use in common life in which they govern themselves some better some worse according to their differences of experience quicknesse of memory and inclinations to severall ends but specially according to good or evill fortune and the errors of one another For as for Science or certain rules of their actions they are so farre from it that they know not what it is Geometry they have thought Conjuring But for other Sciences they who have not been taught the beginnings and some progresse in them that they may see how they be acquired and generated are in this point like children that having no thought of generation are made believe by the women that their brothers and sisters are not born but found in the garden But yet they that have no Science are in better and nobler condition with their naturall Prudence than men that by mis-reasoning or by trusting them that reason wrong fall upon false and absurd generall rules For ignorance of causes and of rules does not set men so farre out of their way as relying on false rules and taking for causes of what they aspire to those that are not so but rather causes of the contrary To conclude The Light of humane minds is Perspicuous Words but by exact definitions first snuffed and purged from ambiguity Reason is the pace Encrease of Science the way and the Benefit of man-kind the end And on the contrary Metaphors and senslesse and ambiguous words are like ignes fâ—…i and reasoning upon them is wandering amongst innumerable absurdities and their end contentention and sedition or contempt As much Experience is Prudence so is much Science Sapience For though wee usually have one name of Wisedome for them both yet the Latines did alwayes distinguish between Prudentia and Sapientia ascribing the former to Experience the later to Science But to make their difference appeare more cleerly let us suppose one man endued with an excellent naturall use and dexterity in handling his armes and another to have added to that dexterity an acquired Science of where he can offend or be offended by his adversarie in every possible posture or guard The ability of the former would be to the ability of the later as Prudence to Sapience both usefull but the later infallible But they that trusting onely to the authority of books follow the blind blindly are like him that trusting to the false rules of a master of Fence ventures praesumptuously upon an adversary that either kills or disgraces him The signes of Science are some certain and infallible some uncertain Certain when he that pretendeth the Science of any thing can teach the same that is to say demonstrate the truth thereof perspicuously to another Uncertain when onely some particular events answer to his pretence and upon many occasions prove so as he sayes they must Signes of prudence are all uncertain because to observe by experience and remember all circumstances that may alter the successe is impossible But in any businesse whereof a man has not infallible Science to proceed by to forsake his own naturall judgement and be guided by generall sentences read in Authors and subject to many exceptions is a signe of folly and generally scorned by the name of Pedantry And even of those men themselves that in Councells of the Common-wealth love to shew their reading of Politiques and History very few do it in their domestique affaires where their particular interest is concerned having Prudence enough for their private affaires but in publique they study more the reputation of their owne wit than the successe of anothers businesse CHAP. VI. Of the Interiour Beginnings of Voluntary Motions commonly called the PASSIONS And the Speeches by which they are expressed THere be in Animals two sorts of Motions peculiar to them One called Vitall begun in generation and continued without interruption through their whole life such as are the course of the Bloud the Pulse the Breathing the Concoâ—…ion Nutrition Excretion to which Motions there needs no help of Imagination The other is Animall motion otherwise called Voluntary motion as to go to speak to move any of our limbes in such manner as is first fancied in our minds That Sense is Motion in the organs and interiour parts of mans body caused by the action of the things we See Heare And that Fancy is but the Reliques of the same Motion remaining after Sense has been already sayd in the first and second Chapters And because going speaking and the like Voluntary motions depend alwayes upon a precedent thought of whither which way and what it is evident that the Imagination is the first internall beginning of all Voluntary Motion And although unstudied men doe not conceive any motion at all to be there where the thing moved is invisible or the space it is moved in is for the shortnesse of it insensible yet that doth not hinder but that such Motions are For let a space be never so little that which is moved over a greater space whereof that little one is part must first be moved over that These small beginnings of Motion within the body of Man before they appear in walking speaking striking and other visible actions are commonly called ENDEAVOUR This Endeavour when it is toward something which causes it is called APPETITE or DESIRE the later being the generall name and the other often-times restrayned to signifie the Desire of Food namely Hunger and Thirst. And when the Endeavour is fromward something it is generally called AVERSION These words Appetite and Aversion we have from the Latines and they both of them signifie the motions one of approaching the other of retiring So also do the Greek words for the same which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Nature it selfe does often presse upon men those truths which afterwards when they look for somewhat beyond Nature they stumble at For the Schooles find in meere Appetite to go or move no actuall Motion at all but because some Motion they must acknowledge they call it Metaphoricall Motion which is but an absurd speech for though Words may be called metaphoricall Bodies and Motions cannot That which men Desire they are also sayd to LOVE and to HATE those things for which they have Aversion So that Desire and Love are the same thing save that by Desire we alwayes signifie the Absence of the Object by Love most commonly the Presence of the same So also by Aversion we signifie the Absence and by Hate the Presence of the Object Of Appetites and Aversions some are born with men as Appetite of food Appetite of excretion and exoneration which may also and more properly be called Aversions from somewhat they feele in their Bodies and some other Appetites not many The rest which are Appetites of particular things proceed from Experience and triall of their effects upon themselves or other men For of things wee know not at
