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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	enter_v	righteousness_n	scribe_n	2,630	5	11.0710	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86417	Philosophicall rudiments concerning government and society. Or, A dissertation concerning man in his severall habitudes and respects, as the member of a society, first secular, and then sacred. Containing the elements of civill politie in the agreement which it hath both with naturall and divine lawes. In which is demonstrated, both what the origine of justice is, and wherein the essence of Christian religion doth consist. Together with the nature, limits, and qualifications both of regiment and subjection. / By Tho: Hobbes.; De cive. English	Hobbes, Thomas, 1588-1679.; Vaughan, Robert, engraver.	1651 (1651)	Wing H2253; Thomason E1262_1; ESTC R202404	220,568	406

Except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven and in the following verses our Saviour explains to them how that the commands of God are broken not by Deeds only but also by the Will for the Scribes and Pharises did in outward act observe the Law most exactly but for Glories sake onely else they would as readily have broken it There are innumerable places of Scripture in which is most manifestly declar'd that God accepts the Will for the Deed and that as well in good as in evill actions XXII That the Law of Nature is easily kept Christ himself declares in the 11. Chapter of Saint Matthew 28 29 30. Come unto me c. Take my yoke upon you and learn of me c. for my yoke is easie and my burthen light XXIII Lastly the Rule by which I said any man might know whether what he was doing were contrary to the Law or not to wit what thou wouldst not be done to doe not that to another is almost in the self same words delivered by our Saviour Mat. 7. 12. Therefore all things whatsoever ye would that men should do unto you do you even so to them XXIV As the law of nature is all of it Divine so the Law of Christ by conversion which is wholly explain'd in the 5 6 and 7. Chapter of S. Matthewes Gospell is all of it also except that one Commandement of not marrying her who is put away for adultery which Christ brought for explication of the divine positive Law against the Jewes who did not rightly interpret the Mosaicall Law the doctrine of Nature I say the whole Law of Christ is explain'd in the fore-named Chapters not the whole Doctrine of Christ for Faith is a part of Christian Doctrine which is not commprehended under the title of a Law for Lawes are made and given in reference to such actions as follow our will not in order to our Opinions and Belief which being out of our power follow not the Will Quisquamne regno gaudet O fallax bonum Quantum malorum fronte quam blanda tegis Necesse est ut multos timeat quem multi timent Auro venexum bibitur expertus loquor DOMINION CHAP. V. Of the causes and first begining of civill Government I. That the Lawes of Nature are not sufficient to preserve Peace II. That the Lawes of Nature in the state of nature are silent III. That the security of living according to the Lawes of Nature consists in the concord of many Persons IV. That the concord of many Persons is not constant enough for a lasting Peace V. The reason why the government of certain bruit creatures stands firm in concord onely and why not of men VI. That not onely consent but union also is required to establish the Peace of men VII What union is VIII In union the Right of all men is conveighed to one IX What civill society is X. What a civill Person is XI What it is to have the supreme power and what to be a subject XII Two kindes of Cities naturall and by institution IT is of it selfe manifest that the actions of men proceed from the will and the will from hope and feare insomuch as when they shall see a greater good or lesse evill likely to happen to them by the breach then observation of the Lawes they 'l wittingly violate them The hope therefore which each man hath of his security and self-preservation consists in this that by force or craft he may disappoint his neighbour either openly or by stratagem Whence we may understand that the naturall lawes though well understood doe not instantly secure any man in their practise and consequently that as long as there is no caution had from the inva●ion of others there remains to every man that same primitive Right of selfe-defence by such means as either he can or will make use of that is a Right to all things or the Right of warre and it is sufficient for the fulfiling of the naturall law that a man be prepared in mind to embrace Peace when it may be had II. It is a fond saying That all lawes are silent in the time of warre and it is a true one not onely if we speak of the civill but also of the naturall lawes provided they be referr'd not to the mind but to the actions of men by the third Chapter Act. 29. and we mean such a war as is of all men against all men such as is the meer state of nature although in the warre of nation against nation a certain