churches, and Church@)ards. The E##!esiasti'%es ha#e their Cathedrall Churches: /hich, in /hat To/ne soe#er the) be erected, b) #ertue of Hol) "ater, and certain Charmes called &xorcismes, ha#e the ;o/er to ma(e those To/nes, Cities, that is to sa), 1eats of &m;ire. The 5airies also ha#e their enchanted Castles, and certain 5i'antiCue 5hosts, that domineer o#er the Re'ions round about them. The 5airies are not to be seiJed onE and brou'ht to ans/er for the hurt the) do. 1o also the E##!esiasti'%es #anish a/a) from the Tribunals of Ci#ill Lustice. The E##!esiasti'%es ta(e from )oun' men, the use of Reason, b) certain Charms com;ounded of *eta;h)siCues, and *iracles, and Traditions, and 4bused 1cri;ture, /hereb) the) are 'ood for nothin' else, but to execute /hat the) command them. The 5airies li(e/ise are said to ta(e )oun' Children out of their Cradles, and to chan'e them into 0aturall .ools, /hich Common ;eo;le do therefore call E!ves, and are a;t to mischief. In /hat 1ho;, or O;erator) the .airies ma(e their &nchantment, the old "i#es ha#e not determined. 3ut the O;eratories of the !ergy, are /ell enou'h (no/n to be the 7ni#ersities, that recei#ed their 6isci;line from 4uthorit) Pontificiall. "hen the 5airies are dis;leased /ith an) bod), the) are said to send their &l#es, to ;inch them. The E##!esiasti'%es, /hen the) are dis;leased /ith an) Ci#ill 1tate, ma(e also their &l#es, that is, 1u;erstitious, &nchanted 1ubDects, to ;inch their Princes, b) ;reachin' 1editionE or one Prince enchanted /ith ;romises, to ;inch another. The 5airies marr) notE but there be amon'st them $n#%bi, that ha#e co;ulation /ith flesh and bloud. The Priests also marr) not. The E##!esiasti'%es ta(e the Cream of the -and, b) 6onations of i'norant men, that stand in a/ of them, and b) T)thes: 1o also it is in the .able of 5airies, that the) enter into the 6airies, and .east u;on the Cream, /hich the) s(im from the *il(.

"hat (ind of *one) is currant in the 9in'dome of 5airies, is not recorded in the 1tor). 3ut the E##!esiasti'%es in their Recei;ts acce;t of the same *one) that /e doeE thou'h /hen the) are to ma(e an) Pa)ment, it is in CanoniJations, Indul'ences, and *asses. To this, and such li(e resemblances bet/een the Papa#y, and the 9in'dome of 5airies, ma) be added this, that as the 5airies ha#e no existence, but in the .ancies of i'norant ;eo;le, risin' from the Traditions of old "i#es, or old Poets: so the 1;irituall Po/er of the Pope (/ithout the bounds of his o/n Ci#ill 6ominion! consisteth onel) in the .ear that 1educed ;eo;le stand in, of their &xcommunicationsE u;on hearin' of false *iracles, false Traditions, and false Inter;retations of the 1cri;ture. It /as not therefore a #er) difficult matter, for Henr) $. b) his &xorcismeE nor for Qu. &liJabeth b) hers, to cast them out. 3ut /ho (no/s that this 1;irit of Rome, no/ 'one out, and /al(in' b) *issions throu'h the dr) ;laces of China, La;an, and the Indies, that )eeld him little fruit, ma) not return, or rather an 4ssembl) of 1;irits /orse than he, enter, and inhabite this clean s/e;t house, and ma(e the &nd thereof /orse than the 3e'innin'I .or it is not the Romane Cler') onel), that ;retends the 9in'dome of 5od to be of this "orld, and thereb) to ha#e a Po/er therein, distinct from that of the Ci#il 1tate. 4nd this is all I had a desi'ne to sa), concernin' the 6octrine of