A brief disquisition of the law of nature according to the principles and method laid down in the Reverend Dr. Cumberland's (now Lord Bishop of Peterboroughs) Latin treatise on that subject : as also his confutations of Mr. Hobb's principles put into another method : with the Right Reverend author's approbation.
         Tyrrell, James, 1642-1718.
      
       
         
           1692
        
      
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         53522
         
           
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             A brief disquisition of the law of nature according to the principles and method laid down in the Reverend Dr. Cumberland's (now Lord Bishop of Peterboroughs) Latin treatise on that subject : as also his confutations of Mr. Hobb's principles put into another method : with the Right Reverend author's approbation.
             Tyrrell, James, 1642-1718.
             Cumberland, Richard, 1631-1718. De legibus naturae disquisitio philosophica.
          
           [99], 396, [3] p.
           
             Printed, and are to be sold by Richard Baldwin ...,
             London :
             1692.
          
           
             Advertisement: p. [1]-[3] at end.
             First edition.
             Dedication signed: James Tyrrell.
             Based on Cumberland's De legibus naturae disquisitio philosophica.
             Reproduction of original in University of Chicago Library.
          
        
      
    
     
       
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         eng
      
       
         
           Hobbes, Thomas, 1588-1679.
           Philosophy.
        
      
    
     
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           Imprimatur
           .
        
         
           
             Guil.
             Lancaster
          
           ,
           R.
           P.
           D.
           Henrico
           Episc.
           Lond.
           à
           Sacris
           Domest
           .
        
         
           
             
               Mar.
               14.
               1691
               
               /
               2.
               
            
          
        
      
       
         
         
           A
           BRIEF
           DISQUISITION
           OF
           THE
           Law
           of
           Nature
           ,
           According
           to
           the
           Principles
           and
           Method
           laid
           down
           in
           the
           Reverend
           Dr.
           
           Cumberland's
           (
           now
           Lord
           Bishop
           of
           Peterborough
           s
           )
           Latin
           Treatise
           on
           that
           Subject
           .
           AS
           ALSO
           His
           Confutations
           of
           Mr.
           
           Hobbs's
           Principles
           put
           into
           another
           Method
           .
           WITH
           THE
           Right
           Reverend
           Author's
           Approbation
           .
        
         
           LONDON
           :
           Printed
           ,
           and
           are
           to
           be
           sold
           by
           Richard
           Baldwin
           ,
           
             near
             the
          
           Oxford-Arms
           in
           Warwick-Lane
           .
           1692.
           
        
      
       
         
         
         
           TO
           THE
           Right
           Reverend
           Father
           in
           GOD
           ,
           RICHARD
           ,
           Lord
           Bishop
           of
           PETERBOROUGH
           .
        
         
           
             My
             LORD
             ,
          
        
         
           HAving
           ,
           many
           Years
           agon
           ,
           when
           your
           Learned
           and
           Judicious
           Treatise
           of
           the
           Laws
           of
           Nature
           was
           first
           published
           ,
           carefully
           perused
           it
           to
           my
           great
           satisfaction
           ,
           I
           also
           thought
           it
           necessary
           to
           make
           an
           Epitome
           ,
           or
           Abridgment
           of
           it
           ,
           as
           well
           for
           my
           own
           better
           Remembrance
           ,
           as
           that
           
           I
           believed
           it
           might
           be
           also
           useful
           ,
           as
           an
           Introduction
           to
           Ethicks
           ,
           for
           some
           near
           Relations
           of
           mine
           ,
           for
           whom
           I
           then
           designed
           it
           .
           These
           Papers
           ,
           after
           they
           had
           lain
           by
           me
           several
           Years
           ,
           I
           happened
           to
           shew
           to
           some
           Friends
           of
           mine
           ,
           (
           and
           in
           particular
           to
           the
           Honourable
           Mr.
           Boyle
           ;
           )
           who
           so
           well
           approved
           of
           the
           Undertaking
           ,
           that
           they
           encouraged
           me
           to
           make
           it
           publick
           ,
           as
           that
           which
           might
           give
           great
           satisfaction
           to
           those
           of
           the
           Nobility
           and
           Gentry
           of
           our
           own
           Nation
           ,
           (
           as
           well
           as
           others
           of
           a
           lower
           rank
           )
           who
           either
           do
           not
           understand
           Latin
           ,
           or
           else
           had
           rather
           read
           Epitomes
           of
           greater
           Works
           ,
           than
           take
           the
           Pains
           to
           peruse
           the
           Originals
           .
           Which
           Task
           ,
           tho'
           not
           very
           grateful
           to
           me
           ,
           yet
           I
           was
           prevailed
           with
           to
           undertake
           ,
           and
           to
           look
           over
           those
           Papers
           again
           ,
           and
           add
           several
           considerable
           
           Passages
           out
           of
           the
           Treatise
           itself
           ;
           and
           this
           not
           for
           Fame's
           sake
           ,
           or
           the
           honour
           of
           being
           thought
           an
           Author
           ,
           since
           I
           was
           satisfied
           ,
           that
           nothing
           of
           that
           nature
           could
           be
           due
           to
           one
           ,
           who
           does
           not
           pretend
           to
           more
           ,
           than
           to
           Translate
           or
           Abridge
           another
           Man's
           Labours
           :
           Yet
           I
           am
           willing
           ,
           in
           pursuance
           of
           your
           Lordship's
           Principle
           ,
           to
           sacrifice
           all
           these
           little
           private
           Considerations
           to
           the
           
             Publick
             Good
          
           ,
           as
           being
           sensible
           ,
           that
           in
           the
           Trade
           of
           Learning
           (
           as
           in
           other
           Trades
           )
           divers
           ,
           who
           cannot
           be
           Inventors
           ,
           or
           chief
           Merchants
           ,
           may
           yet
           do
           the
           Publick
           good
           service
           by
           venting
           other
           Mens
           Notions
           in
           a
           new
           dress
           ;
           especially
           since
           I
           have
           also
           observed
           ,
           that
           things
           of
           this
           kind
           ,
           if
           well
           done
           ,
           (
           and
           with
           due
           acknowledgment
           to
           the
           Authors
           from
           whence
           they
           are
           borrowed
           )
           as
           they
           have
           proved
           beneficial
           to
           
           those
           whose
           Education
           ,
           or
           constant
           Employments
           in
           their
           own
           Professions
           ,
           will
           not
           give
           them
           leave
           to
           peruse
           many
           Volumes
           ,
           written
           perhaps
           in
           a
           Language
           they
           are
           no
           great
           Masters
           of
           ;
           so
           also
           ,
           they
           have
           not
           failed
           of
           some
           Commendation
           from
           all
           Candid
           Readers
           .
           Thus
           Monsieur
           
           Rohault's
           Abridgment
           of
           Des
           Cartes's
           Philosophy
           ,
           and
           Monsieur
           
           Bernier's
           of
           
           Gassendus's
           ,
           (
           to
           mention
           no
           more
           )
           have
           been
           received
           with
           general
           Applause
           ,
           not
           only
           by
           all
           Ingenious
           Men
           of
           the
           French
           ,
           but
           also
           of
           our
           own
           Nation
           ,
           who
           understand
           that
           Language
           .
        
         
           And
           the
           Learned
           and
           Inquisitive
           Dr.
           Burnet
           hath
           thought
           an
           Undertaking
           of
           this
           kind
           so
           useful
           for
           our
           Nobility
           and
           Gentry
           ,
           as
           to
           give
           us
           his
           own
           elegant
           Translations
           ,
           or
           rather
           Abridgments
           in
           English
           ,
           of
           his
           two
           ingenious
           Treatises
           of
           the
           Theory
           
           of
           the
           Earth
           .
           And
           I
           doubt
           not
           ,
           but
           your
           Lordship
           would
           have
           done
           somewhat
           in
           this
           kind
           ,
           with
           this
           admirable
           Work
           of
           yours
           ,
           had
           not
           the
           constant
           Employments
           of
           your
           Sacred
           Function
           ,
           as
           well
           as
           your
           other
           severe
           and
           useful
           Studies
           ,
           hindred
           you
           from
           it
           .
        
         
           But
           ,
           perhaps
           ,
           it
           may
           be
           thought
           by
           some
           ,
           that
           this
           Task
           hath
           been
           very
           well
           performed
           already
           by
           Dr.
           Parker
           ,
           late
           Bishop
           of
           Oxford
           ,
           in
           his
           Treatise
           ,
           entituled
           ▪
           
             A
             Demonstration
             of
             the
             Laws
             of
             Nature
             ,
          
           and
           therefore
           needs
           not
           be
           done
           over
           again
           .
           But
           to
           this
           I
           shall
           only
           say
           ,
           that
           as
           he
           hath
           borrowed
           all
           that
           is
           new
           in
           that
           Work
           from
           your
           Lordship's
           Book
           ,
           so
           it
           is
           with
           so
           slight
           an
           acknowledgment
           of
           that
           Obligation
           ,
           that
           since
           he
           owns
           himself
           beholding
           to
           you
           for
           no
           more
           than
           the
           first
           Hint
           ,
           or
           main
           Notion
           ,
           no
           
           wonder
           if
           he
           hath
           fallen
           very
           short
           of
           the
           Original
           from
           whence
           he
           borrowed
           it
           ,
           both
           in
           the
           clearness
           ,
           as
           well
           as
           choice
           of
           the
           Arguments
           or
           Demonstrations
           ,
           and
           in
           the
           particular
           setting
           forth
           of
           those
           Rewards
           and
           Punishments
           derived
           (
           by
           God's
           appointment
           )
           from
           the
           Nature
           of
           Men
           ,
           and
           the
           Frame
           of
           Things
           ;
           which
           can
           only
           be
           done
           according
           to
           that
           exact
           Method
           your
           Lordship
           hath
           there
           laid
           down
           .
           Tho'
           ,
           I
           confess
           ,
           there
           is
           one
           thing
           that
           is
           particular
           in
           that
           Authors
           Undertaking
           ,
           (
           viz.
           )
           That
           excellent
           Account
           he
           there
           gives
           us
           of
           the
           great
           Differences
           and
           Uncertainties
           among
           the
           most
           famous
           of
           the
           Heathen
           Philosophers
           ,
           concerning
           Mans
           Soveraign
           Good
           ,
           or
           Happiness
           ,
           chiefly
           for
           want
           of
           the
           certain
           belief
           of
           a
           future
           state
           ,
           and
           that
           clear
           conviction
           we
           now
           have
           ,
           that
           Mens
           
           chiefest
           Good
           or
           Happiness
           consists
           in
           God's
           Love
           and
           Favour
           towards
           them
           :
           As
           also
           his
           observation
           ,
           That
           ,
           notwithstanding
           all
           that
           can
           be
           said
           of
           the
           Natural
           Rewards
           of
           Vertue
           ,
           and
           Punishments
           of
           Vice
           ,
           
             nothing
             but
             the
             reasonable
             hope
             and
             expectation
             of
             Happiness
             in
             a
             Life
             to
             come
             ,
             can
             in
             all
             Cases
             bear
             us
             up
             under
             all
             the
             Miseries
             ,
             Sorrows
             and
             Calamities
             of
             this
             .
          
           And
           herein
           I
           must
           own
           I
           agree
           with
           him
           ;
           and
           therefore
           hope
           your
           Lordship
           will
           pardon
           me
           ,
           if
           I
           have
           in
           the
           ensuing
           Discourse
           insisted
           somewhat
           more
           particularly
           upon
           these
           future
           Rewards
           and
           Punishments
           ,
           which
           I
           doubt
           not
           may
           very
           well
           be
           proved
           from
           Reason
           ,
           and
           the
           necessity
           of
           supposing
           them
           ,
           in
           order
           to
           the
           asserting
           and
           vindicating
           God's
           Justice
           and
           Providence
           :
           Tho'
           I
           grant
           ,
           that
           the
           Gospel
           ,
           or
           Divine
           Revelation
           ,
           hath
           given
           
           us
           more
           firm
           grounds
           for
           this
           our
           Belief
           ,
           than
           we
           had
           before
           by
           the
           mere
           light
           of
           Nature
           .
        
         
           But
           supposing
           this
           Work
           of
           Bishop
           Parker
           never
           so
           well
           performed
           ;
           as
           I
           do
           not
           deny
           ,
           but
           it
           hath
           all
           the
           advantages
           of
           a
           Popular
           and
           Gentile
           Stile
           ,
           and
           that
           neat
           Turn
           he
           gives
           to
           all
           his
           Writings
           ;
           and
           therefore
           I
           have
           not
           scrupled
           to
           transcribe
           ,
           out
           of
           his
           Discourse
           ,
           one
           or
           two
           Passages
           ,
           where
           I
           thought
           either
           his
           way
           of
           urging
           your
           Lordship's
           Arguments
           ,
           or
           the
           close
           summing
           them
           up
           ,
           was
           not
           to
           be
           mended
           by
           any
           other
           Pen
           :
           Yet
           since
           (
           as
           I
           have
           already
           observed
           )
           the
           whole
           is
           not
           done
           from
           your
           Lordship's
           Work
           ,
           and
           is
           also
           too
           concise
           ,
           and
           full
           of
           Digressions
           ,
           and
           besides
           wants
           your
           solid
           Confutations
           of
           Mr.
           
           H.'s
           Principles
           ,
           it
           seems
           necessary
           ,
           that
           another
           Treatise
           more
           exact
           in
           the
           
           kind
           ,
           should
           be
           published
           as
           more
           agreeable
           to
           your
           Lordship's
           Original
           :
           Whether
           this
           which
           I
           now
           present
           you
           with
           ,
           be
           such
           ,
           I
           must
           submit
           to
           your
           Lordship's
           and
           the
           Reader
           's
           judgment
           .
        
