No More Learning

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. And this Scripture is it, out of
which I am to take the Principles of my Discourse, concerning the
Rights of those that are the Supream Govenors on earth, of Christian
Common-wealths; and of the duty of Christian Subjects towards their
Soveraigns. And to that end, I shall speak in the next Chapter, or the
Books, Writers, Scope and Authority of the Bible.



CHAPTER XXXIII. OF THE NUMBER, ANTIQUITY, SCOPE, AUTHORITY,

AND INTERPRETERS OF THE BOOKS OF HOLY SCRIPTURES




Of The Books Of Holy Scripture

By the Books of Holy SCRIPTURE, are understood those, which ought to be
the Canon, that is to say, the Rules of Christian life. And because all
Rules of life, which men are in conscience bound to observe, are Laws;
the question of the Scripture, is the question of what is Law throughout
all Christendome, both Naturall, and Civill. For though it be not
determined in Scripture, what Laws every Christian King shall constitute
in his own Dominions; yet it is determined what laws he shall not
constitute. Seeing therefore I have already proved, that Soveraigns
in their own Dominions are the sole Legislators; those Books only are
Canonicall, that is, Law, in every nation, which are established for
such by the Soveraign Authority. It is true, that God is the Soveraign
of all Soveraigns; and therefore, when he speaks to any Subject, he
ought to be obeyed, whatsoever any earthly Potentate command to the
contrary. But the question is not of obedience to God, but of When,
and What God hath said; which to Subjects that have no supernaturall
revelation, cannot be known, but by that naturall reason, which guided
them, for the obtaining of Peace and Justice, to obey the authority
of their severall Common-wealths; that is to say, of their lawfull
Soveraigns. According to this obligation, I can acknowledge no other
Books of the Old Testament, to be Holy Scripture, but those which have
been commanded to be acknowledged for such, by the Authority of the
Church of England. What Books these are, is sufficiently known, without
a Catalogue of them here; and they are the same that are acknowledged
by St. Jerome, who holdeth the rest, namely, the Wisdome of Solomon,
Ecclesiasticus, Judith, Tobias, the first and second of Maccabees,
(though he had seen the first in Hebrew) and the third and fourth of
Esdras, for Apocrypha. Of the Canonicall, Josephus a learned Jew, that
wrote in the time of the Emperor Domitian, reckoneth Twenty Two, making
the number agree with the Hebrew Alphabet. St. Jerome does the same,
though they reckon them in different manner. For Josephus numbers Five
Books of Moses, Thirteen of Prophets, that writ the History of their own
times (which how it agrees with the Prophets writings contained in the
Bible wee shall see hereafter), and Four of Hymnes and Morall Precepts.
But St. Jerome reckons Five Books of Moses, Eight of Prophets, and Nine
of other Holy writ, which he calls of Hagiographa. The Septuagint, who
were 70. learned men of the Jews, sent for by Ptolemy King of Egypt, to
translate the Jewish Law, out of the Hebrew into the Greek, have left us
no other for holy Scripture in the Greek tongue, but the same that are
received in the Church of England.

As for the Books of the New Testament, they are equally acknowledged for
Canon by all Christian Churches, and by all sects of Christians, that
admit any Books at all for Canonicall.




Their Antiquity

Who were the originall writers of the severall Books of Holy Scripture,
has not been made evident by any sufficient testimony of other History,
(which is the only proof of matter of fact); nor can be by any arguments
of naturall Reason; for Reason serves only to convince the truth (not
of fact, but) of consequence. The light therefore that must guide us in
this question, must be that which is held out unto us from the Bookes
themselves: And this light, though it show us not the writer of every
book, yet it is not unusefull to give us knowledge of the time, wherein
they were written.




