No More Learning

Benefits Bestowed For Fear, Are Not Rewards

The benefits which a Soveraign bestoweth on a Subject, for fear of some
power, and ability he hath to do hurt to the Common-wealth, are not
properly Rewards; for they are not Salaryes; because there is in this
case no contract supposed, every man being obliged already not to do the
Common-wealth disservice: nor are they Graces; because they be extorted
by feare, which ought not to be incident to the Soveraign Power: but
are rather Sacrifices, which the Soveraign (considered in his naturall
person, and not in the person of the Common-wealth) makes, for the
appeasing the discontent of him he thinks more potent than himselfe; and
encourage not to obedience, but on the contrary, to the continuance, and
increasing of further extortion.




Salaries Certain And Casuall

And whereas some Salaries are certain, and proceed from the publique
Treasure; and others uncertain, and casuall, proceeding from the
execution of the Office for which the Salary is ordained; the later
is in some cases hurtfull to the Common-wealth; as in the case of
Judicature. For where the benefit of the Judges, and Ministers of a
Court of Justice, ariseth for the multitude of Causes that are brought
to their cognisance, there must needs follow two Inconveniences: One,
is the nourishing of sutes; for the more sutes, the greater benefit: and
another that depends on that, which is contention about Jurisdiction;
each Court drawing to it selfe, as many Causes as it can. But in
offices of Execution there are not those Inconveniences; because their
employment cannot be encreased by any endeavour of their own. And thus
much shall suffice for the nature of Punishment, and Reward; which are,
as it were, the Nerves and Tendons, that move the limbes and joynts of a
Common-wealth.

Hitherto I have set forth the nature of Man, (whose Pride and other
Passions have compelled him to submit himselfe to Government;) together
with the great power of his Governour, whom I compared to Leviathan,
taking that comparison out of the two last verses of the one and
fortieth of Job; where God having set forth the great power of
Leviathan, called him King of the Proud. "There is nothing," saith he,
"on earth, to be compared with him. He is made so as not be afraid. Hee
seeth every high thing below him; and is King of all the children of
pride. " But because he is mortall, and subject to decay, as all other
Earthly creatures are; and because there is that in heaven, (though not
on earth) that he should stand in fear of, and whose Lawes he ought to
obey; I shall in the next following Chapters speak of his Diseases, and
the causes of his Mortality; and of what Lawes of Nature he is bound to
obey.



CHAPTER XXIX. OF THOSE THINGS THAT WEAKEN, OR TEND TO THE DISSOLUTION OF
A COMMON-WEALTH


Dissolution Of Common-wealths Proceedeth From Imperfect Institution

Though nothing can be immortall, which mortals make; yet, if men had the
use of reason they pretend to, their Common-wealths might be secured, at
least, from perishing by internall diseases. For by the nature of their
Institution, they are designed to live, as long as Man-kind, or as
the Lawes of Nature, or as Justice it selfe, which gives them life.
Therefore when they come to be dissolved, not by externall violence, but
intestine disorder, the fault is not in men, as they are the Matter; but
as they are the Makers, and orderers of them. For men, as they become
at last weary of irregular justling, and hewing one another, and desire
with all their hearts, to conforme themselves into one firme and lasting
edifice; so for want, both of the art of making fit Laws, to square
their actions by, and also of humility, and patience, to suffer the rude
and combersome points of their present greatnesse to be taken off, they
cannot without the help of a very able Architect, be compiled, into any
other than a crasie building, such as hardly lasting out their own time,
must assuredly fall upon the heads of their posterity.

Amongst the Infirmities therefore of a Common-wealth, I will reckon in
the first place, those that arise from an Imperfect Institution,
and resemble the diseases of a naturall body, which proceed from a
Defectuous Procreation.




Want Of Absolute Power

Of which, this is one, "That a man to obtain a Kingdome, is sometimes
content with lesse Power, than to the Peace, and defence of the
Common-wealth is necessarily required. " From whence it commeth to passe,
that when the exercise of the Power layd by, is for the publique safety
to be resumed, it hath the resemblance of as unjust act; which disposeth
great numbers of men (when occasion is presented) to rebell; In the
same manner as the bodies of children, gotten by diseased parents, are
subject either to untimely death, or to purge the ill quality, derived
from their vicious conception, by breaking out into biles and scabbs.
And when Kings deny themselves some such necessary Power, it is not
alwayes (though sometimes) out of ignorance of what is necessary to the
office they undertake; but many times out of a hope to recover the same
again at their pleasure: Wherein they reason not well; because such as
will hold them to their promises, shall be maintained against them by
forraign Common-wealths; who in order to the good of their own Subjects
let slip few occasions to Weaken the estate of their Neighbours. So was
Thomas Beckett Archbishop of Canterbury, supported against Henry
the Second, by the Pope; the subjection of Ecclesiastiques to the
Common-wealth, having been dispensed with by William the Conqueror at
his reception, when he took an Oath, not to infringe the liberty of the
Church. And so were the Barons, whose power was by William Rufus (to
have their help in transferring the Succession from his Elder brother,
to himselfe,) encreased to a degree, inconsistent with the Soveraign
Power, maintained in their Rebellion against King John, by the French.
Nor does this happen in Monarchy onely. For whereas the stile of the
antient Roman Common-wealth, was, The Senate, and People of Rome;
neither Senate, nor People pretended to the whole Power; which first
caused the seditions, of Tiberius Gracchus, Caius Gracchus, Lucius
Saturnius, and others; and afterwards the warres between the Senate and
the People, under Marius and Sylla; and again under Pompey and Caesar,
to the Extinction of their Democraty, and the setting up of Monarchy.

The people of Athens bound themselves but from one onely Action; which
was, that no man on pain of death should propound the renewing of the
warre for the Island of Salamis; And yet thereby, if Solon had not
caused to be given out he was mad, and afterwards in gesture and habit
of a mad-man, and in verse, propounded it to the People that flocked
about him, they had had an enemy perpetually in readinesse, even at the
gates of their Citie; such dammage, or shifts, are all Common-wealths
forced to, that have their Power never so little limited.




Private Judgement Of Good and Evill

In the second place, I observe the Diseases of a Common-wealth, that
proceed from the poyson of seditious doctrines; whereof one is, "That
every private man is Judge of Good and Evill actions. " This is true in
the condition of meer Nature, where there are no Civill Lawes; and also
under Civill Government, in such cases as are not determined by the
Law. But otherwise, it is manifest, that the measure of Good and Evill
actions, is the Civill Law; and the Judge the Legislator, who is alwayes
Representative of the Common-wealth. From this false doctrine, men are
disposed to debate with themselves, and dispute the commands of the
Common-wealth; and afterwards to obey, or disobey them, as in their
private judgements they shall think fit. Whereby the Common-wealth is
distracted and Weakened.




Erroneous Conscience

Another doctrine repugnant to Civill Society, is, that "Whatsoever a
man does against his Conscience, is Sinne;" and it dependeth on the
presumption of making himself judge of Good and Evill. For a mans
Conscience, and his Judgement is the same thing; and as the Judgement,
so also the Conscience may be erroneous. Therefore, though he that is
subject to no Civill Law, sinneth in all he does against his Conscience,
because he has no other rule to follow but his own reason; yet it is
not so with him that lives in a Common-wealth; because the Law is the
publique Conscience, by which he hath already undertaken to be guided.
Otherwise in such diversity, as there is of private Consciences, which
are but private opinions, the Common-wealth must needs be distracted,
and no man dare to obey the Soveraign Power, farther than it shall seem
good in his own eyes.




Pretence Of Inspiration

It hath been also commonly taught, "That Faith and Sanctity, are not to
be attained by Study and Reason, but by supernaturall Inspiration, or
Infusion," which granted, I see not why any man should render a reason
of his Faith; or why every Christian should not be also a Prophet; or
why any man should take the Law of his Country, rather than his own
Inspiration, for the rule of his action. And thus wee fall again into
the fault of taking upon us to Judge of Good and Evill; or to make
Judges of it, such private men as pretend to be supernaturally Inspired,
to the Dissolution of all Civill Government. Faith comes by hearing,
and hearing by those accidents, which guide us into the presence of them
that speak to us; which accidents are all contrived by God Almighty; and
yet are not supernaturall, but onely, for the great number of them that
concurre to every effect, unobservable. Faith, and Sanctity, are indeed
not very frequent; but yet they are not Miracles, but brought to passe
by education, discipline, correction, and other naturall wayes, by which
God worketh them in his elect, as such time as he thinketh fit. And
these three opinions, pernicious to Peace and Government, have in this
part of the world, proceeded chiefly from the tongues, and pens of
unlearned Divines; who joyning the words of Holy Scripture together,
otherwise than is agreeable to reason, do what they can, to make men
think, that Sanctity and Naturall Reason, cannot stand together.




Subjecting The Soveraign Power To Civill Lawes

A fourth opinion, repugnant to the nature of a Common-wealth, is this,
"That he that hath the Soveraign Power, is subject to the Civill Lawes. "
It is true, that Soveraigns are all subjects to the Lawes of Nature;
because such lawes be Divine, and cannot by any man, or Common-wealth
be abrogated. But to those Lawes which the Soveraign himselfe, that is,
which the Common-wealth maketh, he is not subject. For to be subject to
Lawes, is to be subject to the Common-wealth, that is to the Soveraign
Representative, that is to himselfe; which is not subjection, but
freedome from the Lawes. Which errour, because it setteth the Lawes
above the Soveraign, setteth also a Judge above him, and a Power to
punish him; which is to make a new Soveraign; and again for the same
reason a third, to punish the second; and so continually without end, to
the Confusion, and Dissolution of the Common-wealth.




Attributing Of Absolute Propriety To The Subjects

A Fifth doctrine, that tendeth to the Dissolution of a Common-wealth,
is, "That every private man has an absolute Propriety in his Goods;
such, as excludeth the Right of the Soveraign. " Every man has indeed a
Propriety that excludes the Right of every other Subject: And he has it
onely from the Soveraign Power; without the protection whereof, every
other man should have equall Right to the same. But if the Right of the
Soveraign also be excluded, he cannot performe the office they have put
him into; which is, to defend them both from forraign enemies, and
from the injuries of one another; and consequently there is no longer a
Common-wealth.

And if the Propriety of Subjects, exclude not the Right of the
Soveraign Representative to their Goods; much lesse to their offices
of Judicature, or Execution, in which they Represent the Soveraign
himselfe.




Dividing Of The Soveraign Power

There is a Sixth doctrine, plainly, and directly against the essence
of a Common-wealth; and 'tis this, "That the Soveraign Power may be
divided. " For what is it to divide the Power of a Common-wealth, but
to Dissolve it; for Powers divided mutually destroy each other. And for
these doctrines, men are chiefly beholding to some of those, that making
profession of the Lawes, endeavour to make them depend upon their own
learning, and not upon the Legislative Power.




Imitation Of Neighbour Nations

And as False Doctrine, so also often-times the Example of different
Government in a neighbouring Nation, disposeth men to alteration of
the forme already setled. So the people of the Jewes were stirred up to
reject God, and to call upon the Prophet Samuel, for a King after
the manner of the Nations; So also the lesser Cities of Greece, were
continually disturbed, with seditions of the Aristocraticall, and
Democraticall factions; one part of almost every Common-wealth, desiring
to imitate the Lacedaemonians; the other, the Athenians. And I doubt
not, but many men, have been contented to see the late troubles in
England, out of an imitation of the Low Countries; supposing there
needed no more to grow rich, than to change, as they had done, the forme
of their Government. For the constitution of mans nature, is of it selfe
subject to desire novelty: When therefore they are provoked to the same,
by the neighbourhood also of those that have been enriched by it, it is
almost impossible for them, not to be content with those that solicite
them to change; and love the first beginnings, though they be grieved
with the continuance of disorder; like hot blouds, that having gotten
the itch, tear themselves with their own nayles, till they can endure
the smart no longer.




Imitation Of The Greeks, And Romans

And as to Rebellion in particular against Monarchy; one of the most
frequent causes of it, is the Reading of the books of Policy, and
Histories of the antient Greeks, and Romans; from which, young men,
and all others that are unprovided of the Antidote of solid Reason,
receiving a strong, and delightfull impression, of the great exploits
of warre, atchieved by the Conductors of their Armies, receive withall
a pleasing Idea, of all they have done besides; and imagine their great
prosperity, not to have proceeded from the aemulation of particular men,
but from the vertue of their popular form of government: Not considering
the frequent Seditions, and Civill Warres, produced by the imperfection
of their Policy. From the reading, I say, of such books, men have
undertaken to kill their Kings, because the Greek and Latine writers,
in their books, and discourses of Policy, make it lawfull, and laudable,
for any man so to do; provided before he do it, he call him Tyrant. For
they say not Regicide, that is, killing of a King, but Tyrannicide, that
is, killing of a Tyrant is lawfull. From the same books, they that live
under a Monarch conceive an opinion, that the Subjects in a Popular
Common-wealth enjoy Liberty; but that in a Monarchy they are all Slaves.
I say, they that live under a Monarchy conceive such an opinion; not
they that live under a Popular Government; for they find no such matter.
In summe, I cannot imagine, how anything can be more prejudiciall to a
Monarchy, than the allowing of such books to be publikely read, without
present applying such correctives of discreet Masters, as are fit to
take away their Venime; Which Venime I will not doubt to compare to
the biting of a mad Dogge, which is a disease the Physicians call
Hydrophobia, or Fear Of Water. For as he that is so bitten, has a
continuall torment of thirst, and yet abhorreth water; and is in such
an estate, as if the poyson endeavoured to convert him into a Dogge:
So when a Monarchy is once bitten to the quick, by those Democraticall
writers, that continually snarle at that estate; it wanteth nothing
more than a strong Monarch, which neverthelesse out of a certain
Tyrannophobia, or feare of being strongly governed, when they have him,
they abhorre.

As here have been Doctors, that hold there be three Soules in a man;
so there be also that think there may be more Soules, (that is, more
Soveraigns,) than one, in a Common-wealth; and set up a Supremacy
against the Soveraignty; Canons against Lawes; and a Ghostly Authority
against the Civill; working on mens minds, with words and distinctions,
that of themselves signifie nothing, but bewray (by their obscurity)
that there walketh (as some think invisibly) another Kingdome, as it
were a Kingdome of Fayries, in the dark. Now seeing it is manifest, that
the Civill Power, and the Power of the Common-wealth is the same
thing; and that Supremacy, and the Power of making Canons, and granting
Faculties, implyeth a Common-wealth; it followeth, that where one is
Soveraign, another Supreme; where one can make Lawes, and another
make Canons; there must needs be two Common-wealths, of one & the same
Subjects; which is a Kingdome divided in it selfe, and cannot stand. For
notwithstanding the insignificant distinction of Temporall, and Ghostly,
they are still two Kingdomes, and every Subject is subject to two
Masters. For seeing the Ghostly Power challengeth the Right to declare
what is Sinne it challengeth by consequence to declare what is Law,
(Sinne being nothing but the transgression of the Law;) and again, the
Civill Power challenging to declare what is Law, every Subject must
obey two Masters, who bothe will have their Commands be observed as Law;
which is impossible. Or, if it be but one Kingdome, either the Civill,
which is the Power of the Common-wealth, must be subordinate to the
Ghostly; or the Ghostly must be subordinate to the Temporall and then
there is no Supremacy but the Temporall. When therefore these two Powers
oppose one another, the Common-wealth cannot but be in great danger
of Civill warre, and Dissolution. For the Civill Authority being more
visible, and standing in the cleerer light of naturall reason cannot
choose but draw to it in all times a very considerable part of the
people: And the Spirituall, though it stand in the darknesse of Schoole
distinctions, and hard words; yet because the fear of Darknesse, and
Ghosts, is greater than other fears, cannot want a party sufficient to
Trouble, and sometimes to Destroy a Common-wealth. And this is a Disease
which not unfitly may be compared to the Epilepsie, or Falling-sicknesse
(which the Jewes took to be one kind of possession by Spirits) in the
Body Naturall. For as in this Disease, there is an unnaturall spirit,
or wind in the head that obstructeth the roots of the Nerves, and moving
them violently, taketh away the motion which naturally they should have
from the power of the Soule in the Brain, and thereby causeth violent,
and irregular motions (which men call Convulsions) in the parts;
insomuch as he that is seized therewith, falleth down sometimes into the
water, and sometimes into the fire, as a man deprived of his senses;
so also in the Body Politique, when the Spirituall power, moveth the
Members of a Common-wealth, by the terrour of punishments, and hope of
rewards (which are the Nerves of it,) otherwise than by the Civill Power
(which is the Soule of the Common-wealth) they ought to be moved; and by
strange, and hard words suffocates the people, and either Overwhelm
the Common-wealth with Oppression, or cast it into the Fire of a Civill
warre.




Mixt Government

Sometimes also in the meerly Civill government, there be more than
one Soule: As when the Power of levying mony, (which is the Nutritive
faculty,) has depended on a generall Assembly; the Power of conduct and
command, (which is the Motive Faculty,) on one man; and the Power of
making Lawes, (which is the Rationall faculty,) on the accidentall
consent, not onely of those two, but also of a third; This endangereth
the Common-wealth, somtimes for want of consent to good Lawes; but most
often for want of such Nourishment, as is necessary to Life, and Motion.
For although few perceive, that such government, is not government,
but division of the Common-wealth into three Factions, and call it
mixt Monarchy; yet the truth is, that it is not one independent
Common-wealth, but three independent Factions; nor one Representative
Person, but three. In the Kingdome of God, there may be three Persons
independent, without breach of unity in God that Reigneth; but where men
Reigne, that be subject to diversity of opinions, it cannot be so. And
therefore if the King bear the person of the People, and the generall
Assembly bear also the person of the People, and another assembly bear
the person of a Part of the people, they are not one Person, nor one
Soveraign, but three Persons, and three Soveraigns.

To what Disease in the Naturall Body of man, I may exactly compare this
irregularity of a Common-wealth, I know not. But I have seen a man, that
had another man growing out of his side, with an head, armes, breast,
and stomach, of his own: If he had had another man growing out of his
other side, the comparison might then have been exact.




Want Of Mony

Hitherto I have named such Diseases of a Common-wealth, as are of the
greatest, and most present danger. There be other, not so great; which
neverthelesse are not unfit to be observed. As first, the difficulty of
raising Mony, for the necessary uses of the Common-wealth; especially
in the approach of warre. This difficulty ariseth from the opinion, that
every Subject hath of a Propriety in his lands and goods, exclusive of
the Soveraigns Right to the use of the same. From whence it commeth to
passe, that the Soveraign Power, which foreseeth the necessities and
dangers of the Common-wealth, (finding the passage of mony to the
publique Treasure obstructed, by the tenacity of the people,) whereas
it ought to extend it selfe, to encounter, and prevent such dangers in
their beginnings, contracteth it selfe as long as it can, and when it
cannot longer, struggles with the people by strategems of Law, to obtain
little summes, which not sufficing, he is fain at last violently to
open the way for present supply, or Perish; and being put often to these
extremities, at last reduceth the people to their due temper; or else
the Common-wealth must perish. Insomuch as we may compare this Distemper
very aptly to an Ague; wherein, the fleshy parts being congealed, or
by venomous matter obstructed; the Veins which by their naturall course
empty themselves into the Heart, are not (as they ought to be) supplyed
from the Arteries, whereby there succeedeth at first a cold contraction,
and trembling of the limbes; and afterwards a hot, and strong endeavour
of the Heart, to force a passage for the Bloud; and before it can do
that, contenteth it selfe with the small refreshments of such things as
coole of a time, till (if Nature be strong enough) it break at last
the contumacy of the parts obstructed, and dissipateth the venome into
sweat; or (if Nature be too weak) the Patient dyeth.




Monopolies And Abuses Of Publicans

Again, there is sometimes in a Common-wealth, a Disease, which
resembleth the Pleurisie; and that is, when the Treasure of the
Common-wealth, flowing out of its due course, is gathered together in
too much abundance, in one, or a few private men, by Monopolies, or by
Farmes of the Publique Revenues; in the same manner as the Blood in a
Pleurisie, getting into the Membrane of the breast, breedeth there an
Inflammation, accompanied with a Fever, and painfull stitches.




Popular Men

Also, the Popularity of a potent Subject, (unlesse the Common-wealth
have very good caution of his fidelity,) is a dangerous Disease; because
the people (which should receive their motion from the Authority of the
Soveraign,) by the flattery, and by the reputation of an ambitious man,
are drawn away from their obedience to the Lawes, to follow a man, of
whose vertues, and designes they have no knowledge. And this is commonly
of more danger in a Popular Government, than in a Monarchy; as it may
easily be made believe, they are the People. By this means it was, that
Julius Caesar, who was set up by the People against the Senate, having
won to himselfe the affections of his Army, made himselfe Master, both
of Senate and People. And this proceeding of popular, and ambitious men,
is plain Rebellion; and may be resembled to the effects of Witchcraft.