the PO-ITIQ7&1. "hich /hen I ha#e re#ie/ed, I shall /illin'l) ex;ose it to the censure of m) Countre). A RE-IE>, (nd CONCL&SION. .RO* the contrariet) of some of the 0aturall .aculties of the *ind, one to another, as also of one Passion to another, and from their reference to Con#ersation, there has been an ar'ument ta(en, to inferre an im;ossibilit) that an) one man should be sufficientl) dis;osed to all sorts of Ci#ill dut). The 1e#erit) of Lud'ment, the) sa), ma(es men Censorious, and una;t to ;ardon the &rrours and Infirmities of other men: and on the other side, Celerit) of .anc), ma(es the thou'hts lesse stedd) than is necessar), to discern exactl) bet/een Ri'ht and "ron'. 4'ain, in all 6eliberations, and in all Pleadin's, the facult) of solid Reasonin', is necessar): for /ithout it, the Resolutions of men are rash, and their 1entences unDust: and )et if there be not ;o/erfull &loCuence, /hich ;rocureth attention and Consent, the effect of Reason /ill be little. 3ut these are contrar) .acultiesE the former bein' 'rounded u;on ;rinci;les of TruthE the other u;on O;inions alread) recei#ed, true, or falseE and u;on the Passions and Interests of men, /hich are different, and mutable. 4nd amon'st the Passions, o%rage, (b) /hich I mean the Contem;t of "ounds, and #iolent 6eath! enclineth men to ;ri#ate Re#en'es, and sometimes to endea#our the unsetlin' of the PubliCue Peace: 4nd (imoro%snesse, man) times dis;oseth to the desertion of the PubliCue 6efence. 3oth these the) sa) cannot stand to'ether in the same ;erson. 4nd to consider the contrariet) of mens O;inions, and *anners in 'enerall, It is the) sa), im;ossible to entertain a constant Ci#ill 4mit) /ith all those, /ith /hom the 3usinesse of the /orld constrains us to con#erse: "hich 3usinesse, consisteth almost in nothin' else but a ;er;etuall contention for Honor, Riches, and 4uthorit). To /hich I ans/er, that these are indeed 'reat difficulties, but not Im;ossibilities: .or b) &ducation, and 6isci;line, the) ma) bee, and are sometimes reconciled. Lud'ment, and .anc) ma) ha#e ;lace in the same manE but b) turnesE as the end /hich he aimeth at reCuireth. 4s the Israelites in &');t, /ere sometimes fastened to their labour of ma(in' 3ric(s, and other times /ere ran'in' abroad to 'ather 1tra/: 1o also ma) the Lud'ement sometimes be fixed u;on one certain Consideration, and the .anc) at another time /andrin' about the /orld. 1o also Reason, and &loCuence, (thou'h not ;erha;s in the 0aturall 1ciences, )et in the *orall! ma) stand #er) /ell to'ether. .or /heresoe#er there is ;lace for adornin' and ;referrin' of &rrour, there is much more ;lace for adornin' and ;referrin' of Truth, if the) ha#e it to adorn. 0or is there an) re;u'nanc) bet/een fearin' the -a/s, and not fearin' a ;ubliCue &nem)E nor bet/een abstainin' from InDur), and ;ardonin' it in others. There is therefore no such Inconsistence of Humane 0ature, /ith Ci#ill 6uties, as some thin(. I ha#e (no/n cleernesse of Lud'ment, and lar'enesse of .anc)E stren'th of Reason, and 'racefull &locutionE a Coura'e for the "arre, and a .ear for the -a/s, and all eminentl) in one manE and that /as m) most noble and honored friend *r. Sidney Godo!phinE /ho hatin' no man, nor hated of an), /as unfortunatel) slain in the be'innin' of the late Ci#ill /arre, in the PubliCue Cuarrell, b) an undiscerned, and an undiscernin' hand.

