to those outward effects of honour in which sense we are said to honour him of whose power we testifie our selves either in word or deed to have a very great respect insomuch as honour is the same with worship Now WORSHIP is an outward act the sign of inward honour and whom we endeavour by our homage to appease if they be angry or howsoever to make them favourable to us we are said to worship X. Aâ—l signes of the mind are either words or deeds and therefore all worship consists either in words or deeds now both the one and the other are referred to three kindes whereof the first is Praise or publique declaration of goodnesse The second a publique declaration of present power which is to magnify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third is a publique declaration of happinesse or of power secure also for the future which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say that all kindes of honour may be discerned not in words only but in deeds too but we then praise and celebrate in words when we doe it by way of Proposition or Dogmatically that is to say by Attributes or Titles which may be termed praysing and celebrating categorically and plainly as when we declare him whom we honour to be liberall strong wise And then in deeds when it is done by consequence or by hypothesis or supposition as by Thanksgiving which supposeth goodnesse or by Obedience which supposeth power or by Congratulation which supposeth happinesse XI Now whether we desire to praise a man in words or deeds we shall find some things which signify honour with all men such as among attributes are the generall words of vertues and powers which cannot be taken in ill sense As Good Faire Strong Just and the like and among actions Obedience Thanksgiving Prayers and others of that kinde by which an acknowledgement of vertue and power is ever understood Others which signify honour but with some and scorne with others or else neither such as in Attributes are those words which according to the diversity of opinions are diversly referred to vertues or vices to honest or dishonest things As that a man slew his enemy that he fled that he is a Philosopher or an Orator and the like which with some are had in honour with others in contempt In deeds such as depend on the custome of the place or prescriptions of civill Lawes as in saluting to be bare-headed to put off the shoes to bend the body to petition for any thing standing prostrate kneeling forms of ceremony and the like Now that worship which is alwayes and by all men accounted honourable may be called Naturall the other which followes places and customes Arbitrary XII Furthermore worship may be enjoyned to wit by the command of him that is worshiped and it may bee voluntary namely such as seems good to the worshipper If it be enjoyned the actions expressing it do not signify honour as they signify actions but as they are enjoyned for they signify obedience immediately obedience power insomuch as worship enjoyned consists in obedience voluntary is honourable onely in the nature of the actions which if they doe signify honour to the bebolders it is worship if not it is Reproach Again worship may be either publique or private but publique respecting each single worshipper may not be voluntary respecting the City it may for seeing that which is done voluntarily depends on the will of the Doer there would not one worship be given but as many worships as worshippers except the will-of all men were united by the command of one but Private worship may be voluntary if it be done secretly for what is done openly is restrained either by Lawes or through modesty which is contrary to the nature of a voluntary action XIII Now that we may know what the scope and end of wopshipping others is we must consider the cause why men delight in worship And we must grant what we have shewed elsewhere that Joy consists in this that a man contemplate vertue strength science beauty friends or any power whatsoever as being or as though it were his own and it is nothing else but a Glory or Triumph of the mind conceiving it selfe honoured that is to say lov'd and fear'd that is to say having the services and assistances of men in readinesse Now because men beleeve him to be powerfull whom they see honoured that is to say esteemed powerfull by others it falls out that honour is increased by worship and by the opinion of power true power is acquired His end therefore who either commands or suffers himself to be worshipt is that by this meaus he may acquire as many as he can either through love or fear to be obedient unto him XIV But that we may understand what manner of Worship of God naturall reason doth assigne us let us begin from his Attributes where first it is manifest that existence is to allowed him for there can be no will to honour him who we think hath no being Next those Philosophers who said that God was the World or the worlds Soul that is to say a part of it spake unworthily of God for they attribute nothing to him but wholly deny his being For by the word God we understand the Worlds cause but in saying that the World is God they say that it hath no cause that is as much as there is no God In like manner they who maintain the world not to be created but eternall because there can be no cause of an eternall thing In denying the world to have a Cause they deny also that there is a God They also have a wretched apprehension of God who imputing idlenesse to him doe take from him the Government of the world and of mankind for say they should acknowledge him omnipotent yet if he minde not these inferiour things that same thred bare Sentence will take place with them Quod supra nos nihil ad nos What is above us doth not concern us and seeing there is nothing for which they should either love or fear him truly he will be to them as though he were not at all Moreover in Attributes which signifie Greatnesse or Power those which signifie some finite or limited thing are not signes at all of an honouring mind for we honour not God worrhily if we ascribe lesse power or greatnesse to him then possible we can but every finite thing is lesse then we can for most easily we may alwayes assigne and attribute more to a finite thing No shape therefore must be assigned to God for all shape is finite nor must he be said to be conceived or comprehended by imagination or any other faculty of our soul for whatsoever we conceive is finite And although this word Infinite signifie a conception of the mind yet it followes not that we have any conception of an infinite thing For when we say that a thing is infinite we signifie