         
           But
           since
           I
           have
           undertaken
           this
           difficult
           Province
           with
           your
           Lordships
           approbation
           ,
           it
           is
           fit
           ,
           that
           I
           give
           you
           ,
           as
           well
           as
           the
           Reader
           ,
           some
           account
           of
           the
           Method
           I
           have
           followed
           in
           this
           Treatise
           ,
           and
           wherein
           it
           differs
           from
           yours
           .
        
         
           First
           then
           ,
           to
           begin
           with
           the
           Preface
           ,
           The
           substance
           of
           it
           is
           wholly
           yours
           ,
           except
           the
           Introduction
           concerning
           the
           usefulness
           of
           the
           Knowledge
           of
           the
           true
           Grounds
           of
           the
           Law
           of
           Nature
           ,
           in
           order
           to
           a
           right
           understanding
           of
           Moral
           Philosophy
           ,
           nay
           Christianity
           itself
           .
        
         
           But
           for
           a
           Conclusion
           to
           the
           Preface
           ,
           I
           have
           also
           made
           some
           Additions
           ,
           
           wherein
           .
           I
           have
           shewn
           your
           Principle
           of
           Endeavouring
           the
           Common
           Good
           ,
           is
           not
           a
           new
           Invention
           ,
           but
           that
           which
           several
           Great
           Men
           had
           before
           delivered
           ,
           as
           the
           only
           firm
           Rule
           ,
           by
           which
           to
           try
           not
           only
           all
           our
           Moral
           Actions
           ,
           but
           all
           Civil
           Laws
           ,
           whether
           they
           are
           right
           and
           just
           ;
           that
           is
           ,
           agreeable
           to
           right
           Reason
           ,
           or
           not
           .
           And
           I
           have
           also
           concluded
           it
           with
           a
           set
           of
           Principles
           ,
           very
           necessary
           to
           be
           understood
           ,
           for
           the
           proving
           the
           Truth
           of
           all
           Natural
           Religion
           ,
           and
           the
           Law
           of
           Nature
           ,
           tho'
           the
           two
           last
           alone
           are
           the
           Subject
           of
           your
           Lordship's
           Book
           ,
           as
           well
           as
           of
           my
           Abridgment
           of
           it
           .
        
         
           But
           to
           speak
           more
           particularly
           of
           the
           Discourse
           itself
           ,
           since
           I
           here
           design
           no
           more
           than
           an
           Epitome
           ,
           I
           hope
           your
           Lordship
           will
           not
           take
           it
           ill
           ,
           if
           I
           have
           omitted
           most
           of
           your
           rare
           
           Instances
           and
           Parallels
           drawn
           from
           the
           Mathematicks
           ,
           many
           of
           which
           are
           above
           the
           capacity
           of
           common
           Readers
           ,
           (
           tho'
           therein
           your
           Lordship
           hath
           shewn
           your self
           a
           Great
           Master
           )
           and
           have
           confined
           my self
           only
           to
           such
           plain
           and
           easie
           Proofs
           and
           natural
           Observations
           as
           Men
           of
           all
           capacities
           may
           understand
           .
           So
           also
           if
           in
           the
           Chapter
           of
           Humane
           Nature
           ,
           I
           have
           left
           out
           divers
           curious
           Anatomical
           Observations
           ,
           wherein
           the
           Structure
           of
           Mens
           Bodies
           differs
           from
           that
           of
           Beasts
           ,
           if
           I
           thought
           they
           were
           at
           all
           questionable
           or
           doubtful
           ,
           or
           such
           as
           did
           not
           directly
           tend
           to
           the
           proving
           ,
           that
           Mens
           Bodies
           are
           fitted
           and
           ordained
           by
           God
           for
           the
           Prosecution
           of
           the
           Common
           Good
           of
           others
           of
           their
           own
           Kind
           ,
           above
           all
           other
           Creatures
           .
        
         
         
           I
           have
           also
           made
           bold
           to
           contract
           the
           Chapters
           in
           your
           Work
           ,
           into
           a
           lesser
           number
           ,
           having
           disposed
           the
           substance
           of
           them
           into
           other
           places
           ,
           or
           else
           quite
           omitted
           some
           ,
           as
           not
           so
           necessary
           to
           our
           purpose
           :
           As
           for
           example
           ,
           I
           have
           placed
           most
           of
           the
           Matter
           of
           the
           third
           Chapter
           ,
           
             De
             bono
             naturali
          
           ,
           partly
           in
           the
           explanation
           of
           the
           word
           Good
           ,
           in
           our
           Description
           of
           the
           Law
           of
           Nature
           ,
           in
           the
           third
           Chapter
           ,
           reserving
           what
           remained
           of
           it
           to
           the
           second
           part
           for
           the
           Confutation
           of
           that
           Principle
           of
           Mr.
           H.
           That
           no
           Action
           is
           Good
           or
           Evil
           in
           the
           State
           of
           Nature
           .
           So
           likewise
           for
           the
           fourth
           Chapter
           ,
           
             De
             Dictaminibus
             Practicis
          
           ,
           I
           have
           set
           down
           the
           Substance
           of
           it
           (
           omitting
           the
           Mathematical
           Illustrations
           )
           in
           our
           second
           Chapter
           of
           Humane
           Nature
           .
           So
           also
           the
           sixth
           Chapter
           ,
           
           entituled
           ,
           
             De
             iis
             quae
             in
             Lege
             Naturali
             continentur
             .
          
           And
           the
           seventh
           and
           eighth
           ,
           
             De
             Origine
             Dominii
             ,
             &
             Virtutum
             Moralium
             .
          
           I
           have
           partly
           disposed
           the
           substance
           of
           them
           into
           the
           first
           Chapter
           of
           the
           Nature
           of
           Things
           ,
           but
           chiefly
           into
           your
           fourth
           Chapter
           ,
           reducing
           all
           the
           Laws
           of
           Nature
           ,
           and
           Moral
           Vertues
           therein
           contained
           ,
           into
           this
           one
           Principle
           ,
           of
           Endeavouring
           the
           Common
           Good
           of
           Rational
           Beings
           .
           But
           as
           for
           your
           last
           Chapter
           ,
           viz.
           that
           part
           of
           it
           which
           contains
           the
           Consectaria
           ,
           or
           Consequences
           deducible
           from
           the
           foregoing
           Chapters
           ,
           in
           relation
           to
           the
           Law
           of
           Moses
           ,
           and
           all
           Civil
           Laws
           ;
           I
           have
           made
           bold
           to
           omit
           ,
           since
           it
           is
           plain
           enough
           ,
           that
           all
           the
           Precepts
           of
           the
           Decalogue
           do
           tend
           either
           (
           in
           the
           first
           Table
           )
           to
           the
           Honour
           and
           Glory
           of
           God
           ,
           in
           his
           commanding
           himself
           to
           be
           
           the
           sole
           Object
           of
           our
           Worship
           ,
           and
           that
           without
           any
           Images
           of
           himself
           ;
           or
           else
           (
           in
           the
           second
           Table
           )
           to
           our
           Duties
           towards
           others
           ,
           wherein
           the
           highest
           Vertue
           and
           Innocence
           are
           prescribed
           .
           And
           so
           likewise
           ,
           that
           all
           the
           Laws
           of
           the
           Supreme
           Civil
           Powers
           have
           no
           Authority
           ,
           but
           as
           they
           pursue
           this
           Great
           Rule
           ,
           or
           Law
           of
           Nature
           ,
           of
           procuring
           the
           Common
           Good
           of
           Rational
           Beings
           ;
           that
           is
           ,
           the
           Honour
           and
           Worship
           of
           God
           ,
           and
           the
           Peace
           and
           Happiness
           of
           their
           Subjects
           ,
           and
           of
           Mankind
           in
           general
           :
           And
           whereas
           your
           Lordship
           hath
           here
           also
           solidly
           and
           briefly
           confuted
           many
           Gross
           Errors
           in
           Mr.
           
           H.'s
           Morals
           ,
           as
           well
           as
           Politicks
           ,
           some
           of
           those
           Confutations
           I
           have
           made
           use
           of
           in
           the
           second
           Part
           ,
           viz.
           those
           that
           relate
           to
           that
           Author
           's
           Moral
           Principles
           ,
           which
           ,
           if
           they
           are
           false
           ,
           
           his
           Politick
           ones
           will
           fall
           of
           themselves
           .
        
         
           To
           conclude
           ,
           I
           must
           beg
           your
           Lordships
           Pardon
           ,
           if
           I
           have
           made
           bold
           to
           alter
           your
           Method
           ,
           as
           to
           your
           Confutation
           of
           Mr.
           
           H.'s
           Principles
           .
           For
           whereas
           you
           have
           thought
           fit
           to
           do
           it
           in
           the
           Body
           of
           your
           Work
           ,
           and
           as
           they
           occurred
           under
           the
           several
           Heads
           you
           treat
           of
           ;
           since
           I
           perceiv'd
           the
           placing
           your
           Answers
           after
           that
           manner
           ,
           did
           disturb
           the
           Connexion
           and
           Perspicuity
           of
           the
           Discourse
           ,
           I
           thought
           it
           better
           to
           cast
           those
           Answers
           into
           a
           distinct
           part
           ,
           digested
           under
           so
           many
           Heads
           ,
           or
           Propositions
           ,
           in
           the
           order
           in
           which
           they
           stand
           in
           Mr.
           
           H.'s
           Books
           ,
           
             de
             Cive
          
           ,
           and
           Leviathan
           ,
           where
           the
           Reader
           ,
           if
           he
           pleases
           ,
           may
           compare
           what
           I
           have
           quoted
           out
           of
           him
           .
        
         
         
           And
           I
           hope
           your
           Lordship
           will
           not
           take
           it
           amiss
           in
           me
           ,
           if
           (
           to
           render
           the
           Work
           more
           pleasant
           and
           grateful
           to
           common
           Readers
           ,
           and
           that
           it
           may
           not
           look
           like
           a
           bare
           Translation
           )
           I
           have
           added
           several
           Notions
           and
           Observations
           ,
           some
           of
           my
           own
           knowledge
           ,
           and
           others
           out
           of
           History
           ,
           and
           the
           Relations
           of
           Modern
           Travellers
           ,
           concerning
           the
           Customs
           of
           those
           Nations
           commonly
           counted
           Barbarous
           ,
           who
           yet
           by
           their
           amicable
           living
           together
           ,
           without
           either
           Civil
           Magistrates
           ,
           or
           written
           Laws
           ,
           serve
           sufficiently
           to
           confute
           Mr.
           
           H.'s
           extravagant
           Opinion
           ,
           That
           all
           Men
           by
           Nature
           are
           in
           a
           State
           of
           War.
           
        
         
           I
           have
           likewise
           presumed
           to
           add
           those
           Aphorisms
           of
           Good
           and
           Evil
           contained
           in
           Bishop
           
           Wilkins's
           Treatise
           of
           Natural
           Religion
           ,
           and
           Dr.
           
           Moor's
           
             Enchiridion
             Ethicum
          
           ,
           that
           
           the
           Reader
           may
           see
           them
           all
           at
           once
           ,
           tho'
           I
           confess
           they
           are
           most
           of
           them
           to
           be
           found
           (
           tho'
           dispersedly
           )
           in
           your
           Lordship's
           Work.
           I
           have
           also
           inserted
           some
           things
           ,
           in
           answer
           to
           the
           Objections
           at
           the
           end
           of
           the
           first
           Part
           ,
           out
           of
           that
           noble
           contemplative
           Philosopher
           ,
           Mr.
           
           Lock
           's
           Essay
           of
           
             Humane
             Vnderstanding
          
           ;
           since
           he
           proceeds
           upon
           the
           same
           Principles
           with
           your
           Lordship
           ,
           and
           hath
           divers
           very
           new
           and
           useful
           Notions
           concerning
           the
           Manner
           of
           Attaining
           the
           Knowledge
           of
           all
           Truths
           ,
           as
           well
           Natural
           ,
           as
           Divine
           ,
           and
           the
           Certainty
           we
           have
           of
           them
           .
        
         
           But
           ,
           I
           fear
           ,
           I
           have
           trespass'd
           too
           much
           upon
           your
           Lordship's
           Patience
           ,
           by
           so
           long
           an
           Epistle
           ,
           and
           therefore
           shall
           conclude
           with
           my
           Prayers
           for
           your
           Lordship's
           Happiness
           and
           Health
           ,
           since
           I
           am
           confident
           you
           cannot
           but
           prove
           more
           
           useful
           for
           the
           common
           good
           of
           our
           Church
           and
           State
           ,
           in
           this
           high
           and
           publick
           Station
           to
           which
           Their
           Majesties
           have
           thought
           fit
           to
           call
           you
           ,
           than
           you
           could
           have
           been
           in
           a
           more
           private
           Condition
           :
           And
           I
           hope
           your
           Lordship
           will
           look
           upon
           this
           Dedication
           as
           a
           small
           Tribute
           of
           Gratitude
           ,
           which
           all
           the
           World
           must
           owe
           you
           for
           your
           Learned
           and
           not
           Common
           Undertakings
           ,
           of
           which
           Obligation
           none
           ought
           to
           be
           (
           or
           indeed
           is
           )
           more
           sensible
           than
           ,
        
         
           
             My
             LORD
             ,
          
           
             Your
             Lordship
             's
             most
             faithful
             and
             humble
             Servant
             ,
             
               JAMES
               TYRRELL
            
             .
          
        
      
       
         
         
           THE
           PREFACE
           TO
           THE
           READER
           ,
           By
           way
           of
           INTRODUCTION
           .
        
