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William
Lucy
S.
G.
B.
G.
Edward
Man
White
Swan
Mr.
Hobbs
Mr.
Hobbs
Mr.
Hobbs
Mr.
Hobbs
Mr
Hobbs
Philippians
3.
20.
Our
conversation
is
in
heaven
.
of
the
causes
,
generation
and
definition
of
a
Common-wealth
.
page
,
That
small
numbers
joyned
together
cannot
give
them
security
to
live
peaceably
.
I
approve
what
he
saith
(
I
may
add
or
strong
)
His
Reasons
likewise
I
approve
Thus
far
he
,
A
bold
and
strange
assertion
in
that
severe
Language
what
?
(
Mr.
no
other
?
Certainly
there
have
been
many
Common-wealths
in
the
World
which
have
lived
peaceably
and
quietly
,
and
enjoyed
the
fruits
of
their
Labours
,
and
have
abounded
with
all
the
comforts
of
their
association
;
And
yet
I
dare
speak
it
with
confidence
there
was
never
any
thus
generated
,
that
is
to
appoint
one
man
or
Assembly
to
bear
their
Person
,
and
to
allow
themselves
to
be
Authors
of
his
Actions
,
to
submit
their
Wills
to
his
Will
,
and
their
Judgments
to
his
Judgment
.
by
whom
(
and
whom
alone
)
Kings
reign
,
and
Princes
bear
rule
Nihil
dat
quod
non
habet
That
a
man
cannot
give
over
his
Right
to
resist
by
force
,
wounds
,
and
imprisonments
with
which
he
cannot
live
contentedly
:
Jura
naturalia
To
submit
their
Judgments
to
his
Judgment
,
their
Wills
to
his
Will.
in
order
to
their
peace
This
is
more
than
consent
or
Concord
,
it
is
a
real
Vnion
of
them
all
in
one
and
the
same
person
,
made
by
Covenant
of
every
man
with
every
man
in
such
manner
,
as
if
every
man
should
say
to
every
man
,
I
authorize
and
give
up
my
Right
of
Governing
my self
to
this
man
,
or
assembly
of
men
on
that
Condition
,
that
thou
give
up
thy
Right
to
him
,
and
Authorise
all
his
Actions
in
like
manner
:
)
(
saith
he
(
Thus
he
.
This
is
the
Generation
of
that
great
Leviathan
:
(
or
rather
to
speak
more
Reverently
)
of
that
mortal
God
to
which
we
owe
,
under
the
immortal
God
,
our
peace
and
safety
.
HE
begins
with
a
definition
of
a
Common-wealth
by
Institution
thus
,
(
That
is
to
say
,
to
be
their
Representative
;
)
De
Corp●re
Politi
Nor
can
an
action
be
Attributed
to
the
Multitude
,
unless
every
mans
hand
,
and
every
mans
will
(
not
so
much
as
one
excepted
)
have
concurred
thereto
.
Num.
3.
The
first
thing
therefore
they
are
to
do
is
expresly
every
man
to
consent
to
do
something
Turk
,
Mahemetan
,
Indian
HE
proceeds
(
from
this
(
because
they
Covenant
,
it
is
to
be
understood
that
they
are
not
bound
by
a
former
Covenant
to
any
thing
repugnant
thereunto
)
(
And
consequently
they
that
have
already
instituted
a
Common-wealth
being
thereby
bound
by
Covenant
to
own
the
Actions
and
Judgments
of
one
,
cannot
lawfully
make
a
new-Covenant
amongst
themselves
,
to
be
obedient
to
any
other
,
in
any
thing
whatsoever
,
without
his
permission
.
And
therefore
they
who
are
Subject
to
a
Monarchy
,
cannot
without
his
leave
cast
off
Monarchy
,
and
return
to
the
confusion
of
a
disunited
multitude
;
nor
transfer
their
Person
from
him
,
that
beareth
it
,
to
another
man
,
or
Assembly
of
men
.
their
pers●n
They
are
bound
every
man
to
every
man
,
to
own
,
and
be
reputed
Auth●r
of
all
,
that
he
that
already
is
their
Soveraign
,
shall
do
,
and
judge
fit
to
be
done
:
so
that
one
man
dissenting
,
all
the
rest
should
break
their
Covenant
made
to
that
one
man
which
is
injustice
)
(
And
they
have
also
every
man
given
the
Soveraignty
to
him
that
heareth
their
person
;
And
therefore
if
they
desp●se
him
,
they
take
from
him
that
which
is
his
own
,
and
so
again
it
is
Injustice
.
)
(
Given
him
the
Soveraignty
who
bears
their
person
)
bear
their
person
who
is
their
person
He
takes
that
from
him
that
was
his
If
he
that
attempteth
to
depose
his
Soveraign
be
killed
or
punished
by
him
for
such
attempts
,
he
is
author
of
his
own
punishment
,
as
being
by
the
Institution
,
Author
of
all
his
Soveraign
shall
do
.
And
because
it
is
Injustice
for
a
man
to
do
any
thing
for
which
he
may
be
punished
by
his
own
Authority
,
he
is
also
upon
that
title
unjust
)
.
That
a
Supream
can
do
no
Injustice
.
(
And
whereas
some
men
have
pretended
for
their
disobedience
to
their
Soveraign
,
a
new
Covenant
,
not
made
with
men
,
but
God
,
this
is
also
unjust
:
for
there
is
no
Covenant
with
God
,
but
by
mediation
of
some
body
that
representeth
God's
Person
,
which
none
doth
,
but
God's
Lieutenant
,
who
hath
the
Soveraignty
under
God
.
But
this
pretence
of
Covenant
with
God
,
is
so
evident
a
lye
,
even
in
the
pretenders
own
Consciences
,
that
it
is
not
only
an
act
of
an
unjust
,
but
also
of
a
vile
,
and
unmanly
disposition
)
That
there
is
no
Covenant
with
God
,
but
by
mediation
of
some
body
who
representeth
Gods
person
,
which
none
doth
but
Gods
Lievtenant
who
hath
the
Soveraignty
under
God
.
pag.
(
89
)
because
the
right
of
bearing
the
person
of
them
all
,
is
given
to
him
they
make
their
Soveraign
,
by
Covenant
,
only
of
one
to
another
,
and
not
of
him
to
any
of
them
;
There
can
happen
no
breach
of
Covenant
on
the
part
of
the
Soveraign
,
and
consequently
none
of
his
Subjects
,
by
any
pretence
of
forfeiture
is
freed
from
his
Subjection
.
That
he
who
is
made
Soveraign
makes
no
Covenant
with
his
Subjects
before
hand
,
is
manifest
;
because
either
he
must
make
it
with
the
whole
Multitude
as
one
party
to
the
Covenant
,
or
he
must
make
a
several
Covenant
with
every
man
;
with
the
whole
as
one
party
,
it
is
impossible
;
because
as
yet
they
are
not
one
person
)
.
that
he
could
not
Covenant
with
the
whole
as
one
person
,
because
as
yet
they
were
not
a
person
.
one
person
That
a
Soveraign
can
make
no
Covenant
,
(
besides
if
any
one
or
more
of
them
pretend
a
breach
of
the
Covenant
made
by
the
Soveraign
at
his
Institution
,
and
others
or
one
other
of
his
Subjects
or
himself
alone
pretend
there
was
no
such
breach
,
there
is
in
this
case
no
Judge
to
decide
the
Controversie
.
)
If
there
should
be
such
a
Covenant
,
and
no
Judge
to
determine
,
it
would
return
to
the
Sword
again
,
and
every
man
recovereth
the
right
of
Protecting
himself
by
his
own
shrength
contrary
to
the
design
of
the
Institution
]
It
is
therefore
in
vain
to
grant
Soveraignty
by
precedent
Covenant
[
The
opinion
that
any
Monarch
receiveth
his
Power
by
Covenant
,
that
is
,
upon
Condition
,
proceedeth
from
want
of
understanding
this
easie
truth
,
That
Covenants
being
but
words
and
breath
have
no
force
to
oblige
,
contain
or
protect
any
man
,
but
what
it
hath
from
the
Publick
Sword
,
that
is
from
the
united
hands
of
that
man
or
assembly
of
men
that
hath
the
Soveraignty
and
whose
actions
are
avowed
by
them
all
,
and
performed
by
the
strength
of
them
all
,
in
him
united
,
]
the
breath
of
the
Covenant
is
an
ill
foundation
of
Monarchy
,
and
hath
no
power
of
obliging
but
from
the
publick
Sword
.
]
(
The
Publick
Sword
a
Breath
the
major
part
hath
by
consenting
voices
declared
a
Soveraign
,
he
that
dissented
must
now
consent
with
the
rest
,
that
is
,
be
contented
to
own
all
the
actions
he
shall
do
,
or
else
justly
be
destroyed
by
the
rest
.
(
or
else
justly
be
destroyed
by
his
fellow
Subjects
)
(
the
rest
If
he
voluntarily
entred
into
the
Congregation
of
them
that
were
assembled
,
he
sufficiently
thereby
declared
his
will
(
and
therefore
tacitly
covenanted
to
stand
to
what
the
major
part
should
ordain
.
)
And
therefore
if
he
refuse
to
stand
thereto
,
or
make
protestation
against
any
their
Decrees
,
he
does
contrary
to
his
Covenant
,
and
therefore
unjustly
.
)
(
And
whether
he
be
of
the
Congregation
or
not
,
and
whether
his
consent
be
asked
or
not
,
he
must
either
submit
to
their
Decrees
,
or
be
left
to
the
condition
of
war
he
was
in
before
,
wherein
he
might
without
injustice
be
destroyed
by
any
man
whatsoever
.
)
FOurthly
(
Because
every
Subject
is
by
this
Institution
Author
of
all
the
actions
and
judgments
of
the
Soveraign
instituted
:
it
follows
that
whatsoever
he
doth
,
it
can
be
no
injury
to
any
of
his
Subjects
,
nor
ought
he
by
any
of
them
be
accused
of
injustice
.
)
Accused
,
He
that
doth
any
thing
by
Authority
from
another
,
doth
therein
no
injury
to
him
by
whose
Authority
he
acts
.
(
But
by
this
Institution
of
a
Commonwealth
,
every
particular
man
is
Author
of
what
the
Soveraign
doth
,
and
consequently
he
that
complaineth
of
injury
from
his
Soveraign
,
complaineth
of
that
whereof
he
himself
is
Author
,
and
therefore
ought
not
accuse
any
man
but
himself
,
nor
himself
of
injury
,
because
to
do
an
injury
to
himself
is
impossible
.