l. 36. for were r. where p. 166. l. 18. for benefit r. benefits p. 200. l. 48. dele also l. 49. for delivered r. deliver p. 203. l. 35. for other r. higher p. 204. l. 15. for and left r. if left l. 39. for write r. writt p. 206. l. 19. for of the r. over the. p. 234. l. 1. for but of r. but by mediation of l. 15. dele and. l. 38. for putting r. pulling p. 262. l. 19. for tisme r. Baptisme p. 268. l. 48. for that the r. that p. 271. l. 1. for observe r. obey l. 4. for contrary the r. contrary to the. p. 272. l. 36. for our Saviours of life r. of our Saviours life p. 275. l. 18. for if shall r. if he shall l. 30. for haven r. heaven l. 45. for of Church r. of the Church p. 276. l. 38. dele inter l. 46. dele are p. 285. l. 11. for he had r. he hath p. 287. l. 10. dele of p. 298. l. 36. for to ay r. to Lay. p. 361. l. 36. for him r. them THE INTRODUCTION NATURE the Art whereby God hath made and governes the World is by the Art of man as in many other things so in this also imitated that it can make an Artificial Animal For seeing life is but a motion of Limbs the begining whereof is in some principall part within why may we not say that all Automata Engines that move themselves by springs and wheeles as doth a watch have an artificiall life For what is the Heart but a Spring and the Nerves but so many Strâ—…gs and the â—…oynts but so many Wheeles giving motion to the whole Body such as was intended by the Artificer Art goes yet further imitating that Rationall and most excellent worke of Nature Maâ—… For by Art is created that great LEVIATHAN called a COMMON-WEALTH or STATE in latine CIVITAS which is but an Artificiall Man though of greater stature and strength than the Naturall for whose protection and defence it was intended and in which the Soveraignty is an Artificiall Soul as giving life and motion to the whole body The Magistrates and other Officers of Judicature and Execution artificiall Joynts Reward and Punishment by which fastned to the seate of the Soveraignty every joynt and member is moved to performe his duty are the Nerves that do the same in the Body Naturall The Wealth and Riches of all the particular members are the Strength Salus Populi the peoples safety its Businesse Counsellors by whom all things needfull for it to know are suggested unto it are the Memory Equity and Lawes an artificiall Reason and Will Concord Health Sedition Sicknesse and Civill war Death Lastly the Paâ—…ts and Covenants by which the parts of this Body Politique were at first made set together and united resemble that Fiat or the Let us make man pronounced by God in the Creation To describe the Nature of this Artificiall man I will consider First the Matter thereof and the Artificer both which is Man Secondly How and by what Covenants it is made what are the Rights and just Power or Authority of a Soveraigne and what it is that preserveth and dissolveth it Thirdly what is a Christian Common-wealth Lastly what is the Kingdome of Darkness Concerning the first there is a saying much usurped of late That Wisedome is acquired not by reading of Books but of Men. Consequently whereunto those persons that for the most part can give no other proof of being wise take great delight to shew what they think they have read in men by uncharitable censures of one another behind their backs But there is another saying not of late understood by which they might learn truly to read one another if they would take the pains and that is Nosâ—…e teipsum Read thy self which was not meant as it is now used to countenance either the barbarous state of men in power towards their inferiors or to encourage men of low degree to a sawcie behaviour towards their betters But to teach us that for the similitude of the thoughts and Passions of one man to the thoughts and Passions of another whosoever looketh into himself and considereth what he doth when he does think opine reason hope feare c and upon what grounds he shall thereby read and know what are the thoughts and Passions of all other men upon the like occasions I say the similitude of Passions which are the same in all men desire feare hope not the similitude of the objects of the Passions which are the things desired feared hoped c for these the constitution individuall and particular education do so vary and they are so easie to be kept from our knowledge that the characters of mans heart blotted and confounded as they are with dissembling lying counterfeiting and erroneous doctrines are legible onely to 〈◊〉 that 〈◊〉 hearts And though by mens actions wee do discover their designe sometimes yet to do it without comparing them with our own and distinguishing all circumstances by which the case may come to be altered is to decypher without a key and be for the most paâ—… deceived by too much trust or by too much diffidence as he that reads is himself a good or evil man But let one man read another by his actions never so perfectly it serves him onely with his acquaintance which are but few He that is to govern a whole Nation must read in himself not this or that particular man but Man-kind which though it be hard to do harder than to learn any Language or Science yet when I shall have set down my own reading orderly and perspicuously the pains left anoâ—…her will be onely to consider if he also find not the same in himself For this kind of Doctrine admitteth no other Demonstration OF MAN CHAP. I. Of SENSE COncerning the Thoughts of man I will consider them first Singly and afterwards in Trayne or dependance upon one another Singly they are every one a Representation or Apparence of some quality or other Accident of a body without us which is commonly called an Object Which Object worketh on the Eyes Eares and other parts of mans body and by diversity of working produceth diversity of Apparences The Originall of them all is that which we call SENSE For there is no conception in a mans mind which hath not at first totally or by parts been begotten upon the organs of Sense The rest are derived from that originall To know the naturall cause of Sense is not very necessary to the business now in hand and I have else-where written of the same at large Nevertheless to fill each part of my present method I will briefly deliver the same in this place The cause of Sense is the Externall Body or Object which presseth the organ proper to each Sense either immediatly as in the Tast and Touch or mediately as in Seeing Hearing and Smelling which pressure by the mediation of Nerves and other strings and membranes of the body continued