The Pentateuch Not Written By Moses

And first, for the Pentateuch, it is not argument enough that they were
written by Moses, because they are called the five Books of Moses; no
more than these titles, The Book of Joshua, the Book of Judges, The Book
of Ruth, and the Books of the Kings, are arguments sufficient to prove,
that they were written by Joshua, by the Judges, by Ruth, and by the
Kings. For in titles of Books, the subject is marked, as often as the
writer. The History Of Livy, denotes the Writer; but the History Of
Scanderbeg, is denominated from the subject. We read in the last Chapter
of Deuteronomie, Ver. 6. concerning the sepulcher of Moses, "that no man
knoweth of his sepulcher to this day," that is, to the day wherein those
words were written. It is therefore manifest, that those words were
written after his interrement. For it were a strange interpretation, to
say Moses spake of his own sepulcher (though by Prophecy), that it was
not found to that day, wherein he was yet living. But it may perhaps
be alledged, that the last Chapter only, not the whole Pentateuch, was
written by some other man, but the rest not: Let us therefore consider
that which we find in the Book of Genesis, Chap. 12. Ver. 6 "And Abraham
passed through the land to the place of Sichem, unto the plain of Moreh,
and the Canaanite was then in the land;" which must needs bee the
words of one that wrote when the Canaanite was not in the land; and
consequently, not of Moses, who dyed before he came into it. Likewise
Numbers 21. Ver. 14. the Writer citeth another more ancient Book,
Entituled, The Book of the Warres of the Lord, wherein were registred
the Acts of Moses, at the Red-sea, and at the brook of Arnon. It is
therefore sufficiently evident, that the five Books of Moses were
written after his time, though how long after it be not so manifest.

But though Moses did not compile those Books entirely, and in the form
we have them; yet he wrote all that which hee is there said to have
written: as for example, the Volume of the Law, which is contained, as
it seemeth in the 11 of Deuteronomie, and the following Chapters to the
27. which was also commanded to be written on stones, in their entry
into the land of Canaan. (Deut. 31. 9) And this did Moses himself
write, and deliver to the Priests and Elders of Israel, to be read
every seventh year to all Israel, at their assembling in the feast of
Tabernacles. And this is that Law which God commanded, that their Kings
(when they should have established that form of Government) should take
a copy of from the Priests and Levites to lay in the side of the Arke;
(Deut. 31. 26) and the same which having been lost, was long time after
found again by Hilkiah, and sent to King Josias, who causing it to be
read to the People, renewed the Covenant between God and them. (2 King.
22. 8 & 23. 1,2,3)




The Book of Joshua Written After His Time

That the Book of Joshua was also written long after the time of Joshua,
may be gathered out of many places of the Book it self. Joshua had
set up twelve stones in the middest of Jordan, for a monument of their
passage; (Josh 4. 9) of which the Writer saith thus, "They are there
unto this day;" (Josh 5. 9) for "unto this day", is a phrase that
signifieth a time past, beyond the memory of man. In like manner, upon
the saying of the Lord, that he had rolled off from the people the
Reproach of Egypt, the Writer saith, "The place is called Gilgal unto
this day;" which to have said in the time of Joshua had been improper.
So also the name of the Valley of Achor, from the trouble that Achan
raised in the Camp, (Josh. 7. 26) the Writer saith, "remaineth unto
this day;" which must needs bee therefore long after the time of Joshua.
Arguments of this kind there be many other; as Josh. 8. 29. 13. 13. 14.
14. 15. 63.




The Booke Of Judges And Ruth Written Long After The Captivity

The same is manifest by like arguments of the Book of Judges, chap. 1.
21,26 6. 24 10. 4 15. 19 17. 6 and Ruth 1. 1. but especially Judg. 18. 30.
where it is said, that Jonathan "and his sonnes were Priests to the
Tribe of Dan, untill the day of the captivity of the land. "




The Like Of The Bookes Of Samuel

That the Books of Samuel were also written after his own time, there
are the like arguments, 1 Sam. 5. 5. 7. 13,15. 27. 6. & 30. 25. where, after
David had adjudged equall part of the spoiles, to them that guarded
the Ammunition, with them that fought, the Writer saith, "He made it a
Statute and an Ordinance to Israel to this day. " (2. Sam. 6. 4. ) Again,
when David (displeased, that the Lord had slain Uzzah, for putting out
his hand to sustain the Ark,) called the place Perez-Uzzah, the Writer
saith, it is called so "to this day": the time therefore of the writing
of that Book, must be long after the time of the fact; that is, long
after the time of David.




The Books Of The Kings, And The Chronicles

As for the two Books of the Kings, and the two books of the Chronicles,
besides the places which mention such monuments, as the Writer saith,
remained till his own days; such as are 1 Kings 9. 13. 9. 21. 10. 12.
12. 19. 2 Kings 2. 22. 8. 22. 10. 27. 14. 7. 16. 6. 17. 23. 17. 34. 17. 41. 1
Chron.