)
Consequently
he
that
complaineth
of
injury
from
his
Soveraign
,
complaineth
of
that
whereof
he
himself
is
Author
.
]
[
And
therefore
ought
not
to
accuse
,
any
man
but
himself
,
no
nor
himself
of
injury
,
because
to
do
injury
to
a
mans
self
is
impossible
.
]
It
is
true
,
that
they
that
have
Soveraign
Power
may
commit
Iniquity
,
but
not
injustice
or
injury
in
the
proper
signification
.
Sodom
;
Abraham
That
be
far
from
thee
to
do
after
this
manner
,
to
slay
the
righteous
with
the
wicked
,
and
that
the
righteous
shall
be
as
the
wicked
,
that
be
far
from
thee
;
shall
not
the
Judge
of
all
the
Earth
do
right
?
distributive
Justice
Commutative
Justice
FIfthly
,
and
conse●uently
to
that
which
was
said
last
,
No
man
that
hath
Soveraign
Power
can
justly
be
put
to
death
,
or
otherwise
in
any
manner
by
his
Subjects
be
punished
.
●
[
For
seeing
every
Subject
is
Author
of
the
actions
of
his
Soveraign
,
he
punisheth
another
for
the
actions
committed
by
himself
.
]
And
because
the
end
of
this
Institution
is
the
peace
and
defence
of
them
all
;
and
wh●soever
has
right
to
the
end
,
has
right
to
the
means
,
it
belongeth
of
right
to
him
.
Whatsoever
man
,
or
Assembly
,
that
hath
the
S●veraignty
to
be
Iudge
of
the
means
of
peace
,
and
defence
,
to
do
whatsoever
he
shall
think
necessary
to
be●d
ne
.
●
lawful
means
[
Sixthly
,
it
is
annexed
to
the
Soveraignty
to
be
Judge
of
what
Opinions
and
Doctrines
are
averse
,
and
what
are
conducing
to
peace
,
and
consequently
on
what
occasions
,
how
far
,
and
what
men
are
to
be
trusted
withall
in
speaking
to
multitudes
of
people
,
and
who
shall
examine
the
Doctrines
of
all
Books
before
they
be
published
.
]
Religious
D●ctrine
(
Acts
4.
18.
Whether
it
be
right
in
the
sight
of
God
to
hearken
unto
you
more
then
unto
God
,
judge
ye
.
judge
ye
then
●x●●ine
the
Doctrine
in
all
Books
before
they
are
published
.
]
ANd
although
in
matter
of
Doctrine
nothing
ought
to
be
regarded
but
the
truth
,
yet
this
is
not
repugnant
to
the
regulating
the
same
by
peace
;
for
Doctrine
repugnant
to
peace
,
can
be
no
more
true
,
then
Peace
and
Concord
can
be
against
the
Law
of
Nature
.
]
because
these
men
live
in
peace
amongst
one
another
,
theref●re
they
have
the
truth
of
Doctrine
preserved
amongst
them
:
He
casteth
out
Devils
through
Beelzebub
the
Prince
of
Devils
,
a
Kingdom
divided
against
it self
cannot
stand
:
[
Doctrine
repugnant
to
peace
can
be
no
more
true
,
then
peace
and
concord
can
be
against
the
Law
of
Nature
.
]
That
by
the
Law
of
Nature
every
man
only
considers
himself
,
and
is
at
war
with
all
the
world
besides
,
and
hath
right
to
do
what
he
will
with
it
.
]
IT
is
true
,
that
in
a
Commonwealth
whereby
the
negligence
and
unskilfulness
of
Governors
and
Teachers
,
false
Doctrines
are
by
time
generally
received
,
the
contrary
truths
may
be
generally
offensive
;
yet
the
most
sudden
and
rough
busling
in
of
a
truth
that
can
be
,
do●s
never
break
the
peace
,
but
only
sometimes
awake
the
war
.
]
New
Truth
This
busling
in
of
Truth
d●th
not
break
the
Peace
,
but
awake
the
War
▪
Those
men
who
are
so
remisly
governed
,
that
they
dare
take
up
Arms
to
defend
or
introduce
an
Opinion
,
are
still
in
War
,
and
their
condition
not
Peace
,
but
a
cessation
of
Arms
for
fear
of
one
another
,
and
they
live
as
it
were
in
the
Precincts
of
Battel
continually
.
]
COnsider
those
that
are
so
remisly
governed
,
as
they
dare
take
up
Arms
to
defend
or
introduce
an
Opinion
.
]
It
belongs
therefore
to
him
that
hath
the
Soveraign
Power
to
be
Judge
,
or
constitute
Judges
of
Opinions
and
Doctrines
,
as
a
thing
necessary
to
peace
,
thereby
to
prevent
discord
and
civil
wars
.
]
Sixthly
,
it
is
annexed
to
the
Soveraignly
to
be
Judge
of
what
Opinions
are
averse
,
and
what
conduce
to
peace
.
]
To
the
Soveraignty
is
annexed
the
whole
power
of
prescribing
the
Rules
,
whereby
every
man
knows
what
good
he
may
enjoy
,
and
what
actions
he
may
do
without
being
molested
by
his
fellow
Subjects
;
and
this
is
it
men
call
Propriety
.
]
[
For
before
Constitution
of
Soveraign
Power
,
as
hath
already
been
shewed
,
all
men
had
right
to
all
things
,
which
necessarily
causeth
war
,
and
therefore
this
propriety
being
necessary
to
peace
,
and
depending
on
S●veraign
Power
,
is
the
act
of
that
Power
in
order
to
peace
.
]
●And
therefore
this
Propriety
being
necessary
to
Peace
,
and
depending
on
Soveraign
Power
,
is
an
act
of
that
Power
in
order
to
the
Publick
Peace
.
●
That
propriety
is
an
act
of
the
Soveraign
.
therefore
Propriety
is
an
act
of
Soveraignty
.
]
peculiar
right
and
title
which
a
man
hath
to
any
goods
.
)
depending
upon
Soveraign
power
(
in
order
to
the
publick
peace
)
These
Rules
of
Propriety
(
or
and
of
good
,
evil
,
lawful
,
and
unlawful
,
in
the
actions
of
Subjects
,
are
the
Civil
Laws
,
that
is
to
say
,
the
Law
of
each
Commonwealth
in
particular
.
]
●s
annexed
to
the
S●veraign
the
Rights
of
Controversies
,
which
may
arise
●●●erning
Law
,
either
Civil
or
Natural
,
or
concerning
Fact
;
for
without
the
decision
of
Controversies
,
there
is
no
protection
of
one
Subject
from
the
injuries
of
another
.
]
Jethro
,
M●ses
NInthly
,
&c.
Salus
Reipublicae
est
summa
Lex
HIs
eleventh
is
most
true
(
I
fear
to
joyn
with
him
here
)
This
I
like
not
,
sin
is
the
transgression
of
a
Law
;
where
no
Law
,
no
sin
,
therefore
no
punishment
.
That
it
belongs
to
the
Soveraign
Power
to
give
Titles
of
Honour
.
]
A
man
may
here
object
,
that
the
condition
of
Subjects
is
very
miserable
,
as
being
obnoxious
to
the
lusts
,
or
other
irregular
passions
of
him
o●
them
who
have
so
unlimited
a
power
in
their
hands
;
and
commonly
they
who
live
under
a
Monarch
,
think
it
the
fault
of
Monarchy
,
not
considering
(
saith
he
)
that
the
estate
of
man
can
never
be
without
some
incommodity
or
other
.
]
Of
the
several
kinds
of
Commonwealth
by
Institution
,
and
of
Su●cession
to
the
Soveraign
Power
.
Monarchical
,
Aristocratical
forms
by
which
any
Commonwealth
is
governed
[
For
the
Repr●se●itative
must
needs
be
one
man
,
or
more
;
and
if
more
,
then
it
is
●ither
the
Assembly
of
all
,
or
but
of
a
part
.
When
the
Representative
is
one
man
,
then
it
is
a
Monarchy
;
when
an
Assembly
of
all
that
will
come
together
,
then
it
is
a
Democracy
,
or
popular
Commonwealth
;
when
an
Assembly
of
a
part
only
,
then
it
is
Aristocracy
:
Other
kinds
of
Commonwealths
there
can
be
none
,
for
either
one
,
or
more
,
or
all
must
have
the
Soveraign
Power
,
which
I
have
shewed
to
be
indivisible
.
]
Why
,
since
a
Commonwealth
is
the
whole
Body
Politick
,
and
consists
in
the
wh●le
Regiment
,
from
the
King
to
the
Cottager
,
TH●re
be
other
names
of
G●vernme●t
in
the
H●st●ries
and
B●oks
of
P●licy
,
as
Tyranny
;
and
Oligarchy
;
but
they
are
not
the
names
of
other
forms
of
Government
,
but
of
the
same
forms
misliked
.
]
They
who
are
discontented
under
Monarchy
,
call
it
Tyranny
,
and
they
who
are
displeased
with
Aristocracy
,
call
it
Oligarchy
;
they
who
find
themselves
grieved
under
a
Democracy
,
cal●
it
Anarchy
(
which
signifies
a
want
of
Government
)
and
yet
I
th●nk
no
man
believes
a
want
of
Government
to
be
any
new
kind
of
Government
.
]
Nor
by
the
same
reason
ought
they
to
believe
,
that
the
Government
is
of
one
kind
when
they
like
it
,
and
another
when
they
dislike
it
,
or
are
oppressed
by
the
Governours
.
]
(
for
the
same
reason
?
)
●
principalion
IT
is
manifest
that
men
who
are
in
absolute
liberty
,
may
,
if
they
please
,
give
Authority
to
one
man
to
represent
them
everyone
,
as
well
,
&c.
[
I
know
not
how
this
so
manifest
a
truth
should
of
late
be
so
little
observed
,
that
in
a
Monarchy
,
he
that
had
the
Soveraignty
from
a
descent
of
600
years
,
was
alone
called
Soveraign
,
had
the
title
of
Majes●y
from
every
one
of
his
Subjects
,
and
was
unquestionably
taken
by
them
for
their
King
was
notwithstanding
never
considered
as
their
Representative
.
]
he
knows
not
how
Of
Dominion
Paternal
and
Despotical
Commonwealth
by
acquisition
is
that
,
where
the
S●veraign
Power
is
acquired
by
force
;
as
it
is
acquired
by
force
,
when
men
singly
,
or
many
together
,
by
plurality
of
voices
,
for
fear
of
death
or
b●nds
,
do
auth●rize
all
the
actions
of
that
man
;
or
Assembly
,
that
hath
their
lives
and
liberty
in
his
power
.