         
           I
           Suppose
           you
           are
           not
           ignorant
           ,
           that
           the
           Study
           of
           Moral
           Philosophy
           ,
           or
           the
           Laws
           of
           Nature
           ,
           was
           preferred
           (
           by
           
             Plato
             ,
             Aristotle
             ,
             Socrates
          
           ,
           and
           Tully
           ,
           the
           wisest
           of
           the
           Heathen
           Philosophers
           )
           above
           all
           other
           knowledge
           ,
           whether
           Natural
           or
           Civil
           ,
           and
           that
           deservedly
           ,
           as
           well
           in
           respect
           of
           its
           usefulness
           ,
           as
           certainty
           ,
           since
           it
           was
           to
           that
           alone
           (
           as
           most
           agreeable
           to
           the
           Natural
           Faculties
           of
           Mankind
           )
           that
           Men
           ,
           before
           they
           were
           assisted
           by
           Divine
           Revelation
           ,
           owed
           the
           Discovery
           of
           their
           
           Natural
           Duties
           ,
           to
           God
           ,
           themselves
           ,
           and
           all
           others
           :
           as
           Cicero
           hath
           shewn
           us
           at
           large
           in
           those
           three
           excellent
           Treatises
           ,
           
             De
             Officiis
             ,
             De
             Finibus
          
           ,
           and
           
             De
             Legibus
          
           .
           And
           tho'
           I
           grant
           we
           Christians
           have
           now
           clearer
           and
           higher
           Discoveries
           of
           all
           Moral
           Duties
           ,
           by
           the
           Light
           of
           the
           Gospel
           ,
           yet
           is
           the
           Knowledge
           of
           Natural
           Religion
           ,
           or
           the
           Laws
           of
           Nature
           ,
           still
           of
           great
           use
           to
           us
           ,
           as
           well
           for
           the
           confirmation
           as
           illustration
           of
           all
           those
           Duties
           ,
           since
           by
           their
           Knowledge
           ,
           and
           the
           true
           Principles
           on
           which
           they
           are
           founded
           ,
           we
           may
           be
           convinced
           ,
           that
           God
           requires
           nothing
           from
           us
           in
           all
           the
           practical
           Duties
           of
           revealed
           Religion
           ,
           but
           our
           reasonable
           Service
           ;
           that
           is
           ,
           what
           is
           really
           our
           own
           interest
           ,
           and
           concerns
           our
           good
           and
           happiness
           to
           observe
           ,
           as
           the
           best
           and
           most
           perfect
           Rule
           of
           Life
           ,
           whether
           God
           had
           ever
           farther
           enforced
           them
           or
           not
           by
           any
           revealed
           Law.
           And
           tho'
           I
           do
           not
           deny
           ,
           that
           our
           Saviour
           
             Jesus
             Christ
          
           hath
           highly
           advanced
           and
           improved
           these
           Natural
           Laws
           ,
           by
           more
           excellent
           and
           refined
           Precepts
           of
           Humility
           ,
           Charity
           ,
           and
           Self-denial
           ,
           than
           were
           discovered
           before
           by
           the
           wisest
           of
           the
           Heathen
           Philosophers
           ,
           especially
           as
           to
           the
           greater
           assurance
           we
           have
           of
           that
           grand
           Motive
           to
           Religion
           and
           Vertue
           ,
           the
           immortality
           of
           the
           Soul
           ,
           or
           a
           Life
           either
           eternally
           happy
           or
           miserable
           ,
           when
           this
           is
           ended
           :
           Yet
           certainly
           it
           was
           this
           Law
           of
           Nature
           ,
           or
           
           Reason
           alone
           ,
           by
           which
           Mankind
           was
           not
           only
           to
           live
           ,
           but
           also
           to
           be
           judged
           ,
           before
           the
           Law
           given
           to
           Moses
           ,
           and
           it
           must
           be
           for
           not
           living
           up
           to
           this
           Natural
           Light
           ,
           that
           the
           Heathens
           shall
           be
           condemned
           ,
           who
           never
           yet
           heard
           of
           Christ
           ,
           or
           of
           a
           revealed
           Religion
           ,
           and
           so
           cannot
           (
           as
           St.
           Paul
           expresly
           declares
           to
           the
           
             Romans
             )
             believe
             on
             him
             of
             whom
             they
             have
             not
             heard
             ,
          
           Rom.
           10.14
           .
           And
           therefore
           the
           same
           Apostle
           ,
           in
           the
           first
           Chapter
           of
           the
           same
           Epistle
           ,
           appeals
           to
           the
           knowledge
           of
           God
           ,
           from
           the
           things
           that
           are
           seen
           ,
           that
           is
           ,
           the
           Creation
           of
           the
           World
           ,
           as
           the
           foundation
           of
           all
           Natural
           Religion
           ,
           and
           their
           falling
           [
           notwithstanding
           this
           knowledge
           ,
           ]
           into
           that
           gross
           Idolatry
           they
           professed
           ,
           as
           the
           only
           reason
           ,
           
             why
             God
             gave
             them
             up
             to
             their
             own
             hearts
             lusts
             ,
             because
             that
             when
             they
             knew
             God
             ,
             they
             glorified
             him
             not
             as
             God
             ,
             neither
             were
             thankful
             ,
             but
             became
             vain
             in
             their
             imaginations
             ,
             and
             their
             foolish
             heart
             was
             darkned
             ,
          
           v
           21.
           
           And
           so
           likewise
           in
           the
           second
           Chapter
           ,
           the
           Apostle
           farther
           tells
           them
           ,
           
             that
             when
             the
             Gentiles
             ,
             who
             have
             not
             the
             Law
             ,
             do
             by
             nature
             the
             things
             contained
             in
             the
             Law
             ,
             these
             having
             not
             the
             Law
             ,
             are
             a
             Law
             unto
             themselves
             ,
             shewing
             the
             work
             of
             the
             Law
             written
             in
             their
             hearts
          
           ;
           that
           is
           ,
           the
           Law
           of
           Nature
           or
           Reason
           ,
           as
           the
           main
           substance
           or
           effect
           of
           the
           Mosaical
           Law.
           And
           that
           it
           is
           by
           this
           Law
           alone
           ,
           that
           they
           
           shall
           be
           judged
           ,
           mark
           what
           immediately
           follows
           ,
           
             Their
             consciences
             bearing
             witness
             ,
             and
             their
             own
             thoughts
          
           (
           or
           reasonings
           ,
           as
           it
           is
           rather
           to
           be
           rendred
           )
           
             in
             the
             mean
             while
             accusing
             or
             excusing
             each
             other
             .
          
           And
           indeed
           the
           Apostle
           supposes
           the
           Knowledge
           of
           God
           as
           a
           Rewarder
           of
           Good
           Works
           ,
           as
           the
           foundation
           of
           all
           Natural
           ,
           as
           well
           as
           revealed
           Religion
           ,
           and
           the
           first
           Principle
           of
           saving
           Faith
           ,
           as
           appears
           in
           his
           Epistle
           to
           the
           Hebrews
           ,
           Chap.
           11.
           v.
           
             6.
             
             But
             without
             faith
             it
             is
             impossible
             to
             please
             him
             ,
             for
             he
             that
             comes
             unto
             God
             must
             first
             believe
             that
             he
             is
             ,
             and
             that
             he
             is
             a
             rewarder
             of
             all
             them
             that
             diligently
             seek
             him
             .
          
           But
           I
           need
           speak
           no
           more
           of
           Natural
           Religion
           ,
           and
           how
           necessary
           it
           is
           to
           the
           true
           Knowledge
           of
           the
           Revealed
           ,
           since
           the
           Reverend
           and
           learned
           Dr.
           Wilkins
           ,
           Late
           Bishop
           of
           Chester
           ,
           hath
           so
           well
           perform'd
           that
           Noble
           Vndertaking
           ,
           in
           that
           excellent
           Posthumous
           Treatise
           ,
           published
           by
           the
           Reverend
           Dr.
           Tillotson
           ,
           now
           Lord
           Archbishop
           of
           Canterbury
           ,
           to
           which
           nothing
           needs
           to
           be
           added
           by
           so
           mean
           a
           Pen
           as
           mine
           .
        
         
           But
           since
           the
           Laws
           of
           Nature
           ,
           as
           derived
           from
           God
           the
           Legislator
           ,
           are
           the
           foundation
           of
           all
           Moral
           Philosophy
           and
           true
           Politicks
           ,
           as
           being
           those
           which
           are
           appealed
           to
           in
           all
           Controversies
           between
           Civil
           Soveraigns
           ,
           and
           also
           are
           the
           main
           Rules
           of
           those
           mutual
           Duties
           between
           
           Soveraigns
           and
           their
           Subjects
           :
           It
           is
           worth
           while
           to
           enquire
           how
           these
           Laws
           may
           be
           discovered
           to
           proceed
           from
           God
           as
           a
           Legislator
           .
           Now
           whereas
           this
           can
           only
           be
           done
           by
           one
           of
           these
           two
           ways
           ,
           
             (
             viz.
          
           )
           Either
           from
           the
           certain
           and
           manifest
           Effects
           and
           Consequences
           that
           proceed
           from
           their
           observation
           ;
           Or
           ,
           2dly
           ,
           From
           the
           Causes
           from
           which
           they
           are
           derived
           .
           The
           former
           of
           these
           hath
           been
           already
           largely
           treated
           of
           by
           others
           ,
           especially
           by
           the
           most
           learned
           
             Hugo
             Grotius
          
           ,
           in
           his
           admirable
           Work
           ,
           
             De
             Jure
             Belli
             &
             Pacis
          
           .
           And
           by
           his
           Brother
           William
           ,
           in
           that
           small
           Posthumous
           Treatise
           ,
           
             De
             Principiis
             Juris
             Naturalis
          
           .
           And
           by
           the
           Iudicious
           Monsieur
           Puffendorf
           ,
           in
           his
           learned
           Treatise
           ,
           
             De
             Jure
             Naturae
             &
             Gentium
          
           :
           As
           also
           by
           our
           own
           Countryman
           ,
           Dr.
           Sharrock
           .
           Who
           have
           all
           undertaken
           to
           prove
           their
           certainty
           from
           their
           general
           belief
           and
           reception
           by
           the
           wisest
           and
           most
           civilized
           Nations
           in
           all
           Ages
           .
           To
           which
           we
           may
           also
           add
           the
           learned
           Mr.
           Selden
           ,
           in
           that
           most
           elaborate
           Work
           ,
           
             De
             Jure
             Gentium
             juxta
             placita
             Hebraeorum
             .
          
           And
           as
           I
           do
           acknowledge
           ,
           that
           those
           Great
           Men
           have
           all
           deserved
           very
           well
           in
           their
           way
           ,
           so
           I
           think
           none
           deserves
           greater
           commendation
           ,
           than
           that
           excellent
           Work
           of
           Grotius
           the
           Elder
           ,
           which
           as
           it
           was
           the
           first
           in
           its
           kind
           ,
           so
           it
           is
           worthy
           of
           enduring
           as
           long
           as
           Vertue
           and
           Iustice
           shall
           be
           in
           esteem
           among
           Mankind
           .
           And
           
           tho'
           the
           Objections
           which
           are
           wont
           to
           be
           brought
           against
           this
           Method
           of
           proving
           the
           Laws
           of
           Nature
           ,
           are
           not
           of
           so
           great
           moment
           ,
           as
           to
           render
           it
           altogether
           fallacious
           or
           useless
           ,
           as
           some
           would
           have
           it
           to
           be
           ;
           yet
           I
           freely
           acknowledge
           they
           can
           chiefly
           serve
           to
           convince
           Men
           of
           sincere
           and
           honest
           minds
           ,
           and
           who
           are
           naturally
           disposed
           to
           Vertue
           and
           right
           Reason
           :
           So
           that
           I
           conceive
           it
           were
           more
           useful
           ,
           as
           well
           as
           certain
           ,
           to
           seek
           for
           a
           firmer
           and
           clearer
           Demonstration
           thereof
           ,
           from
           a
           strict
           search
           and
           inquisition
           into
           the
           Nature
           of
           things
           ,
           and
           also
           of
           our
           own
           selves
           ,
           by
           which
           I
           doubt
           not
           but
           we
           may
           attain
           not
           only
           to
           a
           true
           Knowledge
           of
           the
           Laws
           of
           Nature
           ,
           but
           also
           of
           that
           true
           Principle
           on
           which
           they
           are
           founded
           ,
           and
           from
           whence
           they
           are
           all
           derived
           .
        
         
           But
           it
           will
           not
           consist
           with
           the
           narrow
           bounds
           of
           a
           Preface
           ,
           to
           propose
           and
           answer
           all
           the
           Objections
           that
           may
           be
           made
           against
           their
           Method
           of
           proving
           the
           Law
           of
           Nature
           ,
           from
           the
           Consent
           of
           Nations
           ,
           neither
           perhaps
           can
           it
           be
           done
           at
           all
           to
           the
           universal
           satisfaction
           even
           of
           indifferent
           persons
           ;
           since
           it
           may
           be
           still
           urged
           by
           those
           that
           do
           not
           admit
           them
           ,
           that
           altho'
           some
           Dictates
           of
           Right
           Reason
           may
           be
           indeed
           approved
           of
           by
           our
           Vnderstandings
           ,
           and
           are
           commonly
           received
           and
           practised
           by
           most
           Nations
           for
           their
           general
           usefulness
           and
           conveniency
           :
           Yet
           it
           must
           be
           acknowledged
           ,
           that
           there
           
           is
           still
           required
           the
           Knowledge
           of
           God
           as
           a
           Legislator
           ,
           by
           whose
           Authority
           alone
           they
           can
           obtain
           the
           force
           of
           Laws
           .
           The
           Proof
           of
           which
           (
           tho'
           the
           most
           material
           part
           of
           the
           Question
           )
           hath
           been
           hitherto
           omitted
           ,
           or
           but
           slightly
           touch'd
           ,
           by
           former
           Writers
           on
           this
           Subject
           .
        
