but yet have took with the world not so much by giving any light to the understanding as entertainment to the Affections whilest by the successefull Rhetorications of their speech they have confirmed them in their rashly received opinions So that this part of Philosophy hath suffered the same destiny with the publick Wayes which lye open to all passengers to traverse up and down or the same lot with high wayes and open streets Some for divertisement and some for businesse so that what with the Impertinencies of some and the Altercations of others those wayes have never a seeds time and therefore yield never a harvest The onely reason of which unluckines should seem to be this That amongst all the writers of that part of Philosophy there is not one that hath used an idoneous Principle of Tractation For we may not as in a Circle begin the handling of a Science from what point we please There is a certain Clue of Reason whose beginning is in the dark but by the benefit of whose Conduct wee are led as 't were by the hand into the clearest light so that the Principle of Tractation is to be taken from that Darknesse and then the light to be carried thither for the irradiating its doubts As often therefore as any writer doth either weakly forsake that Clue or wilfully cut it asunder he describes the Footsteps not of his progresse in Science but of his wandring from it And upon this it was that when I applyed my Thoughts to the Investigation of Naturall Justice I was presently advertised from the very word Justice wich signifies a steady Will of giving every one his Owne that my first enquiry was to be from whence it proceeded that any man should call any thing rather his Owne then another mans And when I found that this proceeded not from Nature but Consent for what Nature at first laid forth in common men did afterwards distribute into severall Impropriations I was conducted from thence to another Inquiry namely to what end and upon what Impulsives when all was equally every mans in common men did rather think it fitting that every man should have his Inclosure And I found the reason was that from a Community of Goods there must needs arise Contention whose enjoyment should be greatest and from that Contention all kind of Calamities must unavoydably ensue which by the instinct of Nature every man is taught to shun Having therefore thus arrived at two maximes of humane Nature the one arising from the concupiscible part which desires to appropriate to it selfe the use of those things in which all others have a joynt interest the other proceeding from the rationall which teaches every man to fly a contre-naturall Dissolution as the greatest mischiefe that can arrive to Nature Which Principles being laid down I seem from them to have demonstrated by a most evident connexion in this little work of mine first the absolute necessity of Leagues and Contracts and thence the rudiments both of morall and of civill Prudence That Appendage which is added concerning the Regiment of God hath been done with this intent that the Dictates of God Almighty in the Law of nature might not seem repugnant to the written Law revealed to us in his word I have also been very wary in the whole tenour of my discourse not to meddle with the civill Lawes of any particular nation whatsoever That is to say I have avoyded coming a shore which those Times have so infosted both with shelves and Tempests At what expence of time and industry I have beene in this scrutiny after Truth I am not ignorant but to what purpose I know not For being partiall Judges of our selves we lay a partiall estimate upon our own productions I therefore offer up this Book to your Lordships not â—avour but censine first as having found by many experiments that it is not the credit of the Author â—…or the newnesse of the work nor yet the ornament of the style but only the weight of Reason which recommends any Opinion to your Lordships Favour and Approbation If it fortune to please that is to say if it be sound if it be usefull if it be vulgar I humbly offer it to your Lordship as both my Glory and my Protection But if in any thing I have erred your Lordship will yet accept it as a Testimony of my Gratitude for that the means of study which I enjoyed by your Lordships Goodnesse I have employed to the procurement of your Lordships Favour The God of Heaven crown your Lordship with length of Dayes in this earthly Station and in the heavenly Jerusalem with a crown of Glory Your Honours most humble and most devoted Servant THO. HOBBS THE AUTHORS PREFACE TO THE READER READER I promise thee here such things which ordinarily promised doe seeme to challenge the greatest attention and I lay them here before thine eyes whether thou regard the dignity or profit of the matter treated of or the right method of handling it or the honest motive and good advice to undertake it or lastly the moderation of the Authour In this Book thou shalt finde briefly described the duties of men First as Men then as Subjects Lastly as Christians under which duties are contained not only the elements of the Lawes of Nature and of Nations together with the true originall and power of Justice but also the very essence of Christian Religion it selfe â— so farre forth as the measure of this my purpose could well bear it Which kinde of doctrine excepting what relates to Christian Religion the most antient Sages did judge fittest to be delivered to posterity either curiously adorned with Verse or clouded with Allegories as a most beautifull and hallowed mystery of Royall 〈◊〉 hâ—â—ity left by the disputations of pâ—…e men it might be de filed Other Philosophers in the mean time to the advantage of mankinde did contemplate the faces and motions of things others without disadvantage their natures and causes But in after times Socrates is said to have been the first who truly loved this civill Soience although hitherto not throughly understood yet glimmering forth as through a cloud in the government of the Common weale and that he set so great a value on this that utterly abandoning and despising all other parts of Philosopy he wholly embraced this as judging it onely worthy the labour of his minde After him comes Plato Aristotle Cicero and other Philosophers as well Greeke as Latine and now at length all men of all Nations not only Philosophers but even the vnlgar have and doe still deale with this as a matter of ease exposed and prostitute to every Mother-wit and to be attained without any great care or study and which makes mainly for its dignity those who suppose themselves to have it or are in such employment as they ought to have it doe so wonderfully please themselves in its Idaea as they easily brooke the followers of other arts to be esteemed and
the Contract were not obligatory Furthermore he that renounceth the mercy of God obligeth himselfe not to any punishment because it is ever lawfull to deprecate the punishment howsoever provok'd and to enjoy Gods Pardon if it be granted The onely effect therefore of an Oath is this To cause men who are naturally inclin'd to break all manner of faith through fear of punishment to make the more Conscience of their words and actions XXIII To exact an Oath where the breach of contract if any be made cannot but be known and where the party compacted withall wants not power to punish is to do some what more then is necessary unto self-defence and shewes a mind desirous not so much to benefit it selfe as to prejudice another For an Oath out of the very form of swearing is taken in order to the provocation of Gods anger that is to say of him that is Omnipotent against those who therefore violate their Faith because they think that by their own strength they can escape the punishment of men and of him that is Omniscient against those who therefore usually break their trust because they hope that no man shall see them CHAP. III. Of the other Lawes of Nature I. The second Law of Nature is to perform Contracts II. That trust is to be held with all men without exception III. What injury is IV. Injury can be done to none but those with whom we Contract V. The distinction of Justice into that of men and that of Actions VI. The distinction of commutative and distributive Justice examin'd VII No injury can be done to him that is willing VIII The third Law of Nature concerning Ingratitude IX The fourth Law of Nature That every man render himselfe usefull X. The fifth Law Of Mercy XI The sixth Law That punishments regard the future only XII The seventh Law Against reproach XIII The eighth Law Against pride XIV The ninth Law Of humility XV. The tenth Of equity or against acceptance of persons XVI The eleventh Of things to be had in common XVII The twelfth Of things to be divided by Lot XVIII The thirteenth Of birth right and first possession XIX The fourteenth Of the safeguard of them who are Mediators for Peace XX. The fifteenth Of constituting an Umpire XXI The sixteenth That no man is judge in his own Cause XXII The seventeenth That Umpires must be without all hope of reward from those whose Cause is to be judged XXIII The eighteenth Of witnesses XXIV The nineteenth That there can no Contract be made with the Umpire XXV The twentieth Against Glutony and all such things as hinder the use of Reason XXVI The Rule by which we may presently know whether what we are doing be against the Law of Nature or not XXVII The Lawes of Nature oblige only in the Court of Conscience XXVIII The Lawes of Nature are somtimes broke by doing things answerable to those Lawes XXIX The Lawes of Nature are unchangeable XXX Whosoever endeavours to fulfill the Lawes of Nature is a just man XXXI The naturall and morall Law are one XXXII How it comes to passe that what hath been said of the Lawes of nature is not the same with what Philosophers have delivered concerning the vertues XXXIII The Law of Nature is not properly a Law but as it is delivered in Holy Writ I. ANother of the Lawes of Nature is to performe Contracts or to keep trust for it hath been shewed in the foregoing Chapter that the Law of Nature commands every man as a thing necessary to obtain Peace to conveigh certain rights from each to other and that this as often as it shall happen to be done is called a Contract But this is so farre forth onely conducible to peace as we shall performe our selves what we contract with others shall be done or omitted and in vaine would Contracts be made unlesse we stood to them Because therefore to stand to our Covenants or to keep faith is a thing necessary for the obtaining of peace it will prove by the second Article of the second Chapter to be a precept of the naturall Law Neither is there in this matter any exception of the persons with whom we Contract as if they keep no faith with others or hold that none ought to be kept or are guilty of any other kind of vice for he that Contracts in that he doth contract denies that action to be in vaine and it is against reason for a knowing man to doe a thing in vain and if he think himself not bound to keep it in thinking so he affirms the Contract to be made in vain He therefore who Contracts with one with whom he thinks he is not bound to keep faith he doth at once think a Contract to be a thing done in vaine and not in vaine which is absurd Either therefore we must hold trust with all men or else not bargain with them that is either there must be a declared Warre or a sure and faithfull Peace III. The breaking of a Bargain as also the taking back of a gift which ever consists in some action or omission is called an INJURY But that action or omission is called unjust insomuch as an injury and an unjust action or omission signifie the same thing and both are the same with breach of Contract and trust And it seemes the word Iniury came to be given to any action or omission because they were without Right he that acted or omitted having before conveyed his Right to some other And there is some likenesse between that which in the common course of life we call Injury and that which in the Schools is usually called Absurd For even as he who by Arguments is driven to deny the Assertion which he first maintain'd is said to be brought to an Absurdity in like manner he who through weaknesse of mind does of omits that which before he had by Contract promis'd not to doe or omit coÌ„mits an Injury and falls into no lesse contradiction then he who in the Schools is reduc'd to an Absurdity For by contracting for some future action he wills it done by not doing it he wills it not done which is to will aâ—thing done and not done at the same time which is a contradiction An Injury therefore is a kind of absurdity in conversation as an absurdity is a kind of injury in disputation IV. From these grounds it followes that an * injury can be done to no man but him with whoÌ„ we enter Covenant or to whoÌ„ somewhat is made over by deed of gift or to whom somwhat is promis'd by way of bargain and therefore damaging and injuring are often disjoyn'd for if a Master command his Servant who hath promis'd to obey him to pay a summe of money or carry some present to a third man the Servant if he doe it not hath indeed damag'd this third party but he injur'd his Master onely So also in a civill government if any
they destroy and weaken the reasoning faculty who doe that which disturbs the mind from its naturall state that which most manifestly happens to Drunkards and Gluttons we therefore sin in the 20 place against the Law of Nature by Drunkennesse XXVI Perhaps some man who sees all these precepts of Nature deriv'd by a certain artifice from the single dictate of Reason advising us to look to the preservation and safegard of our selves will say That the deduction of these Lawes is so hard that it is not to be expected they will be vulgarly known and therefore neither will they prove obliging for Lawes if they be not known oblige not nay indeed are not Lawes To this I answer it 's true That hope fear anger ambition covetousnesse vain glory and other perturbations of mind doe hinder a man so as he cannot attaine to the knowledge of these Lawes whilst those passions prevail in him But there is no man who is not somettmes in a quiet mind At that time therefore there is nothing easier for him to know though he benever so rude and unlearn'd then this only Rule That when he doubts whether what he is now doing to another may be done by the Law of Nature or not he conceive himselfe to be in that others stâ—ad Here instantly those perturbations which perswaded him to the fact being now cast into the other scale disswade him as much And this Rule is not onely easie but is Anciently celebrated in these words Quod tibi â—ieri non vis alteri nè feceris Do not that to others you would not have done to your self XXVII But because most men by reason of their perverse desire of present profit are very unapt to observe these Lawes although acknowledg'd by them if perhaps some others more humble then the rest should exercise that equity and usefulnesse which Reason dictates those not practising the same surely they would not follow Reason in so doing nor would they hereby procure themselves peace but a more certain quick destruction and the keepers of the Law become a meer prey to the breakers of it It is not therefore to be imagin'd that by Nature that is by Reason men are oblig'd to the * exercise of all these Lawes in that state of men wherein they are not practis'd by others We are oblig'd yet in the interim to a readinesse of mind to observe them whensoever their observation shall seeme to conduce to the end for which they were ordain'd We must therefore conclude that the Law of Nature doth alwayes and every where oblige in the internall Court or that of Conscience but not alwayes in the externall Court but then onely when it may be done with safety The exercise of all these Lawes Nay among these Lawes some things there are the omission whereof provided it be done for Peace or Self-preservation seemes rather to be the fulfilling then breach of the Naturall Law for he that doth all things against those that doe all things and plunders plunderers doth equity but on the other side to doe that which in peace is an handsome action and becomming an honest man is dejectednesse and poornesse of spirit and a betraying of ones self in the time of War But there are certain naturall Lawes whose exercise ceaseth not even in the time of War it self for I cannot understand what drankennesse or cruelty that is Revenge which respects not the future good can advance toward peace or the preservation of any man Briefly in the state of nature what 's just and unjust is not to be esteem'd by the Actions but by the Counsell and Conscience of the Actor That which is done out of necessity out of endeavour for peace for the preservation of our selves is done with Right otherwise every damage done to a man would be a breach of the naturall Law and an injury against God XXVIII But the Lawes which oblige Conscience may be broken by an act not onely contrary to them but also agreeable with them if so be that he who does it be of another opinion for though the act it self be answerable to the Lawes yet his Conscience is against them XXIX The Lawes of Nature are immutable and eternall What they forbid can never be lawfull what they command can never be unlawfull For pride ingratitude breach of Contracts or injury inhumanity contumâ—ly will never be lawfull nor the contrary vertues to these ever unlawfull as we take them for dispositions of the mind that is as they are considered in the Court of Conscience where onely they oblige and are Lawes Yet actions may be so diversified by circumstances and the Civill Law that what 's done with equity at one time is guilty of iniquity at another and what suits with reason at one time is contrary to it another Yet Reason is still the same and changeth not hâ—r end which is Peace and Defence nor the meanes to attaine them to wit those vertues of the minde which we have declar'd above and which cannot be abrogated by any Custome or Law whatsoever XXX It 's evident by what hath hitherto been said how easily the Lawes of Nature are to be observ'd because they require the endeavour onely but that must be true and constant which who so shall performe we may rightly call him JUST For he who tends to this with his whole might namely that his actions be squar'd according to the precepts of Nature he shewes clearly that he hath a minde to fulfill all those Lawes which is all we are oblig'd to by rationall nature Now he that hath done all he is oblig'd to it a Just Man XXXI All Writers doe agree that the Naturall Law is the same with the Morall Let us see wherefore this is true We must know therefore that Good and Evill are names given to things to signifie the inclination or aversion of them by whom they were given But the inclinations of men are diverse according to their diverse Constitutions Customes Opinions as we may see in those things we apprehend by sense as by tasting touching smelling but much more in those which pertain to the common actions of life where what this man commends that is to say calls Good the other undervalues as being Evil Nay very often the same man at diverse times praises and dispraises the same thing Whilst thus they doe necessary it is there should be discord and strife They are therefore so long in the state of War as by reason of the diversity of the present appetites they mete Good and Evill by diverse measures All men easily acknowledge this state as long as they are in it to be evill and by consequence that Peace is good They therefore who could not agree concerning a present doe agree concerning a future Good which indeed is a work of Reason for things present are obvious to the sense things to come to our Reason only Reason declaring Peace to be good it followes