]
[
It
is
then
acquired
by
force
,
when
men
singly
,
&c.
]
David
,
Alexander
,
Pompey
ANd
this
kind
of
Dominion
or
Soveraignty
,
differeth
from
Soveraignty
by
Institution
,
only
in
this
,
that
men
who
chus●
their
Soveraign
do
it
for
fear
of
one
another
,
and
not
of
him
whom
they
institute
:
But
in
this
ease
they
subject
themselves
to
him
they
are
afraid
of
.
]
in
both
cases
they
do
it
for
fear
;
which
is
to
be
noted
by
them
that
hold
all
such
Covenants
as
proceed
from
fear
of
death
,
or
violence
,
void
;
which
if
it
were
true
,
no
man
in
any
kind
of
Commonwealth
could
be
obliged
to
obedience
.
]
[
It
is
true
,
that
in
a
Commonwealth
once
instituted
or
acquired
,
promises
proceeding
either
from
fear
of
death
,
or
violence
,
are
no
Covenants
,
nor
obliging
,
when
the
thing
promised
is
contrary
to
the
Laws
:
But
the
reason
is
not
,
because
it
was
made
upon
fear
,
but
because
he
that
promiseth
,
hath
no
right
to
the
thing
promised
.
]
That
all
Commonwealths
were
founded
upon
fear
,
whether
instituted
or
acquired
:
Covenants
m●de
for
fear
of
death
,
or
vi●lence
,
void
.
they
are
v●id
in
an
i●stituted
Common-wealth
,
when
they
Covenant
for
an
unlawful
thing
.
]
that
he
had
no
power
to
do
it
plen●
consensu
THe
rights
and
co●secuencies
of
So●eraignty
the
same
in
both
.
[
The
reas●ns
whereof
are
th●
same
which
are
alledged
in
the
precede●t
Cap.
]
Dominion
Paternal
how
attained
Dominion
by
Institution
Dominion
Paternal
at
is
got
by
force
[
Dominion
is
acquired
two
ways
,
either
by
Generation
,
or
by
Conquest
.
]
[
The
right
of
Dominion
by
Generation
,
is
that
which
the
Parent
hath
over
his
Children
,
and
is
called
Paternal
.
]
[
And
is
not
so
derived
from
the
Generati●n
,
as
if
therefore
the
Parent
had
Dominion
over
his
Child
,
because
he
begot
him
.
]
from
the
Childs
consent
,
either
express
,
or
by
other
sufficient
Arguments
declared
.
As
to
the
Generation
,
God
hath
ordained
to
man
a
helper
,
and
there
be
always
two
that
are
equally
Parents
:
The
Dominion
therefore
over
the
Child
,
should
belong
equally
to
them
both
,
and
he
be
equally
subject
to
both
,
which
is
impossible
,
for
no
man
can
obey
two
Masters
.
]
No
man
can
serve
two
Masters
,
but
in
every
Family
a
man
serv●s
a
Master
and
a
Mistress
:
There
cannot
be
two
Supremes
.
]
Thy
desire
shall
be
to
thy
Husband
,
and
he
shall
rule
over
thee
,
Gen.
[
And
whereas
s●me
have
attributed
the
Dominion
to
the
man
only
,
as
being
of
the
m●re
excellent
Sex
,
they
misreckon
it
;
for
there
is
not
always
that
difference
of
strength
and
prudence
between
the
man
and
the
woman
,
as
that
the
right
can
be
determined
without
war
.
]
determined
by
war
Wives
submit
your selves
to
your
own
Husbands
,
as
unto
the
Lord
.
For
the
Husband
is
the
Head
of
the
Wife
,
even
as
Christ
is
the
Head
of
the
Church
.
In
Commonwealths
this
controversie
is
decided
by
the
Civil
Law
;
and
for
the
most
part
(
but
n●t
always
)
the
sentence
is
in
favour
of
the
Father
,
because
for
the
m●st
part
Commonwealths
have
been
erected
by
the
Fathers
,
not
by
the
Mothers
of
Families
.
]
But
the
Question
lieth
now
in
the
state
of
meer
Nature
,
where
there
are
supposed
no
Laws
of
Matrimony
,
no
Laws
for
the
education
of
children
,
but
the
Law
of
Nature
,
and
the
natural
inclination
of
the
Sexes
one
to
another
,
and
to
their
children
.
]
That
naturally
men
are
at
war
,
every
man
with
ev●●y
man
:
In
this
condition
of
meer
nature
either
the
Parents
between
themselves
dispose
of
the
dominion
over
the
child
by
contract
,
or
do
not
dispose
thereof
at
all
:
If
they
do
dispose
thereof
,
the
right
passeth
according
to
the
contract
.
If
they
dispose
the
right
passeth
according
to
the
contract
.
Covenants
without
the
Sword
are
but
words
,
and
of
no
strength
to
secure
a
man
at
all
.
Theref●re
notwithstanding
the
Law
of
Nature
,
if
there
be
no
power
erected
,
or
not
great
enough
for
our
security
,
every
man
will
and
may
lawfully
relye
upon
his
own
strength
,
and
art
for
caution
against
all
other
men
.
●
●7
.
Cap.
his
principles
,
there
is
no
considerable
strength
in
the
state
of
Nature
to
keep
a●y
to
their
promises
We
find
in
History
,
that
the
Amazons
contracted
with
the
men
of
Neighbouring
Countries
,
to
whom
they
had
recourse
for
Issues
,
that
the
Issue
Male
should
be
sent
back
,
but
the
Female
remain
with
themselves
;
so
that
the
Dominion
of
the
Females
was
in
the
Mother
.
]
which
men
which
are
without
all
union
in
a
Commonwealth
If
there
be
no
Contract
the
dominion
is
in
the
Mother
:
For
in
the
condition
of
meer
nature
,
where
there
are
no
Matrimonial
Laws
,
it
cannot
be
known
who
is
the
Father
,
unless
it
be
declared
by
the
Mother
;
and
therefore
the
right
of
dominion
over
the
child
dependeth
upon
the
will
of
the
Mother
,
and
is
consequently
hers
.
]
Gen.
●
(
Because
no
man
can
tell
who
is
Father
of
the
child
,
but
the
Mother
on●y
;
therefore
he
is
at
her
dispose
)
Filius
Populi
seeing
the
Infant
is
first
in
the
Mothers
power
,
so
as
she
may
either
nourish
●r
expose
it
;
if
she
nourish
it
,
it
oweth
its
life
to
the
Mother
,
and
is
therefore
obliged
to
obey
her
rather
then
any
other
,
and
by
consequence
the
dominion
over
it
is
hers
.
]
(
First
(
if
she
nourish
it
Id
potest
,
quod
jure
potest
she
hath
power
,
that
is
,
she
is
able
to
do
it
:
[
But
if
she
expose
it
▪
and
another
find
and
nourish
it
,
the
dominion
is
in
him
that
nourisheth
it
.
]
the
dominion
is
in
him
that
nourisheth
it
.
fear
,
shame
[
For
it
ought
to
obey
him
by
whom
it
is
preserved
,
because
preservation
of
life
being
the
end
for
which
one
becomes
subject
to
another
,
every
man
is
supposed
to
promise
obedience
to
him
in
wh●se
power
it
is
to
save
or
destroy
him
.
]
[
Preservation
of
life
is
the
end
for
which
one
man
becomes
subject
unto
another
.
]
If
the
M●ther
be
the
Fathers
subject
,
the
Child
is
in
the
Fathers
power
,
[
He
that
hath
dominion
over
the
Child
,
hath
dominion
also
over
the
children
of
that
Chi●d
.
]
the
right
of
succession
to
Paternal
dominion
,
which
proceedeth
in
the
same
manner
as
doth
the
right
of
succession
to
Monarchy
,
of
which
he
had
spoke
in
the
precedent
Chapter
.
]
[
Dominion
ac●uired
by
Conquest
or
Victory
in
War
,
is
that
here
which
s●me
Writers
cal
.
Despotical
,
from
which
signifieth
a
Lord
or
M●●er
,
a●d
is
the
d●minion
of
the
Master
over
his
servants
.
]
(
Mancipium
David
,
Alexander
,
Pompey
,
Caesar
,
[
And
this
Dominion
is
then
acquired
to
the
Victor
,
when
the
vanquished
to
avoid
the
present
stroak
of
death
,
covenanteth
either
in
express
words
,
or
by
other
sufficient
signs
of
the
Will
,
that
so
long
as
his
life
,
and
the
liberty
of
his
body
is
allowed
him
,
the
Victor
shall
have
the
use
thereof
at
his
pleasure
.
]
(
or
by
sufficient
signs
That
he
shall
have
the
use
of
their
bodies
at
his
pleasure
.
That
the
same
must
be
the
state
of
an
instituted
Commonwealth
:
And
after
such
Covenant
made
,
the
vanquished
is
a
servant
,
and
not
before
.
]
by
this
word
Servant
,
whether
it
be
derived
from
to
serve
,
or
from
the
word
to
save
(
which
I
leave
to
Grammarians
to
dispute
)
is
not
meant
a
Captive
which
is
kept
in
prison
or
bonds
till
the
owner
of
him
●hat
took
him
,
or
bought
him
of
one
that
did
,
shall
consider
what
to
do
with
him
.
]
the
owner
or
him
that
took
him
or
he
that
bought
him
●f
him
that
took
him
(
for
That
the
Captive
was
a
servant
or
slave
when
he
was
set
at
liberty
,
and
not
before
.
]
not
before
For
such
men
(
commonly
called
slaves
)
have
no
obligation
at
all
and
may
break
their
bonds
or
prison
,
and
kill
or
carry
away
captive
their
Master
justly
.
]
but
one
that
being
taken
hath
corporal
liberty
allowed
him
,
and
upon
promise
not
to
run
away
,
nor
to
do
violence
to
his
Master
,
is
trusted
by
him
.
]
that
covenants
not
to
run
away
,
and
to
do
no
violence
resign
his
whole
body
and
being
to
his
pleasure
.
It
is
not
therefore
the
victory
that
giveth
the
right
of
dominion
over
the
vanquished
,
but
his
own
covenant
.
]
No
man
when
he
hath
covenanted
to
one
before
,
hath
right
to
make
the
same
covenant
to
another
;
no
man
can
give
that
again
which
he
hath
first
given
to
another
.