time and of a horse at another we conceive in our mind a Centaure So when a man compoundeth the image of his own person with the image of the actions of an other man as when a man imagins himselfe a Herâ—…s or an Alexander which happeneth often to them that are much taken with reading of Romants it is a compound imagination and properly but a Fiction of the mind There be also other Imaginations that rise in men though waking from the great impression made in sense As from gazing upon the Sun the impression leaves an image of the Sun before our eyes a long time after and from being long and vehemently attent upon Geometricall Figures a man shall in the dark though awake have the Images of Lines and Angles before his eyes which kind of Fancy hath no particular name as being a thing that doth not commonly fall into mens discourse The imaginations of them that sleep are those we call Dreams And these also as all other Imaginations have been before either totally or by parcells in the Sense And because in sense the Brain and Nerves which are the necessary Organs of sense are so benummed in sleep as not easily to be moved by the action of Externall Objects there can happen in sleep no Imagination and therefore no Dreame but what proceeds from the agitation of the inward parts of mans body which inward parts for the connexion they have with the Brayn and other Organs when they be distempered do keep the same in motion whereby the Imaginations there formerly made appeare as if a man were waking saving that the Organs of Sense being now benummed so as there is no new object which can master and obseure them with a more vigorous impression a Dreame must needs be more cleare in this silence of sense than are our waking thoughts And hence it cometh to passe that it is a hard matter and by many thought impossible to distinguish exactly between Sense and Dreaming For my part when I consider that in Dreames I do not often nor constantly think of the same Persons Places Objects and Actions that I do waking nor remember so long a trayne of coherent thoughts Dreaming as at other times And because waking I often observe the absurdity of Dreames but never dream of the absurdities of my waking Thoughts I am well satisfied that being awake I know I dreame not though when I dreame I think my selfe awake And seeing dreames are caused by the distemper of some of the inward parts of the Body divers distempers must needs cause different Dreams And hence it is that lying cold breedeth Dreams of Feare and raiseth the thought and Image of some fearfull object the motion from the brain to the inner parts and from the inner parts to the Brain being reciprocall And that as Anger causeth heat in some parts of the Body when we are awake so when we sleep the over heating of the same parts causeth Anger and raiseth up in the brain the Imagination of an Enemy In the same manner as naturall kindness when we are awake causeth desire and desire makes heat in certain other parts of the body so also too much heat in those parts while wee sleep raiseth in the brain an imagination of some kindness sâ—…ewn In summe our Dreams are the reverse of our waking Imaginations The motion when we are awake beginning at one end and when we Dream at another The most difficult discerning of a mans Dream from his waking thoughts is then when by some accident we observe not that we have slept which is easie to happen to a man full of fearfull thoughts and whose conscience is much troubled and that sleepeth without the circumstances of going to bed or putting off his clothes as one that noddeth in a chayre For he that taketh pains and industriously layes himself to sleep in case any uncouth and exorbitant fancy come unto him cannot easily think it other than a Dream We read of Marcus Brutus one that had his life given him by Iulius Caesar and was also his favorite and notwithstanding murthered him how at Philippi the night before he gave battell to Augustus Câ—…sar hee saw a fearfull apparition which is commonly related by Historians as a Vision but considering the circumstances one may easily judge to have been but a short Dream For sitting in his tent pensive and troubled with the horrour of his rash act it was not hard for him slumbering in the cold to dream of that which most affrighted him which feare as by degrees it made him wake so also it must needs make the Apparition by degrees to vanish And having no assurance that he slept he could have no cause to think it a Dream or any thing but a Vision And this is no very rare Accident for even they that be perfectly awake if they be timorous and supperstitious possessed with fearfull tales and alone in the dark are subject to the like fancies and believe they see spirits and dead mens Ghosts walking in Church-yards whereas it is either their Fancy onely or els the knavery of such persons as make use of such superstitious feare to passe disguised in the night to places they would not be known to haunt From this ignorance of how to distinguish Dreams and other strong Fancies from Vision and Sense did arise the greatest part of the Religion of the Gentiles in time past that worshipped Satyres Fawnes Nymphs and the like and now adayes the opinion that rude people have of Fayries Ghosts and Goblins and of the power of Witches For as for Witches I think not that their witchcraft is any reall power but yet that they are justly punished for the false beliefe they have that they can do such mischiefe joyned with their purpose to do it if they can their trade being neerer to a new Religion than to a Craft or Science And for Fayries and walking Ghosts the opinion of them has I think been on purpose either taught or not confuted to keep in credit the use of Exorcisme of Crosses of holy Water and other such inventions of Ghostly men Neverthelesse there is no doubt but God can make unnaturall Apparitions But that he does it so often as men need to feare such things more than they feare the stay or change of the course of Nature which he also can stay and change is no point of Christian faith But evill men under pretext that God can do any thing are so bold as to say any thing when it serves their turn though they think it untrue It is the part of a wise man to believe them no further than right reason makes that which they say appear credible If this superstitious fear of Spirits were taken away and with it Prognostiques from Dreams false Prophecies and many other things depending thereon by which crafty ambitious persons abuse the simple people men would be much more fitted than they are for civill Obedience And this ought to