         
           But
           besides
           the
           Objections
           of
           some
           of
           the
           Ancients
           ,
           Mr.
           Selden
           and
           Mr.
           Hobbs
           have
           also
           argued
           against
           this
           Method
           ,
           tho'
           upon
           divers
           Principles
           ,
           and
           from
           different
           Designs
           ,
           the
           latter
           intending
           ,
           that
           no
           body
           should
           receive
           these
           Dictates
           of
           Reason
           ,
           as
           obligatory
           to
           outward
           Actions
           ,
           before
           a
           Supreme
           Civil
           Power
           be
           instituted
           ,
           who
           shall
           ordain
           them
           to
           be
           observed
           as
           Laws
           .
           
             And
             tho'
             he
             sometimes
             vouchsafes
             them
             that
             Title
             ,
             yet
             in
             his
             
               De
               Cive
               ,
               cap.
               14.
            
             he
             tells
             us
             ,
             That
             in
             the
             state
             of
             Nature
             they
             are
             but
             improperly
             called
             so
             ,
             and
             that
             tho'
             the
             Laws
             of
             Nature
             may
             be
             found
             largely
             described
             in
             the
             Writings
             of
             Philosophers
             ,
             yet
             are
             they
             not
             for
             this
             cause
             to
             be
             called
             Laws
             ,
             any
             more
             than
             the
             Writings
             or
             Opinions
             of
             Lawyers
             are
             Laws
             ,
             till
             confirmed
             and
             made
             so
             by
             the
             Supreme
             Powers
             .
          
        
         
           But
           ,
           on
           the
           other
           side
           ,
           Mr.
           Selden
           more
           fairly
           finds
           fault
           with
           the
           want
           of
           Authority
           in
           these
           Dictates
           of
           Reason
           ,
           (
           considered
           only
           as
           such
           )
           that
           he
           may
           from
           hence
           shew
           us
           a
           necessity
           of
           recurring
           to
           the
           Legislative
           Power
           
           of
           God
           ,
           and
           that
           he
           may
           thereby
           make
           out
           ,
           that
           those
           Dictates
           of
           Reason
           do
           only
           acquire
           the
           force
           of
           Laws
           ,
           because
           all
           our
           knowledge
           of
           them
           is
           to
           be
           derived
           from
           God
           alone
           ,
           who
           when
           he
           makes
           these
           Rules
           known
           to
           us
           ,
           does
           then
           (
           and
           not
           before
           )
           promulgate
           them
           to
           us
           as
           Laws
           .
           And
           so
           far
           I
           think
           he
           is
           in
           the
           right
           ,
           and
           hath
           well
           enough
           corrected
           our
           common
           Moralists
           ,
           who
           are
           wont
           to
           consider
           these
           Dictates
           of
           Reason
           as
           Laws
           ,
           without
           any
           sufficient
           proof
           ,
           that
           they
           have
           all
           the
           Conditions
           required
           to
           make
           them
           so
           ,
           viz.
           That
           they
           are
           established
           and
           declared
           to
           us
           by
           God
           as
           a
           Legislator
           ,
           who
           hath
           annexed
           to
           them
           sufficient
           Rewards
           and
           Punishments
           .
           But
           I
           think
           it
           is
           evident
           ,
           that
           if
           these
           Rational
           Dictates
           can
           by
           any
           means
           be
           proved
           to
           proceed
           from
           the
           Will
           of
           God
           ,
           the
           Author
           of
           Nature
           ,
           as
           Rules
           for
           all
           our
           Moral
           Actions
           ,
           they
           will
           not
           need
           any
           Humane
           Authority
           ,
           much
           less
           the
           Consent
           or
           Tradition
           of
           any
           one
           or
           many
           Nations
           to
           make
           them
           known
           to
           be
           so
           :
           Therefore
           ,
           tho'
           I
           grant
           this
           learned
           Author
           hath
           taken
           a
           great
           deal
           of
           pains
           to
           prove
           from
           divers
           general
           Traditions
           of
           the
           Iewish
           Rabbins
           ,
           that
           God
           gave
           certain
           Commands
           to
           Adam
           ,
           and
           after
           to
           Noah
           ,
           contained
           in
           these
           seven
           Precepts
           ,
           called
           by
           his
           Name
           ;
           and
           that
           those
           various
           Quotations
           this
           learned
           Author
           hath
           there
           produced
           ,
           do
           clearly
           prove
           ,
           that
           the
           Iews
           believe
           ,
           that
           
           all
           Nations
           whatever
           ,
           altho'
           they
           do
           not
           receive
           the
           Laws
           of
           Moses
           ,
           yet
           are
           obliged
           to
           observe
           the
           same
           Moral
           Laws
           ,
           which
           they
           conceive
           to
           be
           all
           contained
           under
           the
           Precepts
           above
           mentioned
           ;
           and
           tho'
           this
           Work
           is
           indeed
           most
           learnedly
           and
           judiciously
           performed
           ,
           and
           may
           prove
           of
           great
           use
           in
           Christian
           Theology
           ,
           yet
           I
           must
           confess
           it
           still
           seems
           to
           me
           ,
           that
           he
           hath
           not
           sufficiently
           answered
           his
           own
           Objection
           concerning
           Mens
           Ignorance
           ,
           or
           want
           of
           Discovery
           of
           the
           Law-giver
           ;
           for
           altho'
           it
           should
           be
           granted
           ,
           that
           those
           Traditions
           they
           call
           the
           Precepts
           of
           Noah
           ,
           should
           be
           never
           so
           generally
           or
           firmly
           believed
           by
           the
           whole
           Iewish
           Nation
           ,
           yet
           are
           they
           not
           therefore
           made
           known
           to
           the
           rest
           of
           Mankind
           ,
           and
           one
           of
           them
           ,
           viz.
           That
           of
           not
           eating
           any
           Part
           or
           Member
           of
           a
           living
           Creature
           ,
           is
           justly
           derided
           and
           received
           with
           scorn
           by
           all
           other
           Nations
           .
           So
           that
           it
           seems
           evident
           to
           me
           ,
           that
           the
           unwritten
           Traditions
           of
           the
           learned
           Men
           of
           any
           one
           Nation
           ,
           cannot
           be
           looked
           upon
           as
           a
           sufficient
           promulgation
           made
           by
           God
           as
           a
           Law-giver
           ,
           of
           those
           Laws
           or
           Precepts
           therein
           contained
           ;
           and
           that
           all
           Nations
           ,
           who
           perhaps
           have
           never
           heard
           of
           Adam
           or
           Noah
           ,
           should
           be
           condemned
           for
           not
           living
           according
           to
           them
           ,
           especially
           when
           we
           consider
           ,
           that
           it
           is
           but
           in
           these
           latter
           Ages
           of
           the
           World
           ,
           that
           the
           Iewish
           Rabbins
           began
           to
           commit
           these
           Traditions
           to
           Writing
           ;
           and
           that
           it
           is
           most
           
           probable
           the
           ancient
           Iews
           knew
           nothing
           of
           them
           ,
           since
           neither
           Josephus
           ,
           nor
           
             Philo
             Judaeus
          
           ,
           take
           any
           notice
           of
           these
           Precepts
           in
           their
           Writings
           .
        
         
           Therefore
           that
           the
           Divine
           Authority
           of
           those
           Dictates
           of
           Right
           Reason
           ,
           or
           Rules
           of
           Life
           ,
           called
           the
           Laws
           of
           Nature
           ,
           may
           more
           evidently
           be
           demonstrated
           to
           all
           considering
           Men
           ,
           it
           seemed
           to
           me
           the
           best
           and
           fittest
           Method
           to
           inquire
           first
           into
           their
           Natural
           Causes
           ,
           as
           well
           internal
           as
           external
           ,
           remote
           as
           near
           ,
           since
           by
           this
           Series
           of
           Causes
           and
           Effects
           ,
           we
           may
           at
           last
           be
           more
           easily
           brought
           to
           the
           knowledge
           of
           the
           Will
           of
           God
           ,
           their
           first
           Cause
           ,
           from
           whose
           intrinsick
           Perfections
           and
           extrinsick
           Sanctions
           ,
           by
           fit
           Rewards
           and
           due
           Punishments
           ,
           we
           have
           endeavoured
           to
           shew
           ,
           that
           as
           well
           their
           Authority
           as
           Promulgation
           is
           derived
           .
        
         
           I
           know
           indeed
           ,
           that
           the
           greatest
           part
           of
           former
           Writers
           have
           been
           content
           ,
           to
           suppose
           ,
           that
           these
           Dictates
           of
           Reason
           ,
           and
           all
           Acts
           conformable
           thereunto
           ,
           are
           taught
           us
           by
           Nature
           ,
           or
           at
           most
           do
           only
           affirm
           in
           general
           ,
           that
           they
           proceed
           from
           God
           ,
           without
           shewing
           us
           which
           way
           ,
           or
           the
           manner
           how
           .
           Therefore
           it
           seemed
           highly
           necessary
           to
           us
           ,
           that
           we
           ought
           to
           inquire
           more
           exactly
           how
           the
           force
           of
           Objects
           from
           without
           ,
           and
           of
           our
           own
           Notions
           or
           Idea's
           from
           within
           us
           ,
           do
           both
           concur
           towards
           the
           
           imprinting
           ,
           and
           fixing
           these
           Principles
           in
           our
           Minds
           ,
           as
           Laws
           derived
           from
           the
           Will
           of
           God
           himself
           ;
           which
           Work
           if
           it
           be
           well
           performed
           ,
           we
           hope
           may
           prove
           of
           great
           use
           ,
           not
           only
           to
           our
           own
           Nation
           ,
           but
           to
           all
           Mankind
           ;
           because
           from
           hence
           it
           may
           appear
           ,
           both
           by
           what
           means
           Men's
           Vnderstandings
           ,
           may
           attain
           to
           a
           true
           ,
           and
           natural
           Knowledge
           of
           the
           Divine
           Will
           ,
           or
           Laws
           of
           God
           ;
           So
           that
           if
           they
           practise
           them
           not
           ,
           they
           may
           be
           left
           without
           excuse
           :
           And
           this
           Principle
           will
           likewise
           serve
           for
           a
           general
           Rule
           ,
           by
           which
           the
           Municipal
           Laws
           of
           every
           Common-wealth
           may
           be
           tryed
           ,
           whether
           they
           are
           Iust
           ,
           and
           Right
           ,
           or
           not
           ;
           that
           is
           agreeable
           with
           the
           Laws
           of
           Nature
           ,
           and
           so
           may
           be
           corrected
           ,
           and
           amended
           by
           the
           supreme
           Powers
           ,
           when-ever
           they
           have
           deviated
           from
           this
           great
           End
           of
           the
           common
           Good.
           And
           from
           hence
           may
           also
           be
           demonstrated
           ,
           that
           there
           is
           somewhat
           in
           the
           Nature
           of
           God
           ,
           as
           also
           in
           our
           own
           ,
           and
           all
           other
           Men's
           Natures
           ,
           which
           administers
           present
           Comfort
           and
           Satisfaction
           to
           our
           Minds
           ,
           from
           good
           Actions
           ,
           as
           also
           firm
           Hopes
           ,
           or
           Presages
           of
           a
           future
           Happiness
           ,
           as
           a
           Reward
           for
           them
           when
           this
           Life
           is
           ended
           ;
           whereas
           on
           the
           other
           side
           the
           greatest
           Misery
           ,
           and
           most
           dismal
           Fears
           ,
           do
           proceed
           from
           wicked
           ,
           or
           evil
           Actions
           ,
           from
           whence
           the
           Conscience
           seems
           furnished
           ,
           as
           it
           were
           
             with
             Whips
             ,
             and
             Scorpions
          
           
           to
           correct
           and
           punish
           all
           Vice
           ,
           and
           Improbity
           :
           So
           that
           it
           may
           from
           hence
           appear
           ,
           that
           Men
           are
           not
           deluded
           in
           their
           moral
           Notions
           ,
           either
           by
           Clergy-men
           ,
           or
           Politicians
           .
        
         
           I
           grant
           ,
           the
           Platonists
           undertake
           to
           dispatch
           all
           these
           Difficulties
           a
           much
           easier
           way
           ,
           only
           by
           supposing
           certain
           innate
           Idea's
           of
           moral
           Good
           ,
           and
           Evil
           ,
           imprest
           by
           God
           upon
           the
           Souls
           of
           Men.
           But
           I
           must
           indeed
           confess
           my self
           not
           yet
           so
           happy
           ,
           as
           to
           be
           able
           thus
           easily
           to
           attain
           to
           so
           great
           a
           Perfection
           ,
           as
           the
           Knowledge
           of
           the
           Laws
           of
           Nature
           by
           this
           natural
           Instinct
           ,
           or
           Impression
           :
           And
           it
           doth
           not
           seem
           to
           me
           either
           safe
           ,
           or
           convenient
           to
           lay
           the
           whole
           Stress
           of
           Natural
           Religion
           ,
           and
           Morality
           upon
           an
           Hypothesis
           ,
           which
           hath
           been
           exploded
           by
           all
           Philosophers
           ,
           except
           themselves
           ,
           and
           which
           can
           never
           alone
           serve
           to
           convince
           those
           of
           Epicurean
           Principles
           ,
           for
           whom
           we
           chiefly
           design
           this
           Work
           :
           But
           whosoever
           will
           take
           the
           Pains
           to
           peruse
           ,
           what
           hath
           been
           written
           ,
           against
           these
           innate
           Idea's
           by
           the
           inquisitive
           ,
           and
           sagacious
           *
           Author
           of
           the
           late
           
             Essay
             of
             humane
             Understanding
          
           ,
           will
           find
           them
           very
           hard
           ,
           if
           not
           impossible
           to
           be
           proved
           to
           have
           ever
           been
           innate
           in
           the
           Souls
           of
           Men
           ,
           before
           they
           came
           into
           the
           World
           :
           Therefore
           as
           I
           shall
           not
           take
           upon
           me
           ,
           absolutely
           to
           deny
           the
           Being
           ,
           or
           Impossibility
           of
           such
           Idea's
           ,
           so
           I
           shall
           not
           make
           use
           of
           any
           Arguments
           
           drawn
           from
           thence
           in
           this
           Discourse
           ,
           Though
           I
           heartily
           wish
           that
           any
           Reasons
           ,
           or
           Motives
           ,
           which
           may
           serve
           to
           promote
           true
           Vertue
           ,
           and
           Piety
           may
           prevail
           as
           far
           as
           they
           deserve
           ,
           with
           all
           sincere
           and
           honest
           Men.
           
