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The Designes Of The Authors Of The Religion Of The Heathen
And therefore the first Founders, and Legislators of Common-wealths
amongst the Gentiles, whose ends were only to keep the people in
obedience, and peace, have in all places taken care; First, to imprint
in their minds a beliefe, that those precepts which they gave
concerning Religion, might not be thought to proceed from their
own device, but from the dictates of some God, or other Spirit;
or else that they themselves were of a higher nature than mere mortalls,
that their Lawes might the more easily be received: So Numa Pompilius
pretended to receive the Ceremonies he instituted amongst the Romans,
from the Nymph Egeria: and the first King and founder of the
Kingdome of Peru, pretended himselfe and his wife to be the
children of the Sunne: and Mahomet, to set up his new Religion,
pretended to have conferences with the Holy Ghost, in forme of a Dove.
Secondly, they have had a care, to make it believed, that the same
things were displeasing to the Gods, which were forbidden by the Lawes.
Thirdly, to prescribe Ceremonies, Supplications, Sacrifices,
and Festivalls, by which they were to believe, the anger of
the Gods might be appeased; and that ill success in War,
great contagions of Sicknesse, Earthquakes, and each mans
private Misery, came from the Anger of the Gods; and their Anger
from the Neglect of their Worship, or the forgetting, or mistaking
some point of the Ceremonies required. And though amongst the
antient Romans, men were not forbidden to deny, that which in the
Poets is written of the paines, and pleasures after this life;
which divers of great authority, and gravity in that state have
in their Harangues openly derided; yet that beliefe was alwaies
more cherished, than the contrary.

And by these, and such other Institutions, they obtayned in order
to their end, (which was the peace of the Commonwealth,) that the
common people in their misfortunes, laying the fault on neglect,
or errour in their Ceremonies, or on their own disobedience to
the lawes, were the lesse apt to mutiny against their Governors.
And being entertained with the pomp, and pastime of Festivalls,
and publike Gomes, made in honour of the Gods, needed nothing else
but bread, to keep them from discontent, murmuring, and commotion
against the State. And therefore the Romans, that had conquered
the greatest part of the then known World, made no scruple of
tollerating any Religion whatsoever in the City of Rome it selfe;
unlesse it had somthing in it, that could not consist with their
Civill Government; nor do we read, that any Religion was there forbidden,
but that of the Jewes; who (being the peculiar Kingdome of God)
thought it unlawfull to acknowledge subjection to any mortall King
or State whatsoever. And thus you see how the Religion of the
Gentiles was a part of their Policy.

The True Religion, And The Lawes Of Gods Kingdome The Same
But where God himselfe, by supernaturall Revelation, planted Religion;
there he also made to himselfe a peculiar Kingdome; and gave Lawes,
not only of behaviour towards himselfe; but also towards one another;
and thereby in the Kingdome of God, the Policy, and lawes Civill,
are a part of Religion; and therefore the distinction of Temporall,
and Spirituall Domination, hath there no place. It is true,
that God is King of all the Earth: Yet may he be King of a peculiar,
and chosen Nation. For there is no more incongruity therein,
than that he that hath the generall command of the whole Army,
should have withall a peculiar Regiment, or Company of his own.
God is King of all the Earth by his Power: but of his chosen people,
he is King by Covenant. But to speake more largly of the Kingdome
of God, both by Nature, and Covenant, I have in the following
discourse assigned an other place.

Chap 35 The Causes Of Change In Religion
From the propagation of Religion, it is not hard to understand
the causes of the resolution of the same into its first seeds,
or principles; which are only an opinion of a Deity, and Powers
invisible, and supernaturall; that can never be so abolished
out of humane nature, but that new Religions may againe be made
to spring out of them, by the culture of such men, as for such
purpose are in reputation.

For seeing all formed Religion, is founded at first, upon the faith
which a multitude hath in some one person, whom they believe not only
to be a wise man, and to labour to procure their happiness,
but also to be a holy man, to whom God himselfe vouchsafeth
to declare his will supernaturally; It followeth necessarily,
when they that have the Goverment of Religion, shall come to have
either the wisedome of those men, their sincerity, or their love
suspected; or that they shall be unable to shew any probable token
of divine Revelation; that the Religion which they desire to uphold,
must be suspected likewise; and (without the feare of the Civill Sword)
contradicted and rejected.