by the same reason that all the necessary means to Peace be good also and therefore that Modesty Equity Trust Humanity Mercy which we have demonstrated to be necessary to Peace are good Manners or habits that is Vertues The Law therefore in the means to Peace commands also Good Manners or the practise of Vertue And therefore it is call'd Morall XXXII But because men cannot put off this same irrationall appetite whereby they greedily prefer the present good to which by strict consequence many unfore-seenevills doe adhere before the future it happens that though all men doe agree in the commendation of the foresaid vertues yet they disagree still concerning their Nature to wit in what each of them doth consist for as oft as anothers good action displeaseth any man that action hath the name given of some neighbouring vice likewise the bad actions which please them are ever entituled to some Vertue whence it comes to passe that the same Action is prais'd by these and call'd Vertue and dispraised by those and termed vice Neither is there as yet any remedy found by Philosophers for this matter for since they could not observe the goodnesse of actions to consist in this that it was in order to Peace and the evill in this that it related to discord they built a morall Philosophy wholly estranged from the morall Law and unconstant to it self for they would have the nature of vertues seated in a certain kind of mediocrity betweene two extremes and the vices in the extremes themselves which is apparently false For to dare is commended and under the name of fortitude is taken for a vertue although it be an extreme if the cause be approved Also the quantity of a thing given whether it be great or little or between both makes not liberality but the cause of giving it Neither is it injustice if I give any man more of what is mine own then I owe him The Lawes of Nature therefore are the summe of Morall Philosophy whereof I have onely delivered such precepts in this place as appertain to the preservation of our selves against those dangers which arise from discord But there are other precepts of rationall nature from whence spring other vertues for temperance also is a precept of Reason because intemperance tends to sicknesse and death And so fortitude too that is that same faculty of resisting stoutly in present dangers and which are more hardly declined then overcome because it is a means tending to the preservation of him that resists XXXIII But those which we call the Lawes of nature since they are nothing else but certain conclusions understood by Reason of things to be done and omitted but a Law to speak properly and accurately is the speech of him who by Right commands somewhat to others to be done or omitted are not in propriety of speech Lawes as they proceed from nature yet as they are delivered by God in holy Scriptures as we shall see in the Chapter following they are most properly called by the name of Lawes for the sacred Scripture is the speech of God commanding over all things by greatest Right CHAP. IV. That the Law of Nature is a Divine Law I. THE same Law which is Naturall and Morall is also wont to be called Divine nor undeservedly as well because Reason which is the law of Nature is given by God to every man for the rule of his actions as because the precepts of living which are thence derived are the same with those which have been delivered from the divine Majesty for the LAWES of his heavenly Kingdome by our Lord Iesus Christ and his holy Prophets and Apostles What therefore by reasoning we have understood above concerning the law of nature we will endeavour to confirme the same in this Chapter by holy writ II. But first we will shew those places in which it is declared that the Divine Law is seated in right reason Psalm 37. 31 32. Theâ— mouth of the righteous will be exercised in wisdome and his tongue will be talking of Iudgement The law of God is in his heart Jerem. 31. 33. I will put my law in their inward parts and write it in their hearts Psal 19. 7. The law of the Lord is an undefiled law converting the soule ver 8. The Commandement of the Lord is pure and giveth light unto the eyes Deuteron 30. 11. This Commandement which I command thee this day it is not hidden from thee neither is it far of c. vers 14. But the word is very nigh unto thee in thy mouth and in thine heart that thou maist doe it Psal 119. 14. Give me understanding and I shall keep thy law vers 105. Thy word is a lamp unto my feet and a light unto my paths Proverbs 9. 10. The knowledge of the holy is understanding John 1. 1. Christ the Law-giver himselfe is called the word vers 9. The same Christ is called the true light that lighteth every man that cometh in the world All which are descriptions of right reason whose dictates we have shewed before are the lawes of nature III. But that which wee set downe for the fundamentall law of nature namely that Peace was to be sought for is also the summe of the divine law will be manifest by these places Rom. 3. 17. Righteousnesse which is the summe of the law is called the way of Peace Psal 85. 10. Righteousnesse and Peace have kissed each other Matth. 5. 9. Blessed are the Peace-makers for they shall be called the children of God And after Saint Paul in his 6. Chapter to the Hebrewes and the last verse had called Christ the Legislator of that law we treat of an High-Priest for ever after the order of Melehizedeck he addes in the following Chapter the first verse This Melchizedeck was King of Salem Priest of the most high God c. vers 2. First being by interpretation King of Righteousnesse and after that also King of Salem which is King of peace Whence it is cleare that Christ the King in his Kingdome placeth Righteousnesse and Peace together Psal 34. 13. Eschue evill and doe good seek peace and ensue it Isaiah 9. 6 7. Unto us a child is born unto us a Sonne is given and the government shall be upon bis shoulder and his name shall be called Wonderfull Counsellour the mighty God the everlasting Father the Prince of peace Isaiah 52. 7. How beautifull upon the mountaines are the feet of him that bringeth good tidings that publisheth peace that bringeth good tidings of good that publisheth salvation that saith unto Sion thy God reigneth Luke 2. 14. In the Nativity of Christ the voice of them that praised God saying Glory be to God on high and in earth peace good will towards men And Isaiah 53. 5. The Gospell is called the chastisement of our peace Isay 59. 8. Righteousnesse is called the way of Peace The way of peace they know not and there is no
distinction between Counsel and Law from the difference between Counsell and Command Now COUNSELL is a precept in which the reason of my obeying it is taken from the thing it self which is advised but COMMAND is a precept in which the cause of my obedience depends on the will of the Commander For it is not properly said Thus I will and thus I Command except the will stand for a Reason Now when obedience is yielded to the Lawes not for the thing it self but by reason of the advisers will the Law is not a Counsell but a Command and is defined thus LAW is the command of that Person whether Man or Court whose precept containes in it the reason of obedience as the Precepts of God in regard of Men of Magistrates in respect of their Subjects and universally of all the powerfull in respect of them who cannot resist may be termed their Lawes Law and Counsell therefore differ many ways Law belongs to him who hath power over them whom he adviseth Counsell to them who have no power To follow what is prescribed by Law is duty what by Counsell is free-will Counsell is directed to his end that receives it Law to his that gives it Counsell is given to none but the willing Law even to the unwilling To conclude the right of the Counsellour is made void by the will of him to whom he gives Counsell the right of the Law-giver is not abrogated at the pleasure of him who hath a Law imposed II. They confound Law and Covenant who conceive the Lawes to be nothing else but certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or forms of living determined by the common consent of men Amongst whom is Aristotle who defines Law on this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Law is a speech limited according to the common consent of the City declaring every thing that we ought to doe which definition is not simply of Law but of the Civill Law for it is manifest that the Divine Lawes sprang not from the consent of men nor yet the Lawes of Nature for if they had their originall from the consent of men they might also by the same consent be abrogated but they are unchangeable But indeed that 's no right definition of a Civill Law for in that place a City is taken either for one civill person one will or for a multitude of men who have each of them the liberty of their private wills if for one person those words common consent are ill placed here for one person hath no common consent neither ought he to have said declaring what was needfull to be done but commanding for what the City deolares it commands its Subjects He therefore by a City understood a multitude of men declaring by common consent imagine it a writing confirm'd by Votes some certain formes of living but these are nothing else but some mutuall contracts which oblige not any man and therefore are no Lawes before that a Supreme Power being constituted which can compell have sufficient remedy against the rest who otherwise are not likely to keep them Lawes therefore according to this definition of Aristotle are nothing else but naked and weak contracts which then at length when there is one who by right doth exercise the Supreme Power shall either become Lawes or no Lawes at his will and pleasure Wherefore he confounds Contracts with Lawes which he ought not to have done for Contract is a promise Law a command In Contracts we say I will do this In Lawes Doe this * Contracts