        
         
           And
           the
           same
           Reasons
           ,
           which
           deterred
           me
           from
           supposing
           any
           natural
           Laws
           innate
           in
           our
           Minds
           ,
           have
           also
           made
           me
           not
           presently
           suppose
           ,
           as
           many
           do
           (
           without
           any
           due
           proof
           )
           That
           such
           Idea's
           have
           existed
           in
           the
           Divine
           Intellect
           from
           all
           Eternity
           .
           And
           therefore
           I
           looked
           upon
           it
           as
           more
           proper
           ,
           and
           necessary
           to
           begin
           from
           those
           things
           ,
           which
           are
           most
           known
           ,
           and
           familiar
           to
           us
           by
           our
           Senses
           ,
           and
           from
           thence
           to
           prove
           that
           certain
           Propositions
           of
           immutable
           Truth
           prescribing
           our
           Care
           of
           the
           Happiness
           ,
           or
           common
           Good
           of
           all
           rational
           Agents
           considered
           together
           ,
           are
           necessarily
           imprinted
           upon
           our
           Minds
           from
           the
           Nature
           of
           things
           ,
           and
           which
           the
           first
           Cause
           perpetually
           determines
           so
           to
           act
           upon
           them
           :
           And
           that
           in
           the
           Terms
           of
           these
           Propositions
           ,
           are
           intrinsecally
           included
           an
           evident
           Declaration
           of
           their
           Truth
           ,
           and
           certainty
           ,
           as
           proceeding
           from
           God
           the
           first
           Cause
           in
           the
           very
           intrinsick
           Constitution
           of
           things
           :
           From
           whence
           it
           will
           be
           also
           manifest
           ,
           that
           such
           practical
           Propositions
           are
           truly
           and
           properly
           Laws
           ,
           as
           being
           declared
           ,
           and
           established
           by
           due
           Rewards
           ,
           and
           Punishments
           annexed
           to
           them
           by
           him
           ,
           as
           the
           supreme
           Legislator
           .
        
         
         
           But
           after
           it
           shall
           appear
           ,
           that
           the
           Knowledge
           of
           these
           Laws
           ,
           and
           a
           Practice
           conformable
           to
           them
           are
           the
           highest
           Perfection
           ,
           or
           most
           happy
           State
           of
           our
           Rational
           Natures
           :
           It
           will
           likewise
           follow
           ,
           that
           a
           Perfection
           Analogous
           to
           this
           Knowledge
           ,
           and
           a
           Practice
           conformable
           to
           these
           Laws
           ,
           must
           necessarily
           be
           in
           the
           first
           Cause
           ;
           from
           whence
           proceeds
           ,
           not
           only
           our
           own
           Natural
           Perfections
           ,
           but
           also
           the
           most
           wise
           Ordination
           of
           all
           Effects
           without
           us
           ,
           for
           the
           common
           Conservation
           ,
           and
           Perfection
           of
           the
           whole
           Natural
           System
           ,
           or
           Vniverse
           ,
           which
           our
           Eyes
           daily
           behold
           :
           For
           that
           is
           look'd
           upon
           by
           me
           among
           the
           things
           most
           certainly
           prov'd
           ,
           That
           it
           must
           be
           first
           known
           ,
           what
           Iustice
           is
           ,
           and
           what
           those
           Laws
           enjoyn
           ,
           in
           whose
           Observation
           all
           Iustice
           consists
           ,
           before
           we
           can
           distinctly
           know
           ,
           that
           Iustice
           is
           to
           be
           attributed
           to
           God
           ,
           and
           that
           his
           Iustice
           is
           to
           be
           considered
           by
           us
           as
           a
           Pattern
           ,
           or
           Example
           for
           us
           to
           imitate
           .
           Since
           we
           do
           not
           know
           God
           by
           an
           immediate
           Intuition
           of
           his
           Essence
           ,
           or
           Perfections
           ,
           but
           only
           from
           the
           outward
           Effects
           of
           his
           Providence
           ,
           first
           known
           by
           our
           Senses
           ,
           and
           Experience
           :
           Neither
           is
           it
           safe
           to
           affix
           Attributes
           to
           him
           ,
           which
           we
           cannot
           sufficiently
           understand
           ,
           or
           make
           out
           from
           things
           without
           us
           .
        
         
           Having
           now
           shewn
           you
           in
           general
           ,
           the
           difference
           between
           our
           Method
           ,
           and
           that
           which
           
           others
           have
           hitherto
           followed
           ,
           it
           is
           fit
           we
           here
           declare
           ,
           in
           as
           few
           words
           as
           we
           can
           ,
           the
           chief
           Heads
           of
           those
           things
           which
           we
           have
           delivered
           in
           this
           Treatise
           .
           Supposing
           therefore
           those
           natural
           Principles
           concerning
           the
           Laws
           of
           Motion
           ,
           and
           Rest
           sufficiently
           demonstrated
           by
           Naturalists
           (
           especially
           such
           as
           depend
           upon
           Mathematical
           Principles
           )
           since
           we
           have
           only
           here
           undertaken
           to
           demonstrate
           the
           true
           Grounds
           of
           Moral
           Philosophy
           ,
           and
           to
           deduce
           them
           from
           some
           supposed
           Knowledge
           of
           Nature
           ,
           and
           as
           they
           refer
           to
           our
           Moral
           Practice
           ;
           I
           have
           here
           therefore
           supposed
           all
           the
           Effects
           of
           corporeal
           Motions
           ,
           which
           are
           natural
           and
           necessary
           ,
           and
           performed
           without
           any
           Intervention
           of
           humane
           Liberty
           ,
           to
           be
           derived
           from
           the
           Will
           of
           the
           first
           Cause
           .
           And
           ,
           
           2dly
           .
           (
           which
           Mr.
           H.
           himself
           likewise
           in
           his
           Leviathan
           admits
           )
           that
           from
           the
           Consideration
           ,
           and
           Inquisition
           into
           these
           Causes
           ,
           and
           from
           the
           Powers
           ,
           and
           Operations
           of
           natural
           Bodies
           ,
           may
           be
           discovered
           the
           Existence
           of
           one
           Eternal
           ,
           Infinite
           ,
           Omnipotent
           Being
           ,
           which
           we
           call
           God.
           
        
         
           So
           that
           every
           Motion
           impress'd
           upon
           the
           Organs
           of
           our
           Senses
           ,
           whereby
           the
           Mind
           is
           carried
           on
           to
           apprehend
           things
           without
           us
           ,
           and
           to
           give
           a
           right
           Iudgment
           upon
           them
           ,
           is
           a
           natural
           Effect
           ;
           which
           by
           the
           Mediation
           of
           other
           inferiour
           Causes
           ,
           owes
           its
           Original
           to
           the
           
           first
           Cause
           .
           From
           whence
           it
           follows
           ,
           that
           God
           by
           these
           natural
           Motions
           of
           Causes
           ,
           and
           Effects
           delineates
           the
           Idea's
           ,
           or
           Images
           of
           all
           natural
           and
           moral
           Actions
           on
           our
           Minds
           ;
           And
           that
           the
           same
           God
           ,
           after
           he
           hath
           thus
           made
           us
           draw
           various
           Notions
           ,
           from
           the
           same
           Objects
           ,
           does
           then
           excite
           us
           to
           compare
           them
           with
           each
           other
           ,
           and
           then
           joyn
           them
           together
           ,
           and
           so
           determines
           us
           to
           form
           true
           Propositions
           of
           the
           things
           ,
           thus
           singly
           received
           and
           understood
           .
           So
           that
           sometimes
           a
           thing
           is
           exposed
           whole
           ,
           and
           all
           at
           once
           to
           our
           View
           ,
           and
           sometimes
           it
           is
           more
           naturally
           considered
           successively
           ;
           or
           according
           to
           its
           several
           parts
           ;
           And
           the
           Mind
           thereby
           perceives
           that
           the
           Notion
           of
           awhole
           ,
           signifies
           the
           same
           ,
           with
           that
           of
           all
           the
           several
           Idea's
           of
           the
           particular
           parts
           put
           together
           ,
           and
           so
           is
           thence
           carried
           on
           to
           make
           a
           Proposition
           of
           the
           Identity
           of
           the
           whole
           ,
           with
           all
           its
           parts
           .
           And
           can
           truly
           affirm
           ,
           that
           the
           same
           Causes
           ,
           which
           preserve
           the
           whole
           ,
           must
           also
           conserve
           all
           its
           constituent
           parts
           ;
           and
           then
           from
           a
           diligent
           Contemplation
           of
           all
           these
           Propositions
           ,
           (
           which
           may
           justly
           challenge
           the
           Title
           of
           the
           more
           general
           Laws
           of
           Nature
           ;
           )
           we
           may
           observe
           ,
           that
           they
           are
           all
           reduceable
           to
           one
           Proposition
           ;
           from
           whose
           fit
           ,
           and
           just
           Explication
           ,
           all
           the
           Limits
           ,
           or
           Exceptions
           ,
           under
           which
           the
           particular
           Propositions
           are
           proposed
           ,
           may
           be
           sought
           for
           ,
           and
           
           discovered
           ,
           as
           from
           the
           Evidence
           of
           that
           one
           Proposition
           ,
           which
           may
           be
           reduced
           into
           this
           ,
           or
           the
           like
           Sence
           ,
           
             (
             viz.
          
           )
           The
           endeavour
           as
           far
           as
           we
           are
           able
           of
           the
           common
           good
           of
           the
           whole
           System
           of
           Rational
           Beings
           conduces
           ,
           as
           far
           as
           lies
           in
           our
           Power
           to
           the
           good
           of
           all
           its
           several
           Parts
           or
           Members
           ,
           in
           which
           our
           own
           Felicity
           is
           also
           contained
           as
           part
           thereof
           ;
           Whereas
           the
           Acts
           opposite
           to
           this
           Endeavour
           ,
           do
           bring
           along
           with
           them
           Effects
           quite
           opposite
           thereunto
           ,
           and
           will
           certainly
           procure
           our
           own
           Ruine
           ,
           or
           Misery
           at
           last
           .
           Therefore
           the
           whole
           Summ
           of
           this
           Proposition
           ,
           may
           be
           reduced
           to
           these
           three
           Things
           .
           1.
           
           That
           which
           concerns
           the
           Matter
           of
           it
           ,
           to
           wit
           ,
           the
           Knowledge
           of
           its
           Terms
           drawn
           from
           the
           Nature
           of
           Things
           .
           2.
           
           It
           s
           form
           ,
           
             (
             viz.
          
           )
           the
           Connexion
           of
           those
           Terms
           contained
           in
           this
           practical
           Proposition
           ,
           and
           particularly
           such
           ,
           which
           because
           of
           the
           Rewards
           ,
           and
           Punishments
           annexed
           to
           them
           ,
           may
           make
           it
           deserve
           to
           be
           called
           a
           Divine
           ,
           Natural
           Law
           ,
           as
           proceeding
           from
           God
           the
           Authour
           of
           Nature
           .
           Or
           ,
           3.
           
           The
           Deduction
           of
           all
           other
           natural
           Laws
           from
           this
           ,
           as
           their
           Foundation
           ,
           and
           Original
           ,
           from
           that
           Respect
           ,
           or
           Proportion
           they
           bear
           to
           the
           common
           Good
           ,
           or
           happiest
           State
           of
           the
           whole
           aggregate
           Body
           of
           Rational
           Beings
           .
        
