THE office of the sovereign, be it a monarch or an assembly, consisteth in the end for which he was trusted with the sovereign power, namely the procuration of the safety of the people, to which he is obliged by the law of nature, and to render an account thereof to God, the Author of that law, and to none but Him. But by safety here is not meant a bare preservation, but also all other contentments of life, which every man by lawful industry, without danger or hurt to the Commonwealth, shall acquire to himself.

And this is intended should be done, not by care applied to individuals, further than their protection from injuries when they shall complain; but by a general providence, contained in public instruction, both of doctrine and example; and in the making and executing of good laws to which individual persons may apply their own cases.

And because, if the essential rights of sovereignty (specified before in the eighteenth Chapter) be taken away, the Commonwealth is thereby dissolved, and every man returneth into the condition and calamity of a war with every other man, which is the greatest evil that can happen in this life; it is the office of the sovereign to maintain those rights entire, and consequently against his duty, first, to transfer to another or to lay from himself any of them. For he that deserteth the means deserteth the ends; and he deserteth the means that, being the sovereign, acknowledgeth himself subject to the civil laws, and renounceth the power of supreme judicature; or of making war or peace by his own authority; or of judging of the necessities of the Commonwealth; or of levying money and soldiers when and as much as in his own conscience he shall judge necessary; or of making officers and ministers both of war and peace; or of appointing teachers, and examining what doctrines are conformable or contrary to the defence, peace, and good of the people. Secondly, it is against his duty to let the people be ignorant or misinformed of the grounds and reasons of those his essential rights, because thereby men are easy to be seduced and drawn to resist him when the Commonwealth shall require their use and exercise.

And the grounds of these rights have the rather need drafter need to be diligently and truly taught, because they cannot be maintained by any civil law or terror of legal punishment. For a civil law that shall forbid rebellion (and such is all resistance to the essential rights of sovereignty) is not, as a civil law, any obligation but by virtue only of the law of nature that forbiddeth the violation of faith; which natural obligation, if men know not, they cannot know the right of any law the sovereign maketh. And for the punishment, they take it but for an act of hostility; which when they think they have strength enough, they will endeavour, by acts of hostility, to avoid.

As I have heard some say that justice is but a word, without substance; and that whatsoever a man can by force or art acquire to himself, not only in the condition of war, but also in a Commonwealth, is his own, which I have already shown to be false: so there be also that maintain that there are no grounds, nor principles of reason, to sustain those essential rights which make sovereignty absolute. For if there were, they would have been found out in some place or other; whereas we see there has not hitherto been any Commonwealth where those rights have been acknowledged, or challenged. Wherein they argue as ill, as if the savage people of America should deny there were any grounds or principles of reason so to build a house as to last as long as the materials, because they never yet saw any so well built. Time and industry produce every day new knowledge. And as the art of well building is derived from principles of reason, observed by industrious men that had long studied the nature of materials, and the diverse effects of figure and proportion, long after mankind began, though poorly, to build: so, long time after men have begun to constitute Commonwealths, imperfect and apt to relapse into disorder, there may principles of reason be found out, by industrious meditation, to make their constitution, excepting by external violence, everlasting. And such are those which I have in this discourse set forth: which, whether they come not into the sight of those that have power to make use of them, or be neglected by them or not, concerneth my particular interest, at this day, very little. But supposing that these of mine are not such principles of reason; yet I am sure they are principles from authority of Scripture, as I shall make it appear when I shall come to speak of the kingdom of God, administered by Moses, over the Jews, His peculiar people by covenant.

But they say again that though the principles be right, yet common people are not of capacity enough to be made to understand them. I should be glad that the rich and potent subjects of a kingdom, or those that are accounted the most learned, were no less incapable than they. But all men know that the obstructions to this kind of doctrine proceed not so much from the difficulty of the matter, as from the interest of them that are to learn. Potent men digest hardly anything that setteth up a power to bridle their affections; and learned men, anything that discovereth their errors, and thereby their authority: whereas the common people's minds, unless they be tainted with dependence on the potent, or scribbled over with the opinions of their doctors, are like clean paper, fit to receive whatsoever by public authority shall be imprinted in them. Shall whole nations be brought to acquiesce in the great mysteries of Christian religion, which are above reason; and millions of men be made believe that the same body may be in innumerable places at one and the same time, which is against reason; and shall not men be able, by their teaching and preaching, protected by the law, to make that received which is so consonant to reason that any unprejudicated man needs no more to learn it than to hear it? I conclude therefore that in the instruction of the people in the essential rights which are the natural and fundamental laws of sovereignty, there is no difficulty, whilst a sovereign has his power entire, but what proceeds from his own fault, or the fault of those whom he trusteth in the administration of the Commonwealth; and consequently, it is his duty to cause them so to be instructed; and not only his duty, but his benefit also, and security against the danger that may arrive to himself in his natural person from rebellion.

And, to descend to particulars, the people are to be taught, first, that they ought not to be in love with any form of government they see in their neighbour nations, more than with their own, nor, whatsoever present prosperity they behold in nations that are otherwise governed than they, to desire change. For the prosperity of a people ruled by an aristocratical or democratical assembly cometh not from aristocracy, nor from democracy, but from the obedience and concord of the subjects: nor do the people flourish in a monarchy because one man has the right to rule them, but because they obey him. Take away in any kind of state the obedience, and consequently the concord of the people, and they shall not only not flourish, but in short time be dissolved. And they that go about by disobedience to do no more than reform the Commonwealth 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 counsel of Medea cut him in pieces and boil him, together with strange herbs, but made not of him a new man. This desire of change is like the breach of the first of God's Commandments: for there God says, Non habebis Deos alienos: "Thou shalt not have the Gods of other nations"; and in another place concerning kings, that they are gods.

Secondly, they are to be taught that they ought not to be led with admiration of the virtue of any of their fellow subjects, how high soever he stand, nor how conspicuously soever he shine in the Commonwealth; nor of any assembly, except the sovereign assembly, so as to defer to them any obedience or honour appropriate to the sovereign only, whom, in their particular stations, they represent; nor to receive any influence from them, but such as is conveyed by them from the sovereign authority. For that sovereign cannot be imagined to love his people as he ought that is not jealous of them, but suffers them by the flattery of popular men to be seduced from their loyalty, as they have often been, not only secretly, but openly, so as to proclaim marriage with them in facie ecclesiae by preachers, and by publishing the same in the open streets: which may fitly be compared to the violation of the second of the Ten Commandments.

Thirdly, in consequence to this, they ought to be informed how great a fault it is to speak evil of the sovereign representative, whether one man or an assembly of men; or to argue and dispute his power, or any way to use his name irreverently, whereby he may be brought into contempt with his people, and their obedience, in which the safety of the Commonwealth consisteth, slackened. Which doctrine the third Commandment by resemblance pointeth to.

Fourthly, seeing people cannot be taught this, nor, when it is taught, remember it, nor after one generation past so much as know in whom the sovereign power is placed, without setting apart from their ordinary labour some certain times in which they may attend those that are appointed to instruct them; it is necessary that some such times be determined wherein they may assemble together, and, after prayers and praises given to God, the Sovereign of sovereigns, hear those their duties told them, and the positive laws, such as generally concern them all, read and expounded, and be put in mind of the authority that maketh them laws. To this end had the Jews every seventh day a Sabbath, in which the law was read and expounded; and in the solemnity whereof they were put in mind that their king was God; that having created the world in six days, He rested on the seventh day; and by their resting on it from their labour, that that God was their king, which redeemed them from their servile and painful labour in Egypt, and gave them a time, after they had rejoiced in God, to take joy also in themselves, by lawful recreation. So that the first table of the Commandments is spent all in setting down the sum of God's absolute power; not only as God, but as King by pact, in peculiar, of the Jews; and may therefore give light to those that have sovereign power conferred on them by the consent of men, to see what doctrine they ought to teach their subjects.

And because the first instruction of children dependeth on the care of their parents, it is necessary that they should be obedient to them whilst they are under their tuition; and not only so, but that also afterwards, as gratitude requireth, they acknowledge the benefit of their education by external signs of honour. To which end they are to be taught that originally the father of every man was also his sovereign lord, with power over him of life and death; and that the fathers of families, when by instituting a Commonwealth they resigned that absolute power, yet it was never intended they should lose the honour due unto them for their education. For to relinquish such right was not necessary to the institution of sovereign 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. And this accordeth with the fifth Commandment.