styled ingenuous learned skilfull what you will except prudent for this Name in regard of civill knowledge they presume to be due to themselves onely Whether therefore the worth of arts is to be weighed by the worthinesse of the Persons who entertain them or by the number of those who have written of them or by the judgement of the wisest certainly this must carry it which so neerly relates to Princes and others engaged in the government of mankinde in whose adulterate Species also the most part of me◅ doe delight themselves and in which the most excellent wits of Philosophers have been conversant The benefit of it when rightly delivered that is when derived from true Principles by evident connexion we shall then best discerne when we shall but well have considered the mischiefes that have befallen mankinde in its counterfeit and babling form for in such matters as are speculated for the exercise of our wits if any errour escape us it is without hurt neither is there any losse but of time onely but in those things which every man ought to meditate for the steerage of his life it necessarily happens that not onely from errours but even from ignorance it selfe there arise offences contentions nay even slaughter it selfe Look now how great a prejudice these are such and so great is the benefit arising from this doctrine of morality truly declared How many Kings and those good men too hath this one errour That a Tyrant King might lawfully be put to death been the slaughter of How many throats hath this false position cut That a Prince for some causes may by some certain men be deposed And what blood-shed hath not this erroneous doctrine caused That Kings are not superiours to but administrators for the multitude Lastly how many rebellions hath this opinion been the cause of which teacheth that the knowledge whether the commands of Kings be just or unjust belongs to private men and that before they yeeld obedience they not only may but ought to dispute them Besides in the morall Philosophy now commonly received there are many things no lesse dangerous then those which it matters not now to recite I suppose those antients foresaw this who rather chose to have the Science of Justice wrapt up in fables then openly exposed to disputations for before such questions begā to be moved Princes did not sue for but already exercised the supreme power They kept their Empire entire not by arguments but by punishing the wicked and protecting the good likewise Subjects did not measure what was just by the sayings and judgements of private men but by the Lawes of the Realme nor were they kept in peace by disputations but by power and authority yea they reverenced the supreme power whether residing in one man or in a councell as a certain visible divinity therefore they little used as in our dayes to joyn themselves with ambitious and hellish spirits to the utter ruine of their State for they could not entertain so strange a phansie as not to desire the preservation of that by which they were preserved in truth the simplicity of those times was not yet capable of so learned a piece of folly Wherefore it was peace and a golden age which ended not before that Saturn being expelled it was taught lawfull to take up arms against Kings This I say the Antients not only themselves saw but in one of their fables they seem very aptly to have signified it to us for they say that when Ixion was invited by Jupiter to a banquet he fell in love and began to court Juno her selfe offering to embrace her he clasp't a clowd from whence the Centaures proceeded by nature halfe men halfe horses a fierce a fighting and unquiet generation which changing the names only is as much as if they should have said that private men being called to Counsels of State desired to prostitute justice the onely sister and wife of the supreme to their own judgements and apprehensions but embracing a false and empty shadow instead of it they have begotten those hermophrodite opinions of morall Philosophers partly right and comely partly brutall and wilde the causes of all contentions and blood-sheds Since therefore such opinions are daily seen to arise if any man now shall dispell those clowds and by most firm reasons demonstrate that there are no authenticall doctrines conccening right and wrong good and evill besides the constituted Lawes in each Realme and government and that the question whether any future action will prove just or unjust good or ill is to be demanded of none but those to whom the supreme hath committed the interpretation of his Lawes surely he will not only shew us the high way to peace but will also teach us how to avoyd the close darke and dangerous by-paths of faction and sedition then which I know not what can be thought more profitable Concerning my Method I thought it not sufficient to use a plain and evident style in what I had to deliver except I took my begining