]
[
In
sum
,
the
rights
and
consequences
to
both
paternal
and
despotical
dominion
,
are
the
very
same
with
those
of
a
Soveraign
by
Institution
,
and
for
the
same
reasons
,
which
reasons
ore
set
down
in
the
precedent
Cap.
]
[
So
that
for
a
man
that
is
a
Monarch
of
divers
Nations
,
whereof
he
hath
in
one
the
Soveraignty
by
institution
of
the
people
assembled
,
and
in
another
by
Conquest
that
is
by
the
submission
of
each
particular
,
to
avoid
death
or
bonds
.
]
for
such
a
Monarch
who
is
Monarch
of
these
two
Nations
,
to
demand
of
one
more
then
of
another
by
the
title
of
Conquests
,
as
being
a
conquered
Nation
,
is
an
act
of
ignorance
in
the
rights
of
Soveraignty
.
]
Ty●iusque
mihi
nullo
discrimine
agetur
that
were
ignorance
of
government
he
is
absolutely
over
both
alike
:
he
is
equally
absolute
over
both
or
else
there
is
no
Soveraignty
at
all
.
And
every
man
may
lawfully
protect
himself
,
if
he
can
,
with
his
own
Sword
,
which
is
the
condition
of
war
]
then
he
may
protect
himself
lawfully
with
his
own
Sword
?
That
no
mon
can
so
divest
himself
of
his
own
power
and
right
to
defend
his
own
life
and
happy
being
in
it
,
as
that
he
may
not
deliver
himself
,
if
he
can
,
by
killing
or
doing
any
thing
to
any
man
.
]
By
this
i●
appears
that
a
great
family
,
if
it
be
not
part
of
so●e
Commonwealth
,
is
of
its
self
,
as
to
the
rights
of
Soveraignty
,
a
little
Monarchy
.
●
Let
us
now
consider
what
the
Scripture
teacheth
in
the
same
point
:
To
the
Children
of
Israel
,
say
thus
,
Speak
thou
to
us
,
and
we
will
hear
thee
;
but
let
not
God
speak
to
us
,
least
we
die
.
This
is
absolute
obedience
to
Moses
]
We
will
hear
it
,
and
do
it
.
FOr
the
right
of
Kings
,
saith
God
himself
,
by
the
mouth
of
This
shall
be
the
right
of
the
King
you
will
have
to
raign
over
you
.
]
right
of
a
King
Jus
Regale
right
of
your
King
.
of
the
King
that
shall
reign
over
you
,
is
the
right
of
all
Kings
obedience
to
the
Supreme
Magistrate
,
and
the
Laws
and
Customs
of
this
Country
Supreme
Magistrate
,
the
Laws
and
Customs
of
this
Nation
,
This
will
be
the
manner
of
the
King
that
shall
reign
over
you
.
Hobbs
▪
Ye
shall
cry
out
in
the
day
because
of
your
King
which
ye
shall
have
chosen
you
,
and
the
Lord
will
not
hear
you
in
that
day
.
the
right
of
the
Kingdom
of
the
King
When
thou
art
come
into
the
Land
,
and
shalt
say
,
I
will
set
a
King
over
me
like
as
all
the
Nations
that
are
about
me
.
He
shall
read
therein
all
the
daies
of
his
life
,
that
he
may
learn
to
fear
the
Lord
his
God
,
to
keep
all
the
words
of
this
Law
,
and
these
statutes
to
do
them
.
That
the
Prince
shall
not
take
of
the
peoples
inheritance
by
oppression
,
to
thrust
them
out
of
their
possession
,
but
he
shall
give
his
sons
inheritance
of
his
own
possession
,
that
my
people
be
not
scattered
every
man
out
of
his
possession
.
He
will
take
your
fields
,
and
your
vineyards
,
and
your
Olive-yards
,
even
the
best
of
them
,
and
give
them
to
his
servants
.
(
Mishpot
the
only
he
is
established
in
his
Throne
Deut.
1●
[
This
is
absolute
power
,
and
summed
up
in
the
last
words
,
you
shall
be
his
servants
]
Again
;
when
the
people
heard
what
power
their
King
was
to
have
,
yet
they
consented
thereto
,
and
say
thus
,
We
will
be
as
all
other
Nations
,
and
our
King
shall
judge
our
causes
,
and
go
before
us
,
to
conduct
our
wars
.
]
[
Here
is
confirmed
the
right
that
Soveraigns
have
,
both
to
the
Militia
,
and
to
all
Judicature
,
in
which
is
contained
as
abs●lute
power
as
one
man
can
possibly
transfer
to
another
.
]
Samuel
,
Protest
solemnly
to
them
,
or
against
t●em
Samuel
;
You
in
this
case
shall
cry
,
and
not
be
saved
,
Samuel
,
They
have
not
rejected
thee
,
but
they
have
rejected
me
,
that
I
should
not
reign
over
them
.
whether
he
had
taken
any
mans
Oxe
or
Ass
from
him
,
or
defrauded
or
oppressed
any
man
Artifex
necis
arte
periret
sua
(
1
Kings
3.
9.
)
Give
to
thy
Servant
understanding
to
judge
thy
people
,
and
to
discern
betwixt
good
and
evil
therefore
it
belongeth
to
the
Soveraign
to
be
Judge
,
and
to
p●●scribe
the
rules
of
discerning
good
and
evil
,
which
Rules
are
Laws
;
and
therefore
in
him
is
the
Legislative
Power
.
]
in
terminis
Because
he
is
to
be
Judge
,
and
to
prescribe
the
Rules
of
discerning
betwixt
good
and
evil
,
which
Rules
are
Laws
.
]
And
that
the
Kings
word
is
sufficient
to
take
any
thing
from
any
Subject
when
there
is
need
;
and
that
the
King
is
Judge
of
that
need
:
for
he
himself
,
as
King
of
the
Jews
,
commanded
his
Disciples
to
take
the
Ass
,
and
the
Asses
Colt
,
to
carry
him
into
Read
the
Text
Go
into
the
Village
over
against
you
,
and
you
shall
find
a
She-Ass
tyed
,
and
her
Colt
with
her
,
untye
them
,
and
bring
them
to
me
:
And
if
any
man
ask
you
what
you
mean
by
it
,
say
the
Lord
hath
need
of
them
,
and
straightway
they
will
let
them
go
.
)
(
They
will
not
ask
whether
his
necessity
be
a
sufficient
title
,
nor
whether
he
be
Judge
of
that
necessity
,
but
acquiesce
in
the
will
of
the
Lord.
)
that
our
Saviour
had
any
Kingdom
in
this
world
whilst
he
was
in
it
)
To
these
places
may
be
added
You
shall
be
like
Gods
,
knowing
good
and
evil
.
)
Who
told
thee
that
thou
wast
naked
?
Hast
thou
eaten
of
the
Tree
of
which
I
commanded
thee
thou
shouldest
not
eat
?
)
it
is
clearly
(
though
Allegorically
)
signified
,
that
the
commands
of
them
that
have
the
right
to
command
,
are
not
by
their
Subjects
to
be
censured
or
disputed
.
)
Whether
it
be
right
in
the
sight
of
God
to
hearken
unto
you
,
more
then
unto
God
,
judge
ye
.
)
not
to
speak
at
all
,
nor
teach
in
the
name
of
the
Lord
Jesus
)
whether
it
be
fitter
to
obey
God
or
you
,
judge
ye
.
)
sit
in
Chair
;
and
therefore
all
that
they
shall
bid
you
observe
,
that
observe
,
and
do
.
)
in
li●itis
&
honestis
So
that
it
appeareth
plainly
to
my
understanding
,
both
from
Reason
and
Scripture
,
that
the
Soveraign
Power
,
whether
placed
in
one
man
as
in
Monarchy
,
or
in
one
Assembly
of
men
,
as
in
popular
and
Aristocratical
Commonwealths
,
is
as
great
as
possibly
men
can
be
imagined
to
make
it
.
)
Petrus
Gallatinus
de
arcanis
Catholicae
veritatis
,
Lib.
4.
Cap.
Pharisees
have
sate
sitting
in
his
Chair
Whatsoever
they
shall
bid
you
observe
,
that
observe
,
and
do
it
.
whatsoever
they
teach
you
out
of
Moses
his
Chair
life
,
but
doctrine
of
the
They
bind
heavy
burthens
,
and
grievous
to
be
born
,
and
lay
them
upon
mens
shoulders
to
shut
up
the
Kingdom
of
Heaven
against
men
They
are
called
blind
guides
blind
lead
the
blind
,
they
will
both
fall
into
the
ditch
:
(
whatsoever
is
as
great
as
possibly
men
can
be
imagined
to
make
it
.
)
from
bonds
,
or
such
hardship
which
may
render
his
life
odi●us
to
him
,
(
And
though
of
so
unlimited
a
power
men
may
fancy
many
evil
consequences
,
yet
the
consequences
of
the
want
of
it
(
which
is
perpetual
war
of
every
man
against
his
Neighbour
)
are
much
worse
.
)
(
The
greatest
objection
is
that
of
the
practise
,
when
men
ask
where
and
when
such
power
has
by
Subjects
been
acknowledged
.
)
(
But
one
may
ask
them
again
,
when
and
where
hath
there
been
a
Kingdom
long
free
from
Sedition
and
Civil
Wars
?
)
that
they
may
vindicate
themselves
from
oppression
by
their
own
private
f●rce
and
strength
they
are
the
Fountain
of
all
Power
And
in
those
Nations
,
whose
Commonwealths
have
been
long-lived
,
and
not
been
destroyed
but
by
Forreign
War
,
the
Subjects
never
did
dispute
of
Soveraign
Power
.
)
howsoever
an
argument
from
the
practise
of
men
,
that
have
not
sifted
to
the
bottom
,
and
with
exact
reason
weighed
the
Causes
and
Nature
of
Commonwealths
,
and
suffer
daily
those
miseries
that
proceed
from
the
ignorance
thereof
,
are
invalid
.
)
though
in
all
places
in
the
world
men
should
lay
the
foundation
of
their
houses
on
the
sand
,
it
could
not
thence
be
inferred
,
that
so
it
ought
to
be
.
)
The
skill
of
making
and
maintaining
Common-wealths
,
consisteth
in
certain
Rules
,
as
doth
n●t
(
as
play
)
upon
practise
only
;
which
Rules
neither
poor
men
have
the
leisure
,
nor
men
that
have
had
the
leisure
,
have
hitherto
had
the
curi●si●y
or
the
meth●d
to
find
out
.
