Leviathan

For there is not any vertue that disposeth a man, either to the service of God, or to the service of his Country, to Civill Society, or private Friendship, that did not manifestly appear in his conversation, not as acquired by necessity, or affected upon occasion, but inhaerent, and shining in a generous constitution of his nature.

For in a way beset with those that contend on one side for too great Liberty, and on the other side for too much Authority, ’tis hard to passe between the points of both unwounded.

In such a warre, nothing is unjust; the passions that incline men to peace.

The Greatest Liberty Of Subjects, Dependeth On The Silence Of The Law

Mony The Bloud Of A Common-wealth The Conduits And Way Of Mony To The Publique Use

Hurt inflicted for a fact done before the Law, no Punishment: The Representative of the Common-wealth unpunishable: Hurt to revolted Subjects is done by right of War, not by way of Punishment.

A Christian Common-wealth, and a Church all one.

The Kingdome Of Darknesse What The Church Not Yet Fully Freed Of Darknesse Four Causes Of Spirituall Darknesse Errors From Misinterpreting The Scriptures, Concerning The Kingdome Of God As That The Kingdome Of God Is The Present Church And That The Pope Is His Vicar Generall And That The Pastors Are The Clergy Error From Mistaking Consecration For Conjuration Incantation In The Ceremonies Of Baptisme In Marriage, In Visitation Of The Sick, And In Consecration Of Places Errors From Mistaking Eternall Life, And Everlasting Death As The Doctrine Of Purgatory, And Exorcismes, And Invocation Of Saints The Texts Alledged For The Doctrines Aforementioned Have Been Answered Before Answer To The Text On Which Beza Infereth Explication Of The Place In Mark 9.1 Abuse Of Some Other Texts In Defence Of The Power Of The Pope The Manner Of Consecrations In The Scripture, Was Without Exorcisms The Immortality Of Mans Soule, Not Proved By Scripture To Be Of Nature, But Of Grace Answer Of The Texts Alledged For Purgatory Places Of The New Testament For Purgatory Answered Baptisme For The Dead, How Understood CHAPTER XLV. OF DAEMONOLOGY, AND OTHER RELIQUES OF THE RELIGION OF THE GENTILES What Were The Daemons Of The Ancients Why Our Saviour Controlled It Not The Scriptures Doe Not Teach That Spirits Are Incorporeall The Power Of Casting Out Devills, Not The Same It Was In The Primitive Church Another Relique Of Gentilisme, Worshipping Images, Left In The Church, Not Brought Into It Answer To Certain Seeming Texts For Images Distinction Between Divine And Civill Worship Answer To The Argument From The Cherubins, And Brazen Serpent Painting Of Fancies No Idolatry: Abusing Them To Religious Worship Is How Idolatry Was Left In The Church Wax Candles, And Torches Lighted CHAPTER XLVI.

For what is the Heart, but a Spring; and the Nerves, but so many Strings; and the Joynts, but so many Wheeles, giving motion to the whole Body, such as was intended by the Artificer?

He that is to govern a whole Nation, must read in himselfe, not this, or that particular man; but Man-kind; which though it be hard to do, harder than to learn any Language, or Science.

For men measure, not onely other men, but all other things, by themselves: and because they find themselves subject after motion to pain, and lassitude, think every thing els growes weary of motion, and seeks repose of its own accord.

So that Imagination and Memory, are but one thing, which for divers considerations hath divers names.

And hence it is, that lying cold breedeth Dreams of Feare, and raiseth the thought and Image of some fearfull object.

In so much as the former comming again to take place, and be praedominant, the later followeth, by coherence of the matter moved, is such manner, as water upon a plain Table is drawn which way any one part of it is guided by the finger.

For in a Discourse of our present civill warre, what could seem more impertinent, than to ask (as one did) what was the value of a Roman Penny?

The Present onely has a being in Nature; things Past have a being in the Memory onely, but things To Come have no being at all; the Future being but a fiction of the mind.

But the most noble and profitable invention of all other, was that of Speech, consisting of Names or Apellations, and their Connexion; whereby men register their Thoughts; recall them when they are past; and also declare them one to another for mutuall utility and conversation; without which, there had been amongst men, neither Common-wealth, nor Society, nor Contract, nor Peace, no more than amongst Lyons, Bears, and Wolves.

For seeing nature hath armed living creatures, some with teeth, some with horns, and some with hands, to grieve an enemy, it is but an abuse of Speech, to grieve him with the tongue.

For True and False are attributes of Speech, not of things. And where Speech in not, there is neither Truth nor Falshood.

For words are wise mens counters, they do but reckon by them: but they are the mony of fooles, that value them by the authority of an Aristotle, a Cicero, or a Thomas, or any other Doctor whatsoever, if but a man.

For example if it be a false affirmation to say A Quadrangle Is Round, the word Round Quadrangle signifies nothing; but is a meere sound.

For one man calleth Wisdome, what another calleth Feare; and one Cruelty, what another Justice; one Prodigality, what another Magnanimity; one Gravity, what another Stupidity, &c.

it is as intolerable in the society of men, as it is in play after trump is turned, to use for trump on every occasion, that suite whereof they have most in their hand.

For it is most true that Cicero sayth of them somewhere; that there can be nothing so absurd, but may be found in the books of Philosophers.

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.

For though Words may be called metaphoricall; Bodies, and Motions cannot.

For these words of Good, evill, and Contemptible, are ever used with relation to the person that useth them: There being nothing simply and absolutely so; nor any common Rule of Good and evill, to be taken from the nature of the objects themselves.

Curiosity; such as is in no living creature but Man; so that Man is distinguished, not onely by his Reason; but also by this singular Passion from other Animals.

Sudden glory, is the passion which maketh those Grimaces called LAUGHTER; and is caused either by some sudden act of their own, that pleaseth them; or by the apprehension of some deformed thing in another, by comparison whereof they suddenly applaud themselves.

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.

For there is no such thing as perpetual Tranquillity of mind, while we live here; because Life itself is but Motion, and can never be without Desire, nor without Feare, no more than without Sense.

And last of all, men, vehemently in love with their own new opinions, (though never so absurd,) and obstinately bent to maintain them, gave those their opinions also that reverenced name of Conscience.

If Livy say the Gods made once a Cow speak, and we believe it not; wee distrust not God therein, but Livy.

But without Steddinesse, and Direction to some End, a great Fancy is one kind of Madnesse; such as they have, that entring into any discourse, are snatched from their purpose, by every thing that comes in their thought.

For the Thoughts, are to the Desires, as Scouts, and Spies, to range abroad, and find the way to the things Desired.

For as in the middest of the sea, though a man perceive no sound of that part of the water next him; yet he is well assured, that part contributes as much, to the Roaring of the Sea, as any other part.

For, (I believe) the most sober men, when they walk alone without care and employment of the mind, would be unwilling the vanity and Extravagance of their thoughts at that time should be publiquely seen.