mean was wont to be observed And therefore in old time there was a manner of living and as it were a certain oeconomy which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living by Rapine which was neither against the law of nature things then so standing nor voyd of glory to those who exercised it with valour not with cruelty Their custome was taking away the rest to spare life and abstain from Oxen fit for plough and every instrument serviceable to husbandry which yet is not so to he taken as if they were bound to doe thus by the law of nature but that they had regard to their own glory herein left by too much cruelty they might be suspected guilty of feare III. Since therefore the exercise of the naturall law is necessary for the preservation of Peace and that for the exercise of the naturall law security is no lesse necessary it is worth the considering what that is which affords such a security for this matter nothing else can be imagined but that each man provide himselfe of such meet helps as the inv●sion of one on the other may bee rendered so dangerous as either of them may think it better to refrain then to meddle But first it is plain that the consent of two or three cannot make good such a security because that the addition but of one or some few on the other side is sufficient to make the victory undoubtedly sure and hartens the enemy to attacque us It is therefore necessary to the end the security sought for may be obtained that the number of them who conspire in a mutuall assistance be so great that the accession of some few to the enemies party may not prove to them a matter of moment sufficient to assure the victory IV. Farthermore how great soever the number of them is who meet on selfe-defence if yet they agree not among themselves of some excellent means whereby to compasse this but every man after his own manner shall make use of his endeavours nothing will be done because that divided in their opinions they will be an hinderance to each other or if they agree well enough to ●ome one action through hope of victory spoyle or revenge yet afterward through diversity of wits and Counsels or emulation and envy with which men naturally contend they

lawes and punishments appointed for offendors yet particular men travell not without their Sword by their sides for their defences neither sleep they without shutting not only their doores against their fellow Sebjects but also their Trunks and Coffers for feare of domestiques Can men give a clearer testimony of the distrnst they have each of other and all of all How since they doe thus and even Countreyes as well as men they publiquely professe their mutuall feare and diffidence But in disputing they deny it that 's as much as to say that out of a desire they have to contradict others they gainsay themselves Some object that this principle being admitted it would needs follow not onely that all men were wicked which perhaps though it seeme hard yet we must yeeld to since it is so clearly declar'd by holy writ but also wicked by nature which cannot be granted without impiety But this that men are evill by nature followes not from this principle for though the wicked were fewer then the righteous yet because we cannot distinguish them there is a necessity of suspecting heeding anticipating subjugating selfe-defending ever incident to the most honest and fairest condition'd much lesse do's it follow that those who are wicked are so by nature for though from nature that is from their first birth as they are meerly sensible Creatures they have this disposition that immediately as much as in them lies they desire and doe whatsoever is best pleasing to them that either through feare they fly from or through hardnesse repell those dangers which approach them yet are they not for this reason to be accounted wicked for the affections of the minde which arise onely from the lower parts of the soule are not wicked themselves but the actions thence proceeding may be so sometimes as when they are either offensive or against duty Vnlesse you give Children all they aske for they are peevish and cry I and strike their Patents sometimes and all this they have from nature yet are they free from guilt neither may we properly call them wicked first because they cannot hurt next because wanting the free use of reason they are exempted from all duty these when they come to riper yeares having acquired power whereby they may doe hurt if they shall continue to doe the same things then truly they both begin to be and are properly accounted wicked In so much as a wicked man is almost the same thing with a childe growne strong and sturdy or a man of a childish disposition and malice the same with a defect of reason in that age when nature ought to be better governed through good education and experience Vnlesse therefore we will say that men are naturally evill because they receive not their education and use of reason from nature we must needs acknowledge that men may derive desire feare anger and other passions from nature and yet