from the very matter of civill goverment and thence proceeded to its generation and form and the first beginning of justice for every thing is best understood by its constitutive causes for as in a watch or some such small engine the matter figure and motion of the wheeles cannot well be known except it be taken in sunder and viewed in parts so to make a more curious search into the rights of States and duties of Subjects it is necessary I say not to take them in sunder but yet that they be so considered as if they were dissolved i. e. that wee rightly understand what the quality of humane nature is in what matters it is in what not fit to make up a civill government and how men must be agreed among themselves that intend to grow up into a well-grounded State Having therefore followed this kind of Method In the first place I set down for a Principle by experience known to all men and denied by none to wit that the dispositions of men are naturally such that except they be restrained through feare of some coercive power every man will distrust and dread each other and as by naturall right he may so by necessity he will be forced to make use of the strength hee hath toward the preservatiō of himself You will object perhaps that there are some who deny this truly so it happens that very many do deny it But shall I therefore seem to fight against my self because I affirm that the same men confesse and deny the same thing In truth I do not but they do whose actions disavow what their discourses approve of We see all countries though they be at peace with their neighbours yet guarding their Frontiers with armed men their Townes with Walls and Ports and keeping constant watches To what purpose is all this if there be no feare of the neighbouring power Wee see even in well-governed States where there are
expected but no signe can be given that he who us'd future words toward him who was in no sort engag'd to return a benefit should desire to have his words so understood as to oblige himselfe thereby Nor is it suitable to Reason that those who are easily enclined to doe well to others should be oblig'd by every promise testifying their present good affection And for this cause a promiser in this kind must be understood to have time to deliberate and power to change that affection as well as he to whom he made that promise may alter his desert But he that deliberates is so farre forth free nor can be said to have already given But if he promise often and yet give seldome he ought to be condemn'd of levity and be called not a Donour but Doson IX But the act of two or more mutually conveighing their Rights is call'd a Contract But in every Contract either both parties instantly performe what they contract for insomuch as there is no trust had from either to other or the one performes the other is trusted or neither performe Eeither both parties performe presently there the Contract is ended as soon as 't is performed but where there is credit given either to one or both there the party trusted promiseth after-performance and this kind of promise is called a COVENANT X. But the Covenant made by the party trusted with him who hath already performed although the promise be made by words pointing at the future doth no lesâ—e transfer the right of future time theÌ„ if it had been made by words signifying the present or time past for the others performance is a most manifest signe that he so understood the speech of him whom he trusted as that he would certainly make performance also at the appointed time and by this signe the party trusted knew himselfe to be thus understood which because he hindred not 't was an evident token of his Will to performe The promises therefore which are made for some benefit received which are also Covenants are Tokens of the Will that is as in the foregoing Section hath been declared of the last act of deliberating whereby the liberty of non-performance is abolisht and by consequence are obligatory for where Liberty ceaseth there beginneth Obligation XI But the Covenants which are made in contract of mutualâ— trust neither party performing out of hand if there * arise a just suspicion in either of them are in the state of nature invalid for he that first performes by reason of the wicked disposition of the greatest part of men studying their owne advantage either by right or wrong exposeth himself to the perverse will of him with whom he hath Contracted for it suites not with reason that any man should performe first if it be not likely that the other will not make good his promise after which whether it be probable or not he that doubts it must be judge of as hath been shewed in the fore-going Chapter in the 9. Article Thus I say things stand in the state of nature but in a Civill State when there is a power which can compell both parties he that hath contracted to perform first must first performe because that since the other may be compell'd the cause which made him fear the others non-performance ceaseth Arise For except there appear some new cause of fear either from somewhat done or some other token of the Will not to performe from the other part it cannot be judg'd to be a just fear for the cause which was not sufficient to keep him from making Compact must not suffice to authorize the breach of it being made XI But from this reason that in all Free-gifts and Compacts there is an acceptance of the conveighance of Right required it followes that no man can Compact with him who doth not declare his acceptance and therefore we cannot compact with Beasts neither can we give or take from them any manner of Right by reason of their want of speech and understanding Neither can any man Covenant with God or be oblig'd to him by Vow except so far forth as it