oblige us Lawes vie us fast being obliged A Contract obligeth of it self The Law holds the party obliged by vertue of the universall Contract of yeelding obedience Therefore in Contract its first determined what is to be done before we are obliged to doe it But in Law we are first obliged to performe and what is to be done is determined afterwards Aristotle therefore ought to have defined a civill law thus A civill law is a speech limited by the will of the City commanding every thing behoofefull to be done which is the same with that we have given above in the 6. Chap. art 9. to wit that the civill lawes are the command of him whether man or Court of men who is endued with supreme power in the city concerning the future actions of his Subjects Contracts oblige us To be obliged and to be tyed being obliged seems to some men to be one and the same thing and that therefore here seems to be some distinction in words but none indeed More cleerly therefore I say thâ—… That a man is obliged â—y his contracts that is that he ought to performe for his promise sake but that the Law tyes him being obliged that is to say it compells him to make good his promise for fear of the punishment appointed by the Law III. They confound Lawes with Right who continue still to doe what is permitted by divine Right notwithstanding it be forbidden by the civill Law That which is prohibited by the divine Law cannot bee permitted by the civill neither can that which is commanded by the divine Law be prohibited by the civill notwithstanding that which is permitted by the divine Right that is to say that which may be done by divine Right doth no whit hinder why the same may not be forbidden by the civill Lawes for inferiour Lawes may restrain the liberty allowed by the superiour although they cannot enlarge them now naturall liberty is a Right not constituted but allowed by the Lawes For the Lawes being removed our liberty is absolute This is first restrained by the naturall and divine Lawes the residue is bounded by the civill Law and what remains may again be restrained by the constitutions of particular Towns and Societies There is great difference therefore between Law and Right For Law is a setter Right is freedome and they differ like contraries IV. All Law may be divided first according to the diversity of its Authors into Divine and humane the Divine according to the two wayes whereby God hath made known his will unto men is twofold naturall or morall and positive naturall is that which God hath declared to all men by his eternall word borne with them to wit their naturall Reason and this is that Law which in this whole book I have endeavoured to unfold Positive is that which God hath revealed to us by the word of Prophesie wherein he hath spoken unto men as a man Such are the Lawes which he gave to the Jewes concerning their government and divine worship and they may be termed the Divine civill Lawes because they were peculiar to the civill government of the Jewes his peculiar people Again the naturall Law may be divided into that of Men which alone hath obtained the title of the I aw of nature and that of Cities which may be called that of Nations but vulgarly it is termed the Right of Nations The precepts
Revelation Nor yet Vow to God Compacts oblige not beyond our utmost endeavours In what manner we are freed from Compacts Promises forc'd from us through feare of death are not valid in the state of nature A latter Compact contradicting the former is invalid A promise not to resist him that prejudices my Body is invalid The Compact of self-accusation is invalid The desinition of an â—ath The Swearing must be conceiv'd in that fashion which he uses who takes it Swearing addes nothing to the Obligation which is by Compact An Oath is not to be prest but where the breach of Contract can either be kept private or not be punisht but from God alone The second Law of nature to perform Contracts That Faith is to be kept with all men without exception Injury defin'd An injury can onely be done to him with whom we Contract Annotation The distinction of Justice into that of men and actions The distinction of commutative and distributive Justice examin'd No injury can be done to him that is willing The third Law of nature of ingratitude The fourth Law of nature that every man render himself usefull The fift Law of nature of mercifulnesse The sixth Law that punishments onely regard the future The seventh Law of nature against slander The eight Law against pride The ninth Law of humility The eleventh law of things to be had in common The 11. law of things to be had in common The 12. law of things to be divided by lot The 13. law of birth-right and first possession The 14. law of the safety of those who are Mediators for Peace The 15. law of appointing an umpire The 16. law that no man must be judge in his owne cause The 17. law that Arbiters must be without all hope of reward from the parties whose cause is to be iudged The 10. law of witnesses The 19. law that no contract is to be made with the judge The 20. Law against Gluttony and such things as hinder the use of Reason The rule by which a man may presently know whether what he is about to act be against the law of nature or not The lawes of nature oblige only in the court of Conscience Annotation The Lawes of Nature are sometimes broken by an act agreeable to those Lawes The Lawes of Nature are immutable He who endeavours to fulfill the Lawes of Nature is just The naturall Law is the same with the morall Whence it comes to passe that what hath been said concerning the Law is not the same with what hath been delivered by Philosophers concerning the Vertues The Law of nature is not properly a law but as it is delivered in holy Scripture The naturall and morall law 〈◊〉 divine Which is confirmed in Scripture in generall Specially in regard of the fundamentall law of nature in seeking of peace Also in regard of the first law of nature in abolishing all things to be had in common Also the second law of nature concerning faith to be kept Also of the third law of thankfulnesse Also the fourth law of rendring our selves usefull Also of the fifth law concerning mercy Also of the sixth law that punishment onely looks at the future Also of the seventh law concerning slander Alâ—o of the eighth against pride Alâ—o of the ninth of equity Also the 10. against respect of Persons Also of the 11. Law Of having those things in common which cannot be divided Also of the 12. Of things to be divided by Lot Also of appointing a Judge Also of the 17. Law That the Arbiters must receive no reward for their Sentence Also of the 18. concerning Witnesses Also of the 20. Law against Drunkennesse Also in respect of that which hath been said that the Law of Nature is eternall Also that the Lawes of Nature doe pertain to Conscience Also that the lawes of nature are easily observ'd Lastly in respect of the Rule by which a man may presently know whether what he is about to act be against the law of nature or not The law of Christ is the law of nature That the Lawes of nature suffice not for the coâ—servation of Peace That the Lawes of nature in the state of nature are silent That the security of living according to the Lawes of nature consists in the agreement of many That the agreement of many is not constant enough to preserve a lasting Peace Why the government of some bruit creatures stands firm in concord alone and not so of men That not onely consent but union also is required to establish the peace of men What Unâ—on is In union the Right of all men is transferred to one What civill society is What a civill Person is What it is to have the supreme power what to be subject Two kinds of Cities naturall and by institution There can no Right â—e attributed to a multitude considered out of civill society nor any action to which they have not given their particular consents Annotation The beginning of a City is the Right of the major part agreeing That every man retains a right of protecting himself according to â—is owne judgement as long as he is not secured That a coâ—râ—ive poâ—er is â—â—cessary for security What the Sword of Justice is That the Sword of Justice belongs to him who hath the chiefe command That the Sword of Warre belongs to him also The power of Judicature belongs to him The Legislative power is his also That the naming of Magistrats and Officers belongs to him also The Examination of doctrines belongs to him likewise Annotation Whatsoever he doth is unpunishable That be hath an absolute dominion granted him by his Citizens and what proportion of obedience is due unto him Annotation That he is not tied to observe the Lawes of the City That no man can challenge a propriety in ought against him who hath the Supreme Power Annotation Annotation It is known by the civill Laws what theft murther adultery and injurie are Annotation The opinion of those who would constitute a City where there should not be any one endued with absolute power The notes of supreme authority If the City be compared with a man hee who hath the supreme command is in order to the City aâ— the huâ—… soule is to the man By Chap. 〈◊〉 Artic. 1. That the supreme power cannot by Right be dissolved by their consents by whose coâ—…pacts it was coâ—…tuted There are three kinds of Government onely Democraty Aristocraty and Monarchy Oligarchie is no state of a City distinct from Aristocratie neither is Anarchie any state at all That a Tyranny is not a diverse state from alegitimate Monarchy That there can no mixt state be form'd out of these fore-nam'd kindes of Government Annotation That Democraty except it have certain times and places of meeting prescrib'd is dissolv'd In Democratie the Intervals of the times of conveâ—ing must be short or the administration of the government committed to some one By what acts an Aristocraty is framed In
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.