not impute the evill effects of those unto nature The fonndation therefore which I have laid standing firme I demonstrate in the first place that the state of men without civill society which state we may properly call the state of nature is nothing else but a meere warre of all against all and in that warre all men have equall right unto all things Next that all men as soon● as they arrive to understanding of this hatefull condition doe de●ire even nature it selfe compelling them to be freed from this misery But that this cannot be done except by compact they all quitt that right which they have unto all things Furthermore I declare and confirme what the nature of compacts is how and by what meanes the right of one might be transfer'd unto another to make their compacts valid also what rights and to whom they must necessarily be granted for the estabishling of Peace I meane what those dictates of reason are which may properly be term'd the Lawes of nature and all these are contain'd in that part of this booke which I entitle Liberty These grounds thus layd I shew farther what civill government and the supreme power in it and the divers kinds of it are by what meanes it becomes so what rights particular men who intend to constitune this civill government must so necessarily transfer from themselves on the supreme power whether it be one man or an assembly of men that except they doe so it will evidently appeare to ●e no civill government but the rights which all men have to all things that is the rights of Warre will still remaine Next I distinguish the divers kindes of it to wit Monarchie Aristocratie Democratie and paternall Dominion and that of Masters over their Servants I declare how they are constituted and I compare their severall conveniences and inconveniences each with other furthermore I unfold what those things are which destroy it and what his or their duty is who rule in chiefe Last of all I explicate the natures of the Law and of sinne and I diginguish Law from Counsell from compact ' from that which I call Right all which I comprehend under the title of Dominion In the last part of it which is entituled Religion lest that right which by strong reason I had confirm'd the Soveraigne powers in the preceding discourse have over their Subjects might seem to be repugnant to the sacred Scriptures I shew in the first place how it repugns not the Divine right for as much as God overrules all rulers by nature i. e. by the Dictates of naturall reason In the second for as much as God himselfe had a peculiar dominion over the Jewes by vertue of that antient Covenant of Circumcision In the third because God doth now rule over us Christians by vertue of our Covenant of Baptisme and therefore the authority of Rulers in chiefe or of civill government is not at all we see contrary to Religion In the last place I declare what duties are necessarily requir'd srom us to enter into the Kingdome of Heaven and of those I plainly demonstrate and conclude out of evident testimonies of holy writ according to the interpretation made by all that the obedience which I have affirm'd to be due from particular Christian Subjects unto their Christian Princes cannot possibly in the least sort be repugnant unto Christian Religion You have seene my Method receive now the reason which mov'd me to write this I was studying Philosphie for my minde sake and I had gathered together its first Elements in all kinds and having digested them into three Sections by degrees I thought to have written them so as in the first I would have treated os a body and its generall properties in the second of man and his speciall faculties and affections in the third of civill government and the duties of Subjects Wherefore the first Section would have contained the ●irst Philosophie and certaine elements os Physick in it we would have considered the reasons os Time Place Cause Power Relation Proportion Quantity Figure

c. shall enter into the Kingdome of God and of Christ Ephes 5. ver 5. And elsewhere I charge thee before God and the Lord Iesus Christ who shall judge the quick and dead at his appearing and his Kingdome c. 2 Tim. 4. ver 1. And the Lord shall deliver me from every evill worke and will preserve me unto his heavenly Kingdome ver 18. Nor is it to be marvelled at that the same Kingdome is atttibured to them both since both the Father and the Son are the same God and the new Covenant concerning Gods Kingdome is not propounded in the Name of the FATHER but in the name of the FATHER of the SON and of the HOLY-GHOST as of one God V. But the Kingdome of God for restitution whereof CHRIST was sent from God his Father takes not its beginning before his second comming to wit from the day of Judgement when he shall come in Majesty accompanied with his Angels For it is promis'd the Apostles that in the Kingdome of God they shall judge the twelve tribes of Israel Ye which have followed me in the regeneration when the Soune of man shall sit in the Throne of his glory ye also shall sit upon twelve Thrones judging