appeares to him by Holy Scriptures that he hath substituted certaine men who have authority to accept of such like Vowes and Covenants as being in Gods stead XIII Those therefore doe vow in vain who are in the state of nature where they are not tyed by any Civill Law except by most certain Revelation the Will of God to accept their Vow or Pact be made known to them for if what they Vow be contrary to the Law of Nature they are not tyed by their Vow for no man is tyed to perform an unlawfull act but if what is vowed be commanded by some Law of nature it is not their Vow but the Law it self which ties them but if he were free before his vow either to doe it or not doe it his liberty remaines because that the openly declar'd Will of the obliger is requisite to make an obligation by Vow which in the case propounded is suppos'd not to be Now I call him the Obliger to whom any one is tyed and the Obliged him who is tyed XIV Covenants are made of such things onely as fall under our deliberation for it can be no Covenant without the Will of the Contractor but the Will is the last act of him who deliberates Wherefore they onâ—ly concerne things possible and to come no man therefore by his Compact obligeth himself to an impossibility But yet though we often Covenant to doe such things as then seem'd possible when we promis'd them which yet afterward appear to be impossible are we therefore freed from all obligation the reason whereof is that he who promiseth a future incertainty receives a present benefit on condition that he return another for it for his Will who performes the present benefit hath simply before it for its object a certain good valuable with the thing promised but the thing it selfe not simply but with condition if it could be done but if it should so happen that even this should prove impossible why then he must perform as much as he can Covenants therefore oblige us not to perform just the thing it selfe covenanted for but our utmost endeavour for this onely is the things themselves are not in our power XV. We are freed from Covenants two wayes either by performing or by being forgiven By performing for beyond that we oblig'd not our selves By being for-given because he whom we oblig'd our selves to by forgiving is conceiv'd to return us that Right which we past over to him for forgiving implies giving that is by the fourth Article of this Chapter a conveyance of Right to him to whom the gift is made XVI It s an usuall question Whether Compacts extorted from us through fear do oblige or not For example If to redeeme my life from the power of a Robber a promise to pay
judgement in their goings Micah 5. 4 5. speaking of the Mâ—ssias he saith thus Hee shall stand and food in the strength of the Lord in the Majesty of the name of the Lord his God and they shall abide for now shall he be great unto the end of the earth And this man shall be your Peace c. Prov. 3. 12. My sonne forget not my law but let thine heart keep my Commandements for length of dayes and long life and peace shall they adde to thee IV. What appertains to the first law of abolishing the community of all things or concerning the introduction of meum tuum We perceive in the first place how great an adversary this same Community is to Peace by â—hose words of Abraham to Lot Gen. 13. 8. Let there be no strife I pray thee between thee and me and between thy heard-men and my heard-men for we be bretbren Is not the whole land before thee Separate thy selfe I pray thee from me And all those places of Scripture by which we are forbidden to trespasse upon our neighbours as Thou shalt not kill thou shalt not commit adultery thou shalt not steal c. doe confirm the law of distinction between Mine and Thinc for they suppose the right of all men to all things to be taken away V. The same precepts establish the second law of nature of keeping trust for what doth Thou shalt not invade anothers right import but this Thou shalt not take possession of that which by thy contract ceaseth to be thine but expressely set down Psal 15. vers 1. To him that asked Lord who shall dwell in thy Tabernaâ—lâ— It is answered vers 5. He that sweareth unto his neighbour and disappointeth him not and Prov. 6. 1. My sonne if thou be surety for thy friend if thou have stricken thy hand with a stranger Thou art snared with the words of thy mouth VI. The third Law concerning gratitude is proved by these places Deâ—t 25. 4. Thou shalt not muzzle the Oxe when he treadeth out the corn which Saint Paul 1. Cor. 9. 9. interprets to be spoken of men not Oxen onely Prov. 17. 13. Who so rewardeth evill for good evill shall not depart from his house And Deut. 20. 10 11. When thou comest nigh unto a city to fight against it then proclaim peace unto it And it shall be if it make thee answer of peace and open unto thee then it shall be that all the people that is soâ—nd therein shall be tributaries unto thee and they shall serve thee Proverbs 3. 29. Devise not evill against thy neighbour seeing he dwelleth securely by thee VII To the fourth Law of accommodating our selves these precepts are conformable Exod. 23. 4 5. If thou meet thine enemies Oxe or his Assâ— going astray thou shalt surely bring it back to him again if thou see the Asse of him that hateth thee lying under his burden and wouldest forbear to help him thou shalt surely help with him vers 9. Also thou shalt not oppresse a stranger Prov. 3. 30. Strive not with a man without a cause if he have done thee no harme Prov. 15. 18. A wrathfull man stirreth up strife bus he that is slow to anger appeaseth strifâ— 18. 24. There is a friend that sticketh closer then a brother The same is confirmed Luke 10. By the Parable of the Sâ—maritan who had compassion on the Jew that was wounded by theeves and by Christs precept Matth. 