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 invaâ—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 invâ—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 â—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
Now where the Right and exercise are severed there the government of the Common-weale is like the ordinary government of the world in which God the mover of all things produceth naturall effects by the means of secondary causes but where he to whom the Right of ruling doth belong is himselfe present in all judicatures consultations and publique actions there the administration is such as if God beyond the ordinary course of nature should immediately apply himself unto all matters we will therefore in this Chapter summarily and briefly speak somewhat concerning their duties who exercise authority whether by their own or others Right Nor is it my purpose to descend into those things which being divers from others some Princes may doe for this is to be left to the Politicall Practices of each Common-weale II. Now all the duties of Rulers are contained in this one sentence The safety of the people is the supreme Law for although they who among men obtain the chiefest Dominion cannot be subject to Lawes properly so called that is to say to the will of men because to be chief and subject are contradictories yet is it their duty in all things as much as possibly they can to yeeld obedience unto right reason which is the naturall morall and divine Law But because dominions were constituted for Peaces sake and Peace was sought after for safeties sake he who being placed in authority shall use his power otherwise then to the safety of the people will act against the reasons of Peace that is to say against the Lawes of nature Now as the safety of the People dictates a Law by which Princes know their duty so doth it also teach them an art how to procure themselves a benefit for the power of the Citizens is the power of the City that is to say his that bears the chief Rule in any state III. By the people in this place we understand not one civill Person namely the City it selfe which governs but the multitude of subjects which are governed for the City was not instituted for its own but for the subjects fake and yet a particular care is not required of this or that man for the Ruler as such provides no otherwise for the safety of his people then by his Lawes which are universall and therefore he hath fully discharged himselfe if he have throughly endeavoured by wholesome constitutions to establish the welfare of the most part and made it as lasting as may be and that no man suffer ill but by his own default or by some chance which could not be prevented but it sometimes conduces to the safety of the most part that wicked men doe suffer IV. But by safety must be understood not the sole preservation of life in what condition soever but in order to its happines For to this end did men freely assemble themselves and institute a government that they might as much as their humane condition would afford live delightfully They therefore who had undertaken the administration of power in such a kinde of government would sinne against the Law of nature because against their trust who had committed that power unto them if they should not study as much as by good Laws could be effected to furnish their subjects abundantly not only with the good things belonging to life but also with those which advance to delectation They who have acquired Dominion by arms doe all desire that their subjects may be strong in body and mind that they may serve them the better wherefore if they should not endeavour to provide them not only with such things whereby they may live but also with such whereby they may grow strong and lusty they would act against their own scope and end V. And first of all Princes doe beleeve that it mainly concerns eternall salvation what opinions are held of the Deity and what manner of worship he is to be adored with which being supposed it may be demanded whether chief Rulers and whosoever they be whether one or more who exercise supreme authority sin not against the Law of nature if they cause not such a doctrine and worship to be taught and practised or permit a contrary to be taught and practised as they beleeve necessarily conduceth to the eternall salvation of their subjects It is manifest that they act against their conscience and that they will as much as in them lies the eternall perdition of their subjects for if they willed it not I see no reason why they should suffer when being supreme they cannot be compelled such things to be taught and done for which they beleeve them to be in a damnable state But we will leave this difficulty in suspence VI. The benefits of subjects respecting this life only may be distributed into foure kindes 1. That they be defended against forraign enemies 2. That Peace be preserved at home 3. That they be enrich't as much as may consist with publique security 4. That they enjoy a harmelesse liberty For supreme Commanders can conferre no more to their civill happinesse then that being preserved from forraign and civill warres they may quietly enjoy that wealth which they have purchased by their own iâ—dustry VII There are two things necessary for the Peoples defence To be warned and to be forearmed for the state of Common-wealths considered in themselves is natural that is to say hostile neither if they cease from fighting is it therefore to be called Peace but rather a breathing time in which one enemy observing the motion and countenance of the other values his security nâ—t according to the Pacts but the forces and counsels of his adversary And this by naturall Right as hath been shewed in the second Chapter 10. Artic. from this that contracts are invalid in the state of nature as oft as any just fear doth intervene It is therefore necessary to the defence of the City First that there be some who may as near as may be search into and discover the counsels and motions of all those who may prejudice it for discoverers to Ministers of State are like the beames of the Sunne to the humane soule and we may more truly say in vision politicall then naturall that the sensible and intelligible Species of outward things not well considered by others are by the ayre transported to the soule that is to say to them who have the Supreme Authority and therefore are they no lesse necessary to the preservation of the State then the rayes of the light are to the conservation of man or if they be compared to Spiders webs which extended on all sides by the finest threds doe warn them keeping in their small holds of all outward motions They who bear Rule can no more know what is necessary to be commanded for the defence of their Subjects without Spies then those Spiders can when they shall goe forth and whether they shall repair without the motion of those threds VIII Farthermore
takes its current so subjects if they might doe nothing without the commands of the Law would grow dull and unwildly if all they would be disperst and the more is left undetermined by the Lawes the more liberty they enjoy Both extremes are faulty for Lawes were not invented to take away but to direct mens actions even as nature ordained the banks not to stay but to guide the course of the streame The measure of this liberty is to be taken from the subjects and the Cities good wherefore in the first place it is against the charge of those who command and have the authority of making lawes that there should be more lawes then necessarily serve for good of the Magistrate and his Subjects for since men are wont commonly to debate what to do or not to do by naturall reason rather then any knowledge of the Lawes where there are more Lawes then can easily be remembred and whereby such things are forbidden as reason of it selfe prohibites not of necessity they must through ignorance without the least evill iâ—tention fall within the compasse of Lawes as gins laid to entrap their harmelesse liberty which supreme Commanders are bound to preserve for their subjects by the Lawes of nature XVI It is a great part of that liberty which is harmlesse to civill government and necessary for each subject to live happily that there be no penalties dreaded but what they may both foresee and look for and this is done where there are either no punishments at all defined by the Lawes or greater not required then are defined where there are none defined there he that hath first broken the Law expects an in definite or arbitrary punishment and his feare is supposed boundlesse because it relates to an unbounded evill now the Law of nature commands them who are nâ—t subject to any civill Lawes by what we have said in the third Chapter Artic. 11. and therefore supreme Commanders that in taking revenge and punishing they must not so much regard the past evill as the future good and they sin if they entertain any other measure in arbitrary punishment then the publique benefit but where the punishment is defined either by a Law prescribed as when it is set down in plain words that he thâ—t shall doe thus or thus shall suffer so and so or by practice as when the penalty not by any Law prescribed but arbitrary from the beginning is afterward determined by the punishment of the first delinquent for naturall equity commands that equall transgressors be equally punished there to impose a greater penalty then is defined by the Law is against the Law of nature For the end of punishment is not to compell the will of man but to fashion it make it such as he would have it who hath set the penalty And deliberation is nothing else but a weiging as it were in scales the conveniencies and inconveniencies of the fact we are attempting where that which is more weighty doth necessarily according to its inclination prevaile with us If therefore the Legislator doth set a lesse penalty on a crime then will make our feare more considerable with us then our lust that excesse of lust above the feare of punishment whereby sinne is committed is to be attributed to the Legislator that is to say to the supreme and therefore if he inflict a greater punishment then himselfe hath determined in his Lawes he punisheth that in another which he sinned himselfe XVII It pertaines therefore to the harmlesse and necessary liberty of subjects