Again, every sovereign ought to cause justice to be taught, which, consisting in taking from no man what is his, is as much as to say, to cause men to be taught not to deprive their neighbours, by violence or fraud, of anything which by the sovereign authority is theirs. Of things held in propriety, those that are dearest to a man are his own life and limbs; and in the next degree, in most men, those that concern conjugal affection; and after them riches and means of living. Therefore the people are to be taught to abstain from violence to one another's person by private revenges, from violation of conjugal honour, and from forcible rapine and fraudulent surreption of one another's goods. For which purpose also it is necessary they be shown the evil consequences of false judgment, by corruption either of judges or witnesses, whereby the distinction of propriety is taken away, and justice becomes of no effect: all which things are intimated in the sixth, seventh, eighth, and ninth Commandments.

Lastly, they are to be taught that not only the unjust facts, but the designs and intentions to do them, though by accident hindered, are injustice; which consisteth in the pravity of the will, as well as in the irregularity of the act. And this is the intention of the tenth Commandment, and the sum of the second table; which is reduced all to this one commandment of mutual charity, "Thou shalt love thy neighbour as thy self"; as the sum of the first table is reduced to "the love of God"; whom they had then newly received as their king.

As for the means and conduits by which the people may receive this instruction, we are to search by what means so many opinions contrary to the peace of mankind, upon weak and false principles, have nevertheless been so deeply rooted in them. I mean those which I have in the precedent the precedent chapter specified: as that men shall judge of what is lawful and unlawful, not by the law itself, but by their own consciences; that is to say, by their own private judgements: that subjects sin in obeying the commands of the Commonwealth, unless they themselves have first judged them to be lawful: that their propriety in their riches is such as to exclude the dominion which the Commonwealth hath the same: that it is lawful for subjects to kill such as they call tyrants: that the sovereign power may be divided, and the like; which come to be instilled into the people by this means. They whom necessity or covetousness keepeth attent on their trades and labour; and they, on the other side, whom superfluity or sloth carrieth after their sensual pleasures (which two sorts of men take up the greatest part of mankind), being diverted from the deep meditation which the of truth, not only in the matter of natural justice, but also of all other sciences necessarily requireth, receive the notions of their duty chiefly from divines in the pulpit, and partly from such of their neighbours or familiar acquaintance as having the faculty of discoursing readily and plausibly seem wiser and better learned in cases of law and conscience than themselves. And the divines, and such others as make show of learning, derive their knowledge from the universities, and from the schools of law, or from the books which by men eminent in those schools and universities have been published. It is therefore manifest that the instruction of the people dependeth wholly on the right teaching of youth in the universities. But are not, may some man say, the universities of England learned enough already to do that? Or is it, you will undertake to teach the universities? Hard questions. Yet to the first, I doubt not to answer: that till towards the latter end of Henry the Eighth, the power of the Pope was always upheld against the power of the Commonwealth, principally by the universities; and that the doctrines by so many preachers against the sovereign power of the king, and by so many lawyers and others that had their education there, is a sufficient argument that, though the universities were not authors of those false doctrines, yet they knew not how to plant the true. For in such a contradiction of opinions, it is most certain that they have not been sufficiently instructed; and it is no wonder, if they yet retain a relish of that subtle liquor wherewith they were first seasoned against the civil authority. But to the latter question, it is not fit nor needful for me to say either aye or no: for any man that sees what I am doing may easily perceive what I think.

The safety of the people requireth further, from him or them that have the sovereign power, that justice be equally administered to all degrees of people; that is, that as well the rich and mighty, as poor and obscure persons, may be righted of the injuries done them; so as the great may have no greater hope of impunity, when they do violence, dishonour, or any injury to the meaner sort, than when one of these does the like to one of them: for in this consisteth equity; to which, as being a precept of the law of nature, a sovereign is as much subject as any of the meanest of his people. All breaches of the law are offences against the Commonwealth: but there be some that are also against private persons. Those that concern the Commonwealth only may without breach of equity be pardoned; for every man may pardon what is done against himself, according to his own discretion. But an offence against a private man cannot in equity be pardoned without the consent of him that is injured; or reasonable satisfaction.

The inequality of subjects proceedeth from the acts of sovereign power, and therefore has no more place in the presence of the sovereign; that is to say, in a court of justice, than the inequality between kings and their subjects in the presence of the King of kings. The honour of great persons is to be valued for their beneficence, and the aids they give to men of inferior rank, or not at all. And the violences, oppressions, and injuries they do are not extenuated, but aggravated, by the greatness of their persons, because they have least need to commit them. The consequences of this partiality towards the great proceed in this manner. Impunity maketh insolence; insolence, hatred; and hatred, an endeavour to pull down all oppressing and contumelious greatness, though with the ruin of the Commonwealth.

To equal justice appertaineth also the equal imposition of taxes; the equality whereof dependeth not on the equality of riches, but on the equality of the debt that every man oweth to the Commonwealth for his defence. It is not enough for a man to labour for the maintenance of his life; but also to fight, if need be, for the securing of his labour. They must either do as the Jews did after their return from captivity, in re-edifying the Temple, build with one hand and hold the sword in the other, or else they must hire others to fight for them. For the impositions that are laid on the people by the sovereign power are nothing else but the wages due to them that hold the public sword to defend private men in the exercise of several trades and callings. Seeing then the benefit that every one receiveth thereby is the enjoyment of life, which is equally dear to poor and rich, the debt which a poor man oweth them that defend his life is the same which a rich man oweth for the defence of his; saving that the rich, who have the service of the poor, may be debtors not only for their own persons, but for many more. Which considered, the equality of imposition consisteth rather in the equality of that which is consumed, than of the riches of the persons that consume the same. For what reason is there that he which laboureth much and, sparing the fruits of his labour, consumeth little should be more charged than he that, living idly, getteth little and spendeth all he gets; seeing the one hath no more protection from the Commonwealth than the other? But when the impositions are laid upon those things which men consume, every man payeth equally for what he useth; nor is the Commonwealth defrauded by the luxurious waste of private men.

And whereas many men, by accident inevitable, become unable to maintain themselves by their labour, they ought not to be left to the charity of private persons, but to be provided for, as far forth as the necessities of nature require, by the laws of the Commonwealth. For as it is uncharitableness in any man to neglect the impotent; so it is in the sovereign of a Commonwealth, to expose them to the hazard of such uncertain charity.

But for such as have strong bodies the case is otherwise; they are to be forced to work; and to avoid the excuse of not finding employment, there ought to be such laws as may encourage all manner of arts; as navigation, agriculture, fishing, and all manner of manufacture that requires labour. The multitude of poor and yet strong people still increasing, they are to be transplanted into countries not sufficiently inhabited; where nevertheless they are not to exterminate those they find there; but constrain them to inhabit closer together, and not range a great deal of ground to snatch what they find, but to court each little plot with art and labour, to give them their sustenance in due season. And when all the world is overcharged with inhabitants, then the last remedy of all is war, which provideth for every man, by victory or death.

To the care of the sovereign belongeth the making of good laws. But what is a good law? By a good law, I mean not a just law: for no law can be unjust. The law is made by the sovereign power, and all that is done by such power is warranted and owned by every one of the people; and that which every man will have so, no man can say is unjust. It is in the laws of a Commonwealth, as in the laws of gaming: whatsoever the gamesters all agree on is injustice to none of them. A good law is that which is needful, for the good of the people, and withal perspicuous.

For the use of laws (which are but rules authorized) 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, rashness, or indiscretion; as hedges are set, not to stop travellers, but to keep them in the way. And therefore a law that is not needful, having not the true end of a law, is not good. A law may be conceived to be good when it is for the benefit of the sovereign, though it be not necessary for the people, but it is not so. For the good of the sovereign and people cannot be separated. It is a weak sovereign that has weak subjects; and a weak people whose sovereign wanteth power to rule them at his will. Unnecessary laws are not good laws, but traps for money which, where the right of sovereign power is acknowledged, are superfluous; and where it is not acknowledged, insufficient to defend the people.

The perspicuity consisteth not so much in the words of the law itself, as in a declaration of the causes and motives for which it was made. That is it that shows us the meaning of the legislator; and the meaning of the legislator known, the law is more easily understood by few than many words. For all words are subject to ambiguity; and therefore multiplication of words in the body of the law is multiplication of ambiguity: besides it seems to imply, by too much diligence, that whosoever can evade the words is without the compass of the law. And this is a cause of many unnecessary processes. For when I consider how short were the laws of ancient times, and how they grew by degrees still longer, methinks I see a contention between the penners and pleaders of the law; the former seeking to circumscribe the latter, and the latter to evade their circumscriptions; and that the pleaders have got the victory. It belongeth therefore to the office of a legislator (such as is in all Commonwealths the supreme representative, be it one man or an assembly) to make the reason perspicuous why the law was made, and the body of the law itself as short, but in as proper and significant terms, as may be.