For is not Christ also said (Math. 8.26.) to have rebuked the winds? Is not he said also (Luk. 4. 39.) to rebuke a Fever? Yet this does not argue that a Fever is a Divel.

When men write whole volumes of such stuffe, are they not Mad, or intend to make others so?

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.

For let a man (as most men do,) rate themselves as the highest Value they can; yet their true Value is no more than it is esteemed by others.

To hearken to a mans counsell, or discourse of what kind soever, is to Honour; as a signe we think him wise, or eloquent, or witty. To sleep, or go forth, or talk the while, is to Dishonour.

For the gravity of the Former, is like the steddinesse of a Ship laden with Merchandise; but of the later, like the steddinesse of a Ship ballasted with Sand, and other trash.

And the issue of these Lords, is the great and antient Gentry; which for the most part bear living creatures, noted for courage, and rapine.

So that in the first place, I put for a generall inclination of all mankind, a perpetuall and restlesse desire of Power after power, that ceaseth onely in Death.

To have received from one, to whom we think our selves equall, greater benefits than there is hope to Requite, disposeth to counterfiet love; but really secret hatred; and puts a man into the estate of a desperate debtor, that in declining the sight of his creditor, tacitely wishes him there, where he might never see him more.

As they that approve a private opinion, call it Opinion; but they that mislike it, Haeresie: and yet haeresie signifies no more than private opinion; but has onely a greater tincture of choler.

For I doubt not, but if it had been a thing contrary to any mans right of dominion, or to the interest of men that have dominion, That The Three Angles Of A Triangle Should Be Equall To Two Angles Of A Square; that doctrine should have been, if not disputed, yet by the burning of all books of Geometry, suppressed.

So that man, which looks too far before him, in the care of future time, hath his heart all the day long, gnawed on by feare of death, poverty, or other calamity; and has no repose, nor pause of his anxiety, but in sleep.

But the opinion that such Spirits were Incorporeall, or Immateriall, could never enter into the mind of any man by nature; because, though men may put together words of contradictory signification, as Spirit, and Incorporeall; yet they can never have the imagination of any thing answering to them.

For these seeds have received culture from two sorts of men; one sort have been they, that have nourished, and ordered them, according to their own invention; the other, have done it, by Gods commandement, and direction.

And to the Worship, which naturally men conceived fit to bee used towards their Gods, namely Oblations, Prayers, Thanks, and the rest formerly named; the same Legislators of the Gentiles have added their Images, both in Picture, and Sculpture.

And being entertained with the pomp, and pastime of Festivalls, and publike Gomes, made in honour of the Gods, needed nothing else but bread, to keep them from discontent, murmuring, and commotion against the State.

For who can believe, that he that doth ordinarily such actions, as proceed from any of these rootes, believeth there is any such Invisible Power to be feared, as he affrighteth other men withall, for lesser faults?

So that Justice Fayling, Faith also fayled: Insomuch, as they deposed their God, from reigning over them.

For as to the strength of body, the weakest has strength enough to kill the strongest, either by secret machination, or by confederacy with others, that are in the same danger with himselfe.

In such condition, there is no place for Industry; because the fruit thereof is uncertain... and the life of man, solitary, poore, nasty, brutish, and short.

Kings, and persons of Soveraigne authority, because of their Independency, are in continuall jealousies, and in the state and posture of Gladiators; having their weapons pointing, and their eyes fixed on one another.

It followeth, that in such a condition, every man has a Right to every thing; even to one anothers body.

And the same are the BONDS, by which men are bound, and obliged: Bonds, that have their strength, not from their own Nature, (for nothing is more easily broken then a mans word,) but from Feare of some evill consequence upon the rupture.

For the word I Will, in the former manner of speech, signifies an act of the will Present; but in the later, it signifies a promise of an act of the will to Come.

For the bonds of words are too weak to bridle mens ambition, avarice, anger, and other Passions, without the feare of some coerceive Power.

For man by nature chooseth the lesser evill, which is danger of death in resisting; rather than the greater, which is certain and present death in not resisting.

For whether he deliver himselfe by true, or false Accusation, he does it by the Right of preserving his own life.

Therefore before the names of Just, and Unjust can have place, there must be some coercive Power, to compell men equally to the performance of their Covenants, by the terrour of some punishment.

He therefore that breaketh his Covenant, and consequently declareth that he thinks he may with reason do so, cannot be received into any Society, that unite themselves for Peace and defence, but by the errour of them that receive him.

That which gives to humane Actions the relish of Justice, is a certain Noblenesse or Gallantnesse of courage, (rarely found,) by which a man scorns to be beholding for the contentment of his life, to fraud, or breach of promise.

For no man giveth, but with intention of Good to himselfe; because Gift is Voluntary; and of all Voluntary Acts, the Object is to every man his own Good.

Besides, Revenge without respect to the Example, and profit to come, is a triumph, or glorying in the hurt of another, tending to no end; (for the End is alwayes somewhat to Come;) and glorying to no end, is vain-glory, and contrary to reason.

The Greeks call the violation of this law pleonexia; that is, a desire of more than their share.

For he that should be modest, and tractable, and performe all he promises, in such time, and place, where no man els should do so, should but make himselfe a prey to others, and procure his own certain ruine.

So that a Person, is the same that an Actor is, both on the Stage and in common Conversation; and to Personate, is to Act, or Represent himselfe, or an other.

For though the Action be against the Law of Nature; yet it is not his: but contrarily; to refuse to do it, is against the Law of Nature, that forbiddeth breach of Covenant.

For it is the Unity of the Representer, not the Unity of the Represented, that maketh the Person One.

And Covenants, without the Sword, are but Words, and of no strength to secure a man at all.

But man, whose Joy consisteth in comparing himselfe with other men, can relish nothing but what is eminent.

This is the Generation of that great LEVIATHAN, or rather (to speake more reverently) of that Mortall God, to which wee owe under the Immortall God, our peace and defence.

But this pretence of Covenant with God, is so evident a lye, even in the pretenders own consciences, that it is not onely an act of an unjust, but also of a vile, and unmanly disposition.

For he that complaineth of injury from his Soveraigne, complaineth of that whereof he himselfe is Author; and therefore ought not to accuse any man but himselfe.

For those men that are so remissely governed, that they dare take up Armes, to defend, or introduce an Opinion, are still in Warre; and their condition not Peace, but only a Cessation of Armes for feare of one another.

And so if we consider any one of the said Rights, we shall presently see, that the holding of all the rest, will produce no effect, in the conservation of Peace and Justice, the end for which all Common-wealths are Instituted.

And though they shine some more, some lesse, when they are out of his sight; yet in his presence, they shine no more than the Starres in presence of the Sun.

For they that are discontented under Monarchy, call it Tyranny; and they that are displeased with Aristocracy, called it Oligarchy: so also, they which find themselves grieved under a Democracy, call it Anarchy.