the twelve tribes of Israel Mat. 19. ver 28. which is not to be done till the day of judgement CHRIST therefore is not yet in the throne of his Majesty nor is that time when CHRIST was conversant here in the world call'd a Kingdome but a regeneration that is to say a renovation or restitution of the Kingdome of God and a calling of them who were hereafter to be receiv'd into his Kingdome And where it is said When the Son of man shall come in his glory and all the holy Angels with him then shall he set upon the throne of his glory and before him shall be gathered all Nations and he shall separate them one from another as a Shepheard divideth his Sheep from the Goates Mat. 25. ver 31. We may manifestly gather that there will be no locall separation of Gods Subjects from his Enemies but that they shall live mixt together untill CHRISTS second comming which is also confirm'd by the comparison of the Kingdome of heaven with wheat mingled with Darnell and with a net containing all sorts of fish But a multitude of men Enemies and Subjects living promis●uously together cannot properly be term'd a Kingdome Besides the Apostles when they askt our Saviour Whether he would at that time when he ascended into heaven restore the Kingdome unto Israel did openly testifie that they then when CHRIST ascended thought the Kingdome of God not to be yet come Farthermore the words of CHRIST My Kingdome is not of this world And I will not drinke c till the Kingdome of God come And God hath not sent his Son into the World to judge the World but that the World through him might be sav'd And If any man heare not my words and keepe them I judge him not for I came not to judge the World but to save the World And Man who made me a judge or divider betweene you And the very Appellation of the Kingdome of Heaven testifies as much The same thing is gathered out of the words of the Prophet Jeremiah speaking of the Kingdome of God by the new Covenant They shall teach no more every man his Neighbo●r sayi●g 〈◊〉 the Lord for they shall all k●… me 〈◊〉 the least of them to the greatest of the● saith the Lord ●er ●…4 which cannot be understood of a Kingdome in this World The Kingdome of God therefore for the restoring whereof CHRIST came into the world of which the Prophets did Prophesie and of which praying wee say Thy Kingdome come if it must have Subjects locally separated from Enemies if judicature if Majesty according as hath beene foretold shall begin from that time wherein God shall separate the Sheep from the Goats wherein the Apostles shall judge the twelve Tribes of Israel wherein CHRIST shall come in Majesty and glory wherein lastly all men shall so know God that they shall not need to be taught that is to say a● CHRIST his second comming or the day of Judgement But if the Kingdome of God were now already restor'd no reason could be rendered why CHRIST having compleated the work for which he was sent should come againe or why we should pray Thy Kingdome come V I. Now although the Kingdome of God by CHRIST to be establisht with a new Covenant were Heavenly we must not therefore thinke that they who beleeving in CHRIST would make that Covenant were not so to be govern'd here on the Earth too as that they should persevere in their faith and obedience proms●'d by that Covenant For in vaine had the Kingdome of heaven beene promis'd if we were not to have been led into it but none can be led but those who are directed in the way Moyses when he had instituted the Priestly Kindome himselfe though he were no Priest yet rul'd and conducted the People all the time of their P●reg●ination untill their entrance into the promis'd Land In the same manner is it our Saviours office whom God in this thing would have like unto Moyses as he was sent from his Father so to governe the future Subjects of his heavenly Kingdome in this life that they might attaine to and enter into that although the Kingdome were not properly his but his Fathers But the government whereby CHRIST rules the faithfull ones in this life is not properly a Kingdome or Dominion but a Pastorall charge or the Right of teaching that is to say God the father gave him not a power to judge of Me●m and T●●m as he doth to the Kings of the Earth no● a Coercive power nor legislative but of shewing to the world and teaching them the way and knowledge of Salvation that is to say of Preaching and declaring what they were to doe who would enter into the Kingdome of Heaven That CHRIST had receiv'd no power from his father to judge in Questions of Me●m and T●um that is to say in all Questions of Right among those who beleev'd no● those words above cited doe sufficiently declare Man who made me a judge or divider betweene you And it is confirm'd by reason for seeing CHRIST was sent to make a Covenant between God and men and no man is ob●…'d to performe obedience before the ●…ontract be made if he should have judg'd 〈…〉 Questions of Right no man h●d been ●…ed to obey his sentence But that the dis●…erning of Right was not committed to CHRIST in this world neither among the faithfull nor among infidels is apparent in this that that Right without all controversie belongs to Princes as long as it is not by God himselfe derogated from their authority But it is not derogated before the day of Judgement as appeares by the words of Saint Paul speaking of the day of Judgement Then commeth the end when