5. 39. But I say unto you that ye resist not evill but whosoever shall smite thee on the right cheek turn to him the other also c. VIII Among infinite other places which prove the fifth law these are some Matth. 6. 14. If you forgive men their trespasses your heavenly Father will also forgive youâ— but if you forgive not men their trespasses neither will your Father forgive your trespasses Math. 18. 21. Lord how oft shall my Brother sinne against me and I forgive him till seven times Jesus saith unto him I say not till seven times but till seventy times seven times that is toties quoties IX For the confirmation of the sixth law all those plaâ—es are pertinent which command us to shew mercy such as Mat. 5 7. Blessed are the mercifull for they shall obtain mercy Levit. 19. 18. Thou shalt not avenge nor bear any grudge against the children of thy people But there are who not onely think this law is not proved by Scripture but plainly disproved from hence that there is an eternall punishment reserved for the wicked after death where there is no place either for amendment or example Some resolve this objection by answering That God whom no law restrains refers all to his glory but that man must not doe so as if God sought his glory that is to say pleased himselfe in the death of a sinner It is more rightly answered that the institution of eternall punishment was before sin and had regard to this onely that men might dread to commit sinne for the time to come X. The words of Christ prove this seventh Matth. 5. 22. But I say unto you That whosoever is angry with his brother without a cause shall be in danger of the judgement and whosoever shall say unto his Brother Racha shalt be in danger of the Counsell biâ—… whosoever shall say thou foole shall be in danger of hell fire Prov. 10. 18. Hee that uttereth a slander is a foole Prov. 14. 21. Hee that despiseth his neighbour finneth 15. 1. Grievous words stir up anger Prov. 22. 10. Cast out the scorner and contention shall goe out and reproach shall cease XI The eighth law of acknowledging equality of nature that is of humility is established by these places Mat. 5. 3. Blessed are the poor in spirit for theirs is the Kingdom of heaven Prov. 6. 16 19. These six things doth the Lord hate yea seven are an abomination unto him A proud look c. Prov. 16. 5. Every one that is proud is an abomination unto the Lord though hand joyne in hand he shall not be unpunished 11. 2. When pride cometh then cometh shame but with the lowly is wisdome Thus Isay 40. 3. where the comming of the Messias is shewed forth for preparation towards his Kingdome The voyce of him that cryed in the wildernesse was this Prepare ye the way of the Lord make strait in the deâ—art a high way for our God Every valley shall be exalted and every mountain and hill shall be made low which doubtlesse is spoken to men and not to mountains XII But that same Equity which we prov'd in the ninth place to be a Law of Nature which commands every man to allow the same Rights to others they would be allow'd themselves and which containes in it all the other Lawes besides is the same which Moses sets down Levit. 19. 18. Thou shalt love thy neighbour as thy self and our Saviour calls it the summe of
the morall Law Mat. 22. 36. Master which is the great Commandement in the Law Jesus said unto him Thou shalt love the Lord thy God with all thine heart and with all thy soul and with all thy mind this is the first and great Commandement and the second is like unto it Thou shalt love thy neighbour as thy self On these two Commandements hang all the Law and the Prophets But to love our neighbor as our selves is nothing else but to grant him all we desire to have granted to our selves XIII By the tenth Law respect of persons is forbid as also by these places following Mat. 5. 45. That ye may be children of your Father which is in Heaven for he maketh the sun to rise on the Evill and on the Good c. Collos 3. 11. There is neither Greek nor Jew circumcision nor uncircumcision Barbarian or Scythian bond or free but Christ is all in all Acts 10. 34. Of a truth I perceive that God is no respecter of Persons 2 Chron. 19. 7. There is no iniquity with the Lord our God nor respect of persons nor taking of gifts Ecclus 35. 12. The Lord is Judge and with him is no respect of Persons Rom. 2. 11. For there is no respect of persons with God XIV The eleventh Law which commands those things to be held in common which cannot be divided I know not whether there be any expresse place in Scripture for it or not but the practise appears every where in the common use of Wels Wayes Rivers sacred things c. for else men could not live XV. We said in the twelfâ—h place that it was a Law of Nature That where things could neither be divided nor possess'd in coÌ„mon they should be dispos'd by lot which is confirm'd as by the example of Moses who by Gods command Numb 6. 34. divided the severall parts of the land of promise unto the Tribes by Lot So Acts 1. 24. by the example of the Apostles who receiv'd Matthias before Justus into their number by casting Lots and saying Thou Lord who knowest the hearts of all men shew whether of these two thou hast chosen c. Prov. 16. 33. The lot is cast into the lappe but the whole disposing thereof is of the Lord. And which is the thirteenth Law the Succession was due unto Esau as being the First-born of Isaac if himself had not sold it Gen. 25. 