Excessive Greatnesse Of A Town, Multitude Of Corporations

Another infirmity of a Common-wealth, is the immoderate greatnesse of a
Town, when it is able to furnish out of its own Circuit, the number, and
expence of a great Army: As also the great number of Corporations; which
are as it were many lesser Common-wealths in the bowels of a greater,
like wormes in the entrayles of a naturall man.




Liberty Of Disputing Against Soveraign Power

To which may be added, the Liberty of Disputing against absolute Power,
by pretenders to Politicall Prudence; which though bred for the most
part in the Lees of the people; yet animated by False Doctrines, are
perpetually medling with the Fundamentall Lawes, to the molestation
of the Common-wealth; like the little Wormes, which Physicians call
Ascarides.

We may further adde, the insatiable appetite, or Bulimia, of enlarging
Dominion; with the incurable Wounds thereby many times received from
the enemy; And the Wens, of ununited conquests, which are many times a
burthen, and with lesse danger lost, than kept; As also the Lethargy of
Ease, and Consumption of Riot and Vain Expence.




Dissolution Of The Common-wealth

Lastly, when in a warre (forraign, or intestine,) the enemies got a
final Victory; so as (the forces of the Common-wealth keeping the field
no longer) there is no farther protection of Subjects in their loyalty;
then is the Common-wealth DISSOLVED, and every man at liberty to protect
himselfe by such courses as his own discretion shall suggest unto him.
For the Soveraign, is the publique Soule, giving Life and Motion to the
Common-wealth; which expiring, the Members are governed by it no more,
than the Carcasse of a man, by his departed (though Immortal) Soule. For
though the Right of a Soveraign Monarch cannot be extinguished by the
act of another; yet the Obligation of the members may. For he that
wants protection, may seek it anywhere; and when he hath it, is obliged
(without fraudulent pretence of having submitted himselfe out of fear,)
to protect his Protection as long as he is able. But when the Power of
an Assembly is once suppressed, the Right of the same perisheth utterly;
because the Assembly it selfe is extinct; and consequently, there is no
possibility for the Soveraignty to re-enter.



CHAPTER XXX. OF THE OFFICE OF THE SOVERAIGN REPRESENTATIVE




The Procuration Of The Good Of The People

The OFFICE of the Soveraign, (be it a Monarch, or an Assembly,)
consisteth in the end, for which he was trusted with the Soveraign
Power, namely the procuration of the Safety Of The People; to which he
is obliged by the Law of Nature, and to render an account thereof to
God, the Author of that Law, and to none but him. But by Safety here, is
not meant a bare Preservation, but also all other Contentments of life,
which every man by lawfull Industry, without danger, or hurt to the
Common-wealth, shall acquire to himselfe.




By Instruction & Lawes

And this is intended should be done, not by care applyed to
Individualls, further than their protection from injuries, when they
shall complain; but by a generall Providence, contained in publique
Instruction, both of Doctrine, and Example; and in the making, and
executing of good Lawes, to which individuall persons may apply their
own cases.




Against The Duty Of A Soveraign To Relinquish Any Essentiall Right

of Soveraignty Or Not To See The People Taught The Grounds Of Them

And because, if the essentiall Rights of Soveraignty (specified before
in the eighteenth Chapter) be taken away, the Common-wealth is thereby
dissolved, and every man returneth into the condition, and calamity of a
warre with every other man, (which is the greatest evill that can happen
in this life;) it is the Office of the Soveraign, to maintain those
Rights entire; and consequently against his duty, First, to transferre
to another, or to lay from himselfe any of them. For he that deserteth
the Means, deserteth the Ends; and he deserteth the Means, that being
the Soveraign, acknowledgeth himselfe subject to the Civill Lawes; and
renounceth the Power of Supreme Judicature; or of making Warre, or
Peace by his own Authority; or of Judging of the Necessities of the
Common-wealth; or of levying Mony, and Souldiers, when, and as much as
in his own conscience he shall judge necessary; or of making Officers,
and Ministers both of Warre, and Peace; or of appointing Teachers, and
examining what Doctrines are conformable, or contrary to the Defence,
Peace, and Good of the people. Secondly, it is against his duty, to let
the people be ignorant, or mis-in-formed of the grounds, and reasons
of those his essentiall Rights; because thereby men are easie to be
seduced, and drawn to resist him, when the Common-wealth shall require
their use and exercise.

And the grounds of these Rights, have the rather need to be diligently,
and truly taught; because they cannot be maintained by any Civill Law,
or terrour of legal punishment. For a Civill Law, that shall forbid
Rebellion, (and such is all resistance to the essentiall Rights of
Soveraignty,) is not (as a Civill Law) any obligation, but by vertue
onely of the Law of Nature, that forbiddeth the violation of Faith;
which naturall obligation if men know not, they cannot know the Right of
any Law the Soveraign maketh. And for the Punishment, they take it
but for an act of Hostility; which when they think they have strength
enough, they will endeavour by acts of Hostility, to avoyd.




Objection Of Those That Say There Are No Principles Of Reason For

Absolute Soveraignty

As I have heard some say, that Justice is but a word, without substance;
and that whatsoever a man can by force, or art, acquire to himselfe,
(not onely in the condition of warre, but also in a Common-wealth,) is
his own, which I have already shewed to be false: So there be also
that maintain, that there are no grounds, nor Principles of Reason, to
sustain those essentiall Rights, which make Soveraignty absolute. For
if there were, they would have been found out in some place, or other;
whereas we see, there has not hitherto been any Common-wealth, where
those Rights have been acknowledged, or challenged. Wherein they argue
as ill, as if the Savage people of America, should deny there were any
grounds, or Principles of Reason, so to build a house, as to last as
long as the materials, because they never yet saw any so well built.
Time, and Industry, produce every day new knowledge. And as the art
of well building, is derived from Principles of Reason, observed by
industrious men, that had long studied the nature of materials, and
the divers effects of figure, and proportion, long after mankind
began (though poorly) to build: So, long time after men have begun to
constitute Common-wealths, imperfect, and apt to relapse into disorder,
there may, Principles of Reason be found out, by industrious meditation,
to make use of them, or be neglected by them, or not, concerneth my
particular interest, at this day, very little. But supposing that
these of mine are not such Principles of Reason; yet I am sure they are
Principles from Authority of Scripture; as I shall make it appear, when
I shall come to speak of the Kingdome of God, (administred by Moses,)
over the Jewes, his peculiar people by Covenant.




Objection From The Incapacity Of The Vulgar

But they say again, that though the Principles be right, yet Common
people are not of capacity enough to be made to understand them. I
should be glad, that the Rich, and Potent Subjects of a Kingdome, or
those that are accounted the most Learned, were no lesse incapable than
they. But all men know, that the obstructions to this kind of doctrine,
proceed not so much from the difficulty of the matter, as from the
interest of them that are to learn. Potent men, digest hardly any thing
that setteth up a Power to bridle their affections; and Learned men,
any thing that discovereth their errours, and thereby lesseneth their
Authority: whereas the Common-peoples minds, unlesse they be tainted
with dependance on the Potent, or scribbled over with the opinions
of their Doctors, are like clean paper, fit to receive whatsoever by
Publique Authority shall be imprinted in them. Shall whole Nations be
brought to Acquiesce in the great Mysteries of Christian Religion, which
are above Reason; and millions of men be made believe, that the same
Body may be in innumerable places, at one and the same time, which
is against Reason; and shall not men be able, by their teaching, and
preaching, protected by the Law, to make that received, which is so
consonant to Reason, that any unprejudicated man, needs no more to learn
it, than to hear it? I conclude therefore, that in the instruction
of the people in the Essentiall Rights (which are the Naturall, and
Fundamentall Lawes) of Soveraignty, there is no difficulty, (whilest a
Soveraign has his Power entire,) but what proceeds from his own fault,
or the fault of those whom he trusteth in the administration of the
Common-wealth; and consequently, it is his Duty, to cause them so to be
instructed; and not onely his Duty, but his Benefit also, and Security,
against the danger that may arrive to himselfe in his naturall Person,
from Rebellion.




Subjects Are To Be Taught, Not To Affect Change Of Government

And (to descend to particulars) the People are to be taught, First, that
they ought not to be in love with any forme of Government they see
in their neighbour Nations, more than with their own, nor (whatsoever
present prosperity they behold in Nations that are otherwise governed
than they,) to desire change. For the prosperity of a People ruled by
an Aristocraticall, or Democraticall assembly, commeth not from
Aristocracy, nor from Democracy, but from the Obedience, and Concord of
the Subjects; nor do the people flourish in a Monarchy, because one man
has the right to rule them, but because they obey him. Take away in
any kind of State, the Obedience, (and consequently the Concord of the
People,) and they shall not onely not flourish, but in short time be
dissolved. And they that go about by disobedience, to doe no more than
reforme the Common-wealth, shall find they do thereby destroy it; like
the foolish daughters of Peleus (in the fable;) which desiring to renew
the youth of their decrepit Father, did by the Counsell of Medea, cut
him in pieces, and boyle him, together with strange herbs, but made not
of him a new man. This desire of change, is like the breach of the first
of Gods Commandements: For there God says, Non Habebis Deos Alienos;
Thou shalt not have the Gods of other Nations; and in another place
concerning Kings, that they are Gods.




Nor Adhere (Against The Soveraign) To Popular Men

Secondly, they are to be taught, that they ought not to be led with
admiration of the vertue of any of their fellow Subjects, how
high soever he stand, nor how conspicuously soever he shine in the
Common-wealth; nor of any Assembly, (except the Soveraign Assembly,)
so as to deferre to them any obedience, or honour, appropriate to the
Soveraign onely, whom (in their particular stations) they represent; nor
to receive any influence from them, but such as is conveighed by them
from the Soveraign Authority. For that Soveraign, cannot be imagined to
love his People as he ought, that is not Jealous of them, but suffers
them by the flattery of Popular men, to be seduced from their loyalty,
as they have often been, not onely secretly, but openly, so as to
proclaime Marriage with them In Facie Ecclesiae by Preachers; and by
publishing the same in the open streets: which may fitly be compared to
the violation of the second of the ten Commandements.



Nor To Dispute The Soveraign Power

Thirdly, in consequence to this, they ought to be informed, how great
fault it is, to speak evill of the Soveraign Representative, (whether
One man, or an Assembly of men;) or to argue and dispute his Power, or
any way to use his Name irreverently, whereby he may be brought into
Contempt with his People, and their Obedience (in which the safety
of the Common-wealth consisteth) slackened. Which doctrine the third
Commandement by resemblance pointeth to.