he shall have delivered up the Kingdome to God even the Father when he shall have put downe all rule and all authority and power 1 Cor. 15. ver 24. Secondly the words of our Sauiour reproving Jamos and Iohn when they had said VVilt thou that we call for Fyer from Heaven that it may consume them namely the Samaritans who had denyed to receive him going up to Jerusalem and replying The Son of Man is not come to destroy soules but to save them And those words Behold I send you as Sheep among VVolves Shake off the dust of your Feet and the like And those words God seut not his Son into the world to judge the world but that the world through him might be sav'd and those If any man heare my words and keep them not I judge him not for I ca●e not to judge the world c. doe all shew that he had no power given him to condemne or punish any man We reade indeed that the Father judgeth no Man but hath committed all judgement to the Son but since that both may and must be understood of the day of future judgement it doth not at all repugne what hath beene sayed before Lastly that he was not sent to make new Lawes and that therefore by his Office and mission he was no Legislatour properly so called nor Moyses neither but a bringer and Publisher of his Fathers Lawes for God only and neither Moyses nor CHRIST was a King by Covenant is collected hence that he sayed I came not to destroy to wit the Lawes before given from God by Moyses which he presently interprets but to fulfill And He that shall break one of the least of these Commandements and shall teach men so he shall be called least in the Kingdome of Heaven CHRIST therefore had not a Royall or Soveraigne power committed to him from his Father in this world but consiliary and doctrinal● onely which himselfe signifies as well then when he calls his Apostles not Hunters but Fishers of men as when he compares the Kingdome of God to a graine of mustard seed and to a little Leaven hid in meale VII God promis'd unto Abraham first a numerous seed the possession of the Land of Canaan and a blessing upon all Nations in his seed on this Condition that he and his seed should serve him next unto the seed of Abraham according to the flesh a Priestly Kingdome a Government most free in which they were to ●e Subject to no humane power on this Condition that they should serve the God of Abraham on that fashion which Moyses should teach Lastly both to them and to all Nations a heavenly and eternall Kingdome on Condition that they should serve the God of Abraham on that manner which Christ should teach For by the new that is to say the Christian Covenant it 's covenanted on mens part to serve the God of Abraham on that manner which JESUS should teach On Gods part to pardon their 〈◊〉 and bring them into his ●…stiall Kingdome We have already spoken of the quality of the heavenly Kingdome above in the 5. Article but it is usually call'd sometimes the Kingdome of Heaven sometimes the Kingdome of Glory sometimes the life Eternall What 's required on mens part namely to serve God as CHRIST should teach contain●s two things Obedience to be performed to God for this is to serve God and Faith in JESUS to wit That we beleeve JESUS TO BE THAT CHRIST who was promis'd by God for that only is the cause why his Doctrine is to be followed rather then any others Now in holy Scriptures Rep●ntance is often put in stead of Obedience because Christ teacheth every where that with God the Will is taken for the de●d but Repentance is an infallible sign of an obedient mind These things being understood it will most evidently appear out of many places of sacred Scripture that those are the Conditions of the Christian Covenant which we have nam'd to wit giving remission of sins and eternall life on Gods part and Repenting and Beleeving in JESUS CHRIST on Mens part First the words The Kingdom of God is at hand Repent yee and beleeve the Gospell Mark 1. 15. contain the whole Covenant In like manner those Thu● it is written and thus i● 〈◊〉 Christ to suffer and to rise from the dead the third day and that repentance and r●mission of s●nne● should be preached in his Name among all Nations begining a● Jerusalem Luke 24. vers 46 47. And those Repent and be converted that your sin● may be bl●tted ou● when the timos of refreshing shall come c. Acts 3. vers 19. And sometimes one part is expresly propounded and the other understood as here He that beleeveth in the Sonne hath everlasting life He that beleeveth not the Sonne shall not see life but the wrath of God abideth on him Iohn 3. vers 36. Where Faith is exprest Repentance not mentioned and in CHRISTS preaching Repent for the Kingdome of heaven is at hand Mat. 4. 