that every man may without feare enjoy the rights which are allowed him by the Lawes for it is in vain to have our own distinguisht by the Lawes from anothers if by wrong judgement robbery theft they may bee again confounded but it falls out so that these doe happen where Judges are corrupted for the fear whereby men are deterred from doing evill ariseth not from hence namely because penalties are set but because they are executed for we esteeme the future by what is past seldome expecting what seldome happens If therefore Judges corrupted either by Gifts Favour or even by pitty it self do often forbear the execution of the Penalties due by the Law and by that meanes put wicked men in hope to passe unpunisht honest Subjects encompast with murtherers theeves and knaves will not have the liberty to converse freely with each other nor scarce to stirre abroad without hazard nay the City it self is dissolved and every mans right of protecting himself at his own will returnes to him The Law of Nature therefore gives this precept to Supreme Commanders that they not onely doe righteousnesse themselves but that they also by penalties cause the Judges by them appointed to doe the same that is to say that they hearken to the complaints of their Subjects and as oft as need requires make choice of some extraordinary Judges who may hear the matter debated concerning the ordinary ones CHAP. XIV Of Lawes and Trespasses I. How Law differs from Counsell II. How from Covenant III. How from Right IV. Division of Lawes into Divine and Humane the Divine into Naturall and Positive and the Naturall into the Lawes of single-men and of Nations V. The Division of humane that is to say of Civil Lawes into Sacred and Secular VI. Into Distributive and Vindicative VII That Distributive and Vindicative are not species but parts of the Lawes VIII All Law is supposed to have a penalty annexâ— to it IX The precepts of the Decalogue of honouring Parents of murther adultery theft falsewitnesse are Civill Lawes X. It s impossible to command ought by the Civil Law contrary to the Law of Nature XI It s essential to a Law both that it self and also the Lawgiver be known XII Whence the Law-giver comes to be known XIII Publishing and Interpretation are necessary to the knowledge of a Law XIV The Division of the Civill Law into written and unwritten XV. The Naturall Lawes are not written Lawes neither are the wiâ—e Sentences of Lawyers nor Custome Lawes of themselves but by the consent of the Supreme Power XVI What the word Sinne most largely taken signisies XVII The definition of Sin XVIII The difference between a Sin of Infirmity and Malice XIX Vnder what kind of sinne Atheisme is contained XX. What Treason is XXI That by Treason not the Civill but the Naturall Lawes are broken XXII And that therefore it is to be punisht not by the right of Dominion but by the right of War XXIII That obedience is not rightly distinguisht into active and passive I. THey who lesse seriously consider the force of words doe sometimes confound Law with Counsell sometimes with Covenant sometimes with Right They confound Law with Counsel who think that it is the duty of Monarchs not onely to give ear to their Counsellours but also to obey them as though it were in vaine to take Counsell unlesse it were also followed We must fetch the
springs from Contract we have already shewed in the 6. Chapter And the same Right is derived from nature in this very thing that it is not by nature taken away for when by nature all men had a Right over all things every man had a Right of ruling over all as ancient as nature it selfe but the reason why this was abolisht among men was no other but mutuall fear as hath been declared above in the second Chapter the 3. art reason namely dictating that they must foregoe that Right for the preservation of mankinde because the equality of men among themselves according to their strength and naturall powers was necessarily accompanied with warre and with warre joynes the destruction of mankinde Now if any man had so farre exceeded the rest in power that all of them with joyned forces could not have resisted him there had been no cause why he should part with that Right which nature had given him The Right therefore of Dominion over all the rest would have remained with him by reason of that excesse of power whereby he could have preserved both himselfe and them They therefore whose power cannot be resisted and by consequence God Almighty derives his Right of Soveraignty from the power iâ— selfe And as oft as God punisheth or slayes a sinner although he therefore punish him because he sinned yet may we not say that he could not justly have punisht or killed him although he had not sinned Neither if the will of God in punishing may perhaps have regard to some sin antecedent doth it therefore follow that the Right of afflicting and killing depends not on divine power but on â—…siâ—s VI. That question made famous by the disputations of the Antients why evill things befell the good and good things the evill is the same with this of ours by what Right God dispenseth good and evill things unto men and with its difficulty it not only staggers the faith of the vulgar concerning the divine providence but also of Philosophers and which is more even of holy men Psal 73. v. 1 2 3. Truly God is good to Israel even to such as are of a clean heart but as for me my feet were almost gone my steps bad well nigh slipt And why I was grieved at the wicked I doâ— also see the ungodly in such prosperity And how bitterly did Job expostulate with God that being just he should yet be afflicted with so many calamities God himselfe with open voyce resolved this difficulty in the case of Job and hath confirmed his Right by arguments drawn not from Jobs sinne but from his own power For Job and his friends had argued so among themselves that they would needs make him guilty because he was punisht and he would reprove their accusation by arguments fetcht from his own innocence But God when he had heard both him and them refutes his expostulation not by condemning him of injustice or any sin but by declaring his own power Job 38. v. 4. Where wast thou sayes he when I laid the foundation of the earth c. And for his friends God pronounces himself angry against them Job 42. v. 7. Because they had not spoken of him the thing that is right like his servant Job Agreeable to this is that speech of our Saviours in the mans case who was born blind when his Disciples asking him whether he or his Parents had sinned that he was born blind he answered John 9. v. 3. Neither hath this man sinned nor his Parents but that the works of God should be manifest in him for though it be said Rom. 5. 12. That death entred into the world by sinne it followes not but that God by his Right might have made men subject to diseases and death although they had never sinned even as he hath made the other animalls mortall and sickly although they cannot sinne VII Now if God have the Right of Soveraignty from his power it is manifest that the obligation of yeelding him obedience lyes on men by reason of their * weaknesse for that obligation which rises from Contract of which we have spoken in the second Chapter can have no place here where the Right of Ruling no Covenant passing between rises only from nature But there are two Species of naturall obligation one when liberty is taken away by corporall impediments according to which we say that heaven and earth and all Creatures doe obey the common Lawes of their Creation The other when it is taken away by hope or fear according to which the weaker despairing of his own power to resist cannot but yeeld to the stronger From this last kinde of obligation that is to say from fear or conscience of our own weaknesse in respect of the divine power it comes to passe that we are obliged to obey God in his naturall Kingdome reason dictating to all acknowledging the divine power and providence that there is no kicking against the pricks By reason of their weaknesse If this shall seem hard to any man I desire him with a silent thought to consider if there were two Omnipotents whether were bound to obey I beleeve he will confesse that neither is bound if this be true then it is also true what I have set down that men are subject unto God because they are not omnipotent And truly our Saviour admonishing Paul who at that time was an enemy to the Church that he should not kick against the pricks seems to require obedience from him for this cause because he had not power enough to resist VIII Because the word of God ruling by nature onely is supposed to be nothing else but right reason and the Laws of Kings can be known by their word only its manifest that the Laws of God ruling by nature alone are onely the naturall Lawes namely those which we have set down in the second and third Chapters and deduced from the dictates of reason Humility Equity Justice Mercy and other Morall vertues befriending Peace which pertain to the discharge of the duties of men one toward the other and those which right reason shall dictate besides concerning the honour and worship of the Divine Majesty We need not repeat what those Naturall Laws or Morall vertues are but we must see what honours and what divine worship that is to say what sacred Lawes the same naturall reason doth dictate IX Honour to speak properly is nothing else but an opinion of anothers power joyned with goodnesse and to honour a man is the same with highly esteeming him and so honour is not in the Party honoured but in the honourer now three Passions do necessary follow honour thus placed in opinion Love which referres to goodnesse hope and feare which regard power And from these arise all outward actions wherewith the powerfull are appeased and become Propitious and which are the effects and therefore also the naturall signes of honour it selfe But the word honour is transferred also