         
           But
           as
           to
           the
           Explication
           of
           the
           Terms
           of
           this
           Proposition
           :
           I
           hope
           the
           Reader
           will
           
           not
           be
           scandaliz'd
           ,
           that
           we
           attribute
           Reason
           to
           God
           ,
           and
           have
           reckoned
           him
           as
           the
           Head
           of
           Rational
           Beings
           ,
           since
           we
           do
           not
           thereby
           mean
           ,
           that
           Sort
           of
           Reason
           which
           consists
           in
           deducing
           Conclusions
           from
           prior
           Propositions
           ,
           but
           rather
           that
           absolute
           Omniscience
           ,
           and
           perfect
           Wisdom
           ,
           which
           we
           understand
           to
           be
           in
           God
           ,
           which
           Cicero
           himself
           could
           not
           better
           describe
           ,
           than
           by
           the
           Name
           of
           
             Adulta
             Ratio
          
           ;
           or
           ,
           
             the
             most
             perfect
             Reason
          
           .
           And
           if
           we
           Mortals
           can
           know
           ,
           or
           apprehend
           any
           aright
           ,
           thing
           of
           him
           ,
           it
           is
           as
           we
           do
           partake
           of
           some
           part
           ,
           though
           in
           an
           infinitely
           lower
           Degree
           of
           that
           only
           true
           Knowledge
           ,
           and
           Vnderstanding
           .
           So
           that
           if
           we
           can
           once
           rightly
           judge
           ,
           that
           the
           common
           Good
           of
           Rational
           Beings
           ,
           is
           the
           greatest
           of
           all
           others
           ;
           it
           is
           no
           doubt
           true
           ,
           and
           no
           otherwise
           true
           ,
           than
           as
           it
           is
           so
           apprehended
           by
           the
           Divine
           Intellect
           ;
           As
           when
           it
           is
           demonstrated
           to
           us
           ,
           that
           the
           three
           Angles
           of
           a
           Triangle
           ,
           are
           equal
           to
           two
           right
           ones
           ,
           no
           doubt
           ,
           but
           the
           Deity
           it self
           ,
           had
           before
           the
           same
           Idea
           of
           it
           .
           So
           likewise
           if
           we
           have
           affirmed
           ,
           that
           we
           can
           contribute
           any
           thing
           to
           the
           good
           ,
           and
           happiness
           of
           rational
           Beings
           ,
           by
           our
           Benevolence
           towards
           them
           ,
           and
           so
           may
           seem
           to
           suppose
           ,
           that
           there
           is
           a
           certain
           good
           common
           to
           us
           ,
           and
           the
           Deity
           ▪
           and
           which
           we
           may
           some
           way
           serve
           to
           promote
           :
           We
           desire
           to
           be
           understood
           not
           as
           if
           we
           imagin'd
           ,
           that
           by
           our
           testifying
           
           our
           Love
           ,
           and
           Honour
           towards
           God
           ,
           in
           any
           internal
           ,
           or
           external
           Acts
           of
           Worship
           ;
           we
           could
           add
           ,
           or
           contribute
           any
           thing
           to
           his
           infinite
           Happiness
           ,
           and
           Perfections
           ;
           but
           only
           as
           judging
           it
           more
           gratefull
           ,
           and
           agreeable
           to
           his
           Nature
           ,
           if
           by
           our
           Deeds
           we
           express
           our
           Gratitude
           and
           Obedience
           to
           him
           ,
           by
           imitating
           him
           in
           our
           Care
           of
           the
           common
           good
           of
           Mankind
           ,
           than
           if
           we
           deny
           his
           Being
           ,
           or
           blaspheme
           his
           Attributes
           ,
           and
           violate
           ,
           or
           contemn
           his
           Laws
           :
           So
           likewise
           ,
           if
           in
           our
           Thoughts
           ,
           Words
           and
           Actions
           ,
           we
           express
           our
           Worship
           ,
           and
           Love
           towards
           him
           ,
           we
           doubt
           not
           but
           it
           is
           more
           pleasing
           ,
           and
           agreeable
           to
           his
           Divine
           Nature
           ,
           than
           if
           by
           the
           contrary
           Actions
           we
           should
           signifie
           our
           neglect
           ,
           or
           hatred
           of
           him
           .
           For
           if
           we
           abstractively
           compare
           any
           two
           rational
           Natures
           together
           ,
           we
           must
           acknowledge
           a
           greater
           Similitude
           ,
           when
           one
           of
           them
           agrees
           ,
           and
           co-operates
           with
           the
           other
           ,
           than
           if
           we
           should
           suppose
           a
           Disagreement
           or
           Discord
           between
           them
           ,
           or
           that
           the
           End
           or
           Design
           intended
           by
           the
           one
           should
           be
           crossed
           ,
           or
           opposed
           by
           the
           other
           .
           Neither
           do
           I
           see
           what
           can
           hinder
           ,
           but
           that
           the
           same
           may
           be
           affirmed
           ,
           if
           one
           of
           these
           rational
           Natures
           be
           supposed
           to
           be
           God
           ,
           and
           the
           other
           only
           Man.
           Therefore
           ,
           as
           it
           is
           known
           by
           our
           common
           Sense
           ,
           that
           it
           is
           more
           gratefull
           to
           any
           Man
           to
           be
           beloved
           ,
           and
           honoured
           ,
           than
           to
           be
           hated
           ,
           and
           contemned
           .
           So
           
           it
           may
           be
           found
           by
           a
           manifest
           Analogy
           of
           reason
           ,
           that
           it
           is
           more
           gratefull
           to
           God
           ,
           the
           Head
           of
           rational
           Beings
           to
           be
           belov'd
           ,
           and
           honour'd
           by
           the
           Service
           and
           Worship
           of
           us
           Men
           ,
           than
           to
           be
           hated
           ,
           and
           contemned
           .
           For
           as
           the
           Desire
           of
           being
           beloved
           argueth
           no
           Imperfection
           in
           us
           ;
           so
           likewise
           in
           God
           ,
           it
           is
           so
           far
           from
           giving
           the
           least
           Suspicion
           thereof
           ,
           that
           on
           the
           contrary
           ,
           it
           rather
           argues
           his
           Goodness
           ,
           since
           our
           Natures
           are
           perfected
           ,
           to
           the
           highest
           Degree
           they
           are
           capable
           of
           ,
           by
           our
           Love
           to
           him
           ,
           and
           Obedience
           to
           his
           Commands
           .
           So
           that
           ,
           when
           we
           speak
           of
           any
           Good
           ,
           common
           to
           us
           with
           the
           Divine
           Nature
           ,
           it
           is
           only
           to
           be
           understood
           Analogically
           ;
           for
           those
           things
           which
           we
           perceive
           to
           conserve
           ,
           or
           perfect
           our
           own
           Nature
           we
           call
           gratefull
           to
           us
           ,
           that
           is
           ,
           as
           they
           render
           the
           Mind
           pleased
           ,
           and
           full
           of
           Ioy
           ,
           Pleasure
           ,
           and
           Satisfaction
           :
           And
           though
           we
           confess
           we
           cannot
           contribute
           any
           thing
           to
           the
           infinite
           Perfection
           of
           the
           Deity
           ,
           Yet
           since
           this
           Ioy
           ,
           or
           Complacency
           proceeding
           from
           our
           Love
           ,
           and
           Service
           towards
           him
           may
           be
           conceived
           without
           any
           Imperfection
           ,
           they
           I
           think
           may
           be
           safely
           attributed
           to
           his
           Divine
           Nature
           ,
           and
           look'd
           upon
           as
           a
           sort
           of
           good
           endeavoured
           by
           us
           for
           him
           ,
           since
           God
           esteems
           our
           Love
           ,
           and
           Service
           as
           the
           only
           Tribute
           we
           can
           pay
           him
           ,
           and
           therefore
           he
           hath
           inseparably
           annexed
           the
           highest
           Rewards
           to
           this
           Love
           of
           
           himself
           (
           as
           shall
           be
           proved
           in
           this
           following
           Discourse
           )
           which
           certainly
           he
           would
           never
           have
           done
           ,
           unless
           it
           had
           been
           his
           Will
           ,
           that
           we
           should
           thus
           love
           ,
           and
           worship
           him
           .
           So
           that
           though
           I
           grant
           ,
           that
           the
           Divine
           Good
           or
           Happiness
           is
           not
           at
           all
           advanced
           by
           our
           Worship
           of
           him
           ;
           yet
           will
           not
           this
           at
           all
           derogate
           from
           our
           definition
           of
           endeavouring
           the
           Common
           good
           of
           Rational
           Beings
           ,
           which
           may
           be
           made
           out
           by
           these
           following
           Considerations
           .
        
         
           1.
           
           That
           all
           Rational
           Beings
           ,
           or
           Agents
           are
           ,
           and
           must
           be
           considered
           together
           ,
           as
           naturally
           ,
           and
           necessarily
           constituting
           one
           intellectual
           System
           ,
           or
           Society
           ;
           because
           they
           agree
           together
           ,
           to
           prosecute
           one
           chief
           End
           ,
           Viz.
           The
           good
           of
           the
           Vniverse
           ,
           or
           World
           ,
           especially
           of
           that
           intellectual
           System
           ;
           by
           the
           fittest
           Means
           applicable
           to
           that
           End
           since
           ,
           whilst
           they
           are
           truly
           rational
           ,
           they
           cannot
           differ
           in
           judging
           what
           is
           that
           best
           End
           ;
           nor
           avoid
           chusing
           the
           same
           necessary
           Means
           ,
           leading
           thereunto
           .
        
         
           2.
           
           That
           although
           God
           ,
           the
           Head
           of
           this
           intellectual
           System
           ,
           be
           indeed
           uncapable
           of
           any
           Addition
           to
           his
           infinite
           Happiness
           ,
           and
           Perfection
           ,
           yet
           the
           whole
           System
           (
           in
           as
           much
           as
           it
           includes
           all
           finite
           rational
           Beings
           )
           is
           capable
           of
           Improvement
           in
           these
           its
           finite
           parts
           ,
           which
           Improvement
           God
           cannot
           only
           desire
           ,
           but
           ever
           did
           ,
           and
           will
           promote
           both
           by
           his
           own
           Power
           ,
           as
           also
           by
           that
           of
           all
           subordinate
           voluntary
           Agents
           ,
           
           whereby
           God's
           Essential
           Goodness
           becomes
           manifest
           to
           us
           :
           And
           the
           good
           of
           the
           whole
           System
           may
           reasonably
           be
           judged
           as
           grateful
           ,
           or
           pleasing
           to
           God
           the
           head
           thereof
           ,
           although
           it
           can
           add
           nothing
           to
           himself
           :
           thus
           in
           Embryons
           all
           the
           other
           Members
           daily
           grow
           ,
           and
           improve
           ,
           after
           the
           Head
           or
           Brain
           is
           supposed
           to
           have
           attained
           its
           full
           bigness
           .
        
         
           These
           voluntary
           ,
           or
           free
           Actions
           of
           the
           subordinate
           Agents
           ,
           when
           they
           concur
           with
           God's
           wisdom
           and
           goodness
           ,
           are
           naturally
           and
           evidently
           known
           to
           be
           more
           pleasing
           (
           as
           being
           rewarded
           by
           him
           )
           than
           malevolent
           Actions
           opposite
           to
           this
           chief
           end
           ,
           which
           fight
           both
           against
           God
           and
           Men
           ;
           nor
           does
           the
           consideration
           of
           God's
           rewarding
           such
           good
           Actions
           ,
           imply
           any
           addition
           to
           his
           Divine
           Perfections
           .
           So
           that
           our
           Benevolence
           towards
           God
           ,
           and
           consequently
           ,
           our
           worship
           of
           him
           ,
           is
           but
           our
           free
           acknowledgment
           ,
           that
           he
           naturally
           ,
           and
           essentially
           is
           (
           what
           he
           ever
           was
           and
           will
           be
           )
           the
           same
           infinite
           ,
           good
           ,
           and
           wise
           Disposer
           ,
           and
           Governour
           of
           the
           whole
           System
           of
           rational
           Beings
           ;
           and
           this
           our
           benevolence
           by
           giving
           him
           Glory
           ,
           Love
           ,
           Reverence
           ,
           and
           Obedience
           fulfils
           all
           the
           Duties
           of
           humanity
           towards
           those
           of
           our
           own
           kind
           ,
           which
           answers
           both
           the
           Tables
           of
           the
           moral
           ,
           or
           natural
           Law
           ;
           and
           in
           this
           consent
           of
           our
           minds
           with
           the
           divine
           Intellect
           ,
           consists
           that
           compleat
           harmony
           of
           the
           Vniverse
           of
           intellectual
           Beings
           .
        
         
         
           The
           great
           influence
           of
           these
           Principles
           upon
           all
           the
           parts
           of
           natural
           Religion
           ,
           may
           be
           more
           fully
           express'd
           and
           made
           out
           ;
           by
           these
           following
           considerations
           .
        
         
           1.
           
           The
           voluntary
           acknowledgment
           and
           consent
           of
           our
           minds
           to
           the
           Perfections
           of
           the
           divine
           Nature
           and
           Actions
           ,
           include
           the
           agreement
           ,
           and
           concurrence
           of
           our
           chief
           Faculties
           ,
           viz.
           The
           understanding
           ,
           and
           will
           ,
           therewith
           ;
           and
           moreover
           ,
           naturally
           excite
           all
           our
           Affections
           to
           comply
           with
           them
           ,
           and
           so
           strongly
           dispose
           us
           in
           our
           future
           Life
           ,
           and
           Actions
           ,
           to
           compose
           our selves
           to
           the
           imitation
           thereof
           ,
           to
           the
           utmost
           of
           our
           Abilities
           ;
           particularly
           these
           Principles
           naturally
           produce
           in
           us
           .
           First
           ,
           Praises
           ,
           and
           Thanksgivings
           to
           God
           ,
           private
           and
           publick
           ,
           for
           goods
           already
           done
           to
           our selves
           ,
           or
           others
           ,
           wherein
           the
           Essence
           of
           Prayer
           is
           contained
           .
        
         
           2.
           
           Hence
           also
           arise
           Hope
           ,
           Affiance
           ,
           or
           Trust
           in
           God
           ,
           which
           I
           willingly
           acknowledge
           is
           fullest
           of
           assurance
           ,
           when
           founded
           not
           only
           on
           observations
           ,
           or
           past
           experience
           of
           Providence
           ;
           but
           hath
           also
           revealed
           promises
           annex'd
           ,
           relating
           to
           future
           Good.
           3.
           
           To
           conclude
           ,
           when
           our
           Acknowledgment
           ,
           and
           high
           esteem
           of
           the
           divine
           Attributes
           move
           us
           to
           the
           imitation
           thereof
           ,
           we
           must
           needs
           thereby
           arise
           to
           those
           high
           degrees
           of
           Charity
           ,
           or
           the
           endeavour
           of
           the
           greatest
           publick
           good
           which
           
           we
           observe
           in
           God
           to
           prosecute
           ,
           and
           such
           Charity
           imports
           not
           only
           exact
           Iustice
           to
           all
           ,
           but
           that
           overflowing
           bounty
           ,
           tenderness
           and
           sympathy
           with
           others
           ,
           beyond
           which
           humane
           Nature
           cannot
           arrive
           ;
           because
           these
           not
           only
           harmoniously
           consent
           with
           the
           like
           Perfections
           in
           God
           ,
           but
           also
           co-operate
           with
           him
           ,
           to
           the
           improvement
           of
           the
           finite
           parts
           of
           the
           rational
           System
           ,
           whereof
           he
           is
           the
           infinite
           ,
           yet
           Sympathizing
           head
           ,
           who
           declares
           he
           takes
           all
           that
           is
           done
           to
           the
           Members
           of
           this
           intellectual
           Society
           ,
           as
           done
           to
           himself
           .
        
