Part 2, OF COMMON-WEALTH. Chap. 21. 163
have given the Soveraigne Power ; and at the other end
to their own Ears. These Bonds in their own nature
but weak, may neverthelesse be made to hold, by the
danger, though not by the difficulty of breaking them.
In relation to these Bonds only it is, that I am to Liberty of
peak now, of the GR@2GNGISHHjE. For seeing there Subjects
is no Common-wealth in the world, wherein there be Svststell
in Liberty
R@lesmenoughesetmdowD, for the one =
from
regulating of all the
agiomsiaac WOrds a Tes: (as being a thing impossible :) covenants.
it tollowet necessarily, that
profitable to themselves. For 1
; that is to say,
proper sense, for corporall Liberty
freedome from chains, and prison, it were very absurd
for men to clamor as they doe, for the Liberty they so
manifestly enjoy. Againe, @@Eiakeuhibeniyssiona,
i it is no lesse absurd, for men
to demand as they doe, that Liberty, by which all other
men may be masters of their lives. And yet as absurd|
as it is, this is it they demand; not knowing that the|
Lawes are of no power to protect them, without a Sword| ee
in the hands of a man, or men, to cause those laws to be
ut in execution,
, Which in regulating their actions,
he Soveraign hath praetermitted ; such as is the Liberty
lo buy, and sell, and otherwise contract with one another ;
io choose their own aboad, their own diet, their own
rade of life, and institute their children as they them-
selves think fit; & the like.
Neverthelesse we are not to understand, that by such berty
Liberty, the Soveraign Power of life, and death, is either Bf ‘2
abolished, or limited. For it has been already shewn, ee
i ie
that Olt the
caininusumoRnay; because every: Sbjct ise
Author of every act the Soveraign doth; so that he M%é See
never wanteth Right to any thing, otherwise, than as” "
he himself is the Subject of God, and bound thereby to
olserve the laws of Nature. And therefore it may, an e
dith often happen in Common-wealths, that
M2164,
Private
men,
Part 2. OF COMMON-WEALTH. Chap. 21.
: As when
eptha caused his daughter to be sacrificed : In which,
nd the like cases, he that so dieth, had Liberty to d
he action, for which he is neverthelesse, Pe aritas
And the same holdeth also in a Soveraign
Prince, that putteth to death an Innocent Subject. For
though the action be against the law of Nature, as being
contrary to Equitie, (as was the killing of Uriah, by
David ;) yet it was not an Injurie to Uriah ; but to God.
Not to Uriah, because the right to doe what he pleased,
was given him by Uriah himself: And yet to God,
because David was Gods Subject ; and prohibited all
Iniquitie by the law of Nature. Which distinction, David
himself, when he repented the fact, evidently confirmed,
saying, To thee only have I sinned. In the same manner,
[110] 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 doe :
Nay they commanded the banishment of they knew not
whom ; and every Citizen bringing his Oystershell into
the market place, written with the name of him he
desired should be banished, without actuall accusing
him, sometimes banished an Aristides, for his reputation
of Justice; And sometimes a scurrilous Jester, as
Hyperbolus, to make a Jest of it. And yet a man cannot
say, the Soveraign People of Athens wanted right to
banish them; or an Athenian the Libertie to Jest, or
to be Just
G@HSWEMB, whereof there is so frequent, and honour-
ble mention, in the Histories, and Philosophy o* the
ntient Greeks, and Romans, and in the writings, and
iscourse of those that from them have received all their
arning in the Politiques, i
vhich is the same with that, which every man then
fhould have, i
. And the effects of it_also be the same.
‘or as amongst masterlesse men,
; no inheritance,gto |
id
{el
1 |
|
|Part 3. COMMON-WEALTH. Chap. 42. 387
Principalities, and Powers, and to obey Magistrates. These
Princes, and Powers, whereof St. Peter, and St. Paul
ere speak, were all Infidels ; much more therefore we are [271]
0 obey those Christians, whom God hath ordained to
have Soveraign Power over us. How then can wee be
bliged to obey any Minister of Christ, if he should
tommand us to doe any thing contrary to the Command
f the King, or other Soveraign Representant of the
“ommon-wealth, whereof we are members, and by whom
we look to be protected ? It is therefore manifest, that
Christ hath not left to his Ministers in this world, unlesse
they be also endued with Civill Authority, any authority
to Command other men.
But what (may some object) if a King, or a Senate, or What
ther Soveraign Person forbid us to beleeve in Christ 2 ONT eats
+ ‘o this I answer, that such forbidding is of no effect ; 777% 70
- ECL 5 ayoid per-
cause Beleef, and Unbeleef never follow mens Com- secution,
mands. Faith is a gift of God, which Man can neither
ive, nor take away by promise of rewards, or menaces
f torture. And if it be further asked, What if wee bee
commanded by our lawfull Prince, to say with our tongue.
wee beleeve not ; must we obey such command ? Pro.
fession with the tongue is but an externall thing, and ni
more then any other gesture whereby we signifie ouly®
obedience; and wherein a Christian, holding firmely i
his heart the Faith of Christ, hath the same liberty which
the Prophet Elisha allowed to Naaman the Syrian.
Naaman was converted in his heart to the God of Israel ;
For hee saith (2 Kings 5. 17.) Thy servant will henceforth
offer neither burnt offering, nor sacrifice unto other Gods
| but unto the Lord. In thts thing the Lord pardon thy ser-
\| vant, that when my Master goeth into the house of Rimmon
|| to worship there, and he leaneth on my hand; and I bow
my selfe in the house of Rimmon ; when I bow my selfe in
the house of Rimmon, the Lord pardon thy servant in this
thing. This the Prophet approved, and bid him Goe in
peace. Here Naaman beleeved in his heart; but by
bowing before the Idol Rimmon, he denyed the true God.
in effect, as much as if he had done it with his lips.
But then what shall we answer to our Saviours saying,
Whosoever denyeth me before men, T will deny him before
Gicws