For the Understanding is by the flame of the Passions, never enlightned, but dazled: Nor is there any place, or time, wherein an Assemblie can receive Counsell with secrecie, because of their owne Multitude.

For seeing every man by nature seeketh his own benefit, and promotion; to put an Infant into the power of those, that can promote themselves by his destruction, or dammage, is not Tuition, but Trechery.

For though where the people are governed by an Assembly, chosen by themselves out of their own number, the government is called a Democracy, or Aristocracy; yet when they are governed by an Assembly, not of their own choosing, ’tis a Monarchy.

For the death of him that hath the Soveraign power in propriety, leaves the Multitude without any Soveraign at all; that is, without any Representative in whom they should be united, and be capable of doing any one action at all.

For whatsoever Custome a man may by a word controule, and does not, it is a naturall signe he would have that Custome stand.

In both cases they do it for fear: which is to be noted by them, that hold all such Covenants, as proceed from fear of death, or violence, voyd: which if it were true, no man, in any kind of Common-wealth, could be obliged to Obedience.

For by the word Servant is not meant a Captive, which is kept in prison, or bonds; for such men, commonly called Slaves, have no obligation at all; but may break their bonds, or the prison; and kill, or carry away captive their Master, justly.

It is not therefore the Victory, that giveth the right of Dominion over the Vanquished, but his own Covenant.

They will not ask whether his necessity be a sufficient title; nor whether he be judge of that necessity; but acquiesce in the will of the Lord.

For though in all places of the world, men should lay the foundation of their houses on the sand, it could not thence be inferred, that so it ought to be.

Liberty and Necessity are Consistent: As in the water, that hath not only Liberty, but a Necessity of descending by the Channel.

These Bonds in their own nature but weak, may neverthelesse be made to hold, by the danger, though not by the difficulty of breaking them.

But withall, they live in the condition of a perpetuall war, and upon the confines of battel, with their frontiers armed, and canons planted against their neighbours round about.

For by allowing him to Kill Me, I am not bound to Kill my selfe when he commands me.

For they but defend their lives, which the guilty man may as well do, as the Innocent.

The Soveraignty is the Soule of the Common-wealth; which once departed from the Body, the members doe no more receive their motion from it.

By SYSTEMES; I understand any numbers of men joyned in one Interest, or one Businesse.

For from corporall penalties Nature hath exempted all Bodies Politique.

He becomes both borrower and lender, and consequently cannot demand payment from any particular man, but from the common Treasure onely; which fayling he hath no remedy, nor complaint, but against himselfe.

For though every man, where he can be present by Nature, desires to participate of government; yet where they cannot be present, they are by Nature also enclined, to commit the Government of their common Interest rather to a Monarchicall, then a Popular form of Government.

Such Corporations therefore are no other then Monopolies; though they would be very profitable for a Common-wealth, if being bound up into one body in forraigne Markets they were at liberty at home, every man to buy, and sell at what price he could.

For if they were the absolute Representative of the people, then were it the Soveraign Assembly; and so there would be two Soveraign Assemblies, or two Soveraigns, over the same people; which cannot consist with their Peace.

For sometimes, (as mens manners are,) Justice cannot be had without mony; and every man may think his own cause just, till it be heard, and judged.

Unlawfull, to Wens, Biles, and Apostemes, engendred by the unnaturall conflux of evill humours.

For in their Seats of Justice they represent the person of the Soveraign; and their Sentence, is his Sentence.

And those that are appointed to receive the Petitions or other informations of the People, and are as it were the publique Eare, are Publique Ministers, and represent their Soveraign in that office.

Take away the Civill Law, and no man knows what is his own, and what another mans.

Common-wealths can endure no Diet: For seeing their expence is not limited by their own appetite, but by externall Accidents, and the appetites of their neighbours.

In so much as this Concoction, is as it were the Sanguification of the Common-wealth: For naturall Bloud is in like manner made of the fruits of the Earth; and circulating, nourisheth by the way, every Member of the Body of Man.

And in this also, the Artificiall Man maintains his resemblance with the Naturall; whose Veins receiving the Bloud from the severall Parts of the Body, carry it to the Heart; where being made Vitall, the Heart by the Arteries sends it out again.

For he that Exhorteth, doth not deduce the consequences of what he adviseth to be done, and tye himselfe therein to the rigour of true reasoning; but encourages him he Counselleth, to Action.

For though the Counsell they give be never so good; yet he that gives it, is no more a good Counsellour, than he that giveth a Just Sentence for a reward, is a just Judge.

For the Passions of men, which asunder are moderate, as the heat of one brand; in Assembly are like many brands, that enflame one another.

But he that is carried up and down to his businesse in a framed Counsell... does it worst of all, and like one that is carried to the ball, though by good Players, yet in a Wheele-barrough.

For he is free, that can be free when he will: Nor is it possible for any person to be bound to himselfe; because he that can bind, can release; and therefore he that is bound to himselfe onely, is not bound.

And Law was brought into the world for nothing else, but to limit the naturall liberty of particular men, in such manner, as they might not hurt, but assist one another, and joyn together against a common Enemy.

For it is possible long study may encrease, and confirm erroneous Sentences: and where men build on false grounds, the more they build, the greater is the ruine.

For whatsoever men are to take knowledge of for Law, not upon other mens words, but every one from his own reason, must be such as is agreeable to the reason of all men.

For it is not the Letter, but the Intendment, or Meaning; that is to say, the authentique Interpretation of the Law (which is the sense of the Legislator,) in which the nature of the Law consisteth.

For else, by the craft of an Interpreter, the Law my be made to beare a sense, contrary to that of the Soveraign; by which means the Interpreter becomes the Legislator.

For he that judged it first, judged unjustly; and no Injustice can be a pattern of Judgement to succeeding Judges.

For the significations of almost all words, are either in themselves, or in the metaphoricall use of them, ambiguous; and may be drawn in argument, to make many senses; but there is onely one sense of the Law.

The things that make a good Judge, or good Interpreter of the Lawes, are, first A Right Understanding of that principall Law of Nature called Equity; which depending not on the reading of other mens Writings, but on the goodnesse of a mans own naturall Reason.

For though every one ought to be informed of the Punishments ordained beforehand for their transgression; neverthelesse the Command is not addressed to the Delinquent, (who cannot be supposed will faithfully punish himselfe,) but to publique Ministers appointed to see the Penalty executed.

For if men were at liberty, to take for Gods Commandements, their own dreams, and fancies, or the dreams and fancies of private men; scarce two men would agree upon what is Gods Commandement.

For to be pleased in the fiction of that, which would please a man if it were reall, is a Passion so adhaerent to the Nature both of a man, and every other living creature, as to make it a Sinne, were to make Sinne of being a man.

To intend to steale, or kill, is a sinne, though it never appeare in Word, or Fact: for God that seeth the thoughts of man, can lay it to his charge: but till it appear by some thing done, or said, by which the intention may be Crime.