30. or that the Father had not otherwise appointed XVI Saint Paul writing to the Corinthians Epist 1. Chap. 6. reprehends the Corinthians of that City for going to Law one with another before infidell Judges who were their enemies calling it a fault that they would not rather take wrong and suffer themselves to be defrauded for that is against that Law whereby we are commanded to be helpful to each other But if it happen the Controversie be concerning things necessary what is to be done Therefore the Apostle Ver. 5. speaks thus I speak to your shame Is it so that there is not one wise man among you no not one that shall be able to judge between his brethren He therefore by those words confirmes that Law of Nature which we call'd the fifteenth to wit Where Controversies cannot be avoided there by the consent of Parties to appoint some Arbiter and him some third man so as which is the 16 Law neither of the Parties may be judge in his own Cause XVII But that the Judge or Arbiter must receive no reward for his Sentence which is the 17. Law appears Exod. 23. 8. Thou shalt take no gift for the gift blindeth the wise and pervertâ—th the words of the righteous Ecclus. 21. 29. Presents and gifts blind the eyes of the wise Whence it followes that he must not be more oblig'd to one part then the other which is the 19. Law and is also confirm'd Deut. 1. 17. Ye shall not respect persons in Judgment ye shall hear the small as well as the great and in all those places which are brought against respect of Persons XVIII That in the judgement of Fact witnesses must be had which is the 18. Law the Scripture not only confirmes but requires more then one Deut. 17. 6. At the mouth of two witnesses or three witnesses shall he that is worthy of death be put to death The same is repeated Deut. 19. 15. XIX Drunkennesse which we have therefore in the last place numbred among the breaches of the Naturall Law because it hinders the use of right Reason is also forbid in sacred Scripture for the same reason Prov. 20. 1. Wine is a mocker strong drink is raging whosoever is deceived thereby is not wise And Chap. 31. 4 5. It is not for Kings to drink wine lest they drink and forget the Law and pervert the judgement of any of the afflicted but that we might know that the malice of this vice consisted not formally in the quantity of the drink but in that it destroyes Judgement and Reason it followes in the next Verse Give strong drink to him that is ready to perish and wine to those that be heavy of heart Let him drink and forget his poverty and remember his misery no more Christ useth the same reason in prohibiting drunkenesse Luk. 21. 34. Take heed to your selves lest at any time your hearts be overcharg'd with sâ—rsetting and drunkennesse XX. That we said in the foregoing Chapter The Law of Nature is eternall is also prov'd out of the fifth of S. Matth. 18. Verily I say unto you till Heaven and Earth passe one jot or one tittle shall in no wise passe froÌ„ the Law and Psal 119. v. 160. Every one of thy rightcous judgements endureth for ever XXI We also said That the Lawes of Nature had regard chiefly unto Conscience that is that he is just who by all possible endeavour strives to fulfill them And although a man should order all his actions so much as belongs to externall obedience just as the Law commands but not for the Lawes â—ake but by reason of some punishment annext unto it or out of Vain glory yet he is unjust Both these are proved by the Holy Scriptures The first Esay 55. 7. Let the wicked forsake his way and unrighteous man his thoughts and let him return unto the Lod and he wil have mercy upon him and to our God for he will abundantly pardon Ezek. 18. 31. Cast away from you all your transgressions where by you have transgressed make you a new heart and a new spirit for why will you die O house of Israel By which and the like places we may sufficiently understand that God will not punish their deeds whose heart is right The second out of the 29. of Isay 13. The Lord said Forasmuch as this people draw near me with their mouth and with their lips doe honour me but have removed their heart far from me therefore I will proceed c. Mat. 5. 20.
he lists on any Transgressions but that he may also in his wrath and sensuality slaughter his innocent Subjects and those who never offended against the Lawes And truly this is a very great grievance in any forme of Government wheresoever it happens for it is therefore a grievance because it is not because it may be done but it is the fault of the Ruler not of the Government For all the acts of Nero are not essentiall to Monarchie yet Subjects are lesse often undeservedly condemn'd under one Ruler then under the People For Kings are onely severe against those who either trouble them with impertinent Counsells or oppose them with reproachfull words or controule their Wills but they are the cause that that excesse of power which one Subject might have above another becomes harmlesse wherefore some Nero or Caligula reigning no men can undeservedly suffer but such as are known to him namely Courtiers and such as are remarkable for some eminent Charge and not all neither but they onely who are possessed of what he desires to enjoy for they that are offensive and contumelious are deservedly punisht whosoever therefore in a Monarchy will lead a retired life let him be what he will that Reignes he is out of danger for the ambitious onely suffer the rest are protected from the injuries of the more potent but in a popular Dominion there may be as mane Nero's as there are Oratours who sooth the People for each one of them can doe as much as the People and they mutually give way to each others appetite as it were by this secret pact Spare me to day and I le spare thee to morrow while they exempt those from punishment who to satisfie their lust and private hatred have undeservedly slain their fellow-subjects Furthermore there is a certain limit in private power which if it exceed it may prove pernicious to the Realme and by reason whereof it is necessary sometimes for Monarchs to have a care