Man is distinguished not onely by his Reason but also by this singular Passion from other Animals in whom the appetite of food and other pleasures of Sense by praedominance take away the care of knowing causes which is a Lust of the mind that by a perseverance of delight in the continuall and indefatigable generation of Knowledge exceedeth the short vehemence of any carnall Pleasure Feare of power invisible feigned by the mind or imagined from tales publiquely allowed RELIGION not allowed SUPERSTITION And when the power imagined is truly such as we imagine TRUE RELIGION Feare without the apprehension of why or what PANIQUE TERROR called so from the Fables that make Pan the author of them whereas in truth there is alwayes in him that so feareth first some apprehension of the cause though the rest run away by Example every one supposing his fellow to know why And therefore this Passion happens to none but in a throng or multitude of people Joy from apprehension of novelty ADMIRATION proper to Man because it excites the appetite of knowing the cause Joy arising from imagination of a mans own power and ability is that exultation of the mind which is called 〈◊〉 which if grounded upon the experience of his own former actions is the same with Confidence but if grounded on the flattery of others or onely supposed by himself for delight in the consequences of it is called VAINE-GLORY which name is properly given because a well grounded Confidence begetteth Attempt whereas the supposing of power does not and is therefore rightly called Vaâ—…ne Griefe from opinion of want of power is called DEIECTION of mind The vain-glory which consisteth in the feigning or supposing of abilities in our selves which we know are not is most incident to young men and nourished by the Histories or Fictions of Gallant Persons and is corrected oftentimes by Age and Employment Sudden Glory is the passion which maketh those Grâ—…aces called LAUGHTER and is caused either by some sudden act of their own that pleaseth them or by the apprehension of some dâ—…ed thing in another by comparison whereof they suddenly applaud themselves And it is incident most to them that are conscious of the fewest abilities in themselves who are forced to keep themselves in their own favour by observing the imperfections of other men And therefore much Laughter at the defects of others is a signe of Pusillanimity For of great minds one of the proper workes 〈◊〉 to help and free others from scorn and compare themselves onely with the most able On the contrary Sudden Deâ—…ction is the passion that causeth Wâ—…PING and is caused by such accidents as suâ—…ly â—…ake away some vehement hope or some prop of their poweâ—… And they are most subject to it that rely principally on helps externall such as are Women and Children Therefore some Weep for the losse of Friends Others for their unkindnesse others for the sudden stoâ—… made to their thoughts of revenge by Reconciliation But in all cases both Laughter and Weeping are sudden motions Custome taking them both away For no man Laughs at old 〈◊〉 or Weeps for an old calamity Griefe for the discovery of some defect of ability is SHAME or the passion that discovereth it selfe in BLUSHING and consisteth in the apprehension of some thing dishonourable and in young men is a signe of the love of good reputation and commendable In old men it is a signe of the same but because it comes too lâ—…e not commendable The Contempt of good Reputation is called IMPUDENCE Griefe for the Calamity of another is PITTY and ariseth from the imagination that the like calamity may befall himselfe and therefore is called also COMPASSION and in the phrase of this present time a FELLOW-â—…ING And therefore for Caâ—…y â—…ving from great wickedness the best men have the least Pitty â—…nd for the same Calamity those have least Pitty that think themselves least obnoxious to the same Contempt or little sense of the calamity of others is that which men call CRUELTY proceeding from Security of their own fortune For that any man should take pleasure in other mens great harmes without other end of his own I do not conceive it possible Griefe for the successe of a Competitor in wealth honour or other good if it be joyned with Endeavour to enforce our own abilities to equall or exceed him is called EMULATION But joyned with Endeavour to supplant or hinder a Competitor ENVIE When in the mind of man Appetites and Aversions Hopes and Feares concerning one and the same thing arise alternately and divers good and evill consequences of the doing or omitting the thing propounded come successively into our thoughts so that sometimes we have an Appetite to it sometimes an Aversion from it sometimes Hope to be able to do it sometimes Despaire or Feare to attempt it the whole summe of Desires Aversions Hopes and Fears continued till the thing be either done or thought impossible is that we call DELIBERATION Therefore of things past there is no Deliberation because manifestly impossible to be changed nor of things known to be impossible or thought so because men know or think such Deliberation vain But of things impossible which we think possible we may Deliberate not knowing it is in vain And it is called Deliberation because it is a putting an end to the Liberty we had of doing or omitting according to our own Appetite or Aversion This alternate Succession of Appetites Aversions Hopes and Fears is no lesse in other living Creatures then in Man and therefore Beasts also Deliberate Every Deliberation is then sayd to End when that whereof they Deliberate is either done or thought impossible because till then wee retain the liberty of doing or omitting according to our Appetite or Aversion In Deliberation the last Appetite or Aversion immediately adhaering to the action or to the omission thereof is that wee call the WILL the Act not the faculty of Willing And Beasts that have Deliberation must necessarily also have Will. The Definition of the Will given commonly by the Schooles that it is a Rationall Appetite is not good For if it were then could there be no Voluntary Act against Reason For a Voluntary Act is that which proceedeth from the Will and no other But if in stead of a Rationall Appetite we shall say an Appetite resulting from a precedent Deliberation then the Definition is the same that I have given here Will therefore is the last Appetite in Deliberating And though we say in common Discourse a man had a Will once to do a thing that neverthelesse he forbore to do yet that is properly but an Inclination which makes no Action Voluntary because the action depends not of it but of the last Inclination or Appetite For if the intervenient Appetites make any action Voluntary then by the same Reason all