To the -a/s of 0ature, declared in the 1,. Cha;ter, I /ould ha#e this added, (hat every man is bo%nd by 3at%re- as m%#h as in him !ieth- to prote#t in Warre- the "%thority- by whi#h he is himse!f prote#ted in time of Pea#e. .or he that ;retendeth a Ri'ht of 0ature to ;reser#e his o/ne bod), cannot ;retend a Ri'ht of 0ature to destro) him, b) /hose stren'th he is ;reser#ed: It is a manifest contradiction of himselfe. 4nd thou'h this -a/ ma) bee dra/n b) conseCuence, from some of those that are there alread) mentionedE )et the Times reCuire to ha#e it inculcated, and remembred. 4nd because I find b) di#ers &n'lish 3oo(s latel) ;rinted, that the Ci#ill /arres ha#e not )et sufficientl) tau'ht men, in /hat ;oint of time it is, that a 1ubDect becomes obli'ed to the ConCuerourE nor /hat is ConCuestE nor ho/ it comes about, that it obli'es men to obe) his -a/s: Therefore for farther satisfaction of men therein, I sa), the ;oint of time, /herein a man becomes subDect to a ConCuerour, is that ;oint, /herein ha#in' libert) to submit to him, he consenteth, either b) ex;resse /ords, or b) other sufficient si'n, to be his 1ubDect. "hen it is that a man hath the libert) to submit, I ha#e she/ed before in the end of the =1. Cha;terE namel), that for him that hath no obli'ation to his former 1o#erai'n but that of an ordinar) 1ubDect, it is then, /hen the means of his life is /ithin the 5uards and 5arrisons of the &nem)E for it is then, that he hath no lon'er Protection from him, but is ;rotected b) the ad#erse ;art) for his Contribution. 1eein' therefore such contribution is e#er) /here, as a thin' ine#itable, (not/ithstandin' it be an assistance to the &nem),! esteemed la/fullE a totall 1ubmission, /hich is but an assistance to the &nem), cannot be esteemed unla/ful. 3esides, if a man consider that the) /ho submit, assist the &nem) but /ith ;art of their estates, /hereas the) that refuse, assist him /ith the /hole, there is no reason to call their 1ubmission, or Com;osition an 4ssistanceE but rather a 6etriment to the &nem). 3ut if a man, besides the obli'ation of a 1ubDect, hath ta(en u;on him a ne/ obli'ation of a 1ouldier, then he hath not the libert) to submit to a ne/ Po/er, as lon' as the old one (ee;s the field, and 'i#eth him means of subsistence, either in his 4rmies, or 5arrisons: for in this case, he cannot com;lain of /ant of Protection, and means to li#e as a 1ouldier: 3ut /hen that also failes, a 1ouldier also ma) see( his Protection /heresoe#er he has most ho;e to ha#e itE and ma) la/full) submit himself to his ne/ *aster. 4nd so much for the Time /hen he ma) do it la/full), if hee /ill. If therefore he doe it, he is undoubtedl) bound to be a true 1ubDect: .or a Contract la/full) made, cannot la/full) be bro(en. 3) this also a man ma) understand, /hen it is, that men ma) be said to be ConCueredE and in /hat the nature of ConCuest, and the Ri'ht of a ConCuerour consisteth: .or this 1ubmission is it im;l)eth them all. ConCuest, is not the 8ictor) it selfE but the 4cCuisition b) 8ictor), of a Ri'ht, o#er the ;ersons of men. He therefore that is slain, is O#ercome, but not ConCuered: He that is ta(en, and ;ut into ;rison, or chaines, is not ConCuered, thou'h O#ercomeE for he is still an &nem), and ma) sa#e himself if hee can: 3ut he that u;on ;romise of Obedience, hath his -ife and -ibert) allo/ed him, is then ConCuered, and a 1ubDectE and not before. The Romanes used to sa), that their 5enerall had Pa#ified such a Provin#e, that is to sa), in &n'lish, on'%ered itE and that the Countre) /as Pa#ified b) 8ictor), /hen the ;eo;le of it had ;romised $mperata fa#ere, that is, (o doe what the )omane Peop!e #ommanded them: this /as to be ConCuered. 