And To Have Dayes Set Apart To Learn Their Duty

Fourthly, seeing people cannot be taught this, nor when 'tis taught,
remember it, nor after one generation past, so much as know in whom the
Soveraign Power is placed, without setting a part from their ordinary
labour, some certain times, in which they may attend those that are
appointed to instruct them; It is necessary that some such times be
determined, wherein they may assemble together, and (after prayers and
praises given to God, the Soveraign of Soveraigns) hear those their
Duties told them, and the Positive Lawes, such as generally concern them
all, read and expounded, and be put in mind of the Authority that maketh
them Lawes. To this end had the Jewes every seventh day, a Sabbath, in
which the Law was read and expounded; and in the solemnity whereof they
were put in mind, that their King was God; that having created the world
in six days, he rested the seventh day; and by their resting on it from
their labour, that that God was their King, which redeemed them from
their servile, and painfull labour in Egypt, and gave them a time, after
they had rejoyced in God, to take joy also in themselves, by lawfull
recreation. So that the first Table of the Commandements, is spent all,
in setting down the summe of Gods absolute Power; not onely as God,
but as King by pact, (in peculiar) of the Jewes; and may therefore give
light, to those that have the Soveraign Power conferred on them by the
consent of men, to see what doctrine they Ought to teach their Subjects.




And To Honour Their Parents

And because the first instruction of Children, dependeth on the care
of their Parents; it is necessary that they should be obedient to them,
whilest they are under their tuition; and not onely so, but that also
afterwards (as gratitude requireth,) they acknowledge the benefit of
their education, by externall signes of honour. To which end they are
to be taught, that originally the Father of every man was also his
Soveraign Lord, with power over him of life and death; and that the
Fathers of families, when by instituting a Common-wealth, they resigned
that absolute Power, yet it was never intended, they should lose the
honour due unto them for their education. For to relinquish such right,
was not necessary to the Institution of Soveraign Power; nor would there
be any reason, why any man should desire to have children, or take the
care to nourish, and instruct them, if they were afterwards to have no
other benefit from them, than from other men. And this accordeth with
the fifth Commandement.




And To Avoyd Doing Of Injury:

Again, every Soveraign Ought to cause Justice to be taught, which
(consisting in taking from no man what is his) is as much as to say, to
cause men to be taught not to deprive their Neighbour, by violence,
or fraud, of any thing which by the Soveraign Authority is theirs. Of
things held in propriety, those that are dearest to a man are his own
life, & limbs; and in the next degree, (in most men,) those that
concern conjugall affection; and after them riches and means of living.
Therefore the People are to be taught, to abstain from violence to
one anothers person, by private revenges; from violation of conjugall
honour; and from forcibly rapine, and fraudulent surreption of one
anothers goods. For which purpose also it is necessary they be shewed
the evill consequences of false Judgement, by corruption either of
Judges or Witnesses, whereby the distinction of propriety is taken away,
and Justice becomes of no effect: all which things are intimated in the
sixth, seventh, eighth, and ninth Commandements.




And To Do All This Sincerely From The Heart

Lastly, they are to be taught, that not onely the unjust facts, but the
designes and intentions to do them, (though by accident hindred,) are
Injustice; which consisteth in the pravity of the will, as well as in
the irregularity of the act. And this is the intention of the tenth
Commandement, and the summe of the Second Table; which is reduced all to
this one Commandement of mutuall Charity, "Thou shalt love thy neighbour
as thy selfe:" as the summe of the first Table is reduced to "the love
of God;" whom they had then newly received as their King.




The Use Of Universities

As for the Means, and Conduits, by which the people may receive this
Instruction, wee are to search, by what means so may Opinions,
contrary to the peace of Man-kind, upon weak and false Principles, have
neverthelesse been so deeply rooted in them. I mean those, which I have
in the precedent Chapter specified: as That men shall Judge of what is
lawfull and unlawfull, not by the Law it selfe, but by their own
private Judgements; That Subjects sinne in obeying the Commands of the
Common-wealth, unlesse they themselves have first judged them to be
lawfull: That their Propriety in their riches is such, as to exclude the
Dominion, which the Common-wealth hath over the same: That it is lawfull
for Subjects to kill such, as they call Tyrants: That the Soveraign
Power may be divided, and the like; which come to be instilled into
the People by this means. They whom necessity, or covetousnesse keepeth
attent on their trades, and labour; and they, on the other side, whom
superfluity, or sloth carrieth after their sensuall pleasures, (which
two sorts of men take up the greatest part of Man-kind,) being diverted
from the deep meditation, which the learning of truth, not onely in the
matter of Naturall Justice, but also of all other Sciences necessarily
requireth, receive the Notions of their duty, chiefly from Divines
in the Pulpit, and partly from such of their Neighbours, or familiar
acquaintance, as having the Faculty of discoursing readily, and
plausibly, seem wiser and better learned in cases of Law, and
Conscience, than themselves. And the Divines, and such others as make
shew of Learning, derive their knowledge from the Universities, and from
the Schooles of Law, or from the Books, which by men eminent in
those Schooles, and Universities have been published. It is therefore
manifest, that the Instruction of the people, dependeth wholly, on the
right teaching of Youth in the Universities. But are not (may some men
say) the Universities of England learned enough already to do that? or
is it you will undertake to teach the Universities? Hard questions. Yet
to the first, I doubt not to answer; that till towards the later end of
Henry the Eighth, the Power of the Pope, was alwayes upheld against the
Power of the Common-wealth, principally by the Universities; and that
the doctrines maintained by so many Preachers, against the Soveraign
Power of the King, and by so many Lawyers, and others, that had their
education there, is a sufficient argument, that though the Universities
were not authors of those false doctrines, yet they knew not how to
plant the true. For in such a contradiction of Opinions, it is most
certain, that they have not been sufficiently instructed; and 'tis no
wonder, if they yet retain a relish of that subtile liquor, wherewith
they were first seasoned, against the Civill Authority. But to the later
question, it is not fit, nor needfull for me to say either I, or No: for
any man that sees what I am doing, may easily perceive what I think.

The safety of the People, requireth further, from him, or them that have
the Soveraign Power, that Justice be equally administred to all degrees
of People; that is, that as well the rich, and mighty, as poor and
obscure persons, may be righted of the injuries done them; so as the
great, may have no greater hope of impunity, when they doe violence,
dishonour, or any Injury to the meaner sort, than when one of these,
does the like to one of them: For in this consisteth Equity; to which,
as being a Precept of the Law of Nature, a Soveraign is as much subject,
as any of the meanest of his People. All breaches of the Law, are
offences against the Common-wealth: but there be some, that are also
against private Persons. Those that concern the Common-wealth onely, may
without breach of Equity be pardoned; for every man may pardon what is
done against himselfe, according to his own discretion. But an offence
against a private man, cannot in Equity be pardoned, without the consent
of him that is injured; or reasonable satisfaction.

The Inequality of Subjects, proceedeth from the Acts of Soveraign Power;
and therefore has no more place in the presence of the Soveraign; that
is to say, in a Court of Justice, then the Inequality between Kings,
and their Subjects, in the presence of the King of Kings. The honour of
great Persons, is to be valued for their beneficence, and the aydes
they give to men of inferiour rank, or not at all. And the violences,
oppressions, and injuries they do, are not extenuated, but aggravated by
the greatnesse of their persons; because they have least need to commit
them. The consequences of this partiality towards the great, proceed in
this manner. Impunity maketh Insolence; Insolence Hatred; and Hatred,
an Endeavour to pull down all oppressing and contumelious greatnesse,
though with the ruine of the Common-wealth.




Equall Taxes

To Equall Justice, appertaineth also the Equall imposition of Taxes;
the equality whereof dependeth not on the Equality of riches, but on the
Equality of the debt, that every man oweth to the Common-wealth for his
defence. It is not enough, for a man to labour for the maintenance
of his life; but also to fight, (if need be,) for the securing of his
labour. They must either do as the Jewes did after their return from
captivity, in re-edifying the Temple, build with one hand, and hold the
Sword in the other; or else they must hire others to fight for them. For
the Impositions that are layd on the People by the Soveraign Power, are
nothing else but the Wages, due to them that hold the publique Sword,
to defend private men in the exercise of severall Trades, and Callings.
Seeing then the benefit that every one receiveth thereby, is the
enjoyment of life, which is equally dear to poor, and rich; the debt
which a poor man oweth them that defend his life, is the same which a
rich man oweth for the defence of his; saving that the rich, who have
the service of the poor, may be debtors not onely for their own persons,
but for many more. Which considered, the Equality of Imposition,
consisteth rather in the Equality of that which is consumed, than of the
riches of the persons that consume the same. For what reason is there,
that he which laboureth much, and sparing the fruits of his labour,
consumeth little, should be more charged, then he that living idlely,
getteth little, and spendeth all he gets; seeing the one hath no
more protection from the Common-wealth, then the other? But when the
Impositions, are layd upon those things which men consume, every man
payeth Equally for what he useth: Nor is the Common-wealth defrauded, by
the luxurious waste of private men.




Publique Charity

And whereas many men, by accident unevitable, become unable to maintain
themselves by their labour; they ought not to be left to the Charity
of private persons; but to be provided for, (as far-forth as the
necessities of Nature require,) by the Lawes of the Common-wealth. For
as it is Uncharitablenesse in any man, to neglect the impotent; so it
is in the Soveraign of a Common-wealth, to expose them to the hazard of
such uncertain Charity.




Prevention Of Idlenesse

But for such as have strong bodies, the case is otherwise: they are to
be forced to work; and to avoyd the excuse of not finding employment,
there ought to be such Lawes, as may encourage all manner of Arts; as
Navigation, Agriculture, Fishing, and all manner of Manifacture that
requires labour. The multitude of poor, and yet strong people still
encreasing, they are to be transplanted into Countries not sufficiently
inhabited: where neverthelesse, they are not to exterminate those they
find there; but constrain them to inhabit closer together, and not range
a great deal of ground, to snatch what they find; but to court each
little Plot with art and labour, to give them their sustenance in due
season. And when all the world is overchargd with Inhabitants, then the
last remedy of all is Warre; which provideth for every man, by Victory,
or Death.




Good Lawes What

To the care of the Soveraign, belongeth the making of Good Lawes. But
what is a good Law? By a Good Law, I mean not a Just Law: for no Law can
be Unjust. The Law is made by the Soveraign Power, and all that is done
by such Power, is warranted, and owned by every one of the people; and
that which every man will have so, no man can say is unjust. It is in
the Lawes of a Common-wealth, as in the Lawes of Gaming: whatsoever
the Gamesters all agree on, is Injustice to none of them. A good Law
is that, which is Needfull, for the Good Of The People, and withall
Perspicuous.