that this kind of Absurdity may rightly be numbred amongst the many sorts of Madnesse and all the time that guided by clear Thoughts of their worldly lust they forbear disputing or writing thus but Lucide Intervals And thus much of the Vertues and Defects Intellectuall CHAP. IX Of the Severall SUBIECTS of KNOWLEDGE THere are of KNOWLEDGE two kinds whereof one is Knowledge of Fact the other Knowledge of the Consequence of one Affirmation to another The former is nothing else but Sense and Memory and is Absolute Knowledge as when we see a Fact doing or remember it done And this is the Knowledge required in a Witnesse The later is called Science and is Conditionall as when we know that If the figure showne be a Circle then any straight line through the Center shall divide it into two equall parts And this is the Knowledge required in a Philosopher that is to say of him that pretends to Reasoning The Register of Knowledge of Fact is called History Whereof there be two sorts one called Naturall History which is the History of such Facts or Effects of Nature as have no Dependance on Mans Will Such as are the Histories of Metalls Plants Animals Regions and the like The other is Civill History which is the History of the Voluntary Actions of men in Common-wealths The Registers of Science are such Books as contain the Demonstrations of Consequences of one Affirmation to another and are commonly called Books of Philosophy whereof the sorts are many according to the diversity of the Matter And may be divided in such manner as I have divided them in the following Table SCIENCE that is Knowledge of Consequences which is called also PHILOSOPHY Consequences from the Accidents of Bodies Naturall which is called NATURALL PHILOSOPHY Consequences from the Accidents common to all Bodies Naturall which are Quantity and Motion Consequences from Quantity and Motion indeterminate which being the Principles or first foundation of Philosophy is called Philosophia Prima PHILOSOPH PRIMA Consequences from Motion and Quantity determined Consequences from Quantity and Motion determined By Figure ..... Mathematiques GEOMETRY ARITHMETI QU By Number .... Mathematiques GEOMETRY ARITHMETI QU Consequences from the Motion and Quantity of Bodies in speciall Consequences from the Motion and Quantity of the great parts of the World as the Earth and Starres Cosmography ASTRONOMY GEOGRAPHY Consequences from the Motion of Speciall kinds and Figures of Body Mechaniques Science of EN NEERS ARCHITECTUR NAVIGATION Doctrine of Weight PHYSIQUES or Consequences froÌ„ Qualities Consequences from the Qualities of Bodyes Transient such as sometimes appear sometimes vanish ............ METEOROLOG Consequences from the Qualities of Bodies Permanent Consequences from the Qualities of the Starres Consequences from the Light of the Starres Out of this and the Motion of the Sunne is made the Science of ...................... SCIOGRAPHY Consequences from the Influence of the Starres ............... ASTROLOGY Consequences of the Qualities from Liquid Bodies that fill the space between the Starres such as are the Ayre or substance aetheriall Consequences from the Qualities of Bodies Terrestriall Consequences from the parts of the Earth that are without Sense Consequences from the Qualities of Minerals as Stones Metalls c. Consequences from the Qualities of Vegetables Consequences from the Qualitiâ—…s of Animals Consequences from the Qualities of Animals in generall Consequences from Vision .... OPTIQUES Consequences from Sounds .... MUSIQUE Consequences from the rest of the Senses Consequences from the Qualities of Men in speciall Consequences from the Passions of Men ............ ETHIQUES Consequences from Speech In Magnifying Vilifying c. POETRY In Perswadiâ—…g RHETHORI QU In Reasoning ... LOGIQUE In Contracting The Science of 〈◊〉 and UNIUST Consequences from the Accidents of Politique Bodies which is called POLITIQUES and CIVILL PHILOSOPHY 1. Of Consequences from the Institution of COMMON-WEALTHS to the Rights and Duties of the Body Politique or Soveraigâ—… 2. Of Consequences from the same to the Duty and Right of the Subjects Place this Table between folio 40. and 41. CHAP. X. Of POWER WORTH DIGNITY HONOUR and WORTHINESSE THe POWER of a Man to take it Universally is his present means to obtain some future apparent Good And is either Originall or Instrumentall Naturall Power is the eminence of the Faculties of Body or Mind as extraordinary Strength Forme Prudence Arts Eloquence Liberality Nobility Instrumentall are those Powers which acquired by these or by fortune are means and Instruments to acquire more as Riches Reputation Friends and the secret working of God which men call Good Luck For the nature of Power is in this point like to Fame increasing as it proceeds or like the motion of heavy bodies which the further they go make still the more hast The Greatest of humane Powers is that which is compounded of the Powers of most men united by consent in one person Naturall or Civill that has the use of all their Powers depending on his will such as is the Power of a Common-wealth Or depending on the wills of each particular such as is the Power of a Faction or of divers factions leagued Therefore to have servants is Power To have friends is Power for they are strengths united Also Riches joyned with liberality is Power because it procureth friends and servants Without liberality not so because in this case they defend not but expose men to Envy as a Prey Reputation of power is Power because it draweth with it the adhaerence of those that need protection So â—…s Reputation of love of a mans Country called Popularity for the same Reason Also what quality soever maketh a man beloved or feared of many or the reputation of such quality is Power because it is a means to have the assistance and service of many Good successe is Power because it maketh reputation of Wisdome or good fortune which makes men either feare him or rely on him Affability of men already in power is encrease of Power because it gaineth love Reputation of Prudence in the conduct of Peace or War is Power because to prudent men we commit the government of our selves more willingly than to others Nobility is Power not in all places but onely in those Common-wealths where it has Priviledges for in such priviledges consisteth their Power Eloquence is power because it is seeming Prudence Forme is Power because being a promise of Good it recommendeth men to the favour of women and strangers The Sciences are small Power because not eminent and therefore not acknowledged in any man nor are at all but in a few and in them but of a few things For Science is of that nature as none can understand it to be but such as in a good measure have attayned it Arts of publique use as Fortification making of Engines and other Instruments of War because they conferre to Defence and Victory are Power And though the true Mother of them be Science namely the Mathematiques yet because they are brought into the Light by