3ut this ;romise ma) be either ex;resse, or tacite: &x;resse, b) Promise: Tacite, b) other si'nes. 4s for exam;le, a man that hath not been called to ma(e such an ex;resse Promise, (because he is one /hose ;o/er ;erha;s is not considerableE! )et if he li#e under their Protection o;enl), hee is understood to submit himselfe to the 5o#ernment: 3ut if he li#e there secretl), he is l)able to an) thin' that ma) bee done to a 1;ie, and &nem) of the 1tate. I sa) not, hee does an) InDustice, (for acts of o;en Hostilit) bear not that name!E but that he ma) be Dustl) ;ut to death. -i(e/ise, if a man, /hen his Countr) is conCuered, be out of it, he is not ConCuered, nor 1ubDect: but if at his return, he submit to the 5o#ernment, he is bound to obe) it. 1o that on'%est (to define it! is the 4cCuirin' of the Ri'ht of 1o#erai'nt) b) 8ictor). "hich Ri'ht, is acCuired, in the ;eo;les 1ubmission, b) /hich the) contract /ith the 8ictor, ;romisin' Obedience, for -ife and -ibert). In the =9. Cha;ter I ha#e set do/n for one of the causes of the 6issolutions of Common@ /ealths, their Im;erfect 5eneration, consistin' in the /ant of an 4bsolute and 4rbitrar) -e'islati#e Po/erE for /ant /hereof, the Ci#ill 1o#erai'n is fain to handle the 1/ord of Lustice unconstantl), and as if it /ere too hot for him to hold: One reason /hereof (/hich I ha#e not there mentioned! is this. That the) /ill all of them Dustifie the "ar, b) /hich their Po/er /as at first 'otten, and /hereon (as the) thin(! their Ri'ht de;endeth, and not on the Possession. 4s if, for exam;le, the Ri'ht of the 9in's of &n'land did de;end on the 'oodnesse of the cause

of Wi!!iam the ConCuerour, and u;on their lineall, and directest 6escent from himE b) /hich means, there /ould ;erha;s be no tie of the 1ubDects obedience to their 1o#erai'n at this da) in all the /orld: /herein /hilest the) needlessel) thin( to Dustifie themsel#es, the) Dustifie all the successefull Rebellions that 4mbition shall at an) time raise a'ainst them, and their 1uccessors. Therefore I ;ut do/n for one of the most effectuall seeds of the 6eath of an) 1tate, that the ConCuerors reCuire not onel) a 1ubmission of mens actions to them for the future, but also an 4;;robation of all their actions ;astE /hen there is scarce a Common@ /ealth in the /orld, /hose be'innin's can in conscience be Dustified. 4nd because the name of T)rann), si'nifieth nothin' more, nor lesse, than the name of 1o#erai'nt), be it in one, or man) men, sa#in' that the) that use the former /ord, are understood to bee an'r) /ith them the) call T)rantsE I thin( the toleration of a ;rofessed hatred of T)rann), is a Toleration of hatred to Common@/ealth in 'enerall, and another e#ill seed, not differin' much from the former. .or to the Lustification of the Cause of a ConCueror, the Re;roach of the Cause of the ConCuered, is for the most ;art necessar): but neither of them necessar) for the Obli'ation of the ConCuered. 4nd thus much I ha#e thou'ht fit to sa) u;on the Re#ie/ of the first and second ;art of this 6iscourse. In the %,. Cha;ter, I ha#e sufficientl) declared out of the 1cri;ture, that in the Common@ /ealth of the Le/es, 5od himselfe /as made the 1o#erai'n, b) Pact /ith the Peo;leE /ho /ere therefore called his Pe#%!iar Peop!e, to distin'uish them from the rest of the /orld, o#er /hom 5od rei'ned not b) their Consent, but b) his o/n Po/er: 4nd that in this 9in'dome *oses /as 5ods -ieutenant on &arthE and that it /as he that told them /hat -a/s 5od a;;ointed them to be ruled b). 3ut I ha#e omitted to set do/n /ho /ere the Officers a;;ointed to doe &xecutionE es;eciall) in Ca;itall PunishmentsE not then thin(in' it a matter of so necessar) consideration, as I find it since. "ee (no/ that 'enerall) in all Common@/ealths, the &xecution of Cor;oreall Punishments, /as either ;ut u;on the 5uards, or other 1ouldiers of the 1o#erai'n Po/erE or 'i#en to those, in /hom /ant of means, contem;t of honour, and hardnesse of heart, concurred, to ma(e them sue for such an Office. 