Such As Are Necessary

For the use of Lawes, (which are but Rules Authorised) is not to bind
the People from all Voluntary actions; but to direct and keep them in
such a motion, as not to hurt themselves by their own impetuous desires,
rashnesse, or indiscretion, as Hedges are set, not to stop Travellers,
but to keep them in the way. And therefore a Law that is not Needfull,
having not the true End of a Law, is not Good. A Law may be conceived to
be Good, when it is for the benefit of the Soveraign; though it be
not Necessary for the People; but it is not so. For the good of the
Soveraign and People, cannot be separated. It is a weak Soveraign, that
has weak Subjects; and a weak People, whose Soveraign wanteth Power to
rule them at his will. Unnecessary Lawes are not good Lawes; but trapps
for Mony: which where the right of Soveraign Power is acknowledged, are
superfluous; and where it is not acknowledged, unsufficient to defend
the People.




Such As Are Perspicuous

The Perspicuity, consisteth not so much in the words of the Law it
selfe, as in a Declaration of the Causes, and Motives, for which it was
made. That is it, that shewes us the meaning of the Legislator, and the
meaning of the Legislator known, the Law is more easily understood
by few, than many words. For all words, are subject to ambiguity;
and therefore multiplication of words in the body of the Law, is
multiplication of ambiguity: Besides it seems to imply, (by too much
diligence,) that whosoever can evade the words, is without the compasse
of the Law. And this is a cause of many unnecessary Processes. For when
I consider how short were the Lawes of antient times; and how they
grew by degrees still longer; me thinks I see a contention between the
Penners, and Pleaders of the Law; the former seeking to circumscribe
the later; and the later to evade their circumscriptions; and that the
Pleaders have got the Victory. It belongeth therefore to the Office of
a Legislator, (such as is in all Common-wealths the Supreme
Representative, be it one Man, or an Assembly,) to make the reason
Perspicuous, why the Law was made; and the Body of the Law it selfe, as
short, but in as proper, and significant termes, as may be.




Punishments

It belongeth also to the Office of the Soveraign, to make a right
application of Punishments, and Rewards. And seeing the end of punishing
is not revenge, and discharge of choler; but correction, either of the
offender, or of others by his example; the severest Punishments are to
be inflicted for those Crimes, that are of most Danger to the
Publique; such as are those which proceed from malice to the Government
established; those that spring from contempt of Justice; those that
provoke Indignation in the Multitude; and those, which unpunished, seem
Authorised, as when they are committed by Sonnes, Servants, or Favorites
of men in Authority: For Indignation carrieth men, not onely against the
Actors, and Authors of Injustice; but against all Power that is likely
to protect them; as in the case of Tarquin; when for the Insolent act of
one of his Sonnes, he was driven out of Rome, and the Monarchy it selfe
dissolved. But Crimes of Infirmity; such as are those which proceed
from great provocation, from great fear, great need, or from ignorance
whether the Fact be a great Crime, or not, there is place many times for
Lenity, without prejudice to the Common-wealth; and Lenity when there is
such place for it, is required by the Law of Nature. The Punishment of
the Leaders, and teachers in a Commotion; not the poore seduced People,
when they are punished, can profit the Common-wealth by their example.
To be severe to the People, is to punish that ignorance, which may in
great part be imputed to the Soveraign, whose fault it was, they were no
better instructed.




Rewards

In like manner it belongeth to the Office, and Duty of the Soveraign,
to apply his Rewards alwayes so, as there may arise from them benefit
to the Common-wealth: wherein consisteth their Use, and End; and is then
done, when they that have well served the Common-wealth, are with
as little expence of the Common Treasure, as is possible, so well
recompenced, as others thereby may be encouraged, both to serve the same
as faithfully as they can, and to study the arts by which they may be
enabled to do it better. To buy with Mony, or Preferment, from a Popular
ambitious Subject, to be quiet, and desist from making ill impressions
in the mindes of the People, has nothing of the nature of Reward; (which
is ordained not for disservice, but for service past;) nor a signe of
Gratitude, but of Fear: nor does it tend to the Benefit, but to the
Dammage of the Publique. It is a contention with Ambition, like that of
Hercules with the Monster Hydra, which having many heads, for every one
that was vanquished, there grew up three. For in like manner, when the
stubbornnesse of one Popular man, is overcome with Reward, there arise
many more (by the Example) that do the same Mischiefe, in hope of like
Benefit: and as all sorts of Manifacture, so also Malice encreaseth by
being vendible. And though sometimes a Civill warre, may be differred,
by such wayes as that, yet the danger growes still the greater, and the
Publique ruine more assured.
It is therefore against the Duty of the
Soveraign, to whom the Publique Safety is committed, to Reward those
that aspire to greatnesse by disturbing the Peace of their Country, and
not rather to oppose the beginnings of such men, with a little danger,
than after a longer time with greater.




Counsellours

Another Businesse of the Soveraign, is to choose good Counsellours;
I mean such, whose advice he is to take in the Government of the
Common-wealth. For this word Counsell, Consilium, corrupted from
Considium, is a large signification, and comprehendeth all Assemblies
of men that sit together, not onely to deliberate what is to be done
hereafter, but also to judge of Facts past, and of Law for the present.
I take it here in the first sense onely: And in this sense, there is no
choyce of Counsell, neither in a Democracy, nor Aristocracy; because the
persons Counselling are members of the person Counselled. The choyce
of Counsellours therefore is to Monarchy; In which, the Soveraign that
endeavoureth not to make choyce of those, that in every kind are the
most able, dischargeth not his Office as he ought to do. The most able
Counsellours, are they that have least hope of benefit by giving evill
Counsell, and most knowledge of those things that conduce to the Peace,
and Defence of the Common-wealth. It is a hard matter to know who
expecteth benefit from publique troubles; but the signes that guide to a
just suspicion, is the soothing of the people in their unreasonable,
or irremediable grievances, by men whose estates are not sufficient to
discharge their accustomed expences, and may easily be observed by any
one whom it concerns to know it. But to know, who has most knowledge of
the Publique affaires, is yet harder; and they that know them, need them
a great deale the lesse. For to know, who knowes the Rules almost of any
Art, is a great degree of the knowledge of the same Art; because no
man can be assured of the truth of anothers Rules, but he that is first
taught to understand them. But the best signes of Knowledge of any
Art, are, much conversing in it, and constant good effects of it. Good
Counsell comes not by Lot, nor by Inheritance; and therefore there is no
more reason to expect good Advice from the rich, or noble, in matter
of State, than in delineating the dimensions of a fortresse; unlesse we
shall think there needs no method in the study of the Politiques, (as
there does in the study of Geometry,) but onely to be lookers on; which
is not so. For the Politiques is the harder study of the two. Whereas
in these parts of Europe, it hath been taken for a Right of certain
persons, to have place in the highest Councell of State by Inheritance;
it is derived from the Conquests of the antient Germans; wherein many
absolute Lords joyning together to conquer other Nations, would not
enter in to the Confederacy, without such Priviledges, as might be
marks of difference in time following, between their Posterity, and the
posterity of their Subjects; which Priviledges being inconsistent with
the Soveraign Power, by the favour of the Soveraign, they may seem to
keep; but contending for them as their Right, they must needs by
degrees let them go, and have at last no further honour, than adhaereth
naturally to their abilities.

And how able soever be the Counsellours in any affaire, the benefit
of their Counsell is greater, when they give every one his Advice, and
reasons of it apart, than when they do it in an Assembly, by way of
Orations; and when they have praemeditated, than when they speak on the
sudden; both because they have more time, to survey the consequences
of action; and are lesse subject to be carried away to contradiction,
through Envy, Emulation, or other Passions arising from the difference
of opinion.

The best Counsell, in those things that concern not other Nations, but
onely the ease, and benefit the Subjects may enjoy, by Lawes that
look onely inward, is to be taken from the generall informations, and
complaints of the people of each Province, who are best acquainted
with their own wants, and ought therefore, when they demand nothing in
derogation of the essentiall Rights of Soveraignty, to be diligently
taken notice of. For without those Essentiall Rights, (as I have often
before said,) the Common-wealth cannot at all subsist.




Commanders

A Commander of an Army in chiefe, if he be not Popular, shall not be
beloved, nor feared as he ought to be by his Army; and consequently
cannot performe that office with good successe. He must therefore be
Industrious, Valiant, Affable, Liberall and Fortunate, that he may gain
an opinion both of sufficiency, and of loving his Souldiers. This is
Popularity, and breeds in the Souldiers both desire, and courage, to
recommend themselves to his favour; and protects the severity of
the Generall, in punishing (when need is) the Mutinous, or negligent
Souldiers. But this love of Souldiers, (if caution be not given of
the Commanders fidelity,) is a dangerous thing to Soveraign Power;
especially when it is in the hands of an Assembly not popular. It
belongeth therefore to the safety of the People, both that they be good
Conductors, and faithfull subjects, to whom the Soveraign Commits his
Armies.

But when the Soveraign himselfe is Popular, that is, reverenced and
beloved of his People, there is no danger at all from the Popularity of
a Subject. For Souldiers are never so generally unjust, as to side with
their Captain; though they love him, against their Soveraign, when they
love not onely his Person, but also his Cause. And therefore those,
who by violence have at any time suppressed the Power of their Lawfull
Soveraign, before they could settle themselves in his place, have been
alwayes put to the trouble of contriving their Titles, to save the
People from the shame of receiving them. To have a known Right to
Soveraign Power, is so popular a quality, as he that has it needs no
more, for his own part, to turn the hearts of his Subjects to him, but
that they see him able absolutely to govern his own Family: Nor, on the
part of his enemies, but a disbanding of their Armies. For the greatest
and most active part of Mankind, has never hetherto been well contented
with the present.

Concerning the Offices of one Soveraign to another, which are
comprehended in that Law, which is commonly called the Law of Nations,
I need not say any thing in this place; because the Law of Nations, and
the Law of Nature, is the same thing. And every Soveraign hath the same
Right, in procuring the safety of his People, that any particular man
can have, in procuring the safety of his own Body. And the same Law,
that dictateth to men that have no Civil Government, what they ought to
do, and what to avoyd in regard of one another, dictateth the same to
Common-wealths, that is, to the Consciences of Soveraign Princes, and
Soveraign Assemblies; there being no Court of Naturall Justice, but
in the Conscience onely; where not Man, but God raigneth; whose Lawes,
(such of them as oblige all Mankind,) in respect of God, as he is the
Author of Nature, are Naturall; and in respect of the same God, as he is
King of Kings, are Lawes. But of the Kingdome of God, as King of Kings,
and as King also of a peculiar People, I shall speak in the rest of this
discourse.