of naturall reason cannot choose but draw to it in all times a very considerable part of the people And the Spirituall though it stand in the darknesse of Schoole distinctions and hard words yet because the fear of Darknesse and Ghosts is greater than other fears cannot want a party sufficient to Trouble and sometimes to Destroy a Common-wealth And this is a Disease which not unfitly may be compared to the Epilepsie or Falling-sicknesse which the Jewes took to be one kind of possession by Spirits in the Body Naturall For as in this Disease there is an unnaturall spirit or wind in the head that obstructeth the roots of the Nerves and moving them violently taketh away the motion which naturally they should have from the power of the Soule in the Brain and thereby causeth violent and irregular motions which men call Convulsions in the parts insomuch as he that is seized therewith falleth down sometimes into the water and sometimes into the fire as a man deprived of his senses so also in the Body Politique when the Spirituall power moveth the Members of a Common-wealth by the terrour of punishments and hope of rewards which are the Nerves of it otherwise than by the Civill Power which is the Soule of the Common-wealth they ought to be moved and by strange and hard words suffocates their understanding it must needs thereby Distract the people and either Overwhelm the Common-wealth with Oppression or cast it into the Fire of a Civill warre Sometimes also in the meerly Civill government there be more than one Soule As when the Power of levying mony which is the Nutritive faculty has depended on a generall Assembly the Power of conduct and command which is the Motive faculty on one man and the Power of making Lawes which is the Rationall faculty on the accidentall consent not onely of those two but also of a third This endangereth the Common-wealth somtimes for want of consent to good Lawes but most often for want of such Nourishment as is necessary to Life and Motion For although few perceive that such government is not government but division of the Common-wealth into three Factions and call it mixt Monarchy yet the truth is that it is not one independent Common-wealth but three independent Factions nor one Representative Person but three In the Kingdome of God there may be three Persons independent without breach of unity in God that Reigneth but where men Reigne that be subject to diversity of opinions it cannot be so And therefore if the King bear the person of the People and the generall Assembly bear also the person of the People and another Assembly bear the person of a Part of the people they are not one Person nor one Soveraign but three Persons and three Soveraigns To what Disease in the Naturall Body of man I may exactly compare this irregularity of a Common-wealth I know not But I have seen a man that had another man growing out of his side with an head armes breast and stomach of his own If he had had another man growing out of his other side the comparison might then have been exact Hitherto I have named such Diseases of a Common-wealth as are of the greatest and most present danger There be other not so great which neverthelesse are not unfit to be observed As first the difficulty of raising Mony for the necessary uses of the Common-wealth especially in the approach of warre This difficulty ariseth from the opinion that every Subject hath of a Propriety in his lands and goods exclusive of the Soveraigns Right to the use of the same From whence it commeth to passe that the Soveraign Power which foreseeth the necessities and dangers of the Common-wealth finding the passage of mony to the publique Treasure obstructed by the tenacity of the people whereas it ought to extend it selfe to encounter and prevent such dangers in their beginnings contracteth it selfe as long as it can and when it cannot longer struggles with the people by stratagems of Law to obtain little summes which not sufficing he is fain at last violently to open the way for present supply or Perish and being put often to these extremities at last reduceth the people to their due temper or else the Common-wealth must perish Insomuch as we may compare this Distemper very aptly to an Ague wherein the fleshy parts being congealed or by venomous matter obstructed the Veins which by their naturall course empty themselves into the Heart are not as they ought to be supplyed from the Arteries whereby there succeedeth at first a cold contraction and trembling of the limbes and afterwards a hot and strong endeavour of the Heart to force a passage for the Bloud and before it can do that contenteth it selfe with the small refreshments of such things as coole for a time till if Nature be strong enough it break at last the contumacy of the parts obstructed and dissipateth the venome into sweat or if Nature be too weak the Patient dyeth Again there is sometimes in a Common-wealth a Disease which resembleth the Pleurisie and that is when the Treasure of the Common-wealth flowing out of its due course is gathered together in too much abundance in one or a few private men by Monopolies or by Farmes of the Publique Revenues in the same manner as the Blood in a Pleurisie getting into the Membrane of the breast breedeth there an Inflammation accompanied with a Fever and painfull stitches Also the Popularity of a potent Subject unlesse the Common-wealth have very good caution of his fidelity is a dangerous Disease because the people which should receive their motion from the Authority of the Soveraign by the flattery and by the reputation of an ambitious man are drawn away from their obedience to the Lawes to follow a man of whose vertues and designes they have no knowledge And this is commonly of more danger in a Popular Government than in a Monarchy because an Army is of so great force and multitude as it may easily be made believe they are the People By this means it was that Julius Caesar who was set up by the People against the Senate having won to himselfe the affections of his Army made himselfe Master both of Senate and People And this proceeding of popular and ambitious men is plain Rebellion and may be resembled to the effects of Witchcraft Another infirmity of a Common-wealth is the immoderate greatnesse of a Town when it is able to furnish out of its own Circuit the number and expence of a great Army As also the great number of Corporations which are as it were many lesser Common-wealths in the bowels of a greater like wormes in the entrayles of a naturall man To which may be added the Liberty of Disputing against absolute Power by pretenders to Politicall Prudence which though bred for the most part in the Lees of the people yet animated by False Doctrines are perpetually medling with