3ut amon'st the Israelites it /as a Positi#e -a/ of 5od their 1o#erai'n, that he that /as con#icted of a ca;itall Crime, should be stoned to death b) the Peo;leE and that the "itnesses should cast the first 1tone, and after the "itnesses, then the rest of the Peo;le. This /as a -a/ that desi'ned /ho /ere to be the &xecutionersE but not that an) one should thro/ a 1tone at him before Con#iction and 1entence, /here the Con're'ation /as Lud'e. The "itnesses /ere ne#erthelesse to be heard before the) ;roceeded to &xecution, unlesse the .act /ere committed in the ;resence of the Con're'ation it self, or in si'ht of the la/full Lud'esE for then there needed no other "itnesses but the Lud'es themsel#es. 0e#erthelesse, this manner of ;roceedin' bein' not throu'hl) understood, hath 'i#en occasion to a dan'erous o;inion, that an) man ma) (ill another, in some cases, b) a Ri'ht of XealE as if the &xecutions done u;on Offenders in the 9in'dome of 5od in old time, ;roceeded not from the 1o#erai'n Command, but from the 4uthorit) of Pri#ate Xeal: /hich, if /e consider the texts that seem to fa#our it, is Cuite contrar). .irst, /here the -e#ites fell u;on the Peo;le, that had made and /orshi;;ed the 5olden Calfe, and sle/ three thousand of themE it /as b) the Commandement of *oses, from the mouth of 5odE as is manifest, E/od. %=. =+. 4nd /hen the 1on of a /oman of Israel had blas;hemed 5od, the) that heard it, did not (ill him, but brou'ht him before *oses, /ho ;ut him under custod), till 5od should 'i#e 1entence a'ainst himE as a;;ears, Levit. =,. 11, 1=. 4'ain, (3%mbers =,. ?, +.! /hen Phinehas (illed Ximri and Cosbi, it /as not b) ri'ht of Pri#ate Xeale: Their Crime /as committed in the si'ht of the 4ssembl)E there needed no "itnesseE the -a/ /as (no/n, and he the heir a;;arent to the 1o#erai'nt)E and /hich is the ;rinci;all ;oint, the -a/fulnesse of his 4ct de;ended /holl) u;on a subseCuent Ratification b) *oses, /hereof he had no cause to doubt. 4nd this Presum;tion of a future Ratification, is sometimes necessar) to the safet) GofH a Common@/ealthE as in a sudden Rebellion, an) man that can su;;resse it b) his o/n Po/er in the Countre) /here it be'ins, /ithout ex;resse -a/ or Commission, ma) la/full) doe it, and ;ro#ide to ha#e it Ratified, or Pardoned, /hilest it is in doin', or after it is done. 4lso 3%mb. %,. % . it is ex;ressel) said, Whosoever sha!! 4i!! the ,%rtherer- sha!! 4i!! him %pon the word of Witnesses: but "itnesses su;;ose a formall Ludicature, and conseCuentl) condemn that ;retence of 7%s Ce!otar%m. The -a/ of *oses concernin' him that enticeth to Idolatr), (that is to sa), in the 9in'dome of 5od to a renouncin' of his 4lle'iance (0e%t. 1%. $.! forbids to conceal him, and commands the 4ccuser to cause him to be ;ut to death, and to cast the first stone at himE but not to (ill him before he be Condemned. 4nd (0e%t. 1+. #er. >, ,, ?.! the Processe a'ainst Idolatr) is exactl) set do/n: .or 5od there s;ea(eth to the Peo;le,

as Lud'e, and commandeth them, /hen a man is 4ccused of Idolatr), to &nCuire dili'entl) of the .act, and findin' it true, then to 1tone himE but still the hand of the "itnesse thro/eth the first stone. This is not Pri#ate Xeale, but PubliCue Condemnation. In li(e manner /hen a .ather hath a rebellious 1on, the -a/ is (0e%t. =1. 