way, and the unrighteous man his thoughts, and let CHAP. IV. him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. Ezek. xviii. 31: Cast away from you all your transgressions whereby you have transgressed, and make you a new heart and a new spirit; for why will you die, O House of Israel? By which, and the like places, we may sufficiently understand that God will not punish their deeds whose heart is right. The second, out of Isaiah xxix. 13, 14 : The Lord said, forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their hearts far from me, therefore I will proceed, &c. Matth. v. 20: Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. And in the following verses, our Saviour explains to them how that the commands of God are broken, not by deeds only, but also by the will. For the Scribes and Pharisees did in outward act observe the law most exactly, but for glory's sake only; else they would as readily have broken it. There are innumerable places of Scripture in which is most manifestly declared, that God accepts the will for the deed, and that as well in good as in evil actions. the laws of 22. That the law of nature is easily kept, Christ Also that himself declares (Matth. xi. 28, 29, 30): Come un- nature are to me, &c. Take my yoke upon you, and learn easily observed. of me, &c; for my yoke is easy, and my burden light. 23. Lastly, the rule by which I said any man Lastly, in remight know, whether what he was doing were rule by which spect of the a man may CHAP. IV. contrary to the law or not, to wit, what thou wouldst not be done to, do not that to another; is presently know, almost in the self-same words delivered by our is about to act be Saviour (Matth. vii. 12): Therefore all things whatsoever ye would that men should do unto you, do you even so to them. whether what he against the law of nature, or not. The law of Christ is the law of nature. 24. As the law of nature is all of it divine, so the law of Christ by conversion (which is wholly explained in the v. vi. and vii. chapters of St. Matthew's Gospel), is all of it also (except that one commandment, of not marrying her who is put away for adultery; which Christ brought for explication of the divine positive law, against the Jews, who did not rightly interpret the Mosaical law) the doctrine of nature. I say, the whole law of Christ is explained in the fore-named chapters, not the whole doctrine of Christ; for faith is a part of Christian doctrine, which is not comprehended under the title of a law. For laws are made and given in reference to such actions as follow our will; not in order to our opinions and belief, which being out of our power, follow not the will. DOMINION. CHAPTER V. OF THE CAUSES AND FIRST BEGINNING OF CIVIL GOVERNMENT. 1. That the laws of nature are not sufficient to preserve peace. 1. It is of itself manifest that the actions of men CHAP. V. That the laws suffice not proceed from the will, and the will from hope and fear, insomuch as when they shall see a greater of nature good or less evil likely to happen to them by the for the conserbreach than observation of the laws, they will vation of peace. wittingly violate them. The hope therefore which each man hath of his security and self-preservation, consists in this, that by force or craft he may disappoint his neighbour, either openly or by stratagem. Whence we may understand, that the natural laws, though well understood, do not instantly secure any man in their practice; and consequently, that as long as there is no caution had from the invasion of others, there remains to every CHAP. V. man that same primitive right of self-defence by such means as either he can or will make use of, that is, a right to all things, or the right of war. And it is sufficient for the fulfilling of the natural law, that a man be prepared in mind to embrace peace when it may be had. That the laws of nature, in a state of nature, are silent. That the secu consists in the - 2. It is a trite saying, that all laws are silent in the time of war, and it is a true one, not only if we speak of the civil, but also of the natural laws, provided they be referred not to the mind, but to the actions of men, by chap. iii. art. 27. And we mean such a war, as is of all men against all men; such as is the mere state of nature; although in the war of nation against nation, a certain mean was wont to be observed. And therefore in old time, there was a manner of living, and as it were a certain economy, which they called ληστρικὴν, living by rapine; which was neither against the law of nature (things then so standing), nor void of glory to those who exercised it with valour, not with cruelty. Their custom was, taking away the rest, to spare life, and abstain from oxen fit for plough, and every instrument serviceable to husbandry. Which yet is not so to be taken, as if they were bound to do thus by the law of nature; but that they had regard to their own glory herein, lest by too much cruelty they might be suspected guilty of fear. 3. Since therefore the exercise of the natural rity of living according to the law is necessary for the preservation of peace, and laws of nature, that for the exercise of the natural law security is agreement of no less necessary; it is worth the considering what that is which affords such a security. For this matter nothing else can be imagined, but that many. each man provide himself of such meet helps, as the invasion of one on the other may be rendered so dangerous, as either of them may think it better to refrain than to meddle. But first, it is plain that the consent of two or three cannot make good such a security; because that the addition but of one, or some few on the other side, is sufficient to make the victory undoubtedly sure, and heartens the enemy to attack us. It is therefore necessary, to the end the security sought for may be obtained, that the number of them who conspire in a mutual assistance be so great, that the accession of some few to the enemy's party may not prove to them a matter of moment sufficient to assure the victory. CHAP. V. ment of many serve a lasting 4. Furthermore, how great soever the number That the agree of them is who meet on self-defence, if yet they is not constant agree not among themselves of some excellent enough to premeans whereby to compass this, but every man peace. after his own manner shall make use of his endeavours, nothing will be done; because that, divided in their opinions, they will be a hinderance to each other; or if they agree well enough to some one action, through hope of victory, spoil, or revenge, yet afterward, through diversity of wits and counsels, or emulation and envy, with which men naturally contend, they will be so torn and rent, as they will neither give mutual help nor desire peace, except they be constrained to it by some common fear. Whence it follows that the consent of many, (which consists in this only, as we have already defined in the foregoing section, that they direct all their actions to the same end and the common good), that is to say, that the society pro VOL. II. F |