Injoyning Beleefe Of Impossibilities
That which taketh away the reputation of Wisedome, in him that
formeth a Religion, or addeth to it when it is allready formed,
is the enjoyning of a beliefe of contradictories: For both parts
of a contradiction cannot possibly be true: and therefore to enjoyne
the beliefe of them, is an argument of ignorance; which detects
the Author in that; and discredits him in all things else he
shall propound as from revelation supernaturall: which revelation
a man may indeed have of many things above, but of nothing
against naturall reason.

Doing Contrary To The Religion They Establish
That which taketh away the reputation of Sincerity, is the doing,
or saying of such things, as appeare to be signes, that what
they require other men to believe, is not believed by themselves;
all which doings, or sayings are therefore called Scandalous,
because they be stumbling blocks, that make men to fall in the way
of Religion: as Injustice, Cruelty, Prophanesse, Avarice, and Luxury.
For who can believe, that he that doth ordinarily such actions,
as proceed from any of these rootes, believeth there is any such
Invisible Power to be feared, as he affrighteth other men withall,
for lesser faults?

That which taketh away the reputation of Love, is the being detected
of private ends: as when the beliefe they require of others,
conduceth or seemeth to conduce to the acquiring of Dominion,
Riches, Dignity, or secure Pleasure, to themselves onely, or specially.
For that which men reap benefit by to themselves, they are thought
to do for their own sakes, and not for love of others

Want Of The Testimony Of Miracles
Lastly, the testimony that men can render of divine Calling,
can be no other, than the operation of Miracles; or true Prophecy,
(which also is a Miracle;) or extraordinary Felicity. And therefore,
to those points of Religion, which have been received from them
that did such Miracles; those that are added by such, as approve not
their Calling by some Miracle, obtain no greater beliefe, than what
the Custome, and Lawes of the places, in which they be educated,
have wrought into them. For as in naturall things, men of judgement
require naturall signes, and arguments; so in supernaturall things,
they require signes supernaturall, (which are Miracles,) before
they consent inwardly, and from their hearts.

All which causes of the weakening of mens faith, do manifestly
appear in the Examples following. First, we have the Example
of the children of Israel; who when Moses, that had approved
his Calling to them by Miracles, and by the happy conduct of them
out of Egypt, was absent but 40 dayes, revolted from the worship
of the true God, recommended to them by him; and setting up
(Exod.32 1,2) a Golden Calfe for their God, relapsed into the
Idolatry of the Egyptians; from whom they had been so lately delivered.
And again, after Moses, Aaron, Joshua, and that generation which
had seen the great works of God in Israel, (Judges 2 11) were dead;
another generation arose, and served Baal. So that Miracles fayling,
Faith also failed.

Again, when the sons of Samuel, (1 Sam.8.3) being constituted
by their father Judges in Bersabee, received bribes, and judged unjustly,
the people of Israel refused any more to have God to be their King,
in other manner than he was King of other people; and therefore cryed
out to Samuel, to choose them a King after the manner of the Nations.
So that Justice Fayling, Faith also fayled: Insomuch, as they deposed
their God, from reigning over them.

And whereas in the planting of Christian Religion, the Oracles
ceased in all parts of the Roman Empire, and the number of Christians
encreased wonderfully every day, and in every place, by the preaching
of the Apostles, and Evangelists; a great part of that successe,
may reasonably be attributed, to the contempt, into which the
Priests of the Gentiles of that time, had brought themselves,
by their uncleannesse, avarice, and jugling between Princes.
Also the Religion of the Church of Rome, was partly, for the same
cause abolished in England, and many other parts of Christendome;
insomuch, as the fayling of Vertue in the Pastors, maketh Faith
faile in the People: and partly from bringing of the Philosophy,
and doctrine of Aristotle into Religion, by the Schoole-men;
from whence there arose so many contradictions, and absurdities,
as brought the Clergy into a reputation both of Ignorance,
and of Fraudulent intention; and enclined people to revolt from them,
either against the will of their own Princes, as in France, and Holland;
or with their will, as in England.