For the punishment foreknown, if not great enough to deterre men from the action, is an invitement to it.

Which being granted, no Act in it selfe can be a Crime, but must be made so (not by the Law, but) by the successe of them that commit it; and the same Fact be vertuous, or vicious, as Fortune pleaseth.

And those that deceive upon hope of not being observed, do commonly deceive themselves, (the darknesse in which they believe they lye hidden, being nothing else but their own blindnesse;) and are no wiser than Children, that think all hid, by hiding their own eyes.

Nature therefore compells him to the fact.

For Presumption of impunity by force, is a Root, from whence springeth, at all times, and upon all temptations, a contempt of all Lawes.

The examples of Princes, to those that see them, are, and ever have been, more potent to govern their actions, than the Lawes themselves.

For such men not onely commit Crime, but teach it for Law to all other men.

It is manifest therefore that the Right which the Common-wealth hath to Punish, is not grounded on any concession, or gift of the Subjects.

If the harm inflicted be lesse than the benefit, or contentment that naturally followeth the crime committed, that harm is not within the definition; and is rather the Price, or Redemption, than the Punishment of a Crime.

For in denying subjection, he denyes such Punishment as by the Law hath been ordained; and therefore suffers as an enemy of the Common-wealth.

For a Banished man, is a lawfull enemy of the Common-wealth that banished him; as being no more a Member of the same.

For Rebellion, is but warre renewed.

For want, both of the art of making fit Laws, to square their actions by, and also of humility, and patience, to suffer the rude and combersome points of their present greatnesse to be taken off, they cannot without the help of a very able Architect, be compiled, into any other than a crasie building.

Otherwise in such diversity, as there is of private Consciences, which are but private opinions, the Common-wealth must needs be distracted, and no man dare to obey the Soveraign Power, farther than it shall seem good in his own eyes.

For the constitution of mans nature, is of it selfe subject to desire novelty: When therefore they are provoked to the same... like hot blouds, that having gotten the itch, tear themselves with their own nayles, till they can abide the smart no longer.

Which Venime I will not doubt to compare to the biting of a mad Dogge, which is a disease the Physicians call Hydrophobia, or Fear Of Water.

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.

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.

For the Soveraign, is the publique Soule, giving Life and Motion to the Common-wealth; which expiring, the Members are governed by it no more, than the Carcasse of a man, by his departed (though Immortal) Soule.

Potent men, digest hardly any thing that setteth up a Power to bridle their affections; and Learned men, any thing that discovereth their errours, and thereby lesseneth their Authority.

And they that go about by disobedience, to doe no more than reforme the Common-wealth, shall find they do thereby destroy it; like the foolish daughters of Peleus (in the fable;) which desiring to renew the youth of their decrepit Father, did by the Counsell of Medea, cut him in pieces, and boyle him, together with strange herbs, but made not of him a new man.

For to relinquish such right, was not necessary to the Institution of Soveraign Power; nor would there be any reason, why any man should desire to have children, or take the care to nourish, and instruct them, if they were afterwards to have no other benefit from them, than from other men.

It is no wonder, if they yet retain a relish of that subtile liquor, wherewith they were first seasoned, against the Civill Authority.

Impunity maketh Insolence; Insolence Hatred; and Hatred, an Endeavour to pull down all oppressing and contumelious greatnesse, though with the ruine of the Common-wealth.

For the use of Lawes, (which are but Rules Authorised) is not to bind the People from all Voluntary actions; but to direct and keep them in such a motion, as not to hurt themselves by their own impetuous desires, rashnesse, or indiscretion, as Hedges are set, not to stop Travellers, but to keep them in the way.

It is a contention with Ambition, like that of Hercules with the Monster Hydra, which having many heads, for every one that was vanquished, there grew up three.

Good Counsell comes not by Lot, nor by Inheritance; and therefore there is no more reason to expect good Advice from the rich, or noble, in matter of State, than in delineating the dimensions of a fortresse.

By denying the Existence, or Providence of God, men may shake off their Ease, but not their Yoke.

To those therefore whose Power is irresistible, the dominion of all men adhaereth naturally by their excellence of Power; and consequently it is from that Power, that the Kingdome over men, and the Right of afflicting men at his pleasure, belongeth Naturally to God Almighty; not as Creator, and Gracious; but as Omnipotent.

This question in the case of Job, is decided by God himselfe, not by arguments derived from Job’s Sinne, but his own Power.

For a signe is not a signe to him that giveth it, but to him to whom it is made; that is, to the spectator.

For in the Attributes which we give to God, we are not to consider the signification of Philosophicall Truth; but the signification of Pious Intention, to do him the greatest Honour we are able.

There is no action of man in this life, that is not the beginning of so long a chayn of Consequences, as no humane Providence, is high enough, to give a man a prospect to the end.

For they are the talents which he hath put into our hands to negotiate, till the coming again of our blessed Saviour; and therefore not to be folded up in the Napkin of an Implicate Faith.

For it is with the mysteries of our Religion, as with wholsome pills for the sick, which swallowed whole, have the vertue to cure; but chewed, are for the most part cast up again without effect.

Seeing therefore Miracles now cease, we have no sign left, whereby to acknowledge the pretended Revelations, or Inspirations of any private man.

For it were a strange interpretation, to say Moses spake of his own sepulcher (though by Prophecy), that it was not found to that day, wherein he was yet living.

For 'unto this day', is a phrase that signifieth a time past, beyond the memory of man.

But Verse is no usuall stile of such, as either are themselves in great pain, as Job; or of such as come to comfort them, as his friends; but in Philosophy, especially morall Philosophy, in ancient time frequent.

Thy law is burnt; therefore no man knoweth the things which thou has done, or the works that are to begin.

But it is not the Writer, but the authority of the Church, that maketh a Book Canonicall.

For if every man should be obliged, to take for Gods Law, what particular men, on pretence of private Inspiration, or Revelation, should obtrude upon him, it were impossible that any Divine Law should be acknowledged.

Substance Incorporeall are words, which when they are joined together, destroy one another, as if a man should say, an Incorporeall Body.

For the nature of God is incomprehensible; that is to say, we understand nothing of What He Is, but only That He Is.

How we came to translate Spirits, by the word Ghosts, which signifieth nothing, neither in heaven, nor earth, but the Imaginary inhabitants of mans brain, I examine not.

Therefore are not Ghosts Incorporeall, that is to say, Ghosts that are in No Place; that is to say, that are No Where; that is to say, that seeming to be Somewhat, are Nothing.

For it is not the shape; but their use, that makes them Angels.

For God needeth not, to distinguish his Celestiall servants by names, which are usefull onely to the short memories of Mortalls.

For those graces are Vertues, not Bodies to be carryed hither and thither, and to be powred into men, as into barrels.

In which manner he Reigned over Adam, and gave him commandement to abstaine from the tree of cognizance of Good and Evill; which when he obeyed not, but tasting thereof, took upon him to be as God, judging between Good and Evill, not by his Creators commandement, but by his own sense, his punishment was a privation of the estate of Eternall life.