17. Where Repentance is exprest Faith is understood But the parts of this new Contract a●… most manifestly and formally set down there where a certain Ruler bargaining as it were for the Kingdom of God asketh our Saviour Good Master what shall I do● to inher it eternall life Luke 18. v. 18. But CHRIST first propounds one one part of the price namely observation of the Commandements or obedience which when he answered that he had kept he adjoynes the other saying Yet lackest thou one thing Sell all that thou last and distribute to the poor and thou shalt have Treasune in Heaven and come follow me v. 22. This was matter of Faith He therefore not giving sufficient credit to CHRIST and his heavenly Treasures went away sorrowfull The same Covenant is contained in these words Hee that beleeveth and is baptized shall be saved he that beleeveth not shall be damned Mark 16. vers 15 16. Where Faith is exprest Repentance is supposed in those that are baptized and in these words Except a man be born again of water and the Holy Ghost he cannot enter into the Kingdome of Heaven Iohn 3. vers 5. Where to be born of water is the same with regeneration that is to say Conversion to CHRIST Now that Baptisme is required in the two places cited just before and in divers others we must understand that what Circumcision was to the old Covenant that Baptisme is to the new Seeing therefore that was not of the Essence but served for a memoriall of the old Covenant as a Ceremony or signe and was omitted in the wildernesse in like manner this also is used not as pertaining to the Essence but in memory and for a signe of the New Covenant which wee make with God and provided the will be not wanting the Act through necessity may be omitted but Repentance and Faith which are of the Essence of the Covenant are alwayes required VIII In the Kingdome

place is signified not the fact but the Will and desire wherewith we purpose and endeavour as much as we can to obey for the future in which sense the word Obedience is aequivalent to Repentance for the vertue of repentance consists not in the sorrow which accompanies the remembrance of sinne but in our conversion to the way and full purpose to sinne no more without which that sorrow is said to be the sorrow not of a Penitent but a desperate person But because they who love God cannot but desire to obey the divine Law and they who love their Neighbours cannot but desire to obey the morall Law which consists as hath beene shewed above in the 3. Chapter in the prohibition of Pride ingratitude contumely inhumanity cruelty injury and the like offences whereby our Neighbours are prejudic't therefore also Love or charity are aequivalent to Obedience Justice also which is a constant will of giving to every man his due is aequivalent with it But that Faith and Repentance are sufficient for Salvation is manifest by the Covenant it selfe of Baptisme for they who were by Peter converted on the day of Pentecost demanding him what they should do He answered Repent and he Baptiz'd over● one of you in the name of Jesus for the remission of your Sins Act. 2. v. 38. There was nothing therefore to be done for the obtaining of Baptisme that is to say for to enter into the Kingdome of God but to Repent and beleeve in the Name of JESUS For the Kingdome of Heaven is pro●is'd by the Covenant which is made in Baptisme farthermore by the words of CHRIST answering the Lawyer who a●k● him what ●e should doe to inherit eternall life Thou knowest the the Commandements Thou shalt not Kill Thou shalt not commit Adultery c. which refer to Obedience and Sell all that thou ●ast and come and f●llow me which relates to ●aith Luke 18. ver 20. Mar. 10. ver 18. And by that which is said The just shall live by Faith no● every man but the just for Justice is the same disposition of Will which Repent●… and Obedience are And by the words of Saint Mark The ●ime is fulfilled and the Kingdome of God is at hand Repent yee and beleeve the Gospell by which words is not obscurely signified that there is no need of other Vertues for our entrance into the Kingdome of God excepting those of Repentance and Faith The Obedience therefore which is necessarily requir'd to Salvation is nothing else but the Will or endeavour to obey that is to say of doing according to the Lawes of God that is the morall Lawes which are the same to all men and the civill Lawes that is to say the commands of Soveraignes in temporall matters and the Ecclesiasticall Lawes in spirituall which two kinds of Lawes are divers in divers Cities and Churches and are knowne by their promulgation and publique sentences IV. That we may understand what the Christian Faith is we must define Faith in generall and distinguish it from those other acts of the minde wherewith commonly it is confounded The object of Faith universally taken namely for that which is beleev'd is evermore a proposition that is to say a speech affirmative or negative which we grant to be true but because Propositions are granted for divers causes it falls out that these kind of concessions are diversly called But we grant