that the common-weale do thence receive no prejudice When therefore this power consisted in the multitude of Riches they lessened it by diminishing their heaps but if it were in popular applause the powerfull party without any other crime laid to his charge was taken from among them The same was usually practised in Democraties for the Athenians inflicted a punishment of ten yeares banishment on those that were powerfull meerly because of their powers without the guilt of any other crime and those who by liberall gifts did seek the favour of the common people were put to death at Rome as men ambitious of a Kingdome In this Democraty and Monarchy were eaven yet differ'd they much in same because fame derives from the People and what is done by many is commended by many and therefore what the Monarch does is said to be done out of envie to their vertues which if it were done by the People would be accounted Politie VIII There are some who therefore imagine Monarchy to bee more grievous then Democraty because there is lesse liberty in that then in this If by liberty they mean an exemption from that subjection which is due to the Lawes i e. the commands of the People neither in Democraty nor in any other state of government whatsoever is there any such kind of liberty If they suppose liberty to consist in this that there be few lawes few prohibitions and those too such that except they were forbidden there could be no Peace then I deny that there is more liberty in Democraty then Monarchy for the one as truly consisteth with such a liberty as the other for although the word liberty may in large and ample letters be written over the gates of any City whatsoever yet is it not meant the Subjects but the Cities liberty neither can that word with better Right be inscribed on a City which is governed by the people then that which is ruled by a Monarch but when private men or subjects demand liberty under the name of liberty they ask not for liberty but dominion which yet for want of understanding they little consider for if every man would grant the same liberty to another which he desires for himselfe as is commanded by the law of nature that same naturall state would return again in which all men may by Right doe all things which if they knew they would abhor as being worse then all kind of civill subjection whatsoever but if any man desire to have his single freedome the rest being bound what does he else demand but to have the Dominion for who so is freed from all bonds is Lord over all those that still continue bound Subjects therefore have no greater liberty in a Popular then in a Monarchicall State That which deceives them is the equall participation of command and publique places for where the Authority is in the People single subjects doe so far forth share in it as they are parts of the People ruling and they equally partake in publique Offices so far forth as they have equall voices in choosing Magistrates and publique Ministers And this is that which Aristotle aim'd at himself also through the custome of that time mis-calling Dominion liberty in his sixth Book and second Chapter of Poli. In a popular State there is liberty by supposition which is a speâ—ch of the vulgar as if no man were free out of this State From whence by the way we may collect That those Subjects who in a Monarchy deplore their lost liberty doe onely stomack this that they are not receiv'd to the steerage of the Common-weal IX But perhaps for this very reason some will say That a Popular State is much to be preferr'd before a Monarchicall because that where all men have a hand in publique businesses there all have an opportunity to shew their wisedome knowledge and eloquence in deliberating matters of the greatest difficulty and moment which by reason of that desire of praise which is bred in humane nature is to them who excell in such like faculties and seeme to themselves to exceed others the most delightfull of all things but in a Monarchy this same way to obtain praise and honour is shut up to the greatest part of Subjects and what is a grievance if this be none I le tell you To see his opinion whom we scorne preferr'd before ours to have our wisedome undervalued before our own faces by an uncertain tryall of a little vaine glory to undergoe most certaine enmities for this cannot be avoided whether we have the better or the worse to hate and to be hated by reason of the disagreement of opinions to lay open our secret Counsells and advises to all to no purpose and without any benefit to neglect the affaires of our own Family These I say are grievances But to be absent from a triall of wits although those trialls are pleasant to the Eloquent is not therefore a grievance to them unlesse we will say that it is a
able enough to interpret those books of antiquity in the which Gods word is contained and that for this cause it is not reasonable that this office should depend on their authority he may object as much against the Priests and all mortall men for they may erre and although Priests were better instructed in nature and arts then other men yet Kings are able enough to appoint such interpreters under them and so though Kings did not themselves interpret the word of God yet the office of interpreting them might depend on their authority and they who therefore refuse to yeeld up this authority to Kings because they cannot practise the office it selfe doe as much as if they should say that the authority of teaching Geometry must not depend upon Kings except they themselves were Geometricians We read that Kings have prayed for the People that they have blest the people that they have consecrated the Temple that they have commanded the Priests that they have removed Priests from their office that