It belongeth also to the office of the sovereign to make a right application of punishments and rewards. And seeing the end of punishing is not revenge and discharge of choler, but correction either of the offender or of others by his example, the severest punishments are to be inflicted for those crimes that are of most danger to the public; such as are those which proceed from malice to the government established; those that spring from contempt of justice; those that provoke indignation in the multitude; and those which, unpunished, seem authorized, as when they are committed by sons, servants, or favourites of men in authority: for indignation carrieth men, not only against the actors and authors of injustice, but against all power that is likely to protect them; as in the case of Tarquin, when for the insolent act of one of his sons he was driven out of Rome, and the monarchy itself dissolved. But crimes of infirmity; such as are those which proceed from great provocation, from great fear, great need, or from ignorance whether the fact be a great crime or not, there is place many times for lenity, without prejudice to the Commonwealth; and lenity, when there is such place for it, is required by the law of nature. The punishment of the leaders and teachers in a commotion; not the poor seduced people, when they are punished, can profit the Commonwealth by their example. To be severe to people is to punish ignorance which may in great part be imputed to the sovereign, whose fault it was they were no better instructed.

In like manner it belongeth to the office and duty of the sovereign to apply his rewards always so as there may arise from them benefit to the Commonwealth: wherein consisteth their use and end; and is then done when they that have well served the Commonwealth are, with as little expense of the common treasury as is possible, so well recompensed as others thereby may be encouraged, both to serve the same as faithfully as they can, and to study the arts by which they may be enabled to do it better. To buy with money or preferment, from a popular ambitious subject to be quiet and desist from making ill impressions in the minds of the people, has nothing of the nature of reward (which is ordained not for disservice, but for service past); nor a sign of gratitude, but of fear; nor does it tend to the benefit, but to the damage of the public. It is a contention with ambition, that of Hercules with the monster Hydra, which, having many heads, for every one that was vanquished there grew up three. For in like manner, when the stubbornness of one popular man is overcome with reward, there arise many more by the example, that do the same mischief in hope of like benefit: and as all sorts of manufacture, so also malice increaseth by being vendible. And though sometimes a civil war may be deferred by such ways as that, yet the danger grows still the greater, and the public ruin more assured. It is therefore against the duty of the sovereign, to whom the public safety is committed, to reward those that aspire to greatness by disturbing the peace of their country, and not rather to oppose the beginnings of such men with a little danger, than after a longer time with greater.

Another business of the sovereign is to choose good counsellors; I mean such whose advice he is to take in the government of the Commonwealth. For this word counsel (consilium, corrupted from considium) is of a large signification, and comprehendeth all assemblies of men that sit together, not only to deliberate what is to be done hereafter, but also to judge of facts past, and of law for the present. I take it here in the first sense only: and in this sense, there is no choice of counsel, neither in a democracy nor aristocracy; because the persons counselling are members of the person counselled. The choice of counsellors therefore is proper to monarchy, in which the sovereign that endeavoureth not to make choice of those that in every kind are the most able, dischargeth not his office as he ought to do. The most able counsellors are they that have least hope of benefit by giving evil counsel, and most knowledge of those things that conduce to the peace and defence of the Commonwealth. It is a hard matter to know who expecteth benefit from public troubles; but the signs that guide to a just suspicion is the soothing of the people in their unreasonable or irremediable grievances by men whose estates are not sufficient to discharge their accustomed expenses, and may easily be observed by any one whom it concerns to know it. But to know who has most knowledge of the public affairs is yet harder; and they that know them need them a great deal the less. For to know who knows the rules almost of any art is a great degree of the knowledge of the same art, because no man can be assured of the truth of another's rules but he that is first taught to understand them. But the best signs of knowledge of any art are much conversing in it and constant good effects of it. Good counsel 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 fortress; unless we shall think there needs no method in the study of the politics, as there does in the study of geometry, but only to be lookers on; which is not so. For the politics is the harder study of the two. Whereas in these parts of Europe it hath been taken for a right of certain persons to have place in the highest council of state by inheritance, it derived from the conquests of the ancient Germans; wherein many absolute lords, joining together to conquer other nations, would not enter into the confederacy without such privileges as might be marks of difference, in time following, between their posterity and the posterity of their subjects; which privileges being inconsistent with the sovereign power, by the favour of the sovereign they may seem to keep; but contending for them as their right, they must needs by degrees let them go, and have at last no further honour than adhereth naturally to their abilities.

And how able soever be the counsellors in any affair, the benefit of their counsel is greater when they give every one his advice, and the reasons of it apart, than when they do it in an assembly by way of orations; and when they have premeditated, than when they speak on the sudden; both because they have more time to survey the consequences of action, and are less subject to be carried away to contradiction through envy, emulation, or other passions arising from the difference of opinion.

The best counsel, in those things that concern not other nations, but only the ease and benefit the subjects may enjoy, by laws that look only inward, is to be taken from the general informations and complaints of the people of each province, who are best acquainted with their own wants, and ought therefore, when they demand nothing in derogation of the essential rights of sovereignty, to be diligently taken notice of. For without those essential rights, as I have often before said, the Commonwealth cannot at all subsist.

A commander of an army in chief, if he be not popular, shall not be beloved, nor feared as he ought to be by his army, and consequently cannot perform that office with good success. He must therefore be industrious, valiant, affable, liberal and fortunate, that he may gain an opinion both of sufficiency and of loving his soldiers. This is popularity, and breeds in the soldiers both desire and courage to recommend themselves to his favour; and protects the severity of the general, in punishing, when need is, the mutinous or negligent soldiers. But this love of soldiers, if caution be not given of the commander's fidelity, is a dangerous thing to sovereign power; especially when it is in the hands of an assembly not popular. It belongeth therefore to the safety of the people, both that they be good conductors and faithful subjects, to whom the sovereign commits his armies.

But when the sovereign himself is popular; that is, reverenced and beloved of his people, there is no danger at all from the popularity of a subject. For soldiers are never so generally unjust as to side with their captain, though they love him, against their sovereign, when they love not only his person, but also his cause. And therefore those who by violence have at any time suppressed the power of their lawful sovereign, before they could settle themselves in his place, have been always put to the trouble of contriving their titles to save the people from the shame of receiving them. To have a known right to sovereign power is so popular a quality as he that has it needs no more, for his own part, to turn the hearts of his subjects to him, but that they see him able absolutely to govern his own family: nor, on the part of his enemies, but a disbanding of their armies. For the greatest and most active part of mankind has never hitherto been well contented with the present.

Concerning the offices of one sovereign to another, which are comprehended in that law which is commonly called the law of nations, I need not say anything in this place, because the law of nations and the law of nature is the same thing. And every sovereign hath the same right in procuring the safety of his people, that any particular man can have in procuring the safety of his own body. And the same law that dictateth to men that have no civil government what they ought to do, and what to avoid in regard of one another, dictateth the same to Commonwealths; that is, to the consciences of sovereign princes and sovereign assemblies; there being no court of natural justice, but in the conscience only, where not man, but God reigneth; whose laws, such of them as oblige all mankind, in respect of God, as he is the Author of nature, are natural; and in respect of the same God, as he is King of kings, are laws. But of the kingdom of God, as King of kings, and as King also of a peculiar people, I shall speak in the rest of this discourse.



THAT the condition of mere nature, that is to say, of absolute liberty, such as is theirs that neither are sovereigns nor subjects, is anarchy and the condition of war: that the precepts, by which men are guided to avoid that condition, are the laws of nature: that a Commonwealth without sovereign power is but a word without substance and cannot stand: that subjects owe to sovereigns simple obedience in all things wherein their obedience is not repugnant to the laws of God, I have sufficiently proved in that which I have already written. There wants only, for the entire knowledge of civil duty, to know what are those laws of God. For without that, a man knows not, when he is commanded anything by the civil power, whether it be contrary to the law of God or not: and so, either by too much civil obedience offends the Divine Majesty, or, through fear of offending God, transgresses the commandments of the Commonwealth. To avoid both these rocks, it is necessary to know what are the laws divine. And seeing the knowledge of all law dependeth on the knowledge of the sovereign power, I shall say something in that which followeth of the KINGDOM OF GOD.