Hearken unto the voice of the People, for they have not rejected thee, but they have rejected me, that I should not reign over them.

The Kingdome therefore of God, is a reall, not a metaphoricall Kingdome; and so taken, not onely in the Old Testament, but the New.

For by Holy, is alwaies understood, either God himselfe, or that which is Gods in propriety; as by Publique is alwaies meant, either the Person of the Common-wealth it self, or something that is so the Common-wealths, as no private person can claim any propriety therein.

When there is mention of the Word of God, or of Man, it doth not signifie a part of Speech, such as Grammarians call a Nown, or a Verb, or any simple voice, without a contexture with other words to make it significative; but a perfect Speech or Discourse.

They might as well term him the Nown of God: for as by Nown, so also by Verbe, men understand nothing but a part of speech, a voice, a sound, that neither affirms, nor denies, nor commands, nor promiseth, nor is any substance corporeall, or spirituall;

The Word of God, is then also to be taken for the Dictates of reason, and equity, when the same is said in the Scriptures to bee written in mans heart.

They gain in the opinion of the common sort of men, a greater reputation of Prophecy, by one casuall event that may bee but wrested to their purpose, than can be lost again by never so many failings.

But if it were to be taken in the strict, and proper sense, one might argue from his making of all parts of mans body, that he had also the same use of them which we have; which would be many of them so uncomely, as it would be the greatest contumely in the world to ascribe them to him.

And King Solomon took the Priesthood from Abiathar, and gave it to Zadoc.

For if it were meant they had the substantial Spirit of God; that is, the Divine nature, inspired into them, then they had it in no lesse manner than Christ himself, in whom onely the Spirit of God dwelt bodily.

For he that pretends to teach men the way of so great felicity, pretends to govern them; that is to say, to rule, and reign over them; which is a thing, that all men naturally desire, and is therefore worthy to be suspected of Ambition and Imposture.

Every man then was, and now is bound to make use of his Naturall Reason, to apply to all Prophecy those Rules which God hath given us, to discern the true from the false.

For when Christian men, take not their Christian Soveraign, for Gods Prophet; they must either take their owne Dreams, for the prophecy they mean to bee governed by, and the tumour of their own hearts for the Spirit of God.

For how admirable soever any work be, the Admiration consisteth not in that it could be done, because men naturally beleeve the Almighty can doe all things, but because he does it at the Prayer, or Word of a man.

If therefore Enchantment be not, as many think it, a working of strange effects by spells, and words; but Imposture, and delusion, wrought by ordinary means; and so far from supernaturall, as the Impostors need not the study so much as of naturall causes, but the ordinary ignorance, stupidity, and superstition of mankind, to doe them.

For two men conspiring, one to seem lame, the other to cure him with a charme, will deceive many: but many conspiring, one to seem lame, another so to cure him, and all the rest to bear witnesse; will deceive many more.

A private man has alwaies the liberty, (because thought is free,) to beleeve, or not beleeve in his heart, those acts that have been given out for Miracles.

For if Immortals should have generated, as Mankind doth now; the Earth in a small time, would not have been able to afford them a place to stand on.

And when our Saviour Christ, by the preaching of his Ministers, shall have perswaded the Jews to return, and called the Gentiles to his obedience, then shall there be a new Kingdome of Heaven, because our King shall then be God, whose Throne is Heaven; without any necessity evident in the Scripture, that man shall ascend to his happinesse any higher than Gods Footstool the Earth.

But man dyeth, and wasteth away, yea, man giveth up the Ghost, and where is he?

Not that the Writers of the Scripture would have us beleeve, there could be in the globe of the Earth, which is not only finite, but also (compared to the height of the Stars) of no considerable magnitude, a pit without a bottome.

Which significant names, Satan, Devill, Abbadon, set not forth to us any Individuall person, as proper names use to doe; but onely an office, or quality; and are therefore Appellatives.

And although in Metaphoricall speech, a Calamitous life Everlasting, may bee called an Everlasting Death yet it cannot well be understood of a Second Death.

For by Salvation is set forth unto us, a glorious Reign of our King, by Conquest; not a safety by Escape: and therefore there where we look for Salvation, we must look also for Triumph; and before Triumph, for Victory; and before Victory, for Battell; which cannot well be supposed, shall be in Heaven.

But that the Subjects of God should have any place as high as his throne, or higher than his Footstoole, it seemeth not sutable to the dignity of a King, nor can I find any evident text for it in holy Scripture.

Even amongst men, though the promise of Good, bind the promiser; yet threats, that is to say, promises, of Evill, bind them not; much lesse shall they bind God, who is infinitely more mercifull then men.

Temporall and Spirituall Government, are but two words brought into the world, to make men see double, and mistake their Lawfull Soveraign.

As for the inward Thought, and beleef of men, which humane Governours can take no notice of, (for God onely knoweth the heart) they are not voluntary, nor the effect of the laws, but of the unrevealed will, and of the power of God.

And they said unto Moses, speak thou with us, and we will hear, but let not God speak with us lest we die.

For the Scriptures since God now speaketh in them, are the Mount Sinai; the bounds whereof are the Laws of them that represent Gods Person on Earth.

Therefore the Civill and Ecclesiasticall Power were both joined together in one and the same person, the High Priest; and ought to bee so, in whosoever governeth by Divine Right.

For when they said to Samuel 'make us a King to judge us, like all the Nations,' they signified that they would no more bee governed by the commands that should bee laid upon them by the Priest, in the name of God.

So that they alwaies kept in store a pretext, either of Justice, or Religion, to discharge themselves of their obedience, whensoever they had hope to prevaile.

He was both the sacrificed Goat, and the Scape Goat; “Hee was oppressed, and he was afflicted (Isa. 53.7.); he opened not his mouth; he brought as a lamb to the slaughter, and as a sheep is dumbe before the shearer, so opened he not his mouth:”

For as much therefore, as he that Redeemeth, hath no title to the Thing Redeemed, before the Redemption, and Ransome paid; and this Ransome was the Death of the Redeemer; it is manifest, that our Saviour (as man) was not King of those that he Redeemed, before hee suffered death.

And notwithstanding their clamour, refused to alter it; saying, 'What I have written, I have written.'

Other men made scruple to converse with him, as they would doe to converse with a Ghost, unlesse hee were received again into the number of men, by Washing, as Children new born were washed from the uncleannesse of their nativity, which was a kind of new birth.

For Person being a relative to a Representer, it is consequent to plurality of Representers, that there bee a plurality of Persons, though of one and the same Substance.

For as Moses, and the High Priests, were Gods Representative in the Old Testament; and our Saviour himselfe as Man, during his abode on earth: So the Holy Ghost, that is to say, the Apostles, and their successors, in the Office of Preaching, and Teaching, that had received the Holy Spirit, have Represented him ever since.