Propositions sometimes which notwithstanding we receive not into our mindes and this either for a time to wit so long till by consideration of the consequencies we have well examin'd the truth of them which we call supposing or also simply as through feare of the Lawes which is to professe or confesse by outward tokens or for a voluntary compliance sake which men use out of civility to those whom they respect and for love of Peace to others which is absolute yeelding Now the Propositions which we receive for truth we alwaies grant for some reasons of our owne and these are deriv'd either from the Proposition it selfe or from the ●●rson propounding they are deriv'd from the Proposition it selfe by calling to minde what things those words which make up the Proposition doe by common consent usually signifie if so then the a●…t which we give is called knowledge or Science but if we cannot remember what is certainly understood by those words but sometimes one thing sometimes another seeme to be apprehended by us then we are said to thinke for example if it be propounded that two and three ●…akes five and by calling to minde the order of those numerall words that it is so appointed by the common consent of them who are of the same language with us as it were by a certaine contract necessary for humane society that five shall be the name of so many unities as are contain'd in two and three taken together a man assents that this is therefore true because two and three together are the same with five This assent shall be called knowledge and to know this truth is nothing else but to acknowledge that it is made by our selves For by whose will and rules of speaking the number is called two ... is called three ..... is called five by their will also it comes to passe that this Propositionis true Two and three taken together makes five In like manner if we remember what it is that is called theft and what injury we shall understand by the words themselves whether it be true that theft is an injury or not Truth is the same with a true Proposition but the Proposition is true in which the word consequent which by Logicians is called the praedicate embraceth the word antecedent in its amplitude which they call the Subject and to know truth is the same thing as to remember that it was made by our selves in the common use of words Neither was it rashly or unadvisedly said by Plato of old that knowledge was memory But it happens sometimes that words although they have a certaine and defin'd signification by constitution yet by vulgar use either to adorne or deceive they are so wrested f●om their owne significations that to remember the conceptions for which they were first impos'd on things is very hard and not to be maistered but by a sharpe judgement and very great diligence It happens too that there are many words which have no proper determin'd and every where the same signification and are understood not by their owne but by vertue of other signes us'd together with them Thirdly there are some words of things unconceivable of those things therefore whereof they are the words there is no conception and therefore in vaine doe we seeke for the truth of those Propositions which they make out of the words themselves In these cases while by considering the definitions of words we search out the truth of some proposition according to the hope we have of finding it we thinke it sometimes true and

excepting this one Article that IESUS IS THE CHRIST which only is necessary to salvation in relation to internall faith all the rest belong to obedience which may be performed although a man doe not inwardly beleeve so he doe but desire to beleeve and make an outward profession as oft as need requires of whatsoever is propounded by the Church how it comes about that there are so many Tenets which are all held so to concern our Faith that except a man doe inwardly beleeve them He cannot enter into the Kingdome of Heaven But if he consider that in most controversies the contention is about humane Soveraignty in some matter of gain and profit in others the glory of Wits he will surely wonder the lesse The question about the propriety of the Church is a question about the Right of Soveraignty for it being known what a Church is it is known at once to whom the Rule over Christians doth belong for if every Christian City be that Church which Christ himselfe hath commanded every Christiā subject to that city to hear then every subject is bound to obey his City that is to say Him or them who have the supreme power not only in temporall but also in spirituall matters but if every Christian City be not that Church then is there some other Church more universall which must be obeyed All Christians therefore must obey that Church just as they would obey Christ if He came upon Earth She will therfore rule either by the way of Monarchy or by some Assembly This question then concerns the Right of ruling To the same end belongs the question concerning infallibility for whosoever were truly and internally beleeved