Lastly, amongst the points by the Church of Rome declared necessary
for Salvation, there be so many, manifestly to the advantage of
the Pope, and of his spirituall subjects, residing in the territories
of other Christian Princes, that were it not for the mutuall emulation
of those Princes, they might without warre, or trouble, exclude
all forraign Authority, as easily as it has been excluded in England.
For who is there that does not see, to whose benefit it conduceth,
to have it believed, that a King hath not his Authority from Christ,
unlesse a Bishop crown him? That a King, if he be a Priest,
cannot Marry? That whether a Prince be born in lawfull Marriage,
or not, must be judged by Authority from Rome? That Subjects may
be freed from their Alleageance, if by the Court of Rome, the King
be judged an Heretique? That a King (as Chilperique of France) may be
deposed by a Pope (as Pope Zachary,) for no cause; and his Kingdome
given to one of his Subjects? That the Clergy, and Regulars,
in what Country soever, shall be exempt from the Jurisdiction
of their King, in cases criminall? Or who does not see, to whose
profit redound the Fees of private Masses, and Vales of Purgatory;
with other signes of private interest, enough to mortifie
the most lively Faith, if (as I sayd) the civill Magistrate,
and Custome did not more sustain it, than any opinion they
have of the Sanctity, Wisdome, or Probity of their Teachers?
So that I may attribute all the changes of Religion in the world,
to one and the some cause; and that is, unpleasing Priests;
and those not onely amongst Catholiques , but even in that Church
that hath presumed most of Reformation.

CHAPTER XIII

OF THE NATURALL CONDITION OF MANKIND,
AS CONCERNING THEIR FELICITY, AND MISERY

Nature hath made men so equall, in the faculties of body, and mind;
as that though there bee found one man sometimes manifestly
stronger in body, or of quicker mind then another; yet when
all is reckoned together, the difference between man, and man,
is not so considerable, as that one man can thereupon claim to
himselfe any benefit, to which another may not pretend, as well as he.
For as to the strength of body, the weakest has strength enough to
kill the strongest, either by secret machination, or by confederacy
with others, that are in the same danger with himselfe.

And as to the faculties of the mind, (setting aside the arts grounded
upon words, and especially that skill of proceeding upon generall,
and infallible rules, called Science; which very few have,
and but in few things; as being not a native faculty, born with us;
nor attained, (as Prudence,) while we look after somewhat els,)
I find yet a greater equality amongst men, than that of strength.
For Prudence, is but Experience; which equall time, equally bestowes
on all men, in those things they equally apply themselves unto.
That which may perhaps make such equality incredible, is but
a vain conceipt of ones owne wisdome, which almost all men
think they have in a greater degree, than the Vulgar; that is,
than all men but themselves, and a few others, whom by Fame,
or for concurring with themselves, they approve. For such is the
nature of men, that howsoever they may acknowledge many others
to be more witty, or more eloquent, or more learned; Yet they will
hardly believe there be many so wise as themselves: For they see
their own wit at hand, and other mens at a distance. But this proveth
rather that men are in that point equall, than unequall. For there is
not ordinarily a greater signe of the equall distribution of any thing,
than that every man is contented with his share.

From Equality Proceeds Diffidence
From this equality of ability, ariseth equality of hope in the
attaining of our Ends. And therefore if any two men desire
the same thing, which neverthelesse they cannot both enjoy,
they become enemies; and in the way to their End, (which is principally
their owne conservation, and sometimes their delectation only,)
endeavour to destroy, or subdue one an other. And from hence
it comes to passe, that where an Invader hath no more to feare,
than an other mans single power; if one plant, sow, build,
or possesse a convenient Seat, others may probably be expected
to come prepared with forces united, to dispossesse, and deprive him,
not only of the fruit of his labour, but also of his life, or liberty.
And the Invader again is in the like danger of another.

From Diffidence Warre
And from this diffidence of one another, there is no way for any man
to secure himselfe, so reasonable, as Anticipation; that is, by force,
or wiles, to master the persons of all men he can, so long,
till he see no other power great enough to endanger him: And this is
no more than his own conservation requireth, and is generally allowed.
Also because there be some, that taking pleasure in contemplating
their own power in the acts of conquest, which they pursue farther
than their security requires; if others, that otherwise would be glad
to be at ease within modest bounds, should not by invasion
increase their power, they would not be able, long time, by standing
only on their defence, to subsist. And by consequence, such augmentation
of dominion over men, being necessary to a mans conservation,
it ought to be allowed him.