)
the
skill
of
making
and
ruling
Commonwealths
,
consists
in
certain
Rules
,
as
doth
Of
the
Liberty
of
Subjects
(
Liberty
,
or
freedom
,
signifieth
(
properly
)
the
absence
of
opposition
(
by
opposition
I
mean
external
impediments
of
motion
;
)
and
may
be
applied
no
less
to
irrational
and
inanimate
Creatures
,
than
to
rational
.
)
(
Liberty
,
or
freedom
Liberty
signifies
(
properly
)
the
absence
of
external
impediments
of
motion
:
à
Coactione
,
from
constraint
(
For
whatsoever
is
so
tyed
,
or
invironed
,
as
it
cannot
move
but
within
a
certain
space
,
which
space
is
determined
by
the
opposition
of
some
external
body
,
we
say
it
hath
not
liberty
to
go
further
.
)
ANd
according
to
this
proper
and
generally
received
meaning
of
the
word
,
A
Free-man
,
is
he
,
that
in
those
things
which
by
his
strength
and
wit
he
is
able
to
do
,
is
not
hindred
to
do
what
he
has
a
will
to
do
.
]
when
the
words
Freedom
and
Liberty
are
applied
to
any
thing
but
bodies
,
they
are
abused
.
)
Thought
is
free
(
for
that
which
is
not
subject
to
motion
,
is
not
subject
to
impediment
;
)
when
't
is
said
(
for
example
)
the
way
is
free
,
no
liberty
of
the
way
is
signified
,
but
of
those
who
walk
in
it
without
stop
.
)
The
way
is
free
men
who
walk
in
it
when
we
say
a
Gift
is
free
,
there
is
not
meant
any
liberty
of
the
Gift
,
but
of
the
Giver
,
that
was
not
bound
by
any
Law
or
Covenant
to
give
it
.
)
freedom
applied
to
any
thing
but
bodies
is
abused
;
Secondly
,
for
tha●
which
is
without
motion
is
without
impediment
.
a
gift
is
called
a
free
gift
.
liberty
of
the
giver
,
who
was
not
bound
by
any
Law
or
Covenant
to
give
it
.
)
(
So
when
we
speak
freely
,
it
is
not
the
liberty
of
voice
or
pronuntiation
,
but
of
the
man
whom
no
Law
had
obliged
to
speak
otherwise
then
he
did
.
)
(
free
speech
as
no
Law
hath
forbid
to
speak
otherwise
,
from
the
use
of
the
word
Free-will
,
no
liberty
can
be
enforced
of
the
will
,
desire
,
or
inclination
,
but
the
liberty
of
the
man
;
which
consisteth
in
this
,
that
he
finds
no
stop
in
doing
what
he
has
the
will
,
desire
,
or
inclination
to
do
.
)
consisteth
in
this
,
that
he
finds
no
stop
in
doing
what
he
has
the
will
,
desire
,
or
inclination
to
do
.
(
Fear
and
Liberty
are
consisting
)
when
a
man
throweth
his
goods
into
the
Sea
for
fear
the
Ship
should
sink
.
)
of
him
who
pays
his
debts
only
to
avoid
imprisonment
:
)
That
generally
all
actions
which
men
do
in
Commonwealths
for
fear
of
the
Law
,
are
actions
which
the
doers
had
liberty
to
omit
)
and
necessity
are
consistent
;
as
in
the
water
,
that
hath
not
only
liberty
,
but
a
necessity
of
descending
by
the
channel
.
)
à
necessitate
—
The
doer
had
libert●
to
omit
.
(
So
likewise
in
the
actions
which
men
voluntarily
do
.
)
(
And
yet
,
because
every
act
of
mans
will
,
and
every
desire
and
inclination
proceedeth
from
some
causes
,
and
that
from
another
cause
,
in
a
continual
chain
(
whose
first
link
is
in
the
hand
of
God
,
the
first
of
all
causes
)
proceed
from
necessity
.
)
SO
that
to
him
who
could
see
the
connexion
of
th●se
Causes
,
the
necessity
of
all
mens
voluntary
actions
would
appear
manifest
.
)
(
And
therefore
God
that
seeth
and
disposeth
all
things
,
seeth
also
,
that
the
liberty
of
man
in
doing
what
he
will
,
is
accompanied
with
the
necessity
of
d●ing
that
which
God
will
,
and
no
more
,
nor
less
.
)
That
man
doth
no
more
or
less
,
then
he
is
necessitated
by
Gods
will
,
(
For
though
men
may
do
many
things
which
God
does
not
command
,
nor
is
therefore
Author
of
them
.
)
(
Yet
they
can
have
no
passion
nor
appetite
to
any
thing
,
of
which
appetite
Gods
will
is
not
the
cause
.
)
Hobbs
)
ANd
did
not
his
will
assure
the
necessity
of
mans
will
,
and
consequently
of
all
that
on
mans
will
dependeth
,
the
liberty
of
men
would
be
a
contradiction
and
impediment
to
the
Omnipotency
and
liberty
of
God
.
)
free
power
could
sin
against
the
will
of
God
,
then
man
should
be
able
to
contradict
and
stop
his
Omnipotency
and
Liberty
.
NEvertheless
we
are
not
to
understand
,
that
by
such
liberty
,
the
Soveraign
Power
of
Life
and
Death
is
either
abolished
or
limited
.
)
by
Soveraign
Power
(
For
it
hath
been
already
shewn
,
that
nothing
the
Soveraign
Representative
can
do
to
a
Subject
,
on
what
pretence
soever
,
can
properly
be
called
injustice
,
or
injury
)
:
Soveraign
Representative
here
every
Subject
is
Auth●r
of
every
act
the
Soveraign
doth
;
so
that
he
never
wanteth
right
to
anything
,
otherwise
then
as
he
himself
is
a
Subject
of
God
,
and
bound
thereby
to
observe
the
Laws
of
Nature
.
)
(
Otherwise
then
as
he
himself
is
the
Subject
of
God
,
and
bound
thereby
to
observe
the
Laws
of
Nature
:
)
(
if
not
wickedness
The
earth
is
the
Lords
,
and
all
that
is
in
it
(
and
bound
thereby
to
observe
the
Laws
of
Nature
:
)
(
that
being
bound
,
because
he
is
Gods
Subject
,
to
the
Law
of
Nature
)
(
And
therefore
it
may
,
and
doth
often
happen
in
Commonwealths
,
that
a
Subject
m●y
be
put
to
death
by
the
Command
of
the
Soveraign
Power
,
and
yet
neither
to
the
other
wrong
.
)
[
As
caused
his
daughter
to
be
sacrificed
in
which
and
the
like
cases
,
he
that
●o
dyeth
,
had
liberty
to
do
the
action
,
for
which
he
is
nevertheless
put
to
death
without
injury
]
Psalm
106.
verse
Sam.
14.
24.
Saul
verse
,
Johnathan
verse
,
Saul
v.
Sam.
in
re
illicita
[
In
which
and
the
like
cases
he
that
so
dyeth
,
had
liberty
to
do
the
action
,
for
which
he
is
nevertheless
,
without
injury
put
to
death
.
]
[
And
the
same
holdeth
also
in
a
Soveraign
Prince
,
that
putteth
to
death
an
innocent
Subject
.
]
Though
the
action
be
against
the
law
of
nature
as
being
contrary
to
equitie
(
as
was
the
killing
of
yet
it
was
not
an
injury
to
but
to
though
the
action
be
against
the
law
of
nature
,
as
being
contrary
to
equitie
.
]
as
was
the
killing
of
yet
it
was
not
an
injury
to
but
to
God
not
to
because
the
right
to
do
what
he
pleased
was
given
him
by
And
yet
to
God
;
because
was
Gods
Subject
,
and
prohibited
all
iniquity
by
the
law
of
nature
.
]
it
was
against
God
,
because
King
was
Gods
subject
which
distinction
himself
when
he
repented
the
fact
,
evidently
confirmed
,
saying
,
To
thee
only
have
I
sinned
.
Apologia
David
Peter
1.
Epist.
Mr.
Hobbs
to
thee
against
thee
Bathsheba
,
verse
IN
the
same
manner
the
people
of
Athens
,
when
they
banished
the
most
potent
of
their
Common-wealth
for
ten
years
,
thought
they
committed
no
injustice
.
And
yet
they
never
questioned
what
crime
he
had
done
,
but
what
hurt
he
would
do
,
an
act
as
this
might
justly
be
done
by
the
supreme
only
by
his
will
,
If
the
Soveraign
command
a
man
(
though
justly
condemned
)
to
●ill
,
●wound
,
or
maim
himself
▪
or
not
to
resist
those
that
assault
him
;
or
to
abstain
from
the
use
of
food
,
air
,
medicine
,
or
any
other
thing
,
without
which
he
cannot
live
;
yet
hath
that
man
the
liberty
to
disobey
.
to
resist
them
who
assault
him
.
Roman
Army
Again
,
the
consent
of
a
Subject
to
Soveraign
power
,
is
contained
in
these
words
,
I
authorise
,
or
take
upon
me
,
all
his
actions
.
in
which
there
is
no
restriction
at
all
of
his
own
former
na●ural
liberty
.
by
allowing
him
to
kill
me
,
I
am
not
bound
to
kill
my self
when
he
commands
me
.
men
are
restrained
by
nothing
of
the
Soveraign
commands
,
where
his
own
interest
is
personally
opposed
to
it
.
The
right
of
nature
,
which
writers
commonly
call
is
the
liberty
each
man
hath
to
use
his
own
power
,
as
he
will
himself
,
for
the
preservation
of
his
own
nature
;
that
is
to
say
of
his
own
life
;
and
consequently
of
doing
any
thing
which
in
his
own
judgement
,
and
reason
,
he
shall
conceive
to
be
the
aptest
means
to
conduce
thereto
.
The
consent
of
a
subject
to
soveraigne
power
is
contained
in
these
words
,
[
I
authorise
,
and
take
upon
me
all
his
actions
.
No
man
is
bound
by
the
words
themselves
either
to
kill
himself
,
or
any
other
man
consent
is
contained
in
these
words
in
the
intention
which
is
to
be
understood
by
the
end
thereof
.
Namely
the
peace
of
the
subjects
within
themselves
and
their
defence
against
a
common
enemy
.
in
case
a
great
many
men
together
have
already
resisted
the
soveraign
power
unjustly
,
or
committed
some
capital
crime
,
for
which
every
one
of
them
expecteth
death
,
whether
have
they
not
the
libertie
then
to
joyne
together
and
assist
and
defend
one
another
?
Certainly
they
have
;
for
they
but
defend
their
lives
,
which
the
guilty
may
as
well
do
,
as
the
innocent
.