And therefore he said not to his Apostles, hee would make them so many Nimrods, Hunters Of Men; But Fishers Of Men.

Profession with the tongue is but an externall thing, and no more then any other gesture whereby we signifie our obedience.

That action is not his, but his Soveraigns; nor is it he that in this case denyeth Christ before men, but his Governour, and the law of his countrey.

Now Preaching in the originall, is that act, which a Crier, Herald, or other Officer useth to doe publiquely in Proclaiming of a King. But a Crier hath not right to Command any man.

This, being our promise in Baptisme; and the Authority of Earthly Soveraigns being not to be put down till the day of Judgment.

But seeing no man is able to discern the truth of another mans Repentance, further than by externall marks, taken from his words, and actions, which are subject to hypocrisie; another question will arise, Who it is that is constituted Judge of those marks.

The dammage redounded rather to the Church, by provocation of them they cast out, to a freer execution of their malice.

For all Subjects are bound to be in the company and presence of their own Soveraign (when he requireth it) by the law of Nature; nor can they lawfully either expell him from any place of his own Dominion, whether profane or holy.

The name of Fulmen Excommunicationis (that is, the Thunderbolt Of Excommunication) proceeded from an imagination of the Bishop of Rome, which first used it, that he was King of Kings.

But whosoever perswadeth by reasoning from principles written, maketh him to whom hee speaketh Judge, both of the meaning of those principles, and also of the force of his inferences upon them.

But that could not be till Kings were Pastors, or Pastors Kings.

Speak them thou to us, and we will hear thee; but let not God speak to us, lest we die.

But in that time, when not the Power and Authority of the Teacher, but the Faith of the Hearer caused them to receive it, it was not the Apostles that made their own Writings Canonicall, but every Convert made them so to himself.

He sent them out as Sheep unto Wolves, not as Kings to their Subjects.

For first, the Apostles power was no other than that of our Saviour, to invite men to embrace the Kingdome of God; which they themselves acknowledged for a Kingdome (not present, but) to come; and they that have no Kingdome, can make no Laws.

So that here we see the ordination of this Apostle, was the act of the Congregation, and not of St. Peter, nor of the eleven, otherwise then as Members of the Assembly.

For there was then no government by Coercion, but only by Doctrine, and Perswading.

It was therefore the Assembly that elected their own Elders: the Apostles were onely Presidents of the Assembly to call them together for such Election, and to pronounce them Elected, and to give them the benediction, which now is called Consecration.

Ammianus Marcellinus saith was so great, that Juventius the Praefect, unable to keep the peace between them, was forced to goe out of the City; and that there were above an hundred men found dead upon that occasion in the Church it self.

Which power either Christs Ministers in this age cannot conferre, or else there are very few true Beleevers, or Christ hath very few Ministers.

The Bishops of those times by the liberality of their flock, and especially of Matrons, lived splendidly, were carryed in Coaches, and sumptuous in their fare and apparell.

For it is evident to the meanest capacity, that mens actions are derived from the opinions they have of the Good, or Evill, which from those actions redound unto themselves.

For in saying, Divina Providentia, which is the same with Dei Gratia, though disguised, they deny to have received their authority from the Civill State; and sliely slip off the Collar of their Civill Subjection, contrary to the unity and defence of the Common-wealth.

Whereby it is manifest, that the greater Charge, (such as is the Government of the Church,) is a dispensation for the lesse.

So naturall it is to design any individuall thing, rather by the Hand, to assure the Eyes, than by Words to inform the Eare in matters of Gods Publique service.

In summe, he hath the Supreme Power in all causes, as well Ecclesiasticall, as Civill, as far as concerneth actions, and words, for these onely are known, and may be accused; and of that which cannot be accused, there is no Judg at all, but God, that knoweth the heart.

For Monarchy, Aristocracy, and Democracy, do mark out unto us three sorts of Soveraigns, not of Pastors; or, as we may say, three sorts of Masters of Families, not three sorts of Schoolmasters for their children.

But it had been a strange, and obscure speech, if our Saviour intending to build his Church on the Person of St. Peter, had said, “thou art a Stone, and upon this Stone I will build my Church,” when it was so obvious without ambiguity to have said, “I will build my Church on thee.”

Now seeing the Pope of Rome, neither pretendeth himself, nor denyeth Jesus to be the Christ, I perceive not how he can be called Antichrist; by which word is not meant, one that falsely pretendeth to be His Lieutenant, or Vicar Generall, but to be Hee.

Simon, Simon, Satan seeks by suggesting a present domination, to weaken your faith of the future.

Besides the Text, he argueth from Reason, thus, If the Pope could erre in necessaries, then Christ hath not sufficiently provided for the Churches Salvation; because he hath commanded her to follow the Popes directions.

The stile of a Law is, We Command: But, We Think Good, is the ordinary stile of them, that but give Advice; and they lay a Burthen that give Advice, though it bee conditionall, that is, if they to whom they give it, will attain their ends.

If all the Precepts he giveth Timothy, be Laws, why is not this also a Law, 'Drink no longer water, but use a little wine for thy healths sake'?

For our Saviour himself came not to Judge, that is, to be King in this world; but to Sacrifice himself for Sinners, and leave Doctors in his Church, to lead, not to drive men to Christ.

So that either hee must grant every Constable in the State, to hold his Office in the Right of God; or he must not hold that any Bishop holds his so, besides the Pope himselfe.

For the Power of the Pope, though hee were S. Peter, is neither Monarchy, nor hath any thing of Archicall, nor Craticall, but onely of Didacticall; For God accepteth not a forced, but a willing obedience.

For considering the love of Power naturally implanted in mankind, whosoever were made Pope, he would be tempted to uphold the same opinion.

For this distinction of Temporall, and Spirituall Power is but words.

It is true, they cohaere together; but they depend onely on the Soveraign, which is the Soul of the Common-wealth; which failing, the Common-wealth is dissolved into a Civill war, no one man so much as cohaering to another, for want of a common Dependance on a known Soveraign.

For Haeresie is nothing else, but a private opinion, obstinately maintained, contrary to the opinion which the Publique Person hath commanded to bee taught.

For every Christian Prince, as I have formerly proved, is no lesse Supreme Pastor of his own Subjects, than the Pope of his.

The fact of St. Ambrose, in Excommunicating Theodosius the Emperour, (if it were true hee did so,) was a Capitall Crime.

The Laws of God therefore are none but the Laws of Nature, whereof the principall is, that we should not violate our Faith, that is, a commandement to obey our Civill Soveraigns.

For they make not the question to be, 'Why we Beleeve it,' but 'How wee Know it;' as if Beleeving and Knowing were all one.

The Onely Article of Faith, which the Scripture maketh simply Necessary to Salvation, is this, that JESUS IS THE CHRIST.

For if an inward assent of the mind to all the Doctrines concerning Christian Faith now taught, (whereof the greatest part are disputed,) were necessary to Salvation, there would be nothing in the world so hard, as to be a Christian.