increaseth Gods Honour among those who do so account of it Or if it be commanded to call God by a name which we know not what it signifies or how it can agree with this word God That also must be done for what we do for Honours sake and we know no better if it be taken for a signe of Honour it is a signe of Honour and therefore if we refuse to doe it we refuse the enlarging of Gods Honour The same judgement must be had of all the Attributes and Actions about the meerly rationall Worship of God which may be controverted and dispuâ—ed for though these kind of commands may be sometimes contrary to right reason and therefore sins in them who command them yet are they not against right reason nor sins in Subjects whose right reason in points of Controversie is that which submits its selfe to the reason of the City Lastly if that Man or Councell who hath the Supreme Power command himselfe to be Worshipt with the same Attributes and Actions where with God is to be Worshipt the question is whether we must obey There are many things which may be commonly attributed both to God and Men for even Men may be Praised and Magnified and there are many actions whereby God and Men may be Worshipt But the significations of the Attributes and Actions are onely to be regarded Those Attributes therefore whereby we signify our selves to be of an opinion that there is any man endued with a Soveraignty independent from God or that he is immortall or of inâ—inite power and the like though commanded by Princes yet must they be abstained from as also from those Actions signifying the same as Prayer to the absent to aske those things which God alone can give as Rain and Fair weather to offer him what God can onely accept as Oblations Holocausts or to give a Worship then which a greater cannot be given as Sacrifice for these things seeme to tend to this end that God may not be thought to rule contrary to what was supposed from the beginning but genuflection prostration or any other act of the body whatsoever may be lawfully used even in civill Worship for they may signifie an acknowledgment of the civill power onely for Divine Worship is distinguisht from civill not by the motion placing habit or gesture of the Body but by the declaration of our opinion of him whom we doe Worship as if we cast down our selves before any man with intention of declaring by that Signe that we esteeme him as God it is Divine Worship if we doe the same thing as a Signe of our acknowledgment of the civill Power it is civill Worship Neither is the Divine Worship distinguished from Civill by any action usually understood by by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof the former marking out the Duty of Servants the latter their Destiny they are words of the same action in degree Truly it is to be done We said in the 14. Article of this Chapter That they who attributed limits to God transgrest the naturall Law concerning Gods Worship now they who worship him in an Image assigne him limits wherefore they doe that which they ought not to doe and this place seemes to contradict the former We must therefore know first that they who are constrained by Authority doe not set God any boonds but they who command them for they who worship unwillingly doe worship in very deed but they either stand or fall there where they are commanded to stand or fall by a lawfull Soveraign Secondly I say it must be done not at all times and every where but on supposition that there is no other rule of worshipping God beside the dictates of humane reason for then the will of the City stands for Reason but in the Kingdome of God by way of Covenant whether old or new where idolatry is expressely forbid though the City commands us to worship thus yet must we not do it which if he shall consider who conceived some repugnancy between this and the 14. Article will surely cease to think so any longer XIX From what hath been said may be gathered that God reigning by the way of naturall reason onely Subjects doe sinne First if they break the morall Laws which are unfolded in the second and third Chapters Secondly if they break the Lawes or commands of the City in those things which pertain to Justice Thirdly if they worship not God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly if they confesse not before men both in words and deeds that there is one God most good most great most blessed the Supreme King of the World and of all worldly Kings that is to say if they doe not worship God This fourth sinne in the naturall Kingdome of God by what hath been said in the foregoing Chapter in the second Article is the sinne of Treason against the Divine Majesty for it is a denying of the Divine Power or Atheisme for sinnes proceed here just as if we should suppose some man to be the Soveraign King who being himselfe absent should rule by his Vice-Roy against whom sure they would transgresse who should not obey his Vice-Roy in all things except he usurpt the Kingdome to himself or would give it to some other but they who should so absolutely obey him as not to admit of this exception might be said to be guilty of Treason CHAP. XVI Of the Kingdome of God under the Old Covenant I. Superstition possessing Forrain Nations God institued the true Religion by the means of Abraham II. By the Covenant between God and Adam all dispute is forbidden concerning the Commands of Surâ—ours III. The manner of the Covenant between God and Abraham IV. In that Covenant is contained an acknowledgement of God not simply but of him who appeared unto Abraham V. The Lawes unto which Abraham was tyed were no other beside those of Nature and the Law of Circumcision VI. Abraham was the Interpreter of the Word of God and of all Lawes among those that belonged to him VII Abrahams subjects could not sinne by obeying him VIII Gods Covenant with the Hebrews at Mount Sinai IX From thence Gods Government took the name of a Kingdome X. What Lawes were by God given to the Jewes XI What the Word of God is and how to be known XII What was held the written Word of God among the Jewes XIII The power of interpreting the Word of God and the supreme civill power were united in Moises while he lived XIV They were also united in the High Priest during the life of Joshuah XV. They were united too in the High Priest untill King Sâ—uls time XVI They were also united in the Kings untill the captivity XVII They were so in the High Priests after the captivity XVIII Deniall of the Divine Providence and Idolatry were the onely Treasons against the Divine Majesty among the Jewes in all things else they ought to obey
of God after this life there will be no Lawes partly because there is no roome for Lawes where there is none for sinne partly because Laws were given us from God not to direct us in Heaven but unto Heaven Let us now there fore enquire what Laws CHRIST establisht not himselfe for he would not take upon him any Legislative authority as hath been declared above in the sixth Article but propounded to us for his Fathers Wee have a place in Scripture where he contracts all the Lawes of God publisht till that time into two Preceps Thou shalt love the Lord thy God with all thine heart with all thy soul and with all thy minde this is the greatest and first Commandement And the second is like unto it Thou shalt love thy Neighboâ—r as thy selfe On these two Commandements hangs all the Law and the Prophets Mat. 22. vers 37 38 39 40. The first of these was given before by Moyses in the same words Deut. 6. vers 5. And the second even before Moyses for it is the naturall Law having its begining with rationall nature it selfe and both together is the summe of all Lawes for all the Lawes of divine naturall worship are contained in these words Thou shalt love God and all the Lawes of divine worship due by the old Covenant in these words Thou shalt love thy God that is to say God as being the peculiar King of Abraham and his seed and all the Lawes naturall and civill in these words Thou shalt love thy Neighbour as thy selfe for he that loves God and his neighbour hath a minde to obey all Lawes both divine and humane But God requires no more then a minde to obey Wee have another place where CHRIST interprets the Lawes namely the â—ifth sixth and seventh entire Chapters of Saint Mutthewes Gospell But all those Lawes are set down either in the Decalogue or in the morall Law or are contained in the faith of Abraham as that Law of not putting away a wife is contained in the faith of Abraham for that same Two shall be one flesh was not delivered either by CHRIST first or by Moyses but by Abraham who first publisht the Creation of the world The Lawes therefore which CHRIST contracts in one place and explaines in another are no other then those to which all mortall men are obliged who acknowledge the God of Abraham Beside these we read not of any Law given by CHRIST beside the institution of the Sacraments of Baptisme and the Eucharist IX What may be said then of these kinde of Precepts Repent Be Baptized Keep the Commandements Beleeve the Gospell Come unto me Sâ—ll all that thou hast give to the poor follow me and the like We must say that they are not Lawes but a calling of us to the faith such as is that of Isa Come buy wine and milk without monie and without Price Isai 55. veâ—s 1. neither if they come not doe they therefore sinne against any Law but against prudence onely neither shall their infidelity be punisht but their former sinnes Wherefore Saint John saith of the unbeleever The wrath of God abideth on him he saith not The wrath of God shall come upon him And He that beleeveth not is already judged he saith not shall be judged but is already judged Nay it cannot be well conceived that remission of sinnes should be a benefit arising from faith unlesse we understand also on the other side that the punishment of sinnes is an hurt proceeding from infidelity X. From hence that our Saviour hath prescribed no distributive Lawes to the Subjects of Princes and Citizens of Cities that is to say hath given no rules whereby a Subject may know and discerne what is his owne what another mans nor by what formâ— words or circumstances a thing must be given delivered invaded possest that it may be known â—y Right to belong to the Receiver Invader or Possessour we must necessarily understand that each single subject not only with unbeleevers among whom CHRIST himselfe denyed himselfe to be a judge and distributer but even with Christians must take those rules from his City that is to say from that Man or Councell which hath the supreme power It followes therefore that by those Lawes Thou shalt not kill Thou shalt not commit adultery Thou shalt not stealâ—â— Honour thy Father and Mother nothing else was commanded but that Subjects and Citizens should absolutely