CHAPTER XXXI. OF THE KINGDOME OF GOD BY NATURE




The Scope Of The Following Chapters

That the condition of meer Nature, that is to say, of absolute Liberty,
such as is theirs, that neither are Soveraigns, nor Subjects, is
Anarchy, and the condition of Warre: That the Praecepts, by which men
are guided to avoyd that condition, are the Lawes of Nature: That
a Common-wealth, without Soveraign Power, is but a word, without
substance, and cannot stand: That Subjects owe to Soveraigns, simple
Obedience, in all things, wherein their obedience is not repugnant
to the Lawes of God, I have sufficiently proved, in that which I have
already written. There wants onely, for the entire knowledge of Civill
duty, to know what are those Lawes of God. For without that, a man knows
not, when he is commanded any thing by the Civill Power, whether it be
contrary to the Law of God, or not: and so, either by too much civill
obedience, offends the Divine Majesty, or through feare of offending
God, transgresses the commandements of the Common-wealth. To avoyd both
these Rocks, it is necessary to know what are the Lawes Divine. And
seeing the knowledge of all Law, dependeth on the knowledge of the
Soveraign Power; I shall say something in that which followeth, of the
KINGDOME OF GOD.




Who Are Subjects In The Kingdome Of God

"God is King, let the Earth rejoice," saith the Psalmist. (Psal. 96. 1).
And again, "God is King though the Nations be angry; and he that sitteth
on the Cherubins, though the earth be moved. " (Psal. 98. 1). Whether
men will or not, they must be subject alwayes to the Divine Power. By
denying the Existence, or Providence of God, men may shake off their
Ease, but not their Yoke. But to call this Power of God, which extendeth
it selfe not onely to Man, but also to Beasts, and Plants, and Bodies
inanimate, by the name of Kingdome, is but a metaphoricall use of
the word. For he onely is properly said to Raigne, that governs his
Subjects, by his Word, and by promise of Rewards to those that obey
it, and by threatning them with Punishment that obey it not. Subjects
therefore in the Kingdome of God, are not Bodies Inanimate, nor
creatures Irrationall; because they understand no Precepts as his: Nor
Atheists; nor they that believe not that God has any care of the actions
of mankind; because they acknowledge no Word for his, nor have hope of
his rewards, or fear of his threatnings. They therefore that believe
there is a God that governeth the world, and hath given Praecepts, and
propounded Rewards, and Punishments to Mankind, are Gods Subjects; all
the rest, are to be understood as Enemies.




A Threefold Word Of God, Reason, Revelation, Prophecy

To rule by Words, requires that such Words be manifestly made known;
for else they are no Lawes: For to the nature of Lawes belongeth a
sufficient, and clear Promulgation, such as may take away the excuse of
Ignorance; which in the Lawes of men is but of one onely kind, and that
is, Proclamation, or Promulgation by the voyce of man. But God
declareth his Lawes three wayes; by the Dictates of Naturall Reason, By
Revelation, and by the Voyce of some Man, to whom by the operation of
Miracles, he procureth credit with the rest. From hence there ariseth
a triple Word of God, Rational, Sensible, and Prophetique: to which
Correspondeth a triple Hearing; Right Reason, Sense Supernaturall, and
Faith. As for Sense Supernaturall, which consisteth in Revelation, or
Inspiration, there have not been any Universall Lawes so given, because
God speaketh not in that manner, but to particular persons, and to
divers men divers things.

A Twofold Kingdome Of God, Naturall And Prophetique From the difference
between the other two kinds of Gods Word, Rationall, and Prophetique,
there may be attributed to God, a two-fold Kingdome, Naturall, and
Prophetique: Naturall, wherein he governeth as many of Mankind as
acknowledge his Providence, by the naturall Dictates of Right Reason;
And Prophetique, wherein having chosen out one peculiar Nation (the
Jewes) for his Subjects, he governed them, and none but them, not onely
by naturall Reason, but by Positive Lawes, which he gave them by the
mouths of his holy Prophets. Of the Naturall Kingdome of God I intend to
speak in this Chapter.

The Right Of Gods Soveraignty Is Derived From His Omnipotence The Right
of Nature, whereby God reigneth over men, and punisheth those that
break his Lawes, is to be derived, not from his Creating them, as if
he required obedience, as of Gratitude for his benefits; but from his
Irresistible Power. I have formerly shewn, how the Soveraign Right
ariseth from Pact: To shew how the same Right may arise from Nature,
requires no more, but to shew in what case it is never taken away.
Seeing all men by Nature had Right to All things, they had Right every
one to reigne over all the rest. But because this Right could not be
obtained by force, it concerned the safety of every one, laying by that
Right, to set up men (with Soveraign Authority) by common consent,
to rule and defend them: whereas if there had been any man of Power
Irresistible; there had been no reason, why he should not by that Power
have ruled, and defended both himselfe, and them, according to his own
discretion. To those therefore whose Power is irresistible, the dominion
of all men adhaereth naturally by their excellence of Power; and
consequently it is from that Power, that the Kingdome over men, and
the Right of afflicting men at his pleasure, belongeth Naturally to God
Almighty; not as Creator, and Gracious; but as Omnipotent. And though
Punishment be due for Sinne onely, because by that word is understood
Affliction for Sinne; yet the Right of Afflicting, is not alwayes
derived from mens Sinne, but from Gods Power.




Sinne Not The Cause Of All Affliction

This question, "Why Evill men often Prosper, and Good men suffer
Adversity," has been much disputed by the Antient, and is the same
with this of ours, "By what Right God dispenseth the Prosperities and
Adversities of this life;" and is of that difficulty, as it hath shaken
the faith, not onely of the Vulgar, but of Philosophers, and which is
more, of the Saints, concerning the Divine Providence. "How Good," saith
David, "is the God of Israel to those that are Upright in Heart; and yet
my feet were almost gone, my treadings had well-nigh slipt; for I was
grieved at the Wicked, when I saw the Ungodly in such Prosperity. "
And Job, how earnestly does he expostulate with God, for the many
Afflictions he suffered, notwithstanding his Righteousnesse? This
question in the case of Job, is decided by God himselfe, not by
arguments derived from Job's Sinne, but his own Power. For whereas the
friends of Job drew their arguments from his Affliction to his Sinne,
and he defended himselfe by the conscience of his Innocence, God
himselfe taketh up the matter, and having justified the Affliction by
arguments drawn from his Power, such as this "Where was thou when I
layd the foundations of the earth," and the like, both approved
Job's Innocence, and reproved the Erroneous doctrine of his friends.
Conformable to this doctrine is the sentence of our Saviour, concerning
the man that was born Blind, in these words, "Neither hath this man
sinned, nor his fathers; but that the works of God might be made
manifest in him. " And though it be said "That Death entred into the
world by sinne," (by which is meant that if Adam had never sinned, he had
never dyed, that is, never suffered any separation of his soule from his
body,) it follows not thence, that God could not justly have Afflicted
him, though he had not Sinned, as well as he afflicteth other living
creatures, that cannot sinne.




Divine Lawes

Having spoken of the Right of Gods Soveraignty, as grounded onely on
Nature; we are to consider next, what are the Divine Lawes, or Dictates
of Naturall Reason; which Lawes concern either the naturall Duties of
one man to another, or the Honour naturally due to our Divine Soveraign.
The first are the same Lawes of Nature, of which I have spoken already
in the 14. and 15. Chapters of this Treatise; namely, Equity, Justice,
Mercy, Humility, and the rest of the Morall Vertues. It remaineth
therefore that we consider, what Praecepts are dictated to men, by their
Naturall Reason onely, without other word of God, touching the Honour
and Worship of the Divine Majesty.




Honour And Worship What

Honour consisteth in the inward thought, and opinion of the Power, and
Goodnesse of another: and therefore to Honour God, is to think as Highly
of his Power and Goodnesse, as is possible. And of that opinion, the
externall signes appearing in the Words, and Actions of men, are called
Worship; which is one part of that which the Latines understand by the
word Cultus: For Cultus signifieth properly, and constantly, that labour
which a man bestowes on any thing, with a purpose to make benefit by it.
Now those things whereof we make benefit, are either subject to us, and
the profit they yeeld, followeth the labour we bestow upon them, as a
naturall effect; or they are not subject to us, but answer our labour,
according to their own Wills. In the first sense the labour bestowed on
the Earth, is called Culture; and the education of Children a Culture of
their mindes. In the second sense, where mens wills are to be wrought to
our purpose, not by Force, but by Compleasance, it signifieth as much as
Courting, that is, a winning of favour by good offices; as by praises,
by acknowledging their Power, and by whatsoever is pleasing to them from
whom we look for any benefit. And this is properly Worship: in which
sense Publicola, is understood for a Worshipper of the People, and
Cultus Dei, for the Worship of God.




Severall Signes Of Honour

From internall Honour, consisting in the opinion of Power and Goodnesse,
arise three Passions; Love, which hath reference to Goodnesse; and Hope,
and Fear, that relate to Power: And three parts of externall worship;
Praise, Magnifying, and Blessing: The subject of Praise, being
Goodnesse; the subject of Magnifying, and Blessing, being Power, and the
effect thereof Felicity. Praise, and Magnifying are significant both by
Words, and Actions: By Words, when we say a man is Good, or Great:
By Actions, when we thank him for his Bounty, and obey his Power. The
opinion of the Happinesse of another, can onely be expressed by words.




Worship Naturall And Arbitrary

There be some signes of Honour, (both in Attributes and Actions,) that
be Naturally so; as amongst Attributes, Good, Just, Liberall, and the
like; and amongst Actions, Prayers, Thanks, and Obedience. Others are
so by Institution, or Custome of men; and in some times and places are
Honourable; in others Dishonourable; in others Indifferent: such as are
the Gestures in Salutation, Prayer, and Thanksgiving, in different
times and places, differently used. The former is Naturall; the later
Arbitrary Worship.




Worship Commanded And Free

And of Arbitrary Worship, there bee two differences: For sometimes it is
a Commanded, sometimes Voluntary Worship: Commanded, when it is such
as hee requireth, who is Worshipped: Free, when it is such as the
Worshipper thinks fit. When it is Commanded, not the words, or gestures,
but the obedience is the Worship. But when Free, the Worship consists
in the opinion of the beholders: for if to them the words, or actions by
which we intend honour, seem ridiculous, and tending to contumely; they
are not Worship; because a signe is not a signe to him that giveth it,
but to him to whom it is made; that is, to the spectator.