The
offer
of
pardon
taketh
from
them
to
whom
it
is
offered
,
the
plea
of
felf
defence
,
and
maketh
their
perseverance
in
assisting
,
or
defending
the
rest
,
unlawful
.
that
the
one
are
eternal
that
is
,
he
means
,
always
consisting
with
men
to
whom
they
are
given
;
the
other
had
a
beginning
;
the
one
are
universal
to
all
men
that
have
humane
nature
are
instituted
in
time
,
and
to
particular
persons
or
nations
,
and
declared
for
such
by
those
,
whom
God
h●th
authorised
to
declare
them
.
But
this
authority
of
man
to
declare
what
be
these
positive
laws
of
God
how
can
it
be
known
?
God
may
command
a
man
by
a
supernatural
way
,
to
deliver
laws
to
other
men
.
But
because
it
is
of
the
essence
of
laws
,
that
he
who
is
to
be
obliged
,
be
assured
of
the
authority
of
him
that
declareth
it
,
which
we
cannot
naturally
take
notice
to
be
from
God
.
How
can
a
man
without
supernatural
revelation
be
assured
of
the
revelation
received
by
the
declarer
?
and
how
can
he
be
bound
to
obey
them
?
(
whether
he
be
or
no
,
God
knows
)
how
a
man
can
be
assured
of
the
revelation
of
another
,
without
a
revelation
particularly
to
himself
,
it
is
evidently
impossible
[
assuted
]
how
a
man
can
be
assured
Iohn
Lord
Luke
the
1.
and
the
let
me
alone
that
my
wr●th
may
wax
hot
against
them
,
and
that
I
may
consume
them
,
and
I
will
make
of
thee
a
great
Nation
Thomas
Hobbs
Thomas
Hobbs
Thomas
Moore
Erasmus
,
aut
Erasmus
aut
Diabolus
.
evidently
impossible
for
a
man
to
be
assured
of
the
revelation
to
another
without
a
revelation
particularly
made
to
himself
.
FOR
though
a
man
may
be
induced
to
believe
such
revelation
,
from
the
Miracles
they
see
him
do
,
]
[
Miracles
are
marvellous
works
:
but
that
which
is
marvellous
to
one
,
may
not
be
so
to
another
]
Concerning
the
worlds
magnitude
and
b●ginning
he
was
content
with
that
doctrine
which
the
Scripture
perswaded
and
the
fame
of
these
miracles
which
confirm
them
,
the
Countreys
custom
and
the
due
reverence
to
the
Laws
.
miraculous
effect
is
miraculous
Hobbs
▪
If
thou
be
the
Son
of
God
command
that
these
stones
be
made
bread
.
they
went
forth
and
preached
every
where
,
the
Lord
working
with
them
,
and
confirming
the
word
with
signs
following
[
That
what
is
wonderful
to
one
may
not
be
so
to
another
.
]
[
that
may
be
feigned
.
]
relating
them
extraordinary
wisdome
,
or
extraordinary
felicity
of
his
actions
,
all
which
(
saith
he
)
are
marks
of
Gods
extraordinary
favour
.
The
visible
felicities
of
this
world
are
most
often
the
work
of
God
by
natural
and
ordinary
causes
.
And
therefore
no
man
can
infallibly
know
by
natural
reason
,
that
another
has
had
a
supernatural
revelation
of
Gods
will
▪
but
only
a
belief
,
everyone
(
as
the
signs
thereof
shall
appear
greater
or
lesser
)
a
firmer
or
weaker
belief
.
[
the
visible
felicities
of
this
World
are
most
often
the
work
of
God
by
natural
&
ordinate
causes
.
●emen
Ecclesiae
[
how
a
man
can
be
bound
to
obey
the
Laws
so
revealed
]
This
is
not
so
hard
,
for
if
the
Laws
declared
be
not
against
the
Law
of
Nature
,
which
is
undoubtedly
Gods
Law
,
and
he
undertake
to
obey
it
,
he
is
bound
by
his
own
act
.
How
a
man
can
be
bound
to
obey
the
Revelations
?
But
if
he
undertake
to
obey
a
Law
which
is
not
against
the
Law
of
Nature
,
he
is
bound
by
his
own
Act.
HE
is
bound
to
obey
it
but
not
bound
to
believe
it
.
He
is
bound
to
obey
,
but
not
to
believe
.
Mens
belief
,
and
interiour
cogitations
,
are
not
subject
to
the
commands
,
but
only
to
the
operation
of
God
,
ordinary
,
or
extraordinary
.
Heb.
11.
6.
Without
faith
it
is
impossible
to
please
God
;
for
he
that
cometh
to
God
must
believe
that
he
is
,
and
that
he
is
a
rewarder
of
them
who
diligently
seek
him
.
John
3.
15
,
16.
Whosoever
believeth
in
him
,
should
not
perish
but
have
eternal
life
.
the
16
verse
.
God
so
loved
the
World
,
that
he
gave
his
only
begotten
Son
,
that
whosoever
believeth
on
him
should
not
perish
but
have
everlasting
life
.
He
that
believeth
not
is
condemned
already
.
Mark
16.
16.
He
that
believeth
and
is
baptized
shall
be
saved
:
but
he
that
believeth
not
,
shall
be
damned
A
Prophet
shall
the
Lord
your
God
raise
up
unto
you
of
your
Brethren
,
like
unto
me
,
him
s●all
you
hear
in
all
things
whatsoever
he
shall
say
unto
you
.
And
it
shall
co●e
to
pass
that
every
Soul
which
will
not
hear
that
Prophet
shall
be
d●stroyed
from
among
the
People
.
Condemned
,
Damned
,
Destroyed
John
3
▪
23.
This
is
his
commandement
that
we
should
believe
on
the
name
of
his
Son
Jesus
Christ
.
but
only
to
the
operation
of
God
,
ordinary
,
or
extraordinary
.
Faith
of
supernatural
Law
is
not
a
fulfilling
,
but
only
an
assenting
to
the
same
.
Rom.
3.
27
)
But
only
an
assenting
to
it
Iohn
12.
4●
,
43.
Nevertheless
among
the
chief
Rulers
many
believed
,
but
because
of
the
Pharisees
they
did
not
confess
him
,
lest
they
should
be
put
out
of
the
Synagogue
;
for
they
loved
the
praise
of
men
,
more
than
the
praise
of
God
.
the
praise
of
men
because
of
the
Pharisees
,
i.
e.
John
9.
22.
These
words
spoke
his
Parents
because
they
feared
the
Jewes
.
These
words
,
HE
goes
on
,
and
saith
,
And
not
a
duty
that
we
exhibite
to
God
,
but
a
gift
which
God
freely
giveth
to
whom
he
pleaseth
.
it
is
a
gift
which
God
freely
giveth
to
whom
he
pleaseth
:
As
also
unbelief
is
not
a
breach
of
any
of
his
Laws
,
but
a
rejection
of
them
all
.
contrariorum
eadem
est
ratio
John
3.
18.
He
who
believeth
not
,
is
condemned
already
,
because
he
hath
not
believed
in
the
Name
of
the
only
begotten
Son
of
God
.
Iohn
5
▪
44
How
can
ye
believe
which
reci●ve
honour
from
one
another
,
and
seek
not
the
honour
which
cometh
from
God
▪
Gen.
17.
10.
This
is
the
Covenant
which
thou
shalt
observe
between
me
and
thee
,
and
thy
seed
after
thee
Now
Abrahams
seed
had
not
this
revelation
,
nor
were
yet
in
being
;
yet
they
are
a
party
to
the
covenant
,
and
bound
to
obey
what
Abraham
should
declare
to
●hem
for
Gods
Law
.
they
are
bound
to
obey
whatsoever
should
declare
for
Gods
Law
▪
and
8
verses
[
which
they
could
not
be
but
in
virtue
of
the
obedience
they
owed
to
their
Parents
;
who
(
if
they
be
subject
to
no
other
earthly
power
,
as
here
in
the
case
of
have
soveraign
power
over
their
Children
and
servants
▪
Gen
18.
18
,
19.
Again
where
God
saith
to
In
thee
shall
all
Nations
of
the
Earth
be
blessed
:
for
I
know
thou
wilt
command
thy
Children
,
and
thy
house
after
thee
to
keep
the
way
of
the
Lord
,
and
to
observe
righteousness
and
judgment
;
It
is
manifest
the
obedience
of
his
family
,
who
had
no
revelation
,
depended
on
their
former
obligation
to
obey
their
Soveraign
.
i.
e.
to
keep
the
way
of
the
Lord
.
he
will
command
them
,
and
they
shall
keep
the
way
of
the
Lord
.
At
mount
only
went
up
to
God
,
the
people
were
forbidden
to
approach
on
pain
of
death
;
yet
were
they
bound
to
obey
all
that
declared
unto
them
for
Gods
Law
.
but
on
this
submission
of
their
own
,
Speak
thou
to
us
,
and
we
will
hear
thee
;
but
let
not
God
speak
to
us
lest
we
die
?
By
which
two
places
,
it
sufficiently
appears
that
in
a
Common-wealth
a
Subject
that
has
no
certain
and
assured
revelation
,
particularly
to
himsel●
concerning
the
will
of
God
,
is
to
obey
for
such
the
command
of
the
Common-wealth
.
in
fieri
if
men
were
at
liberty
,
to
take
for
Gods
commandements
,
their
own
dreams
,
and
fancies
,
or
the
dreams
,
and
fancies
of
private
men
;
scarce
two
men
would
agree
upon
what
is
Gods
commandements
;
and
yet
in
respect
of
them
,
every
man
would
despise
the
commandement
of
the
Common
wealth
.
that
we
have
no
assurance
of
revelations
,
unless
we
had
particular
revelations
our selves
.
That
private
men
must
not
oppose
their
dreams
or
fancies
to
the
Laws
of
the
Land
wherein
they
live
.
I
conclude
therefore
,
that
in
all
things
not
contrary
to
the
Moral
Law
,
(
that
is
to
say
,
to
the
Law
of
Nature
)
all
subjects
are
bound
to
obey
that
for
divine
Law
,
which
is
declared
to
be
so
,
by
the
Laws
of
the
Common-wealth
.
Daniel
,
Shedrack
,
Meshack
Which
also
is
evident
to
any
mans
reason
;
for
whatsoever
is
not
against
the
Law
of
Nature
,
may
be
made
Law
in
the
Name
of
them
that
have
the
Soveraign
power
;
and
there
is
no
reason
men
should
be
the
less
obliged
by
it
,
when
it
is
propounded
in
the
Name
of
God
.
i.
e.
i
e.