"God is King, let the earth rejoice," [Psalms, 97. 1] saith the psalmist. And again, "God is King though the nations be angry; and he that sitteth on the cherubim, though the earth be moved." [Ibid., 99. 1] Whether men will or not, they must be subject always to the divine power. By denying the existence or providence of God, men may shake off their ease, but not their yoke. But to call this power of God, which extendeth itself not only to man, but also to beasts, and plants, and bodies inanimate, by the name of kingdom, is but a metaphorical use of the word. For he only is properly said to reign that governs his subjects by his word and by promise of rewards to those that obey it, by threatening them with punishment that obey it not. Subjects therefore in the kingdom of God are not bodies inanimate, nor creatures irrational; because they understand no precepts as his: nor atheists, nor they that believe not that God has any care of the actions of mankind; because they acknowledge no word for his, nor have hope of his rewards, or fear of his threatenings. They therefore that believe there is a God that governeth the world, and hath given precepts, and propounded rewards and punishments to mankind, are God's subjects; all the rest are to be understood as enemies.

To rule by words requires that such words be manifestly made known; for else they are no laws: for to the nature of laws belongeth a sufficient and clear promulgation, such as may take away the excuse of ignorance; which in the laws of men is but of one only kind, and that is, proclamation or promulgation by the voice of man. But God declareth his laws three ways; by the dictates of natural reason, by revelation, and by the voice of some man to whom, by the operation of miracles, he procureth credit with the rest. From hence there ariseth a triple word of God, rational, sensible, and prophetic; to which correspondeth a triple hearing: right reason, sense supernatural, and faith. As for sense supernatural, which consisteth in revelation or inspiration, there have not been any universal laws so given, because God speaketh not in that manner but to particular persons, and to diverse men diverse things.

From the difference between the other two kinds of God's word, rational and prophetic, there may be attributed to God a twofold kingdom, natural and prophetic: natural, wherein He governeth as many of mankind as acknowledge His providence, by the natural dictates of right reason; and prophetic, wherein having chosen out one peculiar nation, the Jews, for His subjects, He governed them, and none but them, not only by natural reason, but by positive laws, which He gave them by the mouths of His holy prophets. Of the natural kingdom of God I intend to speak in this chapter.

The right of nature whereby God reigneth over men, and punisheth those that break his laws, is to be derived, not from His creating them, as if He required obedience as of gratitude for His benefits, but from His irresistible power. I have formerly shown how the sovereign right ariseth from pact: to show how the same right may arise from nature requires no more but to show in what case it is never taken away. Seeing all men by nature had right to all things, they had right every one to reign over all the rest. But because this right could not be obtained by force, it concerned the safety of every one, laying by that right, to set up men, with sovereign authority, by common consent, to rule and defend them: whereas if there had been any man of power irresistible, there had been no reason why he should not by that power have ruled and defended both himself and them, according to his own discretion. To those therefore whose power is irresistible, the dominion of all men adhereth naturally by their excellence of power; and consequently it is from that power that the kingdom over men, and the right of afflicting men at his pleasure, belongeth naturally to God Almighty; not as Creator and gracious, but as omnipotent. And though punishment be due for sin only, because by that word is understood affliction for sin; yet the right of afflicting is not always derived from men's sin, but from God's power.

This question: why evil men often prosper; and good men suffer adversity, has been much disputed by the ancient, and is the same with this of ours: by what right God dispenseth the prosperities and adversities of this life; and is of that difficulty, as it hath shaken the faith, not only of the vulgar, but of philosophers and, which is more, of the saints, concerning the Divine Providence. "How good," saith David, "is the God of Israel to those that are upright in heart; and yet my feet were almost gone, my treadings had well-nigh slipped; for I was grieved at the wicked, when I saw the ungodly in such prosperity." [Psalms, 73. 1-3] And Job, how earnestly does he expostulate with God for the many afflictions he suffered, notwithstanding his righteousness? This question in the case of Job is decided by God Himself, not by arguments derived from Job's sin, but His own power. For whereas the friends of Job drew their arguments from his affliction to his sin, and he defended himself by the conscience of his innocence, God Himself taketh up the matter, and having justified the affliction by arguments drawn from His power, such as this, "Where wast thou when I laid the foundations of the earth," [Job, 38. 4] and the like, both approved Job's innocence and reproved the erroneous doctrine of his friends. Conformable to this doctrine is the sentence of our Saviour concerning the man that was born blind, in these words, "Neither hath this man sinned, nor his fathers; but that the works of God might be made manifest in him." And though it be said, "that death entered into the world by sin," (by which is meant that if Adam had never sinned, he had never died, that is, never suffered any separation of his soul from his body), it follows not thence that God could not justly have afflicted him, though he had not sinned, as well as He afflicteth other living creatures that cannot sin.

Having spoken of the right of God's sovereignty as grounded only on nature, we are to consider next what are the divine laws, or dictates of natural reason; which laws concern either the natural duties of one man to another, or the honour naturally due to our Divine Sovereign. The first are the same laws of nature, of which I have spoken already in the fourteenth and fifteenth Chapters of this treatise; namely, equity, justice, mercy, humility, and the rest of the moral virtues. It remaineth therefore that we consider what precepts are dictated to men by their natural reason only, without other word of God, touching the honour and worship of the Divine Majesty.

Honour consisteth in the inward thought and opinion of the power and goodness of another: and therefore to honour God is to think as highly of His power and goodness as is possible. And of that opinion, the external signs appearing in the words and actions of men are called worship; which is one part of that which the Latins understand by the word cultus: for cultus signifieth properly, and constantly, that labour which a man bestows on anything with a purpose to make benefit by it. Now those things whereof we make benefit are either subject to us, and the profit they yield followeth the labour we bestow upon them as a natural effect; or they are not subject to us, but answer our labour according to their own wills. In the first sense the labour bestowed on the earth is called culture; and the education of children, a culture of their minds. In the second sense, where men's wills are to be wrought to our purpose, not by force, but by complaisance, it signifieth as much as courting, that is, winning of favour by good offices; as by praises, by acknowledging their power, and by whatsoever is pleasing to them from whom we look for any benefit. And this is properly worship: in which sense publicola is understood for a worshipper of the people; and cultus Dei, for the worship of God.

From internal honour, consisting in the opinion of power and goodness, arise three passions; love, which hath reference to goodness; and hope, and fear, that relate to power: and three parts of external worship; praise, magnifying, and blessing: the subject of praise being goodness; the subject of magnifying and blessing being power, and the effect thereof felicity. Praise and magnifying are signified both by words and actions: by words, when we say a man is good or great; by actions, when we thank him for his bounty, and obey his power. The opinion of the happiness of another can only be expressed by words.

There be some signs of honour, both in attributes and actions, that be naturally so; as amongst attributes, good, just, liberal, and the like; and amongst actions, prayers, thanks, and obedience. Others are so by institution, or custom of men; and in some times and places are honourable; in others, dishonourable; in others, indifferent: such as are the gestures in salutation, prayer, and thanksgiving, in different times and places, differently used. The former is natural; the latter arbitrary worship.

And of arbitrary worship, there be two differences: for sometimes it is commanded, sometimes voluntary worship: commanded, when it is such as he requireth who is worshipped: free, when it is such as the worshipper thinks fit. When it is commanded, not the words or gesture, but the obedience is the worship. But when free, the worship consists in the opinion of the beholders: for if to them the words or actions by which we intend honour seem ridiculous, and tending to contumely; they are no worship, because no signs of honour; and no signs of honour, because a sign is not a sign to him that giveth it, but to him to whom it is made, that is, to the spectator.

Again there is a public an private worship. Public is the worship that a Commonwealth performeth, as one person. Private is that which a private person exhibiteth. Public, in respect of the whole Commonwealth, is free; but in respect of particular men it is not so. Private is in secret free; but in the sight of the multitude it is never without some restraint, either from the laws or from the opinion of men; which is contrary to the nature of liberty.

The end of worship amongst men is power. For where a man seeth another worshipped, he supposeth him powerful, and is the readier to obey him; which makes his power greater. But God has no ends: the worship we do him proceeds from our duty and is directed according to our capacity by those rules of honour that reason dictateth to be done by the weak to the more potent men, in hope of benefit, for fear of damage, or in thankfulness for good already received from them.

That we may know what worship of God is taught us by the light of nature, I will begin with His attributes. Where, first, it is manifest, we ought to attribute to Him existence: for no man can have the will to honour that which he thinks not to have any being.

Secondly, that those philosophers who said the world, or the soul of the world, was God spake unworthily of Him, and denied His existence: for by God is understood the cause of the world; and to say the world is God is to say there is no cause of it, that is, no God.

Thirdly, to say the world was not created, but eternal, seeing that which is eternal has no cause, is to deny there is a God.

Fourthly, that they who, attributing, as they think, ease to God, take from Him the care of mankind, take from Him his honour: for it takes away men's love and fear of Him, which is the root of honour.

Fifthly, in those things that signify greatness and power, to say He is finite is not to honour Him: for it is not a sign of the will to honour God to attribute to Him less than we can; and finite is less than we can, because to finite it is easy to add more.