Worship Publique And Private

Again, there is a Publique, and a Private Worship. Publique, is the
Worship that a Common-wealth performeth, as one Person. Private, is that
which a Private person exhibiteth. Publique, in respect of the whole
Common-wealth, is Free; but in respect of Particular men it is not so.
Private, is in secret Free; but in the sight of the multitude, it is
never without some Restraint, either from the Lawes, or from the Opinion
of men; which is contrary to the nature of Liberty.




The End Of Worship

The End of Worship amongst men, is Power. For where a man seeth another
worshipped he supposeth him powerfull, and is the readier to obey him;
which makes his Power greater. But God has no Ends: the worship we do
him, proceeds from our duty, and is directed according to our capacity,
by those rules of Honour, that Reason dictateth to be done by the weak
to the more potent men, in hope of benefit, for fear of dammage, or in
thankfulnesse for good already received from them.




Attributes Of Divine Honour

That we may know what worship of God is taught us by the light of
Nature, I will begin with his Attributes. Where, First, it is manifest,
we ought to attribute to him Existence: For no man can have the will to
honour that, which he thinks not to have any Beeing.

Secondly, that those Philosophers, who sayd the World, or the Soule of
the World was God, spake unworthily of him; and denyed his Existence:
For by God, is understood the cause of the World; and to say the World
is God, is to say there is no cause of it, that is, no God.

Thirdly, to say the World was not Created, but Eternall, (seeing that
which is Eternall has no cause,) is to deny there is a God.

Fourthly, that they who attributing (as they think) Ease to God, take
from him the care of Mankind; take from him his Honour: for it takes
away mens love, and fear of him; which is the root of Honour.

Fifthly, in those things that signifie Greatnesse, and Power; to say he
is Finite, is not to Honour him: For it is not a signe of the Will to
Honour God, to attribute to him lesse than we can; and Finite, is lesse
than we can; because to Finite, it is easie to adde more.

Therefore to attribute Figure to him, is not Honour; for all Figure is
Finite:

Nor to say we conceive, and imagine, or have an Idea of him, in our
mind: for whatsoever we conceive is Finite:

Not to attribute to him Parts, or Totality; which are the Attributes
onely of things Finite:

Nor to say he is this, or that Place: for whatsoever is in Place, is
bounded, and Finite:

Nor that he is Moved, or Resteth: for both these Attributes ascribe to
him Place:

Nor that there be more Gods than one; because it implies them all
Finite: for there cannot be more than one Infinite: Nor to ascribe to
him (unlesse Metaphorically, meaning not the Passion, but the Effect)
Passions that partake of Griefe; as Repentance, Anger, Mercy: or of
Want; as Appetite, Hope, Desire; or of any Passive faculty: For Passion,
is Power limited by somewhat else.

And therefore when we ascribe to God a Will, it is not to be understood,
as that of Man, for a Rationall Appetite; but as the Power, by which he
effecteth every thing.

Likewise when we attribute to him Sight, and other acts of Sense; as
also Knowledge, and Understanding; which in us is nothing else, but
a tumult of the mind, raised by externall things that presse the
organicall parts of mans body: For there is no such thing in God; and
being things that depend on naturall causes, cannot be attributed to
him.

Hee that will attribute to God, nothing but what is warranted by
naturall Reason, must either use such Negative Attributes, as Infinite,
Eternall, Incomprehensible; or Superlatives, as Most High, Most Great,
and the like; or Indefinite, as Good, Just, Holy, Creator; and in such
sense, as if he meant not to declare what he is, (for that were to
circumscribe him within the limits of our Fancy,) but how much wee
admire him, and how ready we would be to obey him; which is a signe of
Humility, and of a Will to honour him as much as we can: For there is
but one Name to signifie our Conception of his Nature, and that is, I
AM: and but one Name of his Relation to us, and that is God; in which is
contained Father, King, and Lord.




Actions That Are Signes Of Divine Honour

Concerning the actions of Divine Worship, it is a most generall Precept
of Reason, that they be signes of the Intention to Honour God; such as
are, First, Prayers: For not the Carvers, when they made Images, were
thought to make them Gods; but the People that Prayed to them.

Secondly, Thanksgiving; which differeth from Prayer in Divine Worship,
no otherwise, than that Prayers precede, and Thanks succeed the benefit;
the end both of the one, and the other, being to acknowledge God, for
Author of all benefits, as well past, as future.

Thirdly, Gifts; that is to say, Sacrifices, and Oblations, (if they be
of the best,) are signes of Honour: for they are Thanksgivings.

Fourthly, Not to swear by any but God, is naturally a signe of Honour:
for it is a confession that God onely knoweth the heart; and that no
mans wit, or strength can protect a man against Gods vengence on the
perjured.

Fifthly, it is a part of Rationall Worship, to speak Considerately
of God; for it argues a Fear of him, and Fear, is a confession of his
Power. Hence followeth, That the name of God is not to be used rashly,
and to no purpose; for that is as much, as in Vain: And it is to
no purpose; unlesse it be by way of Oath, and by order of the
Common-wealth, to make Judgements certain; or between Common-wealths,
to avoyd Warre. And that disputing of Gods nature is contrary to his
Honour: For it is supposed, that in this naturall Kingdome of God, there
is no other way to know any thing, but by naturall Reason; that is, from
the Principles of naturall Science; which are so farre from teaching us
any thing of Gods nature, as they cannot teach us our own nature, nor
the nature of the smallest creature living. And therefore, when men out
of the Principles of naturall Reason, dispute of the Attributes of God,
they but dishonour him: For in the Attributes which we give to God, we
are not to consider the signification of Philosophicall Truth; but the
signification of Pious Intention, to do him the greatest Honour we are
able. From the want of which consideration, have proceeded the volumes
of disputation about the Nature of God, that tend not to his Honour, but
to the honour of our own wits, and learning; and are nothing else but
inconsiderate, and vain abuses of his Sacred Name.

Sixthly, in Prayers, Thanksgivings, Offerings and Sacrifices, it is a
Dictate of naturall Reason, that they be every one in his kind the
best, and most significant of Honour. As for example, that Prayers, and
Thanksgiving, be made in Words and Phrases, not sudden, nor light, nor
Plebeian; but beautifull and well composed; For else we do not God
as much honour as we can. And therefore the Heathens did absurdly, to
worship Images for Gods: But their doing it in Verse, and with Musick,
both of Voyce, and Instruments, was reasonable. Also that the Beasts
they offered in sacrifice, and the Gifts they offered, and their actions
in Worshipping, were full of submission, and commemorative of benefits
received, was according to reason, as proceeding from an intention to
honour him.

Seventhly, Reason directeth not onely to worship God in Secret; but
also, and especially, in Publique, and in the sight of men: For without
that, (that which in honour is most acceptable) the procuring others to
honour him, is lost.

Lastly, Obedience to his Lawes (that is, in this case to the Lawes
of Nature,) is the greatest worship of all. For as Obedience is
more acceptable to God than sacrifice; so also to set light by his
Commandements, is the greatest of all contumelies. And these are the
Lawes of that Divine Worship, which naturall Reason dictateth to private
men.




Publique Worship Consisteth In Uniformity

But seeing a Common-wealth is but one Person, it ought also to exhibite
to God but one Worship; which then it doth, when it commandeth it to be
exhibited by Private men, Publiquely. And this is Publique Worship; the
property whereof, is to be Uniforme: For those actions that are done
differently, by different men, cannot be said to be a Publique Worship.
And therefore, where many sorts of Worship be allowed, proceeding from
the different Religions of Private men, it cannot be said there is any
Publique Worship, nor that the Common-wealth is of any Religion at all.




All Attributes Depend On The Lawes Civill

And because words (and consequently the Attributes of God) have their
signification by agreement, and constitution of men; those Attributes
are to be held significative of Honour, that men intend shall so be; and
whatsoever may be done by the wills of particular men, where there is no
Law but Reason, may be done by the will of the Common-wealth, by Lawes
Civill. And because a Common-wealth hath no Will, nor makes no Lawes,
but those that are made by the Will of him, or them that have the
Soveraign Power; it followeth, that those Attributes which the Soveraign
ordaineth, in the Worship of God, for signes of Honour, ought to be
taken and used for such, by private men in their publique Worship.




Not All Actions

But because not all Actions are signes by Constitution; but some are
Naturally signes of Honour, others of Contumely, these later (which are
those that men are ashamed to do in the sight of them they reverence)
cannot be made by humane power a part of Divine worship; nor the former
(such as are decent, modest, humble Behaviour) ever be separated from
it. But whereas there be an infinite number of Actions, and Gestures, of
an indifferent nature; such of them as the Common-wealth shall ordain to
be Publiquely and Universally in use, as signes of Honour, and part of
Gods Worship, are to be taken and used for such by the Subjects. And
that which is said in the Scripture, "It is better to obey God than
men," hath place in the kingdome of God by Pact, and not by Nature.




Naturall Punishments

Having thus briefly spoken of the Naturall Kingdome of God, and his
Naturall Lawes, I will adde onely to this Chapter a short declaration of
his Naturall Punishments. There is no action of man in this life, that
is not the beginning of so long a chayn of Consequences, as no humane
Providence, is high enough, to give a man a prospect to the end. And
in this Chayn, there are linked together both pleasing and unpleasing
events; in such manner, as he that will do any thing for his pleasure,
must engage himselfe to suffer all the pains annexed to it; and these
pains, are the Naturall Punishments of those actions, which are the
beginning of more Harme that Good. And hereby it comes to passe, that
Intemperance, is naturally punished with Diseases; Rashnesse, with
Mischances; Injustice, with the Violence of Enemies; Pride, with Ruine;
Cowardise, with Oppression; Negligent government of Princes, with
Rebellion; and Rebellion, with Slaughter. For seeing Punishments
are consequent to the breach of Lawes; Naturall Punishments must be
naturally consequent to the breach of the Lawes of Nature; and therfore
follow them as their naturall, not arbitrary effects.