1$.! that he shall brin' him before the Lud'es of the To/n, and all the ;eo;le of the To/n shall 1tone him. -astl), b) ;retence of these -a/s it /as, that 1t. 1te#en /as 1toned, and not b) ;retence of Pri#ate Xeal: for before hee /as carried a/a) to &xecution, he had Pleaded his Cause before the Hi'h Priest. There is nothin' in all this, nor in an) other ;art of the 3ible, to countenance &xecutions b) Pri#ate XealE /hich bein' oftentimes but a conDunction of I'norance and Passion, is a'ainst both the Lustice and Peace of a Common@/ealth. In the %?. Cha;ter I ha#e said, that it is not declared in /hat manner 5od s;a(e su;ernaturall) to *oses: 0ot that he s;a(e not to him sometimes b) 6reams and 8isions, and b) a su;ernaturall 8oice, as to other Pro;hets: .or the manner ho/ he s;a(e unto him from the *erc)@1eat, is ex;ressel) set do/n 3%mbers +. $9. in these /ords, 5rom that time forwardwhen ,oses entred into the (aberna#!e of the ongregation to spea4 with God- he heard a +oi#e whi#h spa4e %nto him from over the ,er#y6Seate- whi#h is over the "r4e of the (estimony- from between the her%bins he spa4e %nto him. 3ut it is not declared in /hat consisted the ;rOeminence of the manner of 5ods s;ea(in' to *oses, abo#e that of his s;ea(in' to other Pro;hets, as to 1amuel, and to 4braham, to /hom he also s;a(e b) a 8oice, (that is, b) 8ision! 7nlesse the difference consist in the cleernesse of the 8ision. .or 5a#e to 5a#e, and ,o%th to ,o%th, cannot be literall) understood of the Infinitenesse, and Incom;rehensibilit) of the 6i#ine 0ature. 4nd as to the /hole 6octrine, I see not )et, but the Princi;les of it are true and ;ro;erE and the Ratiocination solid. .or I 'round the Ci#ill Ri'ht of 1o#erai'ns, and both the 6ut) and -ibert) of 1ubDects, u;on the (no/n naturall Inclinations of *an(ind, and u;on the 4rticles of the -a/ of 0atureE of /hich no man, that ;retends but reason enou'h to 'o#ern his ;ri#ate famil), ou'ht to be i'norant. 4nd for the Po/er &cclesiasticall of the same 1o#erai'ns, I 'round it on such Texts, as are both e#ident in themsel#es, and consonant to the 1co;e of the /hole 1cri;ture. 4nd therefore am ;ers/aded, that he that shall read it /ith a ;ur;ose onel) to be informed, shall be informed b) it. 3ut for those that b) "ritin', or PubliCue 6iscourse, or b) their eminent actions, ha#e alread) en'a'ed themsel#es to the maintainin' of contrar) o;inions, the) /ill not bee so easil) satisfied. .or in such cases, it is naturall for men, at one and the same time, both to ;roceed in readin', and to lose their attention, in the search of obDections to that the) had read before: Of /hich, in a time /herein the interests of men are chan'ed (seein' much of that 6octrine, /hich ser#eth to the establishin' of a ne/ 5o#ernment, must needs be contrar) to that /hich conduced to the dissolution of the old,! there cannot choose but be #er) man). In that ;art /hich treateth of a Christian Common@/ealth, there are some ne/ 6octrines, /hich, it ma) be, in a 1tate /here the contrar) /ere alread) full) determined, /ere a fault for a 1ubDect /ithout lea#e to di#ul'e, as bein' an usur;ation of the ;lace of a Teacher. 3ut in this time, that men call not onel) for Peace, but also for Truth, to offer such 6octrines as I thin( True, and that manifestl) tend to Peace and -o)alt), to the consideration of those that are )et in deliberation, is no more, but to offer 0e/ "ine, to bee ;ut into 0e/ Cas(, that both ma) be ;reser#ed to'ether. 4nd I su;;ose, that then, /hen 0o#elt) can breed no trouble, nor disorder in a 1tate, men are not 'enerall) so much inclined to the re#erence of 4ntiCuit), as to ;referre 4ncient &rrors, before 0e/ and /ell ;ro#ed Truth. There is nothin' I distrust more than m) &locutionE /hich ne#erthelesse I am confident (exce;tin' the *ischances of the Presse! is not obscure. That I ha#e ne'lected the Ornament of Cuotin' ancient Poets, Orators, and Philoso;hers, contrar) to the custome of late time, (/hether I ha#e done /ell or ill in it,! ;roceedeth from m) Dud'ment, 'rounded on man) reasons. .or first, all Truth of 6octrine de;endeth either u;on )eason, or u;on S#ript%reE both /hich 'i#e credit to man), but ne#er recei#e it from an) "riter. 