Therefore to attribute figure to Him is not honour; for all figure is finite:

Nor to say we conceive, and imagine, or have an idea of Him in our mind; for whatsoever we conceive is finite:

Nor to attribute to Him parts or totality; which are the attributes only of things finite:

Nor to say He is in this or that place; for whatsoever is in place is bounded and finite:

Nor that He is moved or resteth; for both these attributes ascribe to Him place:

Nor that there be more gods than one, because it implies them all finite; for there cannot be more than one infinite:

Nor to ascribe to Him (unless metaphorically, meaning not the passion, but the effect) passions that partake of grief; as repentance, anger, mercy: or of want; as appetite, hope, desire; or of any passive faculty: for passion is power limited by somewhat else.

And therefore when we ascribe to God a will, it is not to be understood, as that of man, for a rational appetite; but as the power by which He effecteth everything.

Likewise when we attribute to Him sight, and other acts of sense; as also knowledge and understanding; which in us is nothing else but a tumult of the mind, raised by external things that press the organical parts of man's body: for there is no such thing in God, and, being things that depend on natural causes, cannot be attributed to Him.

He that will attribute to God nothing but what is warranted by natural reason must either use such negative attributes as infinite, eternal, incomprehensible; or superlatives, as most high, most great, and the like; or indefinite, as good, just, holy, creator; and in such sense as if He meant not to declare what He is (for that were to circumscribe Him within the limits of our fancy), but how much we admire Him, and how ready we would be to obey Him; which is a sign of humility, and of a will to honour Him as much as we can: for there is but one name to signify our conception of His nature, and that is I AM; and but one name of His relation to us, and that is God, in which is contained father, king, and lord.

Concerning the actions of divine worship, it is a most general precept of reason that they be signs of the intention to honour God; such as are, first, prayers: for not the carvers, when they made images, were thought to make them gods, but the people that prayed to them.

Secondly, thanksgiving; which differeth from prayer in divine worship no otherwise than that prayers precede, and thanks succeed, the benefit, the end both of the one and the other being to acknowledge God for author of all benefits as well past as future.

Thirdly, gifts; that is to say, sacrifices and oblations, if they be of the best, are signs of honour, for they are thanksgivings.

Fourthly, not to swear by any but God is naturally a sign of honour, for it is a confession that God only knoweth the heart and that no man's wit or strength can protect a man against God's vengeance on the perjured.

Fifthly, it is a part of rational worship to speak considerately of God, for it argues a fear of Him, and fear is a confession of His power. Hence followeth, that the name of God is not to be used rashly and to no purpose; for that is as much as in vain: and it is to no purpose unless it be by way of oath, and by order of the Commonwealth, to make judgements certain; or between Commonwealths, to avoid war. And that disputing of God's nature is contrary to His honour, for it is supposed that in this natural kingdom of God, there is no other way to know anything but by natural reason; that is, from the principles of natural science; which are so far from teaching us anything of God's nature, as they cannot teach us our own nature, nor the nature of the smallest creature living. And therefore, when men out of the principles of natural reason dispute of the attributes of God, they but dishonour Him: for in the attributes which we give to God, we are not to consider the signification of philosophical truth, but the signification of pious intention to do Him the greatest honour we are able. From the want of which consideration have proceeded the volumes of disputation about the nature of God that tend not to His honour, but to the honour of our own wits and learning; and are nothing else but inconsiderate and vain abuses of His sacred name.

Sixthly, in prayers, thanksgiving, offerings and sacrifices, it is a dictate of natural reason that they be every one in his kind the best and most significant of honour. As, for example, that prayers and thanksgiving be made in words and phrases not sudden, nor light, nor plebeian, but beautiful and well composed; for else we do not God as much honour as we can. And therefore the heathens did absurdly to worship images for gods, but their doing it in verse, and with music, both of voice and instruments, was reasonable. Also that the beasts they offered in sacrifice, and the gifts they offered, and their actions in worshipping, were full of submission, and commemorative of benefits received, was according to reason, as proceeding from an intention to honour him.

Seventhly, reason directeth not only to worship God in secret, but also, and especially, in public, and in the sight of men: for without that, that which in honour is most acceptable, the procuring others to honour Him is lost.

Lastly, obedience to His laws (that is, in this case to the laws of nature) is the greatest worship of all. For as obedience is more acceptable to God than sacrifice; so also to set light by His commandments is the greatest of all contumelies. And these are the laws of that divine worship which natural reason dictateth to private men.

But seeing a Commonwealth is but one person, it ought also to exhibit to God but one worship; which then it doth when it commandeth it to be exhibited by private men, publicly. And this is public worship, the property whereof is to be uniform: for those actions that are done differently by different men cannot said to be a public worship. And therefore, where many sorts of worship be allowed, proceeding from the different religions of private men, it cannot be said there is any public worship, nor that the Commonwealth is of any religion at all.

And because words (and consequently the attributes of God) have their signification by agreement and constitution of men, those attributes are to be held significative of honour that men intend shall so be; and whatsoever may be done by the wills of particular men, where there is no law but reason, may be done by the will of the Commonwealth by laws civil. And because a Commonwealth hath no will, nor makes no laws but those that are made by the will of him or them that have the sovereign power, it followeth that those attributes which the sovereign ordaineth in the worship of God for signs of honour ought to be taken and used for such by private men in their public worship.

But because not all actions are signs by constitution, but some are naturally signs of honour, others of contumely, these latter, which are those that men are ashamed to do in the sight of them they reverence, cannot be made by human power a part of divine worship; nor the former, such as are decent, modest, humble behaviour, ever be separated from it. But whereas there be an infinite number of actions and gestures of an indifferent nature, such of them as the Commonwealth shall ordain to be publicly and universally in use, as signs of honour and part of God's worship, are to be taken and used for such by the subjects. And that which is said in the Scripture, "It is better to obey God than man," hath place in the kingdom of God by pact, and not by nature.

Having thus briefly spoken of the natural kingdom of God, and His natural laws, I will add only to this chapter a short declaration of His natural punishments. There is no action of man in this life that is not the beginning of so long a chain of consequences as no human providence is high enough to give a man a prospect to the end. And in this chain there are linked together both pleasing and unpleasing events; in such manner as he that will do anything for his pleasure, must engage himself to suffer all the pains annexed to it; and these pains are the natural punishments of those actions which are the beginning of more harm than good. And hereby it comes to pass that intemperance is naturally punished with diseases; rashness, with mischances; injustice, with the violence of enemies; pride, with ruin; cowardice, with oppression; negligent government of princes, with rebellion; and rebellion, with slaughter. For seeing punishments are consequent to the breach of laws, natural punishments must be naturally consequent to the breach of the laws of nature, and therefore follow them as their natural, not arbitrary, effects.

And thus far concerning the constitution, nature, and right of sovereigns, and concerning the duty of subjects, derived from the principles of natural reason. And now, considering how different this doctrine is from the practice of the greatest part of the world, especially of these western parts that have received their moral learning from Rome and Athens, and how much depth of moral philosophy is required in them that have the administration of the sovereign power, I am at the point of believing this my labour as useless as the Commonwealth of Plato: for he also is of opinion that it is impossible for the disorders of state, and change of governments by civil war, ever to be taken away till sovereigns be philosophers. But when I consider again that the science of natural justice is the only science necessary for sovereigns and their principal ministers, and that they need not be charged with the sciences mathematical, as by Plato they are, further than by good laws to encourage men to the study of them; and that neither Plato nor any other philosopher hitherto hath put into order, and sufficiently or probably proved all the theorems of moral doctrine, that men may learn thereby both how to govern and how to obey, I recover some hope that one time or other this writing of mine may fall into the hands of a sovereign who will consider it himself (for it is short, and I think clear) without the help of any interested or envious interpreter; and by the exercise of entire sovereignty, in protecting the public teaching of it, convert this truth of speculation into the utility of practice.





I HAVE derived the rights of sovereign power, and the duty of subjects, hitherto from the principles of nature only; such as experience has found true, or consent concerning the use of words has made so; that is to say, from the nature of men, known to us by experience, and from definitions, of such words as are essential to all political reasoning, universally agreed on. But in that I am next to handle, which is the nature and rights of a Christian Commonwealth, whereof there dependeth much upon supernatural revelations of the will of God, the ground of my discourse must be not only the natural word of God, but also the prophetical.

Nevertheless, we are not to renounce our senses and experience, nor that which is the undoubted word of God, our natural reason. 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 implicit faith, but employed in the purchase of justice, peace, and true religion. For though there be many things in God's word above reason; that is to say, which cannot by natural reason be either demonstrated or confuted; yet there is nothing contrary to it; but when it seemeth so, the fault is either in our unskillful interpretation, or erroneous ratiocination.