of Soveraigns and both the Duty and Liberty of Subjects upon the known naturall Inclinations of Mankind and upon the Articles of the Law of Nature of which no man that pretends but reason enough to govern his private family ought to be ignorant And for the Power Ecclesiasticall of the same Soveraigns I ground it on such Texts as are both evident in themselves and consonant to the Scope of the whole Scripture And therefore am perswaded that he that shall read it with a purpose onely to be informed shall be informed by it But for those that by Writing or Publique Discourse or by their eminent actions have already engaged themselves to the maintaining of contrary opinions they will not bee so easily satisfied For in such cases it is naturall for men at one and the same time both to proceed in reading and to lose their attention in the search of objections to that they had read before Of which in a time wherein the interests of men are changed seeing much of that Doctrine which serveth to the establishing of a new Government must needs be contrary to that which conduced to the dissolution of the old there cannot choose but be very many In that part which treateth of a Christian Common-wealth there are some new Doctrines which it may be in a State where the contrary were already fully determined were a fault for a Subject without leave to divulge as being an usurpation of the place of a Teacher But in this time that men call not onely for Peace but also for Truth to offer such Doctrines as I think True and that manifestly tend to Peace and Loyalty to the consideration of those that are yet in deliberation is no more but to offer New Wine to bee put into New Cask that both may be preserved together And I suppose that then when Novelty can breed no trouble nor disorder in a State men are not generally so much inclined to the reverence of Antiquity as to preferre Ancient Errors before New and well proved Truth There is nothing I distrust more than my Elocution which neverthelesse I am confident excepting the Mischances of the Presse is not obscure That I have neglected the Ornament of quoting ancient Poets Orators and Philosophers contrary to the custome of late time whether I have done well or ill in it proceedeth from my judgment grounded on many reasons For first all Truth of Doctrine dependeth either upon Reason or upon Scripture both which give credit to many but never receive it from any Writer Secondly the matters in question are not of Fact but of Right wherein there is no place for Witnesses There is scarce any of those old Writers that contradicteth not sometimes both himself and others which makes their Testimonies insufficient Fourthly such Opinions as are taken onely upon Credit of Antiquity are not intrin◅ecally the Judgment of those that cite them but Words that passe like gaping from mouth to mouth Fiftly it is many times with a fraudulent Designe that men stick their corrupt Doctrine with the Cloves of other mens Wit Sixtly I find not that the Ancients they cite took it for an Ornament to doe the like with those that wrote before them Seventhly it is an argument of Indigestion when Greek and Latine Sentences unchewed come up again as they use to doe unchanged Lastly though I reverence those men of Ancient time that either have written Truth perspicuously or set us in a better way to find it out our selves yet to the Antiquity it self I think nothing due For if we will reverence the Age the Present is the Oldest If the Antiquity of the Writer I am not sure that generally they to whom such honor is given were more Ancient when they wrote than I am that am Writing But if it bee well considered the praise of Ancient Authors proceeds not from the reverence of the Dead but from the competition and mutuall envy of the Living To conclude there is nothing in this whole Discourse nor in that I writ before of the same Subject in Latine as far as I can perceive contrary either to the Word of God or to good Manners or to the disturbance of the Publique Tranquillity Therefore I think it may be profitably printed and more profitably taught in the Universities in case they also think so to whom the judgment of the same belongeth For seeing the Universities are the Fountains of Civill and Morall Doctrine from whence the Preachers and the Gentry drawing such water as they find use to sprinkle the same both from the Pulpit and in their Conversation upon the People there ought certainly to be great care taken to have it pure both from the Venime of Heathen Politicians and from the Incantation of Deceiving Spirits And by that means the most men knowing their Duties will be the less subject to serve the Ambition of a few discōtented persons in their purposes against the State and be the lesse grieved with the Contributions necessary for their Peace and Defence and the Governours themselves have the lesse cause to maintain at the Common charge any greater Army than is necessary to make good the Publique Liberty against the Invasions and Encroachments of forraign Enemies And thus I have brought to an end my Discourse of Civill and Ecclesiasticall Government occasioned by the disorders of the present time without partiality without application and without other designe than to set before mens eyes the mutuall Relation between Protection and Obedience of which the condition of Humane Nature and the Laws Divine both Naturall and Positive require an inviolable observation And though in the revolution of States there can be no very good Constellation for Truths of this nature to be born under as having an angry aspect from the dissolvers of an old Government and seeing but the backs of them that erect a new yet I cannot think it will be condemned at this time either by the Publique Judge of Doctrine or by any that desires the continu◅nce of Publique Peace And in this hope I return to my interrupted Speculation of Bodies Naturall wherein if God give me health to finish it I hope the Novelty will as much please as in the Doctrine of this Artificiall Body it useth to offend For such Truth as opposeth no mans profit nor pleasure is to all men welcome FINIS Memory Dreams Apparitions or Visions Understanding Trayne of Thoughts unguided Trayne of Thoughts regulated Remembrance Prudence Signes Con◅ecture of the time past Originall of Speech The use of Speech Abuses of Speech Names Proper Common Universall Necessity of D◅ons Subject to Names Use of Names Positive Negative Names with their Vses Words insignificant Understanding Inconstant names Reason what it is Reason defined Right Reason where The use of Reason Of Error and Absurdity Causes of absurditie 1. 2. 3. 4. 5. 6. 7. Science Prudence Sapience with their difference Signes of Science Motion Vitall and Animal Endeavour Appetite Desire Hunger