obey their Princes in all questions concerning Meum Tuum their own and others Right for by that Precept Thou shalt not kill all sâ—…ughter is not prohibited for he that said Thou shalt not kill said also Whosoever doth work upon the Sabbath shall be put to death Exod 35. vers 2. No nor yet all slaughter the cause not being heard for he said Slay every man his Brother and every man his Companion and overy man his Neighbour Exâ— 32. v. 27. And there fell of the People about three thousand men v. 28. Nor yet all slaughter of an innocent Person for Iephte vowed Whosoever cometh forth c. I will offer him up for a burnt offering unto the Lord Jud. 11. vers 31. and his vow was accepted of God What then is forbidden Onely this that no man kill another who hath not a Right to kill him that is to say that no man kill unlesse it belong to him to doe so The Law of CHRIST therefore concerning killing and consequently all manner of hurt done to any man and what penalties are to be set commands us to obey the City only In like manner by that Precept Thou shalt not commit adultery all manner of Copulation is not forbidden but only that of lying with another manâ— wife but the judgment which is another mans wife belongs to the City and is to be determined by the rules which the City prescribes This precept therefore commands both male and female to keep that faith intire which they have mutually given according to the statutes of the City So also by the precept Thou shalt not steal all manner of invasion or secret surreption is not forbidden but of another mans only The subject therefore is commanded this only that he invade not nor take away ought which the City prohibits to be invaded or taken away and universally not to call any thing murder adultery or theft but what is done contrary to the civill Lawes Lastly seeing CHRIST hath commanded us to honour our Parents and hath not prescribed with what Rites what appellations and what manner of obedience they are to be honoured it is to be supposed that they are to be honoured with the will indeed and inwardly as Kings and Lords over their Children but outwardly not beyond the Citties permission which shall assign to every man as all things else so also his honour But since the nature of justice consists in this that every Man have his own given him its mauifest that it also belongs to a Christian City to determine what
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 overâ— 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 proâ—is'd by the Covenant which is made in Baptisme farthermore by the words of CHRIST answering the Lawyer who aâ—kâ— him what â—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 â—ast and come and fâ—llow me which relates to â—aith Luke 18. ver 20. Mar. 10. ver 18. And by that which is said The just shall live by Faith noâ— every man but the just for Justice is the same disposition of Will which Repentâ—… and Obedience are And by the words of Saint Mark The â—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 â—â—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 aâ—…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 â—…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 fâ—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
by the Lawes Subjects must have right restored to them against corrupt Judges How Law differs from Counsell How it differs from a Covenant Annotation How it differs from Right The division of lawes into divine and humane and of the divine into naturall and positive and of the naturall into those lawes of single men and those of Nations The division of humane that is to say civill lawes into secular and sacred Into distributive and vindicative Distributive and vindicative are not two Species of the Lawes All Law is supposed to have a Penalty annext to it The Precepts of the Decalogue of honouring Parents of murther adultcry these false witnesse are the civill Lawes It is not possible to command ought by the civill Law contrary to oâ—e Lawes of nature It is essentiall to a Law that both it and the Legislator be knowne Whence the Legislator is knowne Promulgation and interpretation are necessary to the knowledge of a Law The civill Law divided into written and unwritten That the naturall laws are not written laws neither are the sentences of lawyers or custome laws of themselves but by the consent of the supreme power What the word Sin taken in its largest sense signifies The definition of Sin The difference betweene a sinne of infirmitie and malice Under what kind of sin Aâ—hâ—isme is contained Annotation What the sinne of Treason is Treason breaks not the civill but the naturall Law And therefore is punisht not by the Right of Soveraignty but by the Right of Warre Obedience not rightly distinguisht into Active and Passive The Proposition of the following contents Over whom God is said to raign The word of God three fold Reason Revelation Prophesy The Kingdome of God two-fold Naturall and Prophetique The Rigbt whereby God governs is seated in his omn pâ—teâ—â—e The same proved from Scripture The obligation of yeelding obedience unto God proceeds from humane infirmity Annotation The Lawes of God in his naturall Kingdome are those which are above set down in the second and third Chapters What honour and worship are Worship consists either in attributes or in actions And there is one sort naturall and another arbitrary One commanded another voluntary 〈…〉 What the end or aim of worship iâ— What the naturall Lawes are concerning Gods attributes 〈◊〉 What those actions are whereby naturally we do give worship In the naturall kingdom of God the City may appoint what worship it pleaseth God ruling by nature onely the City that is say that man or Court which under God hath the Soveraignty is the Interpreter of all the Lawes Certain doubts removed Annotation What is sin in the naturall Kingdom of God and what Treason against the divine Majesty Superstition possessing forraign Nations God â—nstituted the true Religion by the means of Abraham By thâ— Covenant between God and Adam all dispute is forbidden concerning the commands of superiors The manner of the Covenant between God and Abraham In that Covenant is contained an acknowledgement of God not simply but of him who appeared unto Abraham The Lawes to which Abraham was tyed were no other but those of nature and that of Circumcision Abraham among his own was the Interpreter of the word of God and of all Lawes Abrahams subjects could not sin in obeying him Annotation Gods Covenant with the Hebrewes at Mount Sinai From thence Gods government was called a Kingdom What lawes were by God given to the Jewes What the word of God is and how to be knowne What was held for the written word of God among the Jewes The power of interpreting the word of God and â—he supreme civil power were united in Moyses while he lived They were also united in the High Priest during the life of Joshuah They were also united in the High Priest untill King Sauls time They were united in the Kings untill the Captivity The same were united in the Priests after the Captivity Among the Jewes the deniall of the Divine providence and Idolatry were the onely Treasons against the Divine Majesty in all other things they ought to obey their Princes The Prophesies of Christs dignity The Prophesies of Christs Humility and Passion That Jesus was the Christ That the Kingdom of God by the new Covenant was not the Kingdome of Christ as Christ but as God That the Kingdome of God by the 〈◊〉 Covenant is heavenly and begins from the day of Iudgement The government of Christ in this world was not a Soveraignty but Counsell or a government by way of doctrine and perswasion What the Promises of the new Covenant are on both parts There are no Lawes added by Christ beside the institution of the Sacraments That these and the like forms Repent be baptized keep the Commandements are not Lawes It belongs to the civill authority to define what the sinne of injustice is It belongs to civill authority to define what conduces to the Peace and safety of the City It belongs to the civill authority to judge when need requires what definitions and what inferences are true It belongs to the Office of Christ to teach morality not as a speculation but as a Law to forgive sins and to teach all things whereof there is no science properly so call'd A distinction of things temporall from spirituall The word of God many wayes taken All things contained in Scripture belong not to the Canon of christian faith The word of a lawfull Interpreter of Scriptures is the word of God The authority of interpreting Scriptures is the same with that of determining controversies of faith Divers significations of a Church What a Church is to whom we attribute Rights actions and the like appellations proper to a Person A Christâ—… City is the same with a Christian Church Many Cities doâ— not constitute one church Who are Clergy-men The Election of Church-men belongs to the Church their consecration to the Pastors The power of remitting sinnes to the penitent and retaining those of the impenitent belongs to the Pastors but judgement of the repentance to the Church What excommunication is and on whom it cannot passe The interpretation of Scripture depends on the authority of the Ciâ—y A christian city must interpret Scriptures by clergy-men The difficulty propounded concerning the repugnaney of obeying God and men is to be remov'd by the distinction betweene the points necessary and not necessary to Salvation All things necessary to Salvation are contain'd in Faith and Obedience What kind of Obedience that is which is requir'd of us What Faith is and how distinguisht from profession from science and from opinion What it is to beleeve in Christ That that article alone that Iesus is the Christ is necessary to Salvation is prov'd out of the scope of the Evangelists Annotation By the Apostles Sermons By the easinesse of christian Religion By this that it is the foundation of Faith By the plaiâ— words of Christ and his Apostles In this Article is contained the Faith of the old Testament How Faith and Obedience doe conâ—ur to Salvation In a Christian City there is no contrariety be weene the Command of God and of the City The Doctrines which this day are controverted about Religion doe for the most part belong to the Right of Dominion