Therefore, when anything therein written is too hard for our examination, we are bidden to captivate our understanding to the words; and not to labour in sifting out a philosophical truth by logic of such mysteries as are not comprehensible, nor fall under any rule of natural science. For it is with the mysteries of our religion as with wholesome pills for the sick, which swallowed whole have the virtue to cure, but chewed, are for the most part cast up again without effect.

But by the captivity of our understanding is not meant a submission of the intellectual faculty to the opinion of any other man, but of the will to obedience where obedience is due. For sense, memory, understanding, reason, and opinion are not in our power to change; but always, and necessarily such, as the things we see, hear, and consider suggest unto us; and therefore are not effects of our will, but our will of them. We then captivate our understanding and reason when we forbear contradiction; when we so speak as, by lawful authority, we are commanded; and when we live accordingly; which, in sum, is trust and faith reposed in him that speaketh, though the mind be incapable of any notion at all from the words spoken.

When God speaketh to man, it must be either immediately or by mediation of another man, to whom He had formerly spoken by Himself immediately. How God speaketh to a man immediately may be understood by those well enough to whom He hath so spoken; but how the same should be understood by another is hard, if not impossible, to know. For if a man pretend to me that God hath spoken to him supernaturally, and immediately, and I make doubt of it, I cannot easily perceive what argument he can produce to oblige me to believe it. It is true that if he be my sovereign, he may oblige me to obedience, so as not by act or word to declare I believe him not; but not to think any otherwise than my reason persuades me. But if one that hath not such authority over me shall pretend the same, there is nothing that exacteth either belief or obedience.

For to say that God hath spoken to him in the Holy Scripture is not to say God hath spoken to him immediately, but by mediation of the prophets, or of the Apostles, or of the Church, in such manner as He speaks to all other Christian men. To say He hath spoken to him in a dream is no more than to say he dreamed that God spake to him; which is not of force to win belief from any man that knows dreams are for the most part natural, and may proceed from former thoughts; and such dreams as that, from self-conceit, and foolish arrogance, and false opinion of a man's own goodliness, or virtue, by which he thinks he hath merited the favour of extraordinary revelation. To say he hath seen a vision, or heard a voice, is to say that he dreamed between sleeping and waking: for in such manner a man doth many times naturally take his dream for a vision, as not having well observed his own slumbering. To say he speaks by supernatural inspiration is to say he finds an ardent desire to speak, or some strong opinion of himself, for which he can allege no natural and sufficient reason. So that though God Almighty can speak to a man by dreams, visions, voice, and inspiration, yet He obliges no man to believe He hath so done to him that pretends it; who, being a man, may err and, which is more, may lie.

How then can he to whom God hath never revealed His will immediately (saving by the way of natural reason) know when he is to obey or not to obey His word, delivered by him that says he is a prophet? Of four hundred prophets, of whom the King of Israel, asked counsel concerning the war he made against Ramoth Gilead, only Micaiah was a true one. [I Kings, 22] The prophet that was sent to prophesy against the altar set up by Jeroboam, [Ibid., 13] though a true prophet, and that by two miracles done in his presence appears to be a prophet sent from God, was yet deceived by another old prophet that persuaded him, as from the mouth of God, to eat and drink with him. If one prophet deceive another, what certainty is there of knowing the will of God by other way than that of reason? To which I answer out of the Holy Scripture that there be two marks by which together, not asunder, a true prophet is to be known. One is the doing of miracles; the other is the not teaching any other religion than that which is already established. Asunder, I say, neither of these is sufficient. "If a prophet rise amongst you, or a dreamer of dreams, and shall pretend the doing of a miracle, and the miracle come to pass; if he say, Let us follow strange gods, which thou hast not known, thou shalt not hearken to him, etc. But that prophet and dreamer of dreams shall be put to death, because he hath spoken to you to revolt from the Lord your God." [Deuteronomy, 13. 1-5] In which words two things are to be observed; first, that God will not have miracles alone serve for arguments to approve the prophet's calling; but (as it is in the third verse) for an experiment of the constancy of our adherence to Himself. For the works of the Egyptian sorcerers, though not so great as those of Moses, yet were great miracles. Secondly, that how great soever the miracle be, yet if it tend to stir up revolt against the king or him that governeth by the king's authority, he that doth such miracle is not to be considered otherwise than as sent to make trial of their allegiance. For these words, revolt from the Lord your God, are in this place equivalent to revolt from your king. For they had made God their king by pact at the foot of Mount Sinai; who ruled them by Moses only; for he only spake with God, and from time to time declared God's commandments to the people. In like manner, after our Saviour Christ had made his Disciples acknowledge him for the Messiah (that is to say, for God's anointed, whom the nation of the Jews daily expected for their king, but refused when he came), he omitted not to advertise them of the danger of miracles. "There shall arise," saith he, "false Christs, and false prophets, and shall do great wonders and miracles, even to the seducing (if it were possible) of the very elect." [Matthew, 24. 24] By which it appears that false prophets may have the power of miracles; yet are we not to take their doctrine for God's word. St. Paul says further to the Galatians that "if himself or an angel from heaven preach another Gospel to them than he had preached, let him be accursed." [Galatians, 1. 8] That Gospel was that Christ was King; so that all preaching against the power of the king received, in consequence to these words, is by St. Paul accursed. For his speech is addressed to those who by his preaching had already received Jesus for the Christ, that is to say, for King of the Jews.

And as miracles, without preaching that doctrine which God hath established; so preaching the true doctrine, without the doing of miracles, is an insufficient argument of immediate revelation. For if a man that teacheth not false doctrine should pretend to be a prophet without showing any miracle, he is never the more to be regarded for his pretence, as is evident by Deuteronomy, 18. 21, 22: "If thou say in thy heart, How shall we know that the word" (of the prophet) "is not that which the Lord hath spoken? When the prophet shall have spoken in the name of the Lord, that which shall not come to pass, that is the word which the Lord hath not spoken, but the prophet has spoken it out of the pride of his own heart, fear him not." But a man may here again ask: When the prophet hath foretold a thing, how shall we know whether it will come to pass or not? For he may foretell it as a thing to arrive after a certain long time, longer than the time of man's life; or indefinitely, that it will come to pass one time or other: in which case this mark of a prophet is unuseful; and therefore the miracles that oblige us to believe a prophet ought to be confirmed by an immediate, or a not long deferred event. So that it is manifest that the teaching of the religion which God hath established, and the showing of a present miracle, joined together, were the only marks whereby the Scripture would have a true prophet, that is to say, immediate revelation, to be acknowledged; of them being singly sufficient to oblige any other man to regard what he saith.

Seeing therefore miracles now cease, we have no sign left whereby to acknowledge the pretended revelations or inspirations of any private man; nor obligation to give ear to any doctrine, farther than it is conformable to the Holy Scriptures, which since the time of our Saviour supply the place and sufficiently recompense the want of all other prophecy; and from which, by wise and learned interpretation, and careful ratiocination, all rules and precepts necessary to the knowledge of our duty both to God and man, without enthusiasm, or supernatural inspiration, may easily be deduced. And this Scripture is it out of which I am to take the principles of my discourse concerning the rights of those that are the supreme governors on earth of Christian Commonwealths, and of the duty of Christian subjects towards their sovereigns. And to that end, I shall speak, in the next chapter, of the books, writers, scope and authority of the Bible.



BY THE Books of Holy Scripture are understood those which ought to be the canon, that is to say, the rules of Christian life. And because all rules of life, which men are in conscience bound to observe, are laws, the question of the Scripture is the question of what is law throughout all Christendom, both natural and civil. For though it be not determined in Scripture what laws every Christian king shall constitute in his own dominions; yet it is determined what laws he shall not constitute. Seeing therefore I have already proved that sovereigns in their own dominions are the sole legislators; those books only are canonical, that is, law, in every nation, which are established for such by the sovereign authority. It is true that God is the Sovereign of all sovereigns; and therefore, when he speaks to any subject, he ought to be obeyed, whatsoever any earthly potentate command to the contrary. But the question is not of obedience to God, but of when, and what God hath said; which, to subjects that have no supernatural revelation, cannot be known but by that natural reason which guided them for the obtaining of peace and justice to obey the authority of their several Commonwealths; that is to say, of their lawful sovereigns. According to this obligation, I can acknowledge no other books of the Old Testament to be Holy Scripture but those which have been commanded to be acknowledged for such by the authority of the Church of England. What books these are is sufficiently known without a catalogue of them here; and they are the same that are acknowledged by St. Jerome, who holdeth the rest, namely, the Wisdom of Solomon, Ecclesiasticus, Judith, Tobias, the first and the second of Maccabees (though he had seen the first in Hebrew), and the third and fourth of Esdras, for Apocrypha. Of the canonical, Josephus, a learned Jew, that wrote in the time of the Emperor Domitian, reckoneth twenty-two, making the number agree with the Hebrew alphabet. St. Jerome does the same, though they reckon them in different manner. For Josephus numbers five books of Moses, thirteen of prophets that writ the history of their own times (which how it agrees with the prophets writings contained in the Bible we shall see hereafter), and four of Hymns and moral precepts. But St. Jerome reckons five Books of Moses, eight of prophets, and nine of other Holy Writ which he calls of Hagiographa. The Septuagint, who were seventy learned men of the Jews, sent for by Ptolemy, king of Egypt, to translate the Jewish law out of the Hebrew into the Greek, have left us no other for Holy Scripture in the Greek tongue but the same that are received in the Church of England.