Againe, men have no pleasure, (but on the contrary a great deale
of griefe) in keeping company, where there is no power able to
over-awe them all. For every man looketh that his companion should
value him, at the same rate he sets upon himselfe: And upon all
signes of contempt, or undervaluing, naturally endeavours,
as far as he dares (which amongst them that have no common power,
to keep them in quiet, is far enough to make them destroy each other,)
to extort a greater value from his contemners, by dommage;
and from others, by the example.

So that in the nature of man, we find three principall causes
of quarrel. First, Competition; Secondly, Diffidence; Thirdly, Glory.

The first, maketh men invade for Gain; the second, for Safety;
and the third, for Reputation. The first use Violence, to make
themselves Masters of other mens persons, wives, children, and cattell;
the second, to defend them; the third, for trifles, as a word,
a smile, a different opinion, and any other signe of undervalue,
either direct in their Persons, or by reflexion in their Kindred,
their Friends, their Nation, their Profession, or their Name.

Out Of Civil States,
There Is Alwayes Warre Of Every One Against Every One
Hereby it is manifest, that during the time men live without
a common Power to keep them all in awe, they are in that condition
which is called Warre; and such a warre, as is of every man,
against every man. For WARRE, consisteth not in Battell onely,
or the act of fighting; but in a tract of time, wherein the Will
to contend by Battell is sufficiently known: and therefore the
notion of Time, is to be considered in the nature of Warre;
as it is in the nature of Weather. For as the nature of Foule weather,
lyeth not in a showre or two of rain; but in an inclination thereto
of many dayes together: So the nature of War, consisteth not
in actuall fighting; but in the known disposition thereto,
during all the time there is no assurance to the contrary.
All other time is PEACE.

The Incommodites Of Such A War
Whatsoever therefore is consequent to a time of Warre, where every
man is Enemy to every man; the same is consequent to the time,
wherein men live without other security, than what their own strength,
and their own invention shall furnish them withall. In such condition,
there is no place for Industry; because the fruit thereof is uncertain;
and consequently no Culture of the Earth; no Navigation, nor use
of the commodities that may be imported by Sea; no commodious
Building; no Instruments of moving, and removing such things
as require much force; no Knowledge of the face of the Earth;
no account of Time; no Arts; no Letters; no Society; and which is
worst of all, continuall feare, and danger of violent death;
And the life of man, solitary, poore, nasty, brutish, and short.

It may seem strange to some man, that has not well weighed these things;
that Nature should thus dissociate, and render men apt to invade,
and destroy one another: and he may therefore, not trusting to this
Inference, made from the Passions, desire perhaps to have the same
confirmed by Experience. Let him therefore consider with himselfe,
when taking a journey, he armes himselfe, and seeks to go well
accompanied; when going to sleep, he locks his dores; when even
in his house he locks his chests; and this when he knows there bee Lawes,
and publike Officers, armed, to revenge all injuries shall bee done him;
what opinion he has of his fellow subjects, when he rides armed;
of his fellow Citizens, when he locks his dores; and of his children,
and servants, when he locks his chests. Does he not there as much
accuse mankind by his actions, as I do by my words? But neither of us
accuse mans nature in it. The Desires, and other Passions of man,
are in themselves no Sin. No more are the Actions, that proceed
from those Passions, till they know a Law that forbids them;
which till Lawes be made they cannot know: nor can any Law be made,
till they have agreed upon the Person that shall make it.

It may peradventure be thought, there was never such a time,
nor condition of warre as this; and I believe it was never generally so,
over all the world: but there are many places, where they live so now.
For the savage people in many places of America, except the government
of small Families, the concord whereof dependeth on naturall lust,
have no government at all; and live at this day in that brutish manner,
as I said before. Howsoever, it may be perceived what manner of life
there would be, where there were no common Power to feare;
by the manner of life, which men that have formerly lived under
a peacefull government, use to degenerate into, in a civill Warre.

But though there had never been any time, wherein particular men
were in a condition of warre one against another; yet in all times, Kings,
and persons of Soveraigne authority, because of their Independency,
are in continuall jealousies, and in the state and posture of Gladiators;
having their weapons pointing, and their eyes fixed on one another;
that is, their Forts, Garrisons, and Guns upon the Frontiers of
their Kingdomes; and continuall Spyes upon their neighbours;
which is a posture of War. But because they uphold thereby,
the Industry of their Subjects; there does not follow from it,
that misery, which accompanies the Liberty of particular men.