[
besides
,
there
is
no
place
in
the
world
,
where
men
are
permitted
to
pretend
other
commandements
of
God
,
than
are
declared
for
such
by
the
Common-wealth
.
Christian
States
punish
those
that
revolt
from
Christian
Religion
,
and
all
other
States
,
those
that
set
up
any
religion
by
them
forbidden
.
For
in
whatsoever
is
not
regulated
by
the
Common-wealth
't
is
equity
(
which
is
the
Law
of
Nature
,
and
therefore
an
eternal
Law
of
God
that
every
man
equally
enjoy
his
Liberty
.
]
à
facto
ad
jus
In
the
second
place
,
I
observe
the
diseases
of
a
Common-wealth
,
that
proceed
from
the
poyson
of
seditious
doctrines
;
whereof
one
is
,
that
every
private
man
is
Judge
of
good
and
evil
actions
.
(
viz.
THis
is
true
in
the
condition
of
meer
Nature
,
where
there
are
no
civil
Laws
;
and
also
under
civil
government
,
in
such
cases
as
are
not
determined
by
the
Law
.
(
viz.
otherwise
,
it
is
manifest
,
that
,
the
measure
of
good
and
evil
actions
,
is
the
Civil
Law
;
and
the
Judge
the
Legislat●r
,
who
is
alwaies
representative
of
the
Common-wealth
▪
And
the
Judge
is
the
legislator
,
who
is
alwai●s
representative
of
the
Common-wealth
.
From
this
false
doctrine
men
are
disposed
to
debate
with
themselves
,
and
dispute
the
commands
of
the
Common
wealth
.
[
And
afterwards
to
obey
,
or
disobey
them
as
in
their
private
judgment
they
shall
think
fit
,
whereby
the
Common-wealth
is
distracted
and
weakned
.
]
ANother
Doctrine
repugnant
to
Civil
Society
,
is
,
That
whatsoever
a
man
doth
against
his
Conscience
is
sin
,
and
it
dependeth
on
the
presumption
of
making
himself
Judge
of
good
and
evil
.
Habitus
Principiorum
Act
according
to
Gods
command
Gods
commands
according
to
Gods
law
formally
Quis
,
Quid
,
C●i
,
Cur
,
Quomodo
,
Quando
,
(
Quis.
)
thou
shalt
fear
the
Lord
thy
God
and
serve
●im
and
swear
by
his
Name
.
Gen.
22.
16.
By
my self
I
have
sworn
,
saith
the
Lord
,
Psalm
100.
4.
The
Lord
hath
sworn
,
Gen.
21.
22.
He
sware
in
the
Covenant
with
Abimelech
.
Abimelech
,
Gen.
(
Mat.
5.
33.
But
I
say
unto
you
,
swear
not
at
all
(
34
)
verse
(
37
)
verse
sweare
not
at
all
thou
shalt
not
kill
whosoever
killeth
shall
be
in
danger
of
the
judgement
.
verse
,
But
let
your
communication
be
yea
,
yea
,
nay
,
nay
,
for
whatsoever
is
more
than
these
cometh
of
evil
.
swear
not
at
all
but
let
your
communication
be
yea
,
yea
,
and
nay
,
nay
[
let
your
communication
it
is
not
Evil
,
but
cometh
of
Evil
Thou
shalt
not
swear
by
Heaven
,
by
Earth
,
by
Ierusalem
,
by
the
Gold
of
the
Altar
,
or
thy
Head
.
And
it
dependeth
on
the
presumption
of
making
himself
Judge
of
good
and
evil
.
for
a
mans
Conscience
and
his
Judgement
is
the
same
thing
:
and
as
the
judgement
,
so
also
the
Conscience
may
be
erroneous
.
though
he
that
is
subject
to
no
Civil
Law
,
sinneth
in
all
he
doth
against
his
Conscience
,
because
he
hath
no
other
rule
to
follow
but
his
own
reason
;
yet
it
is
not
so
with
him
that
lives
in
a
Common-wealth
,
because
the
Law
is
the
publick
Conscience
,
by
which
he
hath
already
undertaken
to
be
guided
.
(
Otherwise
in
such
diversity
as
there
is
of
private
Consciences
,
which
are
but
private
Opinions
,
the
Common-wealth
must
needs
be
distracted
,
and
no
man
dare
to
obey
the
soveraign
power
farther
than
it
shall
seem
good
in
his
own
eyes
.
)
That
private
Consciences
are
but
private
Opinions
.
It
hath
been
also
commonly
taught
,
that
faith
and
sanctity
are
▪
not
to
be
attained
by
study
and
reason
,
but
by
supernatural
inspiration
or
infusion
.
[
which
granted
I
see
not
why
any
man
should
render
a
reason
of
his
faith
.
]
Or
why
,
every
Christian
should
not
be
also
a
Prophet
.
Or
why
any
man
should
take
the
Law
of
his
Country
rather
than
his
own
inspiration
,
for
the
rule
of
his
actions
.
And
thus
we
fall
again
into
the
fault
of
taking
upon
us
to
judge
of
good
and
evil
.
[
Or
to
make
Judges
of
it
,
such
private
men
as
pretend
to
be
supernaturally
inspired
,
to
the
dissolution
of
all
Civil
Government
.
]
[
Faith
comes
by
hearing
,
and
hearing
by
those
accidents
which
guides
us
,
into
the
presence
of
them
who
speak
to
us
.
]
[
hearing
comes
by
those
accidents
which
guide
us
into
the
presence
of
them
that
speak
to
us
.
]
which
accidents
are
all
contrived
by
God-Almighty
;
and
yet
are
not
supernatural
,
but
only
,
for
the
great
number
of
them
that
concurr
to
every
effect
,
unobservable
.
]
[
Faith
,
and
Sanctity
,
are
indeed
not
very
frequent
.
]
[
but
yet
they
are
not
Miracles
.
]
[
but
are
brought
to
pass
by
education
,
discipline
,
correction
,
and
other
natural
wayes
,
by
which
God
worketh
them
in
his
elect
,
at
such
time
as
he
thinketh
fit
]
[
And
these
three
Opinions
,
pernicious
to
Peace
and
Government
,
have
in
this
part
of
the
World
proceeded
chiefly
from
the
Tongues
and
Pens
of
unlearned
divines
;
who
joyning
the
words
of
holy
Scripture
together
otherwise
than
is
agreeable
to
reason
,
do
what
they
can
,
to
make
men
think
,
that
sanctity
,
and
natural
reason
cannot
stand
together
.
]
it
is
barely
an
operation
of
God's
,
as
likewise
internal
sanctity
.
(
viz.
insomuch
as
no
command
can
be
given
concerning
that
or
sanctity
,
Fourth
opinion
,
repugnant
to
the
Nature
of
a
Common-wealth
,
is
this
,
That
he
that
hath
the
soveraign
power
is
subject
to
the
Civil
Laws
.
subject
to
none
,
but
the
Law
of
Nature
,
[
Subject
He
who
punisheth
,
either
bodily
,
or
with
shame
,
or
with
whatsoever
,
is
in
that
act
superior
to
him
who
is
punished
.
He
that
is
subject
to
the
Law
,
is
subject
to
the
Common-wealth
,
that
is
,
to
the
Soveraign
representative
,
that
is
,
to
himself
.
AFifth
doctrine
,
which
tendeth
to
the
dissolution
of
a
Common-wealth
,
is
that
every
private
man
has
an
absolute
propriety
in
his
goods
;
such
as
excludeth
the
right
of
the
soveraign
.
[
absolute
.
I
but
such
as
excludeth
the
right
of
the
Soveraign
.
EVery
man
has
indeed
a
propriety
that
excludes
the
right
of
every
other
Subject
.
●h●
has
it
only
from
the
soveraign
power
;
without
the
protection
whereof
,
every
other
man
should
have
equal
right
to
the
same
.
But
if
the
right
of
the
Soveraign
also
be
exclud●d
,
he
cannot
perform
the
Office
they
have
put
him
into
.
[
which
is
to
defend
them
both
from
forraign
Enemies
,
and
from
the
injuries
of
one
another
;
and
consequently
there
is
no
longer
a
Common
wealth
]
Salus
Reipublicae
In
offices
of
judicature
and
the
like
.
sixth
Doctrine
which
is
plainly
and
directly
against
the
essence
of
a
Common-wealth
;
and
't
is
this
,
that
the
soveraign
power
may
be
divided
.
endeavour
to
make
the
Laws
depend
upon
their
own
learning
,
and
not
upon
the
legislative
power
.
AND
as
false
doctrine
so
oftentimes
the
example
of
different
government
in
a
Neighbouring
Nation
,
disposeth
men
to
the
alteration
of
the
form
already
setled
.
[
And
as
to
rebellion
in
particular
against
Monarchy
,
one
of
the
most
frequent
causes
of
it
,
is
the
reading
the
Books
of
policie
,
and
Histories
of
the
Antient
Greeks
and
Romans
.
]
I
but
(
from
which
(
that
is
these
books
)
young
men
,
and
all
others
as
are
unprovided
of
the
antidote
of
solid
reason
,
receiving
a
strong
and
delightful
impression
of
the
great
exploits
of
war
atchieved
by
the
conductors
of
their
Armies
,
receive
withal
a
pleasing
Idea
of
all
they
have
done
besides
.
]
FRom
the
reading
(
I
say
)
of
such
books
,
men
have
undertaken
to
kill
their
Kings
.
the
Greek
and
Latine
writers
in
their
books
and
discourses
of
Policy
make
it
lawful
and
laudable
for
any
man
so
to
do
;
provided
before
he
do
it
,
he
call
him
Tyrant
.
[
from
the
same
books
they
that
live
under
a
Monarchy
conceive
such
an
opinion
,
that
the
subjects
in
a
popular
Common-wealth
enjoy
liberty
;
but
that
in
a
Monarchy
they
are
all
slaves
.
]
[
I
say
,
that
they
who
live
under
a
Monarchy
conceive
such
an
opinion
;
not
they
that
live
under
popular
government
:
for
they
find
no
such
matter
.
IN
summe
,
I
cannot
imagine
,
how
any
thing
can
be
more
prejudicial
to
a
Monarchy
,
than
the
allowing
of
such
Books
to
be
publickly
read
,
without
presently
applying
such
correctives
of
discreet
Masters
,
as
are
fit
to
take
away
their
venome
.