As for the books of the New Testament, they are equally acknowledged for canon by all Christian churches, and by all sects of Christians that admit any books at all for canonical.

Who were the original writers of the several books of Holy Scripture has not been made evident by any sufficient testimony of other history, which is the only proof of matter of fact; nor can be by any arguments of natural reason: for reason serves only to convince the truth, not of fact, but of consequence. The light therefore that must guide us in this question must be that which is held out unto us from the books themselves: and this light, though it show us not the writer of every book, yet it is not unuseful to give us knowledge of the time wherein they were written.

And first, for the Pentateuch, it is not argument enough that they were written by Moses, because they are called the five Books of Moses; no more than these titles, the Book of Joshua, the Book of Judges, the Book of Ruth, and the Books of the Kings, are arguments sufficient to prove that they were written by Joshua, by the Judges, by Ruth, and by the Kings. For in titles of books, the subject is marked as often as the writer. The History of Livy denotes the writer; but the History of Scanderberg is denominated from the subject. We read in the last chapter of Deuteronomy concerning the sepulchre of Moses, "that no man knoweth of his sepulchre to this day," [Deuteronomy, 34. 6] that is, to the day wherein those words were written. It is therefore manifest that those words were written after his interment. For it were a strange interpretation to say Moses spake of his own sepulchre (though by prophecy), that it was not found to that day wherein he was yet living. But it may perhaps be alleged that the last chapter only, not the whole Pentateuch, was written by some other man, but the rest not. Let us therefore consider that which we find in the Book of Genesis, "And Abraham passed through the land to the place of Sichem, unto the plain of Moreh, and the Canaanite was then in the land"; [Genesis, 12. 6] which must needs be the words of one that wrote when the Canaanite was not in the land; and consequently, not of Moses, who died before he came into it. Likewise Numbers, 21. 14, the writer citeth another more ancient book, entitled, The Book of the Wars of the Lord, wherein were registered the acts of Moses, at the Red Sea, and at the brook of Arnon. It is therefore sufficiently evident that the five Books of Moses were written after his time, though how long after it be not so manifest.

But though Moses did not compile those books entirely, and in the form we have them; yet he wrote all that which he is there said to have written: as for example, the volume of the law, which is contained, as it seemeth, in the 11th of Deuteronomy, and the following chapters to the 27th, which was also commanded to be written on stones, in their entry into the land of Canaan. And this did Moses himself write, and deliver to the priests and elders of Israel, to be read every seventh year to all Israel, at their assembling in the feast of tabernacles. [Deuteronomy, 21. 9, 10] And this is that law which God commanded that their kings (when they should have established that form of government) should take a copy of from the priests and Levites; and which Moses commanded the priests and Levites to lay in the side of the Ark; [Ibid., 31. 26] and the same which, having been lost, was long time after found again by Hilkiah, [II KIngs, 22. 8] and sent to King Josias, who, causing it to be read to the people, renewed the covenant between God and them. [Ibid., 23. 1-3]

That the Book of Joshua was also written long after the time of Joshua may be gathered out of many places of the book itself. Joshua had set up twelve stones in the midst of Jordan, for a monument of their passage; of which the writer saith thus, "They are there unto this day";[Joshua, 4. 9] for unto this day is a phrase that signifieth a time past, beyond the memory of man. In like manner, upon the saying of the Lord that He had rolled off from the people the reproach of Egypt, the writer saith, "The place is called Gilgal unto this day";[Ibid., 5. 9] which to have said in the time of Joshua had been improper. So also the name of the valley of Achor, from the trouble that Achan raised in the camp, the writer saith, "remaineth unto this day"; [Ibid., 7. 26] which must needs be therefore long after the time of Joshua. Arguments of this kind there be many other; as Joshua, 8. 29, 13. 13, 14. 14, 15. 63.

The same is manifest by like arguments of the Book of Judges, 1. 21, 26, 4. 24, 10. 4, 15. 19, 18. 6, and Ruth, 1. 1, but especially Judges, 18. 30. where it said that Jonathan "and his sons were priests to the tribe of Dan, until the day of the captivity of the land."

That the Books of Samuel were also written after his own time, there are the like arguments, I Samuel, 5. 5, 7. 13, 15, 27. 6, and 30. 25, where, after David had adjudged equal part of the spoils to them that guarded the ammunition, with them that fought, the writer saith, "He made it a statute and an ordinance to Israel to this day." Again, when David (displeased that the Lord had slain Uzzah for putting out his hand to sustain the Ark) called the place Perez-uzzah, the writer saith it is called so "to this day":[II Samuel, 6. 8] the time therefore of the writing of that book must be long after the time of the fact; that is, long after the time of David.

As for the two Books of the Kings, and the two Books of the Chronicles, besides the places which mention such monuments, as the writer saith remained till his own days; such as are I Kings, 9. 13, 9. 21, 10. 12, 12. 19; II Kings, 2. 22, 10. 27, 14. 7, 16. 6, 17. 23, 17. 34, 17. 41, and I Chronicles, 4. 41, 5. 26. It is argument sufficient they were written after the captivity in Babylon that the history of them is continued till that time. For the facts registered are always more ancient than the register; and much more ancient than such books as make mention of and quote the register; as these books do in diverse places, referring the reader to the chronicles of the Kings of Judah, to the chronicles of the Kings of Israel, to the books of the prophet Samuel, of the prophet Nathan, of the prophet Ahijah; to the vision of Jehdo, to the books of the prophet Serveiah, and of the prophet Addo.

The Books of Esdras and Nehemiah were written certainly after their return from captivity; because their return, the re-edification of the walls and houses of Jerusalem, the renovation of the covenant, and ordination of their policy are therein contained.

The history of Queen Esther is of the time of the Captivity; and therefore the writer must have been of the same time, or after it.

The Book of Job hath no mark in it of the time wherein it was written: and though it appear sufficiently that he was no feigned person; [Ezekiel, 14. 14 and James, 5. 11] yet the book itself seemeth not to be a history, but a treatise concerning a question in ancient time much disputed: why wicked men have often prospered in this world, and good men have been afflicted; and it is the more probable, because from the beginning to the third verse of the third chapter, where the complaint of Job beginneth, the Hebrew is (as St. Jerome testifies) in prose; and from thence to the sixth verse of the last chapter in hexameter verses; and the rest of that chapter again in prose. So that the dispute is all in verse; and the prose is added, as a preface in the beginning and an epilogue in the end. But verse is no usual style 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 moral philosophy, in ancient time frequent.

The Psalms were written the most part by David, for the use of the choir. To these are added some songs of Moses and other holy men; and some of them after the return from the Captivity, as the 137th and the 126th, whereby it is manifest that the Psalter was compiled, and put into the form it now hath, after the return of the Jews from Babylon.

The Proverbs, being a collection of wise and godly sayings, partly of Solomon, partly of Agur the son of Jakeh, and partly of the mother of King Lemuel, cannot probably be thought to have been collected by Solomon, rather than by Agur, or the mother of Lemuel; and that, though the sentences be theirs, yet the collection or compiling them into this one book was the work of some other godly man that lived after them all.

The Books of Ecclesiastes and the Canticles have nothing that was not Solomon's, except it be the titles or inscriptions. For The Words of the Preacher, the Son of David, King in Jerusalem, and The Song of Songs, which is Solomon's, seem to have been made for distinction's sake, then, when the books of Scripture were gathered into one body of the law; to the end that not the doctrine only, but the authors also might be extant.

Of the Prophets, the most ancient are Zephaniah, Jonas, Amos, Hosea, Isaiah, and Micaiah, who lived in the time of Amaziah and Azariah, otherwise Ozias, Kings of Judah. But the Book of Jonah is not properly a register of his prophecy; for that is contained in these few words, "Forty days and Nineveh shall be destroyed"; but a history or narration of his frowardness and disputing God's commandments; so that there is small probability he should be the author, seeing he is the subject of it. But the Book of Amos is his prophecy.