Therefore for the Beleef of this Article, we are to reject the Authority of an Angell from heaven; much more of any mortall man, if he teach the contrary.

And then they that have built false Consequences on the true Foundation, shall see their Doctrines condemned; neverthelesse they themselves shall be saved, and passe unhurt through this universall Fire, and live eternally, to call upon the name of the true and onely God.

And therefore when wee are said to be Justified by Works, it is to be understood of the Will, which God doth alwaies accept for the Work it selfe, as well in good, as in evill men.

For their Faith, it is internall, and invisible; They have the licence that Naaman had, and need not put themselves into danger for it.

For it is not the bare Words, but the Scope of the writer that giveth the true light, by which any writing is to bee interpreted; and they that insist upon single Texts, without considering the main Designe, can derive no thing from them cleerly; but rather by casting atomes of Scripture, as dust before mens eyes, make every thing more obscure than it is.

This power Regal under Christ, being challenged, universally by that Pope, and in particular Common-wealths by Assemblies of the Pastors of the place, (when the Scripture gives it to none but to Civill Soveraigns,) comes to be so passionately disputed, that it putteth out the Light of Nature.

There ariseth such a Mist amongst their Subjects, that they know not a stranger that thrusteth himself into the throne of their lawfull Prince, from him whom they had themselves placed there.

But what should wee have thought of them, if there had appeared in their Rods nothing like a Serpent, and in the Water enchanted, nothing like Bloud, nor like any thing else but Water, but that they had faced down the King, that they were Serpents that looked like Rods, and that it was Bloud that seemed Water?

As if all Children, till blown on by the Priest were Daemoniaques: Again, before his entrance into the Church, he saith as before, “I Conjure thee, &c. to goe out, and depart from this Servant of God.”

To salve this, it is said, that by Second, and Everlasting Death, is meant a Second, and Everlasting Life, but in Torments; a Figure never used, but in this very Case.

But afterward the Church of Rome found it more profitable, to build for them this place of Purgatory; which by some other Churches in this later age, has been demolished.

Which is not arguing from Scripture, but a wanton insulting over Princes, that came in fashion after the time the Popes were growne so secure of their greatnesse, as to contemne all Christian Kings.

Nor is it an unusuall phrase to say of things we understand not, “God knows what,” and “God knows where.”

And yet I can find no where that any man shall live in torments Everlastingly.

The Fire, or Torments prepared for the wicked in Gehenna, Tophet, or in what place soever, may continue for ever; and there may never want wicked men to be tormented in them; though not every, nor any one Eternally.

And thus with hard straining, hee has wrested those places to the proofe of a Purgatory; whereas it is manifest, that the ceremonies of Mourning, and Fasting, when they are used for the death of men, whose life was not profitable to the Mourners, they are used for honours sake to their persons.

For God, that could give a life to a peece of clay, hath the same power to give life again to a dead man, and renew his inanimate, and rotten Carkasse, into a glorious, spirituall, and immortall Body.

In which Allegory, the Offender is the Sinner; both the Adversary and the Judge is God; the Way is this Life; the Prison is the Grave; the Officer, Death.

But I say unto you, to be Angry with ones Brother without cause; or to say unto him Racha, or Foole, is Homicide, and shall be punished at the day of Judgment, and Session of Christ, and his Apostles, with Hell fire.

As if the Dead of whom they Dreamed, were not Inhabitants of their own Brain, but of the Air, or of Heaven, or Hell; not Phantasmes, but Ghosts; with just as much reason, as if one should say, he saw his own Ghost in a Looking-Glasse.

To the first I answer, that the addressing of our Saviours command to the Madnesse, or Lunacy he cureth, is no more improper, then was his rebuking of the Fever, or of the Wind, and Sea; for neither do these hear.

Therefore the Entring of Satan, and his Wicked Purpose, was one and the same thing.

But how it comes to passe, that whereas heretofore the Apostles, and after them for a time, the Pastors of the Church, did cure those singular Diseases, which now they are not seen to doe; as likewise, why it is not in the power of every true Beleever now, to doe all that the Faithfull did then.

For it is the same deposing of a King, to submit to another King, whether he be set up by a neighbour nation, or by our selves.

And from hence it is manifest, that there neither is, nor can bee any Image made of a thing Invisible.

But if hee that doth it, should suppose the Soule of the Prince to be in the Stool, or should present a Petition to the Stool, it were Divine Worship, and Idolatry.

For such finite Gods, are but Idols of the brain, nothing reall; and are commonly called in the Scripture by the names of Vanity, and Lyes, and Nothing.

For if they worship not the men whom they beleeve to be so inspired, they fall into Impiety; as not adoring Gods supernaturall Presence.

And wee see daily by experience in all sorts of People, that such men as study nothing but their food and ease, are content to beleeve any absurdity, rather than to trouble themselves to examine it.

It was easie, by giving them new names, to make that an Image of the Virgin Mary, and of her Sonne our Saviour, which before perhaps was called the Image of Venus, and Cupid.

Just as at this day the Popes are carried by Switzers under a Canopie.

I doubt not but he might find many more of these old empty Bottles of Gentilisme, which the Doctors of the Romane Church, either by Negligence, or Ambition, have filled up again with the new Wine of Christianity, that will not faile in time to break them.

From this it was, that the place where any of them taught, and disputed, was called Schola, which in their Tongue signifieth Leasure; and their Disputations, Diatribae, that is to say, Passing of The Time.

The naturall Philosophy of those Schools, was rather a Dream than Science, and set forth in senselesse and insignificant Language.

And for Geometry, till of very late times it had no place at all; as being subservient to nothing but rigide Truth.

It is to this purpose, that men may no longer suffer themselves to be abused, by them, that by this doctrine of Separated Essences, built on the Vain Philosophy of Aristotle, would fright them from Obeying the Laws of their Countrey, with empty names; as men fright Birds from the Corn with an empty doublet, a hat, and a crooked stick.

And in particular, of the Essence of a Man, which (they say) is his Soule, they affirm it, to be All of it in his little Finger, and All of it in every other Part (how small soever) of his Body; and yet no more Soule in the Whole Body, than in any one of those Parts.

As if Stones, and Metalls had a desire, or could discern the place they would bee at, as Man does; or loved Rest, as Man does not; or that a peece of Glasse were lesse safe in the Window, than falling into the Street.

A man might as well say, that one man maketh both a streight line, and a crooked, and another maketh their Incongruity.

And when the same men shall be displeased with those that have the administration of the Democracy, or Aristocracy, they are not to seek for disgraceful names to expresse their anger in; but call readily the one Anarchy, and the other Oligarchy, or the Tyranny Of A Few.

For who is there, that knowing there is so great danger in an error, when the naturall care of himself, compelleth not to hazard his Soule upon his own judgement, rather than that of any other man that is unconcerned in his damnation?