by all mankinde that he could not erre would be sure of all Dominion as well temporall as spirituall over all mankinde unlesse himselfe would refuse it for if he say that he must be obeyed in temporalls because it is supposed he cannot erre that Right of Dominion is immediately granted him Hither also tends the priviledge of interpreting Scriptures For he to whom it belongs to interpret the controversies arising from the divers interpretations of Scriptures hath authority also simply and absolutely to determine all manner of controversies whatsoever but he who hath this hath also the command over all men who acknowledge the Scriptures to be the Word of God To this end drive all the disputes about the power of remining and retaining sinnes or the authority of excommunication For every man if he be in his wits will in all things yeeld that man an absolute obedience by vertue of whose sentence he beleeves himselfe to be either saved o● damned Hither also tends the power of instituting societies for they depend on him by whom they subsist who hath as many subjects as Monks although living in an Enemies City To this end also refers the question concerning the Iudge of lawfull Matrimony for he to whom that judicature belongs to him also pertains the knowledge of all those cases which concern the inheritance and succession to all the goods and Rights not of private men onely but also of Soveraign Princes And hither also in some respect tends the Virgin-life of Ecclesia●ticall Persons for unmarried men have lesse coherence then others with civill society and besides it is an inconvenience not to be slighted that Princes must either necessarily forgoe the Priesthood which is a great bond of civill obedience or have no hereditary Kingdome To this end also tends the canouization of Saints which the Hea●he● called Apotheosis for he that can allure forraign subjects with so great a reward may bring those who are greedy of such glory to dare and doe any thing For what was it but an honourable Name with posterity which the Decii and other Romans sought after and a thousand others who cast themselves upon incredible perils The controversies about Purgatory and indulgencies are matter of gain The questions of Free-will Iustification and the manner of receiving Christ in the Sacrament are Philosophicall There are also questions concerning some Rites not introduced bur left in the Church not sufficiently purged from gentilisme but we need reckon no more All the world knows that such is the nature of men that dissenting in questions which concern their power or profit or preeminence of Wit they slander and curse each other It is not therefore to be wondred at if almost all tenets after men grew hot with disputings are held forth by some or other to be necessary to salvation and for our entrance into the Kingdome of Heaven insomuch as they who hold them not are not only condemned as guilty of disobedience which in truth they are after the Church hath once defined them but of Infidelity which I have declared above to be wrong out of many evident places of Scripture to which I adde this one of Saint Pauls Let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth for God hath received him One man esteemeth one day above another another esteemeth every day alike Let every man be fully perswaded in his own mind Rom. 14. v. 3 5. FINIS The Introduction That the beginning of mutuall society is from f●ar Annotation Annotation That men by nature are all equall Whence the wil of mischieving each other ariseth The discord from comparison of wits From the Appetite many have to the same thing The definition of Right A right to to the end gives also a right to the means By the right of nature every man is judge of the means which tend to his preservation By right of nature all men have equall right to all things Annotation The right of all to all is unprofitable The state of men without Society is a state of War The definition of War and Pace War is an adversary to mans preservation That by the right of nature it is lawfull for any man to compell him whom he hath in his power to give him caution for his future obedience That the Law of nature is not an agreement of men but the Dictates of Reason Annotation That is the fundamentall Law of Nature to seek Peace where it may be had and where not to defend our selves The first special Law of Nature is That our Rights to all things ought not to be retain'd What it is to quit our right what to convey 〈…〉 it The will of the receiver must necessarily be declar'd before the right be convey'd Words convey not except they relate to the time present Words of the future suffice to convey if other testimonies of our will be not wanting In matters of free gift words of the fi●ure ●onveigh no Right The definition of Contract and Covenant In Covenants we passe away our Rights by words signifying the future Covenants in the state of nature are in vain and of none effect not so in Civill Government Annotation That no man can make Compacts with Beasts neither with God without