they have constituted others Sacrifices indeed they have not offered for that was hereditary to Aaron and his sonnes but it is manifest as in Moyses his life time so throughout all ages from King Saul to the captivity of Babylon that the Priesthood was not a Maistry but a Ministry XVII After their returne from Babylonian bondage the Covenant being renewed and sign'd the Priestly Kingdome was restor'd to the same manner it was in from the death of Ioshuah to the beginning of the Kings excepting that it is not expresly set downe that the return'd Jewes did give up the Right of Soveraignty either to Esdras by whose directions they ordred their State or to any other beside God himselfe That reformation seemes rather to be nothing else then the bare promises and vowes of every man to observe those things which were written in the booke of the Law notwithstanding perhaps not by the Peoples intention by virtue of the Covenant which they then renewed for the Covenant was the same with that which was made at Mount Sinai that same state was a Priestly Kingdome that is to say the supreme civill authority and the sacred were united in the Priests Now howsoever through the ambition of those who strove for the Priesthood and by the interposition of forraigne Princes it was so troubled till our Saviour Iesus Christs time that it cannot be understood out of the histories of those times where that authority resided yet it 's plaine that in those times the power of interpreting Gods Word was not severed from the supreme civill power XVIII Out of all this we may easily know how the â—ewes in all times â—om Abraham unto Christ were to behave themselves in the Commands of their Princes for as in Kingdomes meerly humane men must obey a subordinate Magistrate in all things excepting when his Commands containe in them some Treason so in the Kingdome of God the Iâ—weâ— were bound to obey their Princes Abraham Isaac Jacob Moyses the Priest the King every one duâ—…ng â—heir time in all things except when their commands did containe some treason against the Divine Majesty Now treason against the Divine Majesty was first the deniall of â—is divine providence for this was to deny God to be a King by nature next Idolatry or the worship not of other for there is but one God but of strange Gods that is to say a worship though of one God yet under other Titles Attributes and Rites then what were establisht by Abraham and Moyses for this was to deny the God of Abraham to be their King by Covenant made with Abraham and themselves in all other things they were to obey and if a King or Priest having the Soveraign authority had commanded somewhat else to be done which was against the Lawes that had been his sinne and not his subjects whose duty it is not to dispute but to obey the Commands of his superiours Of the Kingdome of God by the new Covenant I. The Prophesies concerning Christs Dignity II. The Prophesies coneerning his Humility and Passion III. That Jesus was THAT CHRIST IV. That the Kingdome of God by the new Covenant was not the Kingdome of Christ as Christ but as God V. That the Kingdome by the new Covenant is heavenly and shall beginne from the day of Judgment VI. That the government of Christ in this world was not a Soveraignty but Counsell or a government by the way of doctrine and perswasion VII What the promises of the new Covenant are on both parts VIII That no Lawes are added by Christ beside the institution of the Sacraments IX Repent ye be baptized keep the Commandements and the like forms of speech are not Lawes X. It pertains to the civill authority to define what the sinne of injustice is XI It pertains to the civill authority to define what conduces to the Peace and defence of the City XII It pertains to the civill authority to judge when need requires what definitions and what inferences are true XIII It belongs to the Office of Christ to teach morally not by the way of speculation but as a Law to forgive sinnes and to teach all things whereof there is no science properly so called XIV A distinction of things temporall from spirituall XV. In how many seveverall sorts the word of God may be taken XVI That all which is contained in holy Scripture belongs not to the Canon of Christian Faith XVII That the word of a lawfull Interpreter of holy Scriptures is the word of God XVIII That the authority of interpreting Scriptures is the same with that of determining controversies of Faith XIX Divers significations of a Church XX. What a Church is to which we attribute Rights Actions and the like personall Capacites XXI A Christian City is the same with a Christian Church XXII Many Cities do not constitute one Church XXIII Who are Ecclesiasticall Persons XXIV That the Election of Ecclesiasticall Persons belongs to the Church their consecration to Pastors XXV That the power of remitting the sinnes of the penitent and retaining those of the impenitent belongs to the Pastors but that of judging concerning repentance belongs to the Church XXVI What Excommunication is and on whom it cannot passe XXVII That the Interpretation of Scripture depends on the authority of the City XXVIII That a Christian city ought to interpret Scriptures by Ecclesiasticall Pastors I. THere are many cleare prophesies extaâ—…t in the old Testament concerning our Saviour Jesus Christ who was to restore the Kingdome of God by a new Covenanâ— partly foretelling his regall Dignity partly his Humility and Passion Among others concerning his Dignity these God blessing Abraham â—akes him a promise of his sonne Isaac and â—ddes And Kings of People shall be of him Gen 17. vers 15. Jacob blessing his sonne Judah The Scepter quoth be shall not depart from Judah Gen. 49. vers 10. Gâ—d to Moyses A Prophet saith he will I raise them up from