For naturally, the best men are the least suspicious of fraudulent purposes.

For amongst Praesumptions, there is none that so evidently declareth the Author, as doth the BENEFIT of the Action.

For what is it for men to excommunicate their lawful King, but to keep him from all places of Gods publique Service in his own Kingdom?

I blame those, that in the beginning, when their power was entire, by suffering such Doctrines to be forged in the Universities of their own Dominions, have holden the Stirrop to all the succeeding Popes, whilest they mounted into the Thrones of all Christian Soveraigns, to ride, and tire, both them, and their people, at their pleasure.

Which is little better, then to venture his Salvation at crosse and pile.

For, from the time that the Bishop of Rome had gotten to be acknowledged for Bishop Universall, by pretence of Succession to St. Peter, their whole Hierarchy, or Kingdome of Darknesse, may be compared not unfitly to the Kingdome of Fairies.

But who knows that this Spirit of Rome, now gone out, and walking by Missions through the dry places of China, Japan, and the Indies, that yeeld him little fruit, may not return, or rather an Assembly of Spirits worse than he, enter, and inhabite this clean swept house, and make the End thereof worse than the beginning?

For he that pretendeth a Right of Nature to preserve his owne body, cannot pretend a Right of Nature to destroy him, by whose strength he is preserved: It is a manifest contradiction of himselfe.

He therefore that is slain, is Overcome, but not Conquered; He that is taken, and put into prison, or chaines, is not Conquered, though Overcome; for he is still an Enemy, and may save himself if hee can.

Neverthelesse, this manner of proceeding being not throughly understood, hath given occasion to a dangerous opinion, that any man may kill another, is some cases, by a Right of Zeal.

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.

It is an argument of Indigestion, when Greek and Latine Sentences unchewed come up again, as they use to doe, unchanged.

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;)

For what is the Heart, but a Spring; and the Nerves, but so many Strings; and the Joynts, but so many Wheeles, giving motion to the whole Body, such as was intended by the Artificer?

But the most noble and profitable invention of all other, was that of Speech, consisting of Names or Apellations, and their Connexion; whereby men register their Thoughts; recall them when they are past; and also declare them one to another for mutuall utility and conversation; without which, there had been amongst men, neither Common-wealth, nor Society, nor Contract, nor Peace, no more than amongst Lyons, Bears, and Wolves.

For these words of Good, evill, and Contemptible, are ever used with relation to the person that useth them: There being nothing simply and absolutely so; nor any common Rule of Good and evill, to be taken from the nature of the objects themselves.

So that in the first place, I put for a generall inclination of all mankind, a perpetuall and restlesse desire of Power after power, that ceaseth onely in Death.

So that man, which looks too far before him, in the care of future time, hath his heart all the day long, gnawed on by feare of death, poverty, or other calamity; and has no repose, nor pause of his anxiety, but in sleep.

For as to the strength of body, the weakest has strength enough to kill the strongest, either by secret machination, or by confederacy with others, that are in the same danger with himselfe.

In such condition, there is no place for Industry; because the fruit thereof is uncertain... and the life of man, solitary, poore, nasty, brutish, and short.

It followeth, that in such a condition, every man has a Right to every thing; even to one anothers body.

Therefore before the names of Just, and Unjust can have place, there must be some coercive Power, to compell men equally to the performance of their Covenants, by the terrour of some punishment.

For he that should be modest, and tractable, and performe all he promises, in such time, and place, where no man els should do so, should but make himselfe a prey to others, and procure his own certain ruine.

This is the Generation of that great LEVIATHAN, or rather (to speake more reverently) of that Mortall God, to which wee owe under the Immortall God, our peace and defence.

For he that complaineth of injury from his Soveraigne, complaineth of that whereof he himselfe is Author; and therefore ought not to accuse any man but himselfe.

And so if we consider any one of the said Rights, we shall presently see, that the holding of all the rest, will produce no effect, in the conservation of Peace and Justice, the end for which all Common-wealths are Instituted.

Liberty and Necessity are Consistent: As in the water, that hath not only Liberty, but a Necessity of descending by the Channel.

For by allowing him to Kill Me, I am not bound to Kill my selfe when he commands me.

For he is free, that can be free when he will: Nor is it possible for any person to be bound to himselfe; because he that can bind, can release; and therefore he that is bound to himselfe onely, is not bound.

For else, by the craft of an Interpreter, the Law my be made to beare a sense, contrary to that of the Soveraign; by which means the Interpreter becomes the Legislator.

It is manifest therefore that the Right which the Common-wealth hath to Punish, is not grounded on any concession, or gift of the Subjects.

For the Soveraign, is the publique Soule, giving Life and Motion to the Common-wealth; which expiring, the Members are governed by it no more, than the Carcasse of a man, by his departed (though Immortal) Soule.

For it is with the mysteries of our Religion, as with wholsome pills for the sick, which swallowed whole, have the vertue to cure; but chewed, are for the most part cast up again without effect.

For it were a strange interpretation, to say Moses spake of his own sepulcher (though by Prophecy), that it was not found to that day, wherein he was yet living.

In which manner he Reigned over Adam, and gave him commandement to abstaine from the tree of cognizance of Good and Evill; which when he obeyed not, but tasting thereof, took upon him to be as God, judging between Good and Evill, not by his Creators commandement, but by his own sense, his punishment was a privation of the estate of Eternall life.

Temporall and Spirituall Government, are but two words brought into the world, to make men see double, and mistake their Lawfull Soveraign.

And therefore he said not to his Apostles, hee would make them so many Nimrods, Hunters Of Men; But Fishers Of Men.

The Onely Article of Faith, which the Scripture maketh simply Necessary to Salvation, is this, that JESUS IS THE CHRIST.

For it is not the bare Words, but the Scope of the writer that giveth the true light, by which any writing is to bee interpreted; and they that insist upon single Texts, without considering the main Designe, can derive no thing from them cleerly; but rather by casting atomes of Scripture, as dust before mens eyes, make every thing more obscure than it is.

But what should wee have thought of them, if there had appeared in their Rods nothing like a Serpent, and in the Water enchanted, nothing like Bloud, nor like any thing else but Water, but that they had faced down the King, that they were Serpents that looked like Rods, and that it was Bloud that seemed Water?

It is to this purpose, that men may no longer suffer themselves to be abused, by them, that by this doctrine of Separated Essences, built on the Vain Philosophy of Aristotle, would fright them from Obeying the Laws of their Countrey, with empty names; as men fright Birds from the Corn with an empty doublet, a hat, and a crooked stick.

For, from the time that the Bishop of Rome had gotten to be acknowledged for Bishop Universall, by pretence of Succession to St. Peter, their whole Hierarchy, or Kingdome of Darknesse, may be compared not unfitly to the Kingdome of Fairies.

It is an argument of Indigestion, when Greek and Latine Sentences unchewed come up again, as they use to doe, unchanged.

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;)