         
           Nevertheless
           ,
           I
           profess
           my self
           to
           understand
           this
           Sympathy
           ,
           or
           compassion
           in
           God
           in
           such
           a
           Sence
           only
           ,
           as
           it
           is
           understood
           in
           Holy
           Writ
           ,
           for
           that
           infinite
           concern
           for
           the
           good
           of
           his
           best
           Creatures
           ,
           which
           is
           contained
           in
           his
           infinite
           goodness
           ,
           and
           is
           a
           real
           perfection
           of
           his
           Nature
           ,
           not
           implying
           any
           mistake
           of
           others
           for
           himself
           ,
           nor
           any
           capacity
           of
           being
           lessened
           or
           hurt
           by
           the
           power
           of
           any
           mans
           malice
           ,
           but
           yet
           fully
           answers
           ,
           (
           nay
           infinitely
           exceeds
           )
           that
           solicitous
           care
           ,
           and
           concern
           for
           the
           good
           of
           others
           ,
           which
           Charity
           and
           Compassion
           work
           in
           the
           best
           of
           men
           .
        
         
           In
           short
           ,
           if
           the
           Reader
           will
           take
           the
           pains
           to
           peruse
           the
           Three
           first
           Chapters
           of
           this
           Discourse
           ,
           he
           will
           find
           ,
           that
           we
           have
           ,
           in
           explaining
           the
           terms
           of
           this
           Proposition
           ,
           not
           only
           given
           a
           bare
           interpretation
           of
           Words
           ,
           but
           also
           
           have
           proposed
           the
           true
           Notions
           ,
           and
           Natures
           of
           those
           things
           ,
           from
           whence
           they
           are
           taken
           ;
           as
           far
           as
           is
           necessary
           for
           our
           purpose
           ,
           and
           may
           observe
           that
           by
           one
           ,
           and
           the
           same
           labour
           we
           have
           directly
           ,
           and
           immediately
           explained
           the
           Power
           ,
           and
           necessity
           of
           those
           humane
           Actions
           ,
           which
           are
           required
           to
           the
           common
           Happiness
           of
           all
           men
           ,
           and
           also
           to
           the
           private
           good
           ,
           and
           necessity
           of
           particular
           Persons
           .
           Altho'
           it
           seemed
           most
           convenient
           to
           use
           such
           general
           words
           ,
           which
           may
           in
           some
           Sence
           be
           attributed
           to
           the
           Divine
           Majesty
           ,
           and
           to
           have
           done
           it
           with
           that
           Design
           ,
           that
           by
           the
           help
           of
           this
           Analogy
           thus
           supposed
           ,
           not
           only
           our
           obligation
           to
           Piety
           and
           Vertue
           ,
           but
           also
           the
           Nature
           of
           Divine
           Iustice
           ,
           and
           Dominion
           may
           be
           from
           hence
           better
           understood
           .
        
         
           But
           as
           for
           what
           concerns
           the
           form
           of
           this
           Proposition
           it
           is
           evident
           ,
           that
           it
           is
           wholly
           practical
           ,
           as
           that
           which
           determines
           concerning
           the
           certain
           effects
           of
           humane
           Actions
           .
           But
           it
           is
           also
           to
           be
           noted
           ,
           that
           altho'
           the
           words
           ,
           conduces
           ,
           or
           renders
           ,
           in
           either
           of
           these
           Propositions
           ,
           are
           put
           in
           the
           present
           Tense
           ;
           Yet
           it
           is
           not
           limited
           to
           any
           time
           present
           ,
           but
           abstracts
           from
           it
           :
           And
           because
           its
           truth
           doth
           chiefly
           depend
           upon
           the
           Identity
           of
           the
           whole
           ,
           with
           the
           parts
           ;
           it
           is
           as
           plainly
           true
           of
           all
           future
           time
           ,
           and
           is
           as
           often
           used
           by
           us
           in
           this
           Discourse
           with
           respect
           to
           future
           ,
           as
           well
           as
           present
           
           Actions
           .
           And
           therefore
           this
           Proposition
           is
           more
           fit
           for
           our
           purpose
           ,
           because
           built
           upon
           no
           particular
           Hypothesis
           ;
           for
           it
           doth
           not
           suppose
           men
           born
           in
           a
           Civil
           State
           ,
           nor
           yet
           out
           of
           it
           ,
           neither
           see
           any
           Kindred
           or
           Relation
           to
           be
           among
           men
           ,
           as
           derived
           from
           the
           same
           common
           Parents
           ,
           as
           we
           are
           taught
           by
           the
           Holy
           Scriptures
           ;
           since
           the
           obligation
           of
           the
           Laws
           of
           Nature
           is
           to
           be
           demonstrated
           to
           those
           who
           do
           not
           yet
           acknowledge
           them
           :
           Neither
           on
           the
           other
           side
           doth
           it
           suppose
           ,
           (
           as
           Mr.
           H.
           doth
           in
           his
           
             de
             Cive
          
           )
           a
           great
           many
           men
           already
           grown
           ,
           and
           sprung
           up
           out
           of
           the
           Earth
           like
           Mushrooms
           ;
           But
           our
           Proposition
           ,
           and
           all
           those
           things
           which
           we
           have
           deduced
           from
           it
           ,
           might
           have
           been
           understood
           ,
           and
           acknowledged
           by
           the
           first
           Parents
           of
           mankind
           ,
           if
           they
           had
           only
           considered
           themselves
           together
           with
           God
           ,
           and
           their
           Posterity
           which
           was
           to
           come
           into
           the
           world
           .
           Neither
           may
           it
           less
           easily
           be
           understood
           and
           admitted
           by
           those
           Nations
           ,
           which
           have
           not
           yet
           heard
           of
           Adam
           and
           Eve.
           
        
         
           Neither
           may
           it
           be
           amiss
           to
           observe
           ,
           concerning
           the
           Sence
           of
           this
           Proposition
           ,
           that
           in
           the
           same
           words
           in
           which
           the
           Cause
           of
           the
           greatest
           ,
           and
           best
           effect
           is
           laid
           down
           ,
           there
           is
           also
           delivered
           in
           short
           the
           means
           to
           the
           chiefest
           end
           ,
           because
           the
           effect
           of
           a
           rational
           Agent
           ,
           after
           it
           is
           conceived
           in
           its
           mind
           ,
           and
           that
           it
           hath
           determined
           to
           bestow
           its
           endeavours
           
           in
           producing
           it
           ,
           is
           called
           the
           End
           ,
           and
           the
           Acts
           ,
           or
           Causes
           by
           which
           it
           endeavours
           to
           effect
           it
           ,
           are
           called
           the
           means
           ;
           and
           from
           this
           observation
           ,
           may
           be
           shown
           a
           true
           method
           of
           reducing
           all
           those
           things
           which
           Moral
           Philosophers
           have
           spoken
           about
           the
           means
           to
           the
           best
           end
           ,
           into
           natural
           Theorems
           concerning
           the
           Power
           of
           humane
           Actions
           ,
           in
           producing
           such
           Effects
           ;
           and
           in
           this
           form
           ,
           they
           may
           more
           easily
           be
           examined
           whether
           they
           are
           true
           ,
           or
           not
           ,
           and
           may
           be
           more
           evidently
           demonstrated
           so
           to
           be
           ;
           and
           also
           we
           may
           hence
           learn
           by
           the
           like
           Reason
           ,
           how
           easily
           all
           true
           knowledge
           of
           the
           force
           of
           those
           natural
           Causes
           ,
           which
           we
           may
           any
           way
           apply
           to
           our
           use
           ,
           does
           suggest
           fit
           Mediums
           for
           the
           attaining
           of
           the
           end
           intended
           ,
           and
           so
           may
           be
           applyed
           to
           Practice
           according
           to
           occasion
           :
           Lastly
           ,
           from
           thence
           it
           appears
           ,
           that
           either
           of
           these
           Propositions
           ,
           which
           we
           have
           now
           laid
           down
           ,
           do
           so
           far
           approach
           to
           the
           nature
           of
           a
           Law
           ,
           as
           they
           respect
           an
           end
           truly
           worthy
           of
           it
           ,
           viz.
           The
           common
           good
           of
           all
           rational
           Beings
           ;
           or
           else
           (
           if
           you
           please
           to
           word
           it
           otherwise
           )
           the
           Honour
           ,
           or
           Worship
           of
           God
           ,
           conjoyned
           with
           the
           common
           Good
           ,
           and
           Happiness
           of
           mankind
           .
        
         
           And
           tho'
           it
           doth
           not
           yet
           appear
           ,
           that
           this
           Proposition
           is
           a
           Law
           ,
           because
           the
           Lawgiver
           is
           not
           yet
           mentioned
           ,
           nevertheless
           I
           doubt
           not
           but
           you
           will
           find
           in
           the
           Body
           of
           this
           Discourse
           ,
           that
           it
           hath
           all
           
           things
           necessary
           to
           render
           it
           so
           ,
           viz.
           God
           ,
           considered
           as
           a
           Legislator
           ,
           and
           his
           Will
           or
           Commands
           sufficiently
           declared
           to
           us
           ,
           as
           a
           Law
           from
           the
           very
           constitution
           of
           our
           Natures
           ,
           as
           also
           of
           other
           things
           without
           us
           ;
           and
           likewise
           established
           by
           sufficient
           Rewards
           ,
           and
           Punishments
           both
           in
           this
           life
           ,
           and
           the
           next
           ;
           neither
           do
           we
           suppose
           it
           can
           be
           more
           evidently
           proved
           ,
           that
           God
           is
           the
           Author
           of
           all
           things
           ,
           than
           that
           he
           is
           also
           the
           Author
           of
           this
           Proposition
           ,
           concerning
           the
           common
           good
           of
           rational
           Beings
           ,
           or
           concerning
           his
           own
           Honour
           ,
           and
           Worship
           conjoyned
           with
           the
           common
           Good
           of
           mankind
           :
           And
           tho'
           I
           confess
           we
           have
           been
           more
           exact
           ,
           and
           have
           dwelt
           longer
           upon
           the
           Rewards
           ,
           that
           we
           may
           expect
           from
           the
           observation
           of
           this
           Law
           ,
           than
           upon
           the
           Punishments
           ,
           which
           are
           appointed
           for
           the
           breach
           of
           it
           ;
           and
           tho'
           I
           know
           the
           Civilians
           have
           rather
           placed
           the
           Sanction
           of
           Civil
           Laws
           in
           Punishments
           ,
           than
           Rewards
           ;
           yet
           I
           hope
           we
           have
           not
           offended
           ,
           tho'
           we
           a
           little
           deviate
           from
           their
           Sense
           ,
           and
           make
           it
           part
           of
           the
           Sanction
           of
           this
           Law
           ,
           that
           it
           is
           established
           by
           Rewards
           ,
           as
           well
           as
           Punishments
           ;
           since
           it
           seems
           more
           agreeable
           to
           the
           Nature
           of
           things
           ,
           whose
           foot-steps
           are
           strictly
           to
           be
           followed
           ,
           to
           consider
           the
           positive
           Idea's
           of
           Causes
           ,
           and
           Effects
           in
           our
           minds
           ,
           and
           which
           do
           not
           receive
           either
           Negations
           ,
           or
           Privations
           by
           our
           outward
           Senses
           ;
           and
           our
           Affections
           
           ought
           rather
           to
           be
           moved
           by
           the
           Love
           ,
           or
           Hopes
           ,
           of
           a
           present
           ,
           or
           future
           Good
           ;
           than
           by
           the
           Fear
           ,
           or
           hatred
           of
           the
           contrary
           Evil
           :
           For
           as
           no
           man
           is
           said
           to
           Love
           ,
           Life
           ,
           Health
           ,
           and
           those
           grateful
           motions
           of
           the
           Nerves
           ,
           or
           Spirits
           which
           are
           called
           corporeal
           Pleasures
           ,
           because
           he
           may
           avoid
           Death
           ,
           Sickness
           ,
           or
           Pain
           ;
           but
           rather
           from
           their
           own
           intrinsick
           Goodness
           ,
           or
           Agreeableness
           with
           our
           humane
           Natures
           ;
           so
           likewise
           no
           rational
           Man
           desires
           the
           Perfections
           of
           the
           mind
           ,
           to
           wit
           ,
           the
           more
           ample
           and
           distinct
           knowledge
           of
           the
           most
           noble
           Objects
           ,
           the
           most
           happy
           State
           of
           rational
           Beings
           ,
           can
           only
           give
           him
           ;
           and
           all
           this
           ,
           not
           only
           that
           he
           ▪
           may
           avoid
           the
           mischiefs
           of
           Ignorance
           ,
           Envy
           ,
           and
           Malevolence
           ;
           but
           because
           of
           that
           great
           Happiness
           ,
           which
           he
           finds
           by
           experience
           to
           spring
           from
           such
           vertuous
           Actions
           ,
           and
           Habits
           ,
           and
           which
           render
           it
           most
           ungrateful
           to
           us
           ,
           to
           be
           deprived
           of
           them
           ;
           and
           so
           the
           Causes
           also
           of
           such
           Privations
           are
           judg'd
           highly
           grievous
           ,
           and
           troublesome
           :
           From
           whence
           it
           also
           appears
           ,
           that
           even
           Civil
           Laws
           themselves
           ,
           when
           they
           are
           established
           by
           Punishments
           ,
           
             (
             e.
             g.
          