The Conclusion Of The Second Part

And thus farre concerning the Constitution, Nature, and Right of
Soveraigns; and concerning the Duty of Subjects, derived from the
Principles of Naturall Reason. And now, considering how different
this Doctrine is, from the Practise of the greatest part of the world,
especially of these Western parts, that have received their Morall
learning from Rome, and Athens; and how much depth of Morall Philosophy
is required, in them that have the Administration of the Soveraign
Power; I am at the point of believing this my labour, as uselesse,
and the Common-wealth of Plato; For he also is of opinion that it is
impossible for the disorders of State, and change of Governments by
Civill Warre, ever to be taken away, till Soveraigns be Philosophers.
But when I consider again, that the Science of Naturall Justice, is the
onely Science necessary for Soveraigns, and their principall Ministers;
and that they need not be charged with the Sciences Mathematicall, (as
by Plato they are,) further, than by good Lawes to encourage men to
the study of them; and that neither Plato, nor any other Philosopher
hitherto, hath put into order, and sufficiently, or probably proved all
the Theoremes of Morall doctrine, that men may learn thereby, both how
to govern, and how to obey; I recover some hope, that one time or other,
this writing of mine, may fall into the hands of a Soveraign, who will
consider it himselfe, (for it is short, and I think clear,) without the
help of any interested, or envious Interpreter; and by the exercise of
entire Soveraignty, in protecting the Publique teaching of it, convert
this Truth of Speculation, into the Utility of Practice.





PART III. OF A CHRISTIAN COMMON-WEALTH




CHAPTER XXXII. OF THE PRINCIPLES OF CHRISTIAN POLITIQUES


The Word Of God Delivered By Prophets Is The Main Principle

Of Christian Politiques

I have derived the Rights of Soveraigne Power, and the duty of Subjects
hitherto, from the Principles of Nature onely; such as Experience has
found true, or Consent (concerning the use of words) has made so; that
is to say, from the nature of Men, known to us by Experience, and
from Definitions (of such words as are Essentiall to all Politicall
reasoning) universally agreed on. But in that I am next to handle, which
is the Nature and Rights of a CHRISTIAN COMMON-WEALTH, whereof there
dependeth much upon Supernaturall Revelations of the Will of God; the
ground of my Discourse must be, not only the Naturall Word of God, but
also the Propheticall.

Neverthelesse, we are not to renounce our Senses, and Experience; nor
(that which is the undoubted Word of God) our naturall Reason. For they
are the talents which he hath put into our hands to negotiate, till the
coming again of our blessed Saviour; and therefore not to be folded up
in the Napkin of an Implicate Faith, but employed in the purchase of
Justice, Peace, and true Religion, For though there be many things in
Gods Word above Reason; that is to say, which cannot by naturall reason
be either demonstrated, or confuted; yet there is nothing contrary
to it; but when it seemeth so, the fault is either in our unskilfull
Interpretation, or erroneous Ratiocination.

Therefore, when any thing therein written is too hard for our
examination, wee are bidden to captivate our understanding to the Words;
and not to labour in sifting out a Philosophicall truth by Logick, of
such mysteries as are not comprehensible, nor fall under any rule of
naturall science. For it is with the mysteries of our Religion, as with
wholsome pills for the sick, which swallowed whole, have the vertue to
cure; but chewed, are for the most part cast up again without effect.




What It Is To Captivate The Understanding

But by the Captivity of our Understanding, is not meant a Submission of
the Intellectual faculty, to the Opinion of any other man; but of
the Will to Obedience, where obedience is due. For Sense, Memory,
Understanding, Reason, and Opinion are not in our power to change; but
alwaies, and necessarily such, as the things we see, hear, and consider
suggest unto us; and therefore are not effects of our Will, but our Will
of them. We then Captivate our Understanding and Reason, when we forbear
contradiction; when we so speak, as (by lawfull Authority) we are
commanded; and when we live accordingly; which in sum, is Trust, and
Faith reposed in him that speaketh, though the mind be incapable of any
Notion at all from the words spoken.




How God Speaketh To Men

When God speaketh to man, it must be either immediately; or by mediation
of another man, to whom he had formerly spoken by himself immediately.
How God speaketh to a man immediately, may be understood by those well
enough, to whom he hath so spoken; but how the same should be understood
by another, is hard, if not impossible to know. For if a man pretend to
me, that God hath spoken to him supernaturally, and immediately, and I
make doubt of it, I cannot easily perceive what argument he can produce,
to oblige me to beleeve it. It is true, that if he be my Soveraign,
he may oblige me to obedience, so, as not by act or word to declare I
beleeve him not; but not to think any otherwise then my reason perswades
me. But if one that hath not such authority over me, shall pretend the
same, there is nothing that exacteth either beleefe, or obedience.

For to say that God hath spoken to him in the Holy Scripture, is not
to say God hath spoken to him immediately, but by mediation of the
Prophets, or of the Apostles, or of the Church, in such manner as he
speaks to all other Christian men. To say he hath spoken to him in a
Dream, is no more than to say he dreamed that God spake to him; which is
not of force to win beleef from any man, that knows dreams are for
the most part naturall, and may proceed from former thoughts; and such
dreams as that, from selfe conceit, and foolish arrogance, and false
opinion of a mans own godlinesse, or other vertue, by which he thinks he
hath merited the favour of extraordinary Revelation. To say he hath
seen a Vision, or heard a Voice, is to say, that he hath dreamed between
sleeping and waking: for in such manner a man doth many times naturally
take his dream for a vision, as not having well observed his own
slumbering. To say he speaks by supernaturall Inspiration, is to say he
finds an ardent desire to speak, or some strong opinion of himself, for
which he can alledge no naturall and sufficient reason. So that
though God Almighty can speak to a man, by Dreams, Visions, Voice, and
Inspiration; yet he obliges no man to beleeve he hath so done to him
that pretends it; who (being a man), may erre, and (which is more) may
lie.




By What Marks Prophets Are Known

How then can he, to whom God hath never revealed his Wil immediately
(saving by the way of natural reason) know when he is to obey, or not
to obey his Word, delivered by him, that sayes he is a Prophet? (1 Kings
22) Of 400 Prophets, of whom the K. of Israel asked counsel, concerning
the warre he made against Ramoth Gilead, only Micaiah was a true one. (1
Kings 13) The Prophet that was sent to prophecy against the Altar set up
by Jeroboam, though a true Prophet, and that by two miracles done in
his presence appears to be a Prophet sent from God, was yet deceived by
another old Prophet, that perswaded him as from the mouth of God, to eat
and drink with him. If one Prophet deceive another, what certainty is
there of knowing the will of God, by other way than that of Reason? To
which I answer out of the Holy Scripture, that there be two marks, by
which together, not asunder, a true Prophet is to be known. One is the
doing of miracles; the other is the not teaching any other Religion than
that which is already established. Asunder (I say) neither of these is
sufficient. (Deut. 13 v. 1,2,3,4,5 ) "If a Prophet rise amongst you, or
a Dreamer of dreams, and shall pretend the doing of a miracle, and the
miracle come to passe; if he say, Let us follow strange Gods, which thou
hast not known, thou shalt not hearken to him, &c. But that Prophet and
Dreamer of dreams shall be put to death, because he hath spoken to you
to Revolt from the Lord your God. " In which words two things are to
be observed, First, that God wil not have miracles alone serve for
arguments, to approve the Prophets calling; but (as it is in the third
verse) for an experiment of the constancy of our adherence to himself.
For the works of the Egyptian Sorcerers, though not so great as those
of Moses, yet were great miracles. Secondly, that how great soever the
miracle be, yet if it tend to stir up revolt against the King, or him
that governeth by the Kings authority, he that doth such miracle, is
not to be considered otherwise than as sent to make triall of their
allegiance. For these words, "revolt from the Lord your God," are in
this place equivalent to "revolt from your King. " For they had made God
their King by pact at the foot of Mount Sinai; who ruled them by Moses
only; for he only spake with God, and from time to time declared Gods
Commandements to the people. In like manner, after our Saviour Christ
had made his Disciples acknowledge him for the Messiah, (that is to say,
for Gods anointed, whom the nation of the Jews daily expected for their
King, but refused when he came,) he omitted not to advertise them of the
danger of miracles. "There shall arise," (saith he) "false Christs, and
false Prophets, and shall doe great wonders and miracles, even to the
seducing (if it were possible) of the very Elect. " (Mat. 24. 24) By
which it appears, that false Prophets may have the power of miracles;
yet are wee not to take their doctrin for Gods Word. St. Paul says
further to the Galatians, that "if himself, or an Angell from heaven
preach another Gospel to them, than he had preached, let him be
accursed. " (Gal. 1. 8) That Gospel was, that Christ was King; so that
all preaching against the power of the King received, in consequence
to these words, is by St. Paul accursed. For his speech is addressed to
those, who by his preaching had already received Jesus for the Christ,
that is to say, for King of the Jews.




The Marks Of A Prophet In The Old Law, Miracles, And Doctrine

Conformable To The Law

And as Miracles, without preaching that Doctrine which God hath
established; so preaching the true Doctrine, without the doing of
Miracles, is an unsufficient argument of immediate Revelation. For if
a man that teacheth not false Doctrine, should pretend to bee a Prophet
without shewing any Miracle, he is never the more to bee regarded for
his pretence, as is evident by Deut. 18. v. 21, 22. "If thou say in
thy heart, How shall we know that the Word (of the Prophet) is not that
which the Lord hath spoken. When the Prophet shall have spoken in the
name of the Lord, that which shall not come to passe, that's the word
which the Lord hath not spoken, but the Prophet has spoken it out of
the pride of his own heart, fear him not. " But a man may here again ask,
When the Prophet hath foretold a thing, how shal we know whether it will
come to passe or not? For he may foretel it as a thing to arrive after
a certain long time, longer then the time of mans life; or indefinitely,
that it will come to passe one time or other: in which case this mark
of a Prophet is unusefull; and therefore the miracles that oblige us to
beleeve a Prophet, ought to be confirmed by an immediate, or a not
long deferr'd event. So that it is manifest, that the teaching of
the Religion which God hath established, and the showing of a present
Miracle, joined together, were the only marks whereby the Scripture
would have a true Prophet, that is to say immediate Revelation to be
acknowledged; neither of them being singly sufficient to oblige any
other man to regard what he saith.




Miracles Ceasing, Prophets Cease, The Scripture Supplies Their Place

Seeing therefore Miracles now cease, we have no sign left, whereby to
acknowledge the pretended Revelations, or Inspirations of any private
man; nor obligation to give ear to any Doctrine, farther than it is
conformable to the Holy Scriptures, which since the time of our Saviour,
supply the want of all other Prophecy; and from which, by wise and
careful ratiocination, all rules and precepts necessary to the knowledge
of our duty both to God and man, without Enthusiasme, or supernaturall
Inspiration, may easily be deduced.