Thirst. Aversion Love Hate Contempt Good Evill Pulchrum Turpe Delightfull Profitable 〈◊〉 Unprofitable Delight Displeasure Pleasure Offence Pleasures of sense Pleasures of the Mind Joy Paine Griefe Hope Despaire Feare Courage Anger Confidence Diffidâ—…nce Indignation Benevolence Good Nature Covetousnesse Ambition Pusillanimity Magnanimity Valour Liberality Miserablenesse Kindnesse Naturall Lust. Luxury The passion of Love Jealousie Revengefulnesse Curiosity Religion Superstition True Religion Panique Terrour Admiration Glory Vain-glory. Dejection Sudden Glory Laughter Sudden Dejection Weeping Shame Blushing Impudence Pitty Cruelty Emulation Envy Deliberation The Will Formes of Speech in Passion Good and Evill apparent Felicity Praise Magnification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgement or Sentence â—…inal Doubt Science Opinioâ—… Consciâ—…ce Beliefe Faith Intellectuall Vertue defined Wit Naturall or Acquired Naturall Wit Good Wit or Fancy Good Judgement Discretion Prudence Craft Acquired Wit Giddinesse Madnesse Rage Melancholy Insignificant Speech Power Worth Dignity To Honour and Dishonour Honourable Dishonourable Coats of Armes Titles of Honour Worthinesse Fitnesse What is here meant by Manners A restlesse desire of Power in all men Love of Contention from Competition Civil obedience from love of Ease From feare of Death or Wounds And from love of Arts. Love of Vertue from love Praise Hate from difficulty of Requiting great Benefits And from Conscience of deserving to 〈◊〉 〈◊〉 Promptnesse to hurt from Fear And from distrufl of their own wit Vain undertaking from Vain-glory. Ambition from opinion of sufficiency Irresolution from too great valuing of small matters Conâ—…idence in others â—…rom Ignorance of the marks of Wisdome and Kindnesse And from Ignorance of naturall causes And from want of Understanding Adhaerence to Custome from Ignorance of the nature of Right and Wrong Adhaerence to private men From ignorance of the Causes of Peace Credulity from Ignorance of nature Curiosity to know from Care of future time Naturall Re ligion from the same Religion in Man onely First from his desire of knowing Causes From the consideration of the Begining of thingâ—… From his observation of the Sequell of things The naturall Cause of Religion the Anxiety of the time to come Which makes them fear the Power of Inuisible things And suppose them Incorporeall But know not the way how they effect any thing But honour them as they honour mâ—…n And attribute to them all extraordinary events Foure things Naturall seeds of Religion Mide different by Culture The absurd opinion of Gentilisme The designes of the Authors of the Religion of the Heathen The true Religion and the lawes of Gods kingdome the same Chap. 35. The causes of Change in Religion Injoyning beleefe of Impossibilities Doing contrary to the Religion they establish Want of the testimony of Miracles * Exod. 32. 1 2. * Judges 2. 11. * 1 Sam. 8. 3. Men by nature Equall From Equâ—…lity proceâ—…ds Diâ—…idence From Diffidence Warre Out of Civil States there is alwayes Warre of every one against every one The Incommodities of such a War In such a Warre nothing is Unjust The Passions that incline men to Peace Right of Nature what Liberty what A Law of Nature what Difference of Right and Law Naturally every man has Right to everything The Fundamentall Law of Nature The seoond Law of Nature What it is to lay down a Right Renouncing a Right what it is Transferring Right what Obligation Duty Injustice Not all Rights are alienable Contract what Covenant what Free-gift Signes of Contract Expresse Signes of Contract by Inference Free gift passeth by words of the Present or Past. Signes of Contract are words both of the Past Present and Future Merit what Covenants of Mutuall trust when Invalid Right to the End Containeth Right to the Means No Covenant with Beasts Nor with God witâ—…out speciall Revelation No Covenant but of Possible and Future Covenants how made voyd Covenants extorted by feare are valide The former Covenant to one makes voyd the later to another A mans Covenant not to defend himselfe is voyd No man obliged to accuse himself The End of an Oath The forme of an Oath No Oath but by God An Oath addes nothing to the Obligation The third Law of Nature Justice Justice and Jnjustice what Justice and Propriety begin with the Constitution of Common-wealth Justice not Contrary to Reason Covenants not discharged by the Vice of the Person to whom they are made Justice of Men Iustice of Actions what Iustice of Manners and Iustice of Actions Nothing done to a man by his own consent can be Injury Justice Commutative and Distributive The fourth Law of Nature Gratitude The fifth Mutuall accommodetion or Compleasance The sixth Facility to Pardon The seventh that in Revenges men respect onely the future good The eighth against Contumely The ninth against 〈◊〉 The tenth against Arrogance The elevâ—…nth Equity The twelfth Equall use of things Common The thirteenth of Lot The fourteenth of Primogeniture and First seising The â—…fteenth of Mediators The sixteenth of Submission to Arbitrement The seventeenth No man is his own Judge The eighteenth no man to be Judge that has in him a natural cause of Partiality The nineteenth of Witnesses A Rule by which the Laws of Nâ—…ture may eâ—…sily be examined The Lawes of Nature oblige inConscience alwayes but in Effect then onely when there is Security The Laws of Nature are Eternal And yet Easie The Science of these Lawes is the true Morall Philosophy A Person what Person Naturall and Artificiall The word Person whence Actor Author Authority Covenants by Authority bind the Author But not the Actor The Authority is to be shewne Things personated Inanimate Irrational False Gods The true God A Multitude of men how one Person Every one is Author An Actor may be Many men made One by Plurâ—…lity of Voyâ—… Representatives when the number is even unprofitable Negativâ—… voyce The End of Commonweâ—…th particular Security Chap. 13. Which is not to be had from the Law of Nature Nor from the conjunction of a few men or familyes Nor from a great Multitude unlesse directed by one judgement And that continually Why certain creatures without reason or speech do neverthelesse live in Society without any câ—…rcive Power The Generation of a Common-wealth The Definition of a Common-wealth Soveraigne and Subjeâ—…t what The act of Instituting a Common-wealth what The Consequences to such Institution are 1. The Subjects cannot change the forme of government 2. Soveraigne Power cannot be forfeited 3 No man can without injustice protest against the Institution of the Soveraigne declared by the major part 4 The Soveraigns Actions cannot be justly accused by the Subject 5. What soever the Soveraigne doth is unpunishable by the Subject 6. The Soveraigne is judge of what is necessary for the Peace and Defence of his Subjects And Iudge of what Doctrines are fit to be taught them 7 The Right of making Rules whereby the Subjects may every man know what is so his owne as no other Subject can without injustice take it from him 8 To