1econdl), the matters in Cuestion are not of 5a#t, but of )ight, /herein there is no ;lace for Witnesses. There is scarce an) of those old "riters, that contradicteth not sometimes both himself, and othersE /hich ma(es their Testimonies insufficient. .ourthl), such O;inions as are ta(en onel) u;on Credit of 4ntiCuit), are not intrinsecall) the Lud'ment of those that cite them, but "ords that ;asse (li(e 'a;in'! from mouth to mouth. .iftl), it is man) times /ith a fraudulent 6esi'ne that men stic( their corru;t 6octrine /ith the Clo#es of other mens "it. 1ixtl), I find not that the

4ncients the) cite, too( it for an Ornament, to doe the li(e /ith those that /rote before them. 1e#enthl), it is an ar'ument of Indi'estionE /hen 5ree( and -atine 1entences unche/ed come u; a'ain, as the) use to doe, unchan'ed. -astl), thou'h I re#erence those men of 4ncient time, that either ha#e /ritten Truth ;ers;icuousl), or set us in a better /a) to find it out our sel#esE )et to the 4ntiCuit) it self I thin( nothin' due: .or if /e /ill re#erence the 4'e, the Present is the Oldest. If the 4ntiCuit) of the "riter, I am not sure, that 'enerall) the) to /hom such honor is 'i#en, /ere more 4ncient /hen the) /rote, than I am that am "ritin': 3ut if it bee /ell considered, the ;raise of 4ncient 4uthors, ;roceeds not from the re#erence of the 6ead, but from the com;etition, and mutuall en#) of the -i#in'. To conclude, there is nothin' in this /hole 6iscourse, nor in that I /rit before of the same 1ubDect in -atine, as far as I can ;ercei#e, contrar) either to the "ord of 5od, or to 'ood *annersE or to the disturbance of the PubliCue TranCuillit). Therefore I thin( it ma) be ;rofitabl) ;rinted, and more ;rofitabl) tau'ht in the 7ni#ersities, in case the) also thin( so, to /hom the Dud'ment of the same belon'eth. .or seein' the 7ni#ersities are the .ountains of Ci#ill, and *orall 6octrine, from /hence the Preachers, and the 5entr), dra/in' such /ater as the) find, use to s;rin(le the same (both from the Pul;it, and in their Con#ersation! u;on the Peo;le, there ou'ht certainl) to be 'reat care ta(en, to ha#e it ;ure, both from the 8enime of Heathen Politicians, and from the Incantation of 6ecei#in' 1;irits. 4nd b) that means the most men, (no/in' their 6uties, /ill be the less subDect to ser#e the 4mbition of a fe/ discontented ;ersons, in their ;ur;oses a'ainst the 1tateE and be the lesse 'rie#ed /ith the Contributions necessar) for their Peace, and 6efenceE and the 5o#ernours themsel#es ha#e the lesse cause, to maintain at the Common char'e an) 'reater 4rm), than is necessar) to ma(e 'ood the PubliCue -ibert), a'ainst the In#asions and &ncroachments of forrai'n &nemies. 4nd thus I ha#e brou'ht to an end m) 6iscourse of Ci#ill and &cclesiasticall 5o#ernment, occasioned b) the disorders of the ;resent time, /ithout ;artialit), /ithout a;;lication, and /ithout other desi'ne, than to set before mens e)es the mutuall Relation bet/een Protection and ObedienceE of /hich the condition of Humane 0ature, and the -a/s 6i#ine, (both 0aturall and Positi#e! reCuire an in#iolable obser#ation. 4nd thou'h in the re#olution of 1tates, there can be no #er) 'ood Constellation for Truths of this nature to be born under, (as ha#in' an an'r) as;ect from the dissol#ers of an old 5o#ernment, and seein' but the bac(s of them that erect a ne/E! )et I cannot thin( it /ill be condemned at this time, either b) the PubliCue Lud'e of 6octrine, or b) an) that desires the continuance of PubliCue Peace. 4nd in this ho;e I return to m) interru;ted 1;eculation of 3odies 0aturallE /herein, (if 5od 'i#e me health to finish it,! I ho;e the 0o#elt) /ill as much ;lease, as in the 6octrine of this 4rtificiall 3od) it useth to offend. .or such Truth, as o;;oseth no mans ;rofit, nor ;leasure, is to all men /elcome.