AS
there
have
been
Doctors
,
that
hold
there
be
three
Souls
in
a
man
;
so
there
be
also
that
think
there
be
more
Souls
(
that
is
more
soveraigns
)
than
one
,
in
a
Common-wealth
;
and
set
up
a
supremacy
against
the
soveraignty
;
Canons
against
Laws
;
and
a
Ghostly
Authority
against
the
Civil
.
Sometimes
also
in
the
meer
Civil
Government
,
there
be
more
than
one
Soul
;
as
when
the
power
of
leavying
money
,
(
which
is
the
Nutritive
faculty
)
has
depended
upon
a
general
assembly
;
the
power
of
conduct
and
command
(
which
is
▪
the
motive
faculty
)
on
one
man
;
and
the
power
of
making
laws
,
(
which
is
the
rational
faculty
,
)
on
the
accidental
consent
not
only
of
those
two
,
but
also
of
a
third
.
(
there
is
more
than
one
Soul
.
(
viz.
(
The
power
of
conduct
and
command
is
(
which
is
the
motive
faculty
on
one
man
.
)
ANd
the
power
of
making
Laws
(
which
is
the
rational
faculty
)
on
the
accidentall
co●sent
not
only
of
those
two
but
also
of
a
third
.
this
endangereth
the
Common-wealth
,
sometimes
for
want
of
consent
to
good
Laws
but
often
for
want
of
such
nourishment
as
is
most
necessary
to
life
and
motion
.
]
for
although
few
perceive
that
such
government
,
is
not
government
,
but
division
of
the
Common
wealth
into
three
factions
,
and
call
it
mixt
Monarchie
the
factions
a
mixt
Monarchie
the
truth
is
,
that
it
is
not
one
Independent
Common
wealth
;
but
three
Ind●pendent
factions
.
not
one
representative
Person
,
but
three
.
[
In
the
kingdome
of
God
there
may
be
three
Persons
Independent
,
without
breach
of
unity
in
God
that
reigneth
.
]
this
is
without
breach
of
unity
in
God
who
reigneth
.
But
where
men
reign
that
are
subject
to
diversity
of
opinions
it
cannot
be
so
if
the
King
bear
the
Person
of
the
People
,
and
the
general
Assembly
also
bear
the
Person
of
the
People
,
and
another
Assembly
bear
the
Person
of
a
part
of
the
People
,
they
are
not
one
Person
and
one
Soveraign
,
but
three
Persons
and
three
Soveraigns
.
To
what
disease
in
the
Natural
body
of
a
man
,
I
may
exactly
compare
this
irregularity
of
a
Common-wealth
,
I
know
not
.
But
I
have
seen
a
man
,
that
had
another
man
growing
out
of
his
side
with
an
head
,
armes
,
breast
and
stomach
of
his
own
;
If
he
had
had
another
man
growing
out
of
his
other
side
,
the
comparison
might
then
have
been
exact
.
hitherto
named
are
of
the
greatest
and
most
present
danger
:
tho'
less
[
as
first
,
the
difficulty
of
raising
of
money
for
the
necessary
uses
of
the
Common-wealth
;
especially
in
the
approach
of
War
,
]
[
●his
difficulty
ariseth
from
the
Opinion
,
that
every
subj●ct
hath
of
a
propriety
in
his
lands
and
goods
exclusiv
of
the
Soveraigns
right
to
the
use
of
the
same
.
]
[
Which
by
an
admirable
temperance
give
very
much
to
subjects
industry
,
liberty
and
happiness
,
and
yet
reserve
enough
to
the
Majesty
and
prerogative
of
any
King
who
ownes
his
People
as
subjects
,
not
as
slaves
.
]
generation
of
Common-wealths
institution
of
a
Common
wealth
,
This
only
is
the
way
to
erect
a
Common
wealth
,
which
way
,
&c.
(
I
believe
in
Deu●
est
(
a
to
wit
(
a
ANd
in
the
331.
he
proceeds
thus
,
The
meaning
of
this
is
,
that
the
Fathers
,
both
before
and
after
the
Council
of
gave
another
sence
of
the
word
and
(
saith
he
(
saith
he
(
here
he
changes
the
term
light
)
Aristotelians
(
of
which
kind
he
can
produce
very
few
Ancient
)
unless
(
saith
he
)
We
are
not
commanded
to
believe
it
,
neither
is
it
credible
What
is
it
which
the
Graecians
mean
by
Hypostaesis
,
When
you
behold
any
thing
which
you
call
white
,
you
impose
that
name
to
a
substance
or
a
body
subject
;
suppose
marble
,
although
the
sharpness
of
your
sight
cannot
penetrate
the
substance
of
marble
,
or
any
other
thing
album
igitur
,
a
white
thing
,
therefore
is
the
name
of
a
body
which
is
subsisting
by
its
self
,
not
the
name
of
a
colour
&
impositum
,
this
name
is
imposed
for
a
certain
appearance
,
or
as
the
Graecians
speak
which
seems
to
be
somewhat
,
but
is
nothing
indeed
.
Leviathan
,
Cap.
4.
Sect.
colour
to
be
nothing
but
perturbed
Light
,
or
light
by
reflection
from
some
uneven
body
.
(
good
Reader
QVid
ergo
est
Substantia
Parnelsus
,
That
if
one
mans
inward
man
be
too
hard
for
anothers
,
he
may
with
an
engine
,
as
he
describes
,
draw
another
to
him
many
miles
distance
.
after
the
same
manner
as
it
is
by
other
Writers
,
Heb.
1.
3.
Our
Saviour
is
called
the
Character
of
his
person
,
here
the
word
Hypostasis
(
or
person
as
we
render
it
)
that
is
the
substance
to
the
Image
of
that
substance
:
he
is
in
the
same
place
called
splendor
,
the
splendor
of
the
Divine
glory
,
lumen
de
Lucido
Hypostasis
of
things
hoped
for
for
the
Speech
is
Metaphorical
Lumen
de
Lucido
Nulla
amplius
potestas
remansit
inter
Anglos
.
There
was
no
power
left
among
the
English
of
discerning
Heresy
,
but
all
Sects
appeared
in
writing
,
and
publishing
what
divinity
every
one
would
.
Paris
used
that
L●berty
in
writeing
:
&
jura
quidem
Regalia
,
(
saith
he
)
the
rights
of
Kings
,
he
hath
egregiously
defended
both
in
temporal
and
and
spiritual
matters
:
Cap.
13.
Sect.
Timor
inquit
invisibilium
potentiarum
Powers
Invisible
Ecclesia●●es
,
The
fear
of
the
Lord
is
the
beginning
of
Wisdom
.
That
the
fear
of
the
Lord
is
the
beg●nning
of
wisdom
,
THat
the
Fool
hath
said
in
his
heart
there
is
no
God
etiam
Dei
veri
,
the
true
God
may
be
personated
as
he
was
first
by
who
governed
not
his
people
but
Gods
,
saying
,
thus
saith
the
Lord
Leviatha●
,
Sect.
the
true
Gods
person
is
and
hath
been
born
,
for
in
his
proper
person
he
created
the
world
,
he
Authour
did
labour
to
explain
the
Trinity
,
was
pia●
vo●untas
,
but
erronea
explicatio
Moses
because
he
after
some
manner
seems
to
bear
the
person
of
God
,
(
as
do
all
Christian
Kings
)
he
seems
to
make
him
one
person
of
the
Trinity
,
valde
negligenter
,
this
was
exceeding
negligently
done
:
he
had
said
that
God
in
his
proper
person
had
made
the
world
,
in
the
person
of
his
Son
,
had
redeem●d
mankind
▪
in
the
person
of
the
holy
Gho●t
,
had
sanctified
his
Church
,
he
had
said
no
more
then
is
in
the
Catechisme
put
out
by
the
Church
:
I
believe
in
God
the
Father
,
who
hath
made
me
,
and
all
the
world
,
That
all
of
them
might
receive
that
Exposition
if
he
had
said
God
in
his
proper
person
,
had
constituted
himself
a
Church
by
the
Ministry
of
in
the
person
of
his
Son
had
redeemed
the
same
;
in
the
person
of
the
holy
Ghost
,
had
sanctified
the
same
,
he
had
not
erred
:
Joh.
1.
3.
All
things
were
made
by
him
,
and
without
him
was
nothing
made
that
was
made
,
there
,
and
so
likewise
in
the
14.
verse
,
doth
signifie
a
promise
,
and
that
promise
is
the
same
with
the
thing
promised
;
that
is
,
Jesus
Christ
,
as
it
is
Psalm
105.
19.
and
the
40.
13.
and
other
places
If
a
faithful
man
should
be
commanded
by
his
Prince
to
deny
Christ
,
what
should
he
do
?
he
saith
,
it
is
lawful
to
obey
his
Superiors
by
the
Example
of
the
Assyrian
,
who
was
by
the
Prophet
bid
go
in
Peace
,
which
words
,
saith
the
Objector
,
seem
to
me
not
a
permission
,
but
a
form
of
Valediction
:
fortasse
,
perhaps
it
is
so
,
if
he
had
answered
any
thing
else
,
either
approving
or
disproving
his
Petition
,
but
in
this
place
it
can
be
understood
of
nothing
but
a
Permission
:
Kings
,
Cap.
In
this
thing
the
Lord
pardon
thy
Servant
,
that
when
my
Master
goeth
into
the
house
of
to
worship
th●re
,
and
he
lea●eth
on
my
hand
and
I
●ow
my self
in
the
house
of
the
Lord
pardon
〈…〉
this
thing
:
You
know
that
there
were
many
Christians
a
little
before
the
Synod
good
men
,
but
not
most
valiant
,
who
being
threatned
with
Deaths
or
Torments
,
renounced
their
Christianity
,
what
punishment
do
you
think
was
appointed
them
in
that
general
Synod
at
In
the
19.
Canon
of
that
Councel
,
it
is
Decreed
,
that
●e
who
should
do
that
(
is
his
Phrase
,
which
is
deny
his
Chri●tianity
)
without
T●rments
or
danger
,
should
return
to
the
Catechism
:
Here
I
will
pause
,
IT
were
a
Sin
in
an
Apostle
or
Disciple
,
who
had
undertaken
to
Preach
the
Gospel
against
Christs
Enemies
,
and
in
a
great
fault
,
but
of
infirmity
,
and
easily
pardon'd
by
Chr●●●
:
Luk.
9.
23.
If
any
man
will
come
after
me
,
he
must
deny
himself
,
and
take
up
the
Cross
and
follow
me
.
Mat.
33.
He
who
denies
me
before
men
,
him
will
I
deny
before
my
Father
who
is
in
Heaven
.