Jeremiah, Obadiah, Nahum, and Habakkuk prophesied in the time of Josiah.

Ezekiel, Daniel, Haggai, and Zechariah, in the Captivity.

When Joel and Malachi prophesied is not evident by their writings. But considering the inscriptions or titles of their books, it is manifest enough that the whole Scripture of the Old Testament was set forth, in the form we have it, after the return of the Jews from their Captivity in Babylon, and before the time of Ptolemaeus Philadelphus, that caused it to be translated into Greek by seventy men, which were sent him out of Judea for that purpose. And if the books of Apocrypha (which are recommended to us by the Church, though not for canonical, yet for profitable books for our instruction) may in this point be credited, the Scripture was set forth in the form we have it in by Esdras, as may appear by that which he himself saith, in the second book, chapter 14, verses 21, 22, etc., where, speaking to God, he saith thus, "Thy law is burnt; therefore no man knoweth the things which thou hast done, or the works that are to begin. But if I have found grace before thee, send down the holy spirit into me, and I shall write all that hath been done in the world, since the beginning, which were written in thy law, that men may find thy path, and that they which will live in the latter days, may live." And verse 45: "And it came to pass, when the forty days were fulfilled, that the Highest spake, saying, The first that thou hast written, publish openly, that the worthy and unworthy may read it; but keep the seventy last, that thou mayst deliver them only to such as be wise among the people." And thus much concerning the time of the writing of the books of the Old Testament.

The writers of the New Testament lived all in less than an age after Christ's ascension, and had all of them seen our Saviour, or been his Disciples, except St. Paul and St. Luke; and consequently whatsoever was written by them is as ancient as the time of the Apostles. But the time wherein the books of the New Testament were received and acknowledged by the Church to be of their writing is not altogether so ancient. For, as the books of the Old Testament are derived to us from no higher time than that of Esdras, who by the direction of God's spirit retrieved them when they were lost: those of the New Testament, of which the copies were not many, nor could easily be all in any one private man's hand, cannot be derived from a higher time than that wherein the governors of the Church collected, approved, and recommended them to us as the writings of those Apostles and disciples under whose names they go. The first enumeration of all the books, both of the Old and New Testament, is in the Canons of the Apostles, supposed to be collected by Clement the First (after St. Peter), Bishop of Rome. But because that is but supposed, and by many questioned, the Council of Laodicea is the first we know that recommended the Bible to the then Christian churches for the writings of the prophets and Apostles: and this Council was held in the 364th year after Christ. At which time, though ambition had so far prevailed on the great doctors of the Church as no more to esteem emperors, though Christian, for the shepherds of the people, but for sheep; and emperors not Christian, for wolves; and endeavoured to pass their doctrine, not for counsel and information, as preachers; but for laws, as absolute governors; and thought such frauds as tended to make the people the more obedient to Christian doctrine to be pious; yet I am persuaded they did not therefore falsify the Scriptures, though the copies of the books of the New Testament were in the hands only of the ecclesiastics; because if they had had an intention so to do, they would surely have made them more favorable to their power over Christian princes and civil sovereignty than they are. I see not therefore any reason to doubt but that the Old and New Testament, as we have them now, are the true registers of those things which were done and said by the prophets and Apostles. And so perhaps are some of those books which are called Apocrypha, if left out of the Canon, not for inconformity of doctrine with the rest, but only because they are not found in the Hebrew. For after the conquest of Asia by Alexander the Great, there were few learned Jews that were not perfect in the Greek tongue. For the seventy interpreters that converted the Bible into Greek were all of them Hebrews; and we have extant the works of Philo and Josephus, both Jews, written by them eloquently in Greek. But it is not the writer but the authority of the Church that maketh a book canonical. And although these books were written by diverse men, yet it is manifest the writers were all endued with one and the same spirit, in that they conspire to one and the same end, which is the setting forth of the rights of the kingdom of God, the Father, Son, and Holy Ghost. For the book of Genesis deriveth the genealogy of God's people from the creation of the world to the going into Egypt: the other four Books of Moses contain the election of God for their King, and the laws which he prescribed for their government: the Books of Joshua, Judges, Ruth, and Samuel, to the time of Saul, describe the acts of God's people till the time they cast off God's yoke, and called for a king, after the manner of their neighbour nations: the rest of the history of the Old Testament derives the succession of the line of David to the Captivity, of which line was to spring the restorer of the kingdom of God, even our blessed Saviour, God the Son, whose coming was foretold in the books of the prophets, after whom the Evangelists wrote his life and actions, and his claim to the kingdom, whilst he lived on earth: and lastly, the Acts and Epistles of the Apostles declare the coming of God, the Holy Ghost, and the authority He left with them and their successors, for the direction of the Jews and for the invitation of the Gentiles. In sum, the histories and the prophecies of the Old Testament and the gospels and epistles of the New Testament have had one and the same scope, to convert men to the obedience of God: 1. in Moses and the priests; 2. in the man Christ; and 3. in the Apostles and the successors to apostolical power. For these three at several times did represent the person of God: Moses, and his successors the high priests, and kings of Judah, in the Old Testament: Christ Himself, in the time he lived on earth: and the Apostles, and their successors, from the day of Pentecost (when the Holy Ghost descended on them) to this day.

It is a question much disputed between the diverse sects of Christian religion, from whence the Scriptures derive their authority; which question is also propounded sometimes in other terms, as, how we know them to be the word of God, or, why we believe them to be so; and the difficulty of resolving it ariseth chiefly from the improperness of the words wherein the question itself is couched. For it is believed on all hands that the first and original author of them is God; and consequently the question disputed is not that. Again, it is manifest that none can know they are God's word (though all true Christians believe it) but those to whom God Himself hath revealed it supernaturally; and therefore the question is not rightly moved, of our knowledge of it. Lastly, when the question is propounded of our belief; because some are moved to believe for one, and others for other reasons, there can be rendered no one general answer for them all. The question truly stated is: by what authority they are made law.

As far as they differ not from the laws of nature, there is no doubt but they are the law of God, and carry their authority with them, legible to all men that have the use of natural reason: but this is no other authority than that of all other moral doctrine consonant to reason; the dictates whereof are laws, not made, but eternal.

If they be made law by God Himself, they are of the nature of written law, which are laws to them only to whom God hath so sufficiently published them as no man can excuse himself by saying he knew not they were His.

He therefore to whom God hath not supernaturally revealed that they are His, nor that those that published them were sent by Him, is not obliged to obey them by any authority but his whose commands have already the force of laws; that is to say, by any other authority than that of the Commonwealth, residing in the sovereign, who only has the legislative power. Again, if it be not the legislative authority of the Commonwealth that giveth them the force of laws, it must be some other authority derived from God, either private or public: if private, it obliges only him to whom in particular God hath been pleased to reveal it. For if every man should be obliged to take for God's law what particular men, on pretence of private inspiration or revelation, should obtrude upon him (in such a number of men that out of pride and ignorance take their own dreams, and extravagant fancies, and madness for testimonies of God's spirit; or, out of ambition, pretend to such divine testimonies, falsely and contrary to their own consciences), it were impossible that any divine law should be acknowledged. If public, it is the authority of the Commonwealth or of the Church. But the Church, if it be one person, is the same thing with a Commonwealth of Christians; called a Commonwealth because it consisteth of men united in one person, their sovereign; and a Church, because it consisteth in Christian men, united in one Christian sovereign. But if the Church be not one person, then it hath no authority at all; it can neither command nor do any action at all; nor is capable of having any power or right to anything; nor has any will, reason, nor voice; for all these qualities are personal. Now if the whole number of Christians be not contained in one Commonwealth, they are not one person; nor is there a universal Church that hath any authority over them; and therefore the Scriptures are not made laws by the universal Church: or if it be one Commonwealth, then all Christian monarches and states are private persons, and subject to be judged, deposed, and punished by a universal sovereign of all Christendom. So that the question of the authority of the Scriptures is reduced to this: whether Christian kings, and the sovereign assemblies in Christian Commonwealths, be absolute in their own territories, immediately under God; or subject to one Vicar of Christ, constituted over the universal Church; to be judged condemned, deposed, and put to death, as he shall think expedient or necessary for the common good.

Which question cannot be resolved without a more particular consideration of the kingdom of God; from whence also, we are to judge of the authority of interpreting the Scripture. For, whosoever hath a lawful power over any writing, to make it law, hath the power also to approve or disapprove the interpretation of the same.