In Such A Warre, Nothing Is Unjust
To this warre of every man against every man, this also is consequent;
that nothing can be Unjust. The notions of Right and Wrong,
Justice and Injustice have there no place. Where there is no
common Power, there is no Law: where no Law, no Injustice.
Force, and Fraud, are in warre the two Cardinall vertues.
Justice, and Injustice are none of the Faculties neither of the Body,
nor Mind. If they were, they might be in a man that were alone
in the world, as well as his Senses, and Passions. They are Qualities,
that relate to men in Society, not in Solitude. It is consequent also
to the same condition, that there be no Propriety, no Dominion,
no Mine and Thine distinct; but onely that to be every mans that he
can get; and for so long, as he can keep it. And thus much for
the ill condition, which man by meer Nature is actually placed in;
though with a possibility to come out of it, consisting partly in
the Passions, partly in his Reason.

The Passions That Incline Men To Peace
The Passions that encline men to Peace, are Feare of Death;
Desire of such things as are necessary to commodious living;
and a Hope by their Industry to obtain them. And Reason suggesteth
convenient Articles of Peace, upon which men may be drawn to agreement.
These Articles, are they, which otherwise are called the Lawes of Nature:
whereof I shall speak more particularly, in the two following Chapters.

CHAPTER XIV

OF THE FIRST AND SECOND NATURALL LAWES, AND OF CONTRACTS

Right Of Nature What
The RIGHT OF NATURE, which Writers commonly call Jus Naturale,
is the Liberty each man hath, to use his own power, as he will himselfe,
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, hee shall conceive to be the aptest means thereunto.

Liberty What
By LIBERTY, is understood, according to the proper signification
of the word, the absence of externall Impediments: which Impediments,
may oft take away part of a mans power to do what hee would;
but cannot hinder him from using the power left him, according as
his judgement, and reason shall dictate to him.

A Law Of Nature What
A LAW OF NATURE, (Lex Naturalis,) is a Precept, or generall Rule,
found out by Reason, by which a man is forbidden to do, that,
which is destructive of his life, or taketh away the means
of preserving the same; and to omit, that, by which he thinketh
it may be best preserved. For though they that speak of this subject,
use to confound Jus, and Lex, Right and Law; yet they ought to be
distinguished; because RIGHT, consisteth in liberty to do,
or to forbeare; Whereas LAW, determineth, and bindeth to one of them:
so that Law, and Right, differ as much, as Obligation, and Liberty;
which in one and the same matter are inconsistent.

Naturally Every Man Has Right To Everything
And because the condition of Man, (as hath been declared in the precedent
Chapter) is a condition of Warre of every one against every one;
in which case every one is governed by his own Reason; and there is
nothing he can make use of, that may not be a help unto him,
in preserving his life against his enemyes; It followeth,
that in such a condition, every man has a Right to every thing;
even to one anothers body. And therefore, as long as this naturall Right
of every man to every thing endureth, there can be no security to any man,
(how strong or wise soever he be,) of living out the time,
which Nature ordinarily alloweth men to live.

The Fundamental Law Of Nature
And consequently it is a precept, or generall rule of Reason,
"That every man, ought to endeavour Peace, as farre as he
has hope of obtaining it; and when he cannot obtain it,
that he may seek, and use, all helps, and advantages of Warre."
The first branch, of which Rule, containeth the first,
and Fundamentall Law of Nature; which is, "To seek Peace,
and follow it." The Second, the summe of the Right of Nature;
which is, "By all means we can, to defend our selves."

The Second Law Of Nature
From this Fundamentall Law of Nature, by which men are commanded
to endeavour Peace, is derived this second Law; "That a man be willing,
when others are so too, as farre-forth, as for Peace, and defence
of himselfe he shall think it necessary, to lay down this right
to all things; and be contented with so much liberty against other men,
as he would allow other men against himselfe." For as long as
every man holdeth this Right, of doing any thing he liketh;
so long are all men in the condition of Warre. But if other men
will not lay down their Right, as well as he; then there is no
Reason for any one, to devest himselfe of his: For that were
to expose himselfe to Prey, (which no man is bound to) rather than
to dispose himselfe to Peace. This is that Law of the Gospell;
"Whatsoever you require that others should do to you, that do
ye to them." And that Law of all men, "Quod tibi feiri non vis,
alteri ne feceris."