           )
           by
           the
           fear
           of
           Death
           ,
           or
           loss
           of
           Goods
           ,
           (
           if
           we
           consider
           the
           thing
           truly
           )
           do
           indeed
           force
           men
           to
           yield
           obedience
           to
           them
           from
           the
           love
           of
           Life
           ,
           or
           Riches
           ;
           which
           they
           find
           can
           only
           be
           preserved
           by
           their
           observation
           .
           So
           that
           the
           avoiding
           of
           Death
           ,
           and
           Poverty
           is
           but
           in
           other
           words
           ,
           love
           
           of
           Life
           ,
           and
           Riches
           ;
           as
           he
           who
           by
           two
           Negatives
           would
           say
           he
           would
           not
           want
           Life
           ,
           means
           no
           more
           ,
           but
           that
           he
           desires
           to
           enjoy
           it
           :
           To
           which
           we
           may
           likewise
           add
           ,
           that
           Civil
           Laws
           themselves
           ought
           to
           be
           considered
           from
           the
           end
           which
           the
           Law-makers
           regard
           in
           making
           them
           ,
           as
           also
           which
           all
           good
           Subjects
           design
           in
           observing
           them
           ;
           to
           wit
           ,
           the
           publick
           Good
           of
           the
           Commonwealth
           (
           part
           of
           which
           is
           communicated
           to
           all
           of
           them
           in
           particular
           ,
           and
           so
           brings
           with
           it
           a
           natural
           Reward
           of
           their
           obedience
           ,
           )
           rather
           than
           from
           the
           Punishments
           they
           threaten
           ,
           by
           whose
           fear
           some
           only
           are
           deterred
           from
           violating
           them
           ;
           and
           those
           of
           the
           worst
           ,
           and
           most
           wicked
           sort
           of
           Men.
           
        
         
           But
           tho'
           we
           have
           shewn
           ,
           that
           the
           Sum
           of
           all
           the
           Precepts
           or
           Laws
           of
           Nature
           ,
           as
           also
           of
           the
           Sanctions
           annexed
           to
           them
           ,
           are
           briefly
           contained
           in
           this
           Proposition
           ;
           yet
           it
           s
           Subject
           ,
           is
           still
           but
           an
           endeavour
           to
           the
           utmost
           of
           our
           Power
           ,
           of
           the
           common
           Good
           of
           the
           whole
           System
           of
           rational
           Beings
           ,
           this
           limitation
           of
           the
           utmost
           of
           our
           Power
           implies
           ,
           that
           we
           do
           not
           think
           our selves
           capable
           of
           adding
           any
           thing
           to
           the
           Divine
           Perfections
           which
           we
           willingly
           acknowledge
           to
           be
           beyond
           our
           Power
           .
           So
           that
           here
           is
           at
           once
           exprest
           both
           our
           Love
           towards
           God
           ,
           and
           Good
           will
           to
           mankind
           ,
           who
           are
           the
           constituent
           parts
           of
           this
           System
           .
           But
           the
           Predicate
           of
           this
           Proposition
           is
           ,
           that
           which
           conduces
           to
           the
           
           good
           of
           all
           its
           singular
           Parts
           ,
           or
           Members
           ,
           and
           in
           which
           our
           own
           Happiness
           ,
           is
           contained
           as
           one
           part
           thereof
           .
           Since
           all
           those
           good
           things
           ,
           which
           we
           can
           do
           for
           others
           ,
           are
           but
           the
           Effects
           of
           this
           endeavour
           :
           so
           that
           the
           Sum
           of
           all
           those
           Goods
           (
           of
           which
           also
           our
           own
           Felicity
           consists
           )
           can
           never
           be
           mist
           of
           either
           in
           this
           Life
           ,
           or
           a
           better
           ,
           as
           the
           Reward
           of
           our
           obedience
           thereunto
           .
           So
           to
           the
           contrary
           Actions
           ,
           Misery
           in
           this
           Life
           ,
           or
           in
           that
           to
           come
           ,
           are
           the
           Punishments
           naturally
           due
           .
           But
           the
           Connexion
           of
           the
           Predicate
           with
           the
           Subject
           ,
           is
           both
           the
           Foundation
           of
           the
           truth
           of
           this
           Proposition
           ;
           and
           also
           a
           Demonstration
           of
           the
           natural
           Connexion
           ,
           between
           this
           obedience
           ,
           and
           the
           Rewards
           ,
           as
           also
           between
           the
           Transgression
           ,
           and
           the
           Punishments
           .
        
         
           From
           whence
           the
           Readers
           will
           easily
           observe
           ,
           the
           true
           Reason
           for
           which
           this
           practical
           Proposition
           ,
           and
           all
           others
           which
           may
           be
           drawn
           from
           thence
           ,
           do
           oblige
           all
           rational
           Creatures
           to
           know
           ,
           and
           understand
           it
           ;
           whilst
           other
           Propositions
           (
           suppose
           Geometrical
           ones
           )
           tho'
           found
           out
           by
           right
           Reason
           ,
           and
           so
           are
           Truths
           proceeding
           from
           God
           himself
           ,
           yet
           do
           not
           oblige
           men
           to
           any
           Act
           ,
           or
           Practice
           pursuant
           to
           them
           ;
           but
           may
           be
           safely
           neglected
           by
           most
           Men
           ,
           to
           whom
           the
           Science
           of
           Geometry
           may
           not
           be
           necessary
           ;
           whereas
           the
           Effects
           of
           the
           endeavour
           of
           the
           common
           Good
           ,
           do
           intimately
           concern
           the
           Happiness
           of
           all
           mankind
           ,
           (
           upon
           whose
           joynt
           or
           
           concurrent
           Wills
           ,
           and
           Endeavours
           ,
           every
           single
           mans
           Happiness
           doth
           after
           some
           sort
           depend
           )
           so
           that
           this
           Endeavour
           ,
           can
           by
           no
           means
           be
           neglected
           without
           endangering
           the
           losing
           all
           those
           hopes
           of
           Happiness
           ,
           which
           God
           hath
           made
           known
           to
           us
           ,
           from
           our
           own
           Nature
           and
           the
           Nature
           of
           things
           ;
           and
           so
           hath
           sufficiently
           declared
           the
           Connexion
           of
           Rewards
           and
           Punishments
           ,
           with
           all
           our
           Moral
           Actions
           ,
           from
           whose
           Authority
           ,
           as
           well
           this
           general
           Proposition
           ,
           as
           all
           others
           ,
           which
           are
           contained
           in
           it
           ,
           must
           be
           understood
           to
           become
           Laws
           .
        
         
           So
           that
           from
           the
           terms
           of
           this
           Proposition
           ,
           it
           is
           apparent
           ,
           that
           the
           adequate
           ,
           and
           immediate
           effect
           of
           our
           thus
           acting
           ,
           and
           concerning
           which
           this
           Law
           is
           established
           ;
           is
           whatever
           is
           grateful
           to
           God
           ,
           and
           beneficial
           to
           Men
           ,
           that
           is
           ,
           the
           natural
           Good
           of
           all
           the
           parts
           of
           the
           whole
           System
           of
           rational
           Beings
           ;
           Nay
           further
           ,
           is
           the
           greatest
           of
           all
           Goods
           ,
           which
           we
           can
           imagine
           ,
           or
           perform
           for
           them
           ;
           since
           it
           is
           greater
           than
           the
           like
           good
           of
           any
           particular
           part
           ,
           or
           Member
           of
           the
           same
           System
           .
           And
           farther
           ,
           it
           is
           thereby
           sufficiently
           declared
           ,
           that
           the
           Felicity
           of
           particular
           Persons
           ,
           is
           derived
           from
           this
           happy
           State
           of
           the
           whole
           System
           ;
           as
           the
           Nutrition
           of
           any
           one
           Member
           of
           an
           Animal
           is
           produced
           by
           a
           due
           Distribution
           of
           the
           whole
           Mass
           of
           Blood
           diffused
           through
           all
           the
           parts
           of
           the
           Body
           .
           From
           whence
           it
           appears
           ,
           that
           this
           Effect
           must
           needs
           
           be
           the
           best
           ,
           since
           it
           shews
           us
           ,
           that
           not
           the
           private
           Felicity
           of
           any
           single
           Man
           is
           the
           principal
           end
           of
           God
           the
           Legislator
           ,
           or
           ought
           to
           be
           so
           of
           any
           one
           ,
           who
           will
           truly
           obey
           his
           Will
           ;
           and
           by
           a
           Parity
           of
           reason
           it
           also
           appears
           ,
           that
           those
           humane
           Actions
           ,
           which
           from
           their
           own
           natural
           force
           ,
           and
           Efficacy
           are
           apt
           to
           promote
           the
           common
           Good
           ,
           are
           certainly
           better
           ,
           than
           those
           which
           do
           only
           serve
           the
           private
           Good
           of
           any
           one
           Man
           ,
           and
           that
           by
           the
           same
           proportion
           ,
           as
           a
           common
           Good
           is
           greater
           than
           a
           private
           :
           So
           likewise
           those
           Actions
           ,
           which
           take
           the
           nearest
           way
           to
           attain
           this
           effect
           as
           an
           End
           ,
           are
           called
           Right
           ,
           because
           of
           their
           natural
           Similitude
           with
           a
           right
           or
           straight
           line
           ,
           which
           is
           always
           the
           shortest
           between
           the
           two
           Terms
           .
           But
           the
           same
           Actions
           ,
           when
           compared
           with
           a
           Natural
           ,
           or
           positive
           Law
           ,
           as
           a
           rule
           of
           Life
           ,
           or
           Manners
           ,
           and
           are
           found
           conformable
           to
           it
           ,
           are
           called
           morally
           good
           ,
           and
           also
           right
           ;
           that
           is
           ,
           agreeable
           to
           the
           Rule
           ,
           but
           the
           Rule
           it self
           is
           called
           right
           ,
           or
           straight
           ,
           as
           it
           shews
           the
           nearest
           way
           to
           the
           End.
           But
           I
           shall
           referr
           you
           for
           the
           clearer
           Explication
           of
           these
           things
           ,
           to
           what
           we
           have
           farther
           said
           concerning
           them
           in
           the
           Discourse
           its
           self
           ,
           especially
           in
           the
           Second
           part
           ,
           wherein
           we
           prove
           against
           Mr.
           
           H's
           Principle
           ,
           that
           there
           is
           a
           true
           Natural
           ,
           and
           Moral
           Good
           antecedent
           to
           Civil
           Laws
           .
        
         
         
           But
           however
           ,
           it
           may
           not
           be
           amiss
           to
           give
           you
           in
           short
           the
           method
           which
           we
           take
           to
           prove
           ,
           that
           this
           Law
           of
           endeavouring
           the
           common
           Good
           ,
           is
           really
           and
           indeed
           ,
           and
           not
           Metaphorically
           a
           Law.
           1.
           
           This
           general
           Supposition
           being
           premised
           ,
           That
           all
           particular
           Persons
           who
           can
           either
           promote
           or
           oppose
           this
           common
           Good
           are
           parts
           of
           that
           whole
           Body
           of
           mankind
           ,
           which
           is
           either
           preserved
           ,
           or
           prejudiced
           by
           their
           endeavours
           .
           We
           shall
           not
           now
           descend
           to
           the
           particular
           Proofs
           as
           they
           are
           drawn
           from
           the
           Causes
           of
           such
           Actions
           of
           which
           we
           have
           partly
           treated
           in
           the
           Chapter
           of
           humane
           Nature
           ,
           and
           partly
           from
           their
           natural
           Effects
           and
           Consequences
           ,
           of
           which
           we
           have
           largely
           discoursed
           ,
           in
           the
           Chapter
           of
           the
           Obligation
           of
           the
           Law
           of
           Nature
           ;
           as
           also
           in
           the
           Second
           part
           in
           our
           Observation
           on
           Mr.
           
           H's
           Principles
           ;
           all
           which
           may
           nevertheless
           be
           reduced
           to
           these
           plain
           Propositions
           .
           1.
           
           As
           I
           have
           observed
           it
           is
           manifest
           ,
           that
           our
           Felicity
           ,
           or
           highest
           Reward
           is
           essentially
           connected
           by
           God
           the
           Legislator
           ,
           with
           the
           most
           full
           ,
           and
           constant
           exercise
           of
           our
           natural
           Powers
           employed
           about
           the
           noblest
           Objects
           ,
           and
           greatest
           Effects
           they
           can
           be
           capable
           of
           as
           proportioned
           to
           them
           ;
           from
           whence
           it
           may
           be
           gathered
           ,
           that
           all
           men
           endued
           with
           these
           Faculties
           are
           naturally
           obliged
           under
           the
           penalty
           of
           losing
           ,
           or
           missing
           of
           this
           their
           Happiness
           ,
           to
           exercise
           those
           Powers
           about
           
           the
           worthiest
           Objects
           ,
           
             (
             viz.
          
           )
           God
           ,
           and
           Mankind
           .
           Nor
           can
           it
           be
           long
           doubted
           ,
           whether
           our
           Faculties
           may
           be
           more
           happily
           exercised
           in
           maintaining
           Friendship
           ,
           or
           Enmity
           with
           them
           ;
           for
           I
           ,
           think
           it
           is
           certain
           ,
           there
           can
           be
           no
           Neutral
           State
           in
           which
           God
           and
           Men
           ,
           can
           neither
           be
           beloved
           ,
           nor
           hated
           ;
           or
           in
           which
           we
           can
           stand
           so
           far
           Neuters
           ,
           as
           neither
           to
           do
           things
           gratefull
           ,
           nor
           ungratefull
           to
           them
           .
           But
           if
           it
           be
           granted
           ,
           that
           there
           is
           a
           manifest
           Necessity
           (
           if
           we
           will
           be
           truly
           happy
           )
           of
           preserving
           Amity
           both
           with
           God
           and
           Men
           ,
           here
           is
           thereby
           presently
           declared
           the
           Sanction
           of
           this
           general
           Law
           of
           Nature
           ,
           which
           we
           are
           now
           enquiring
           into
           ,
           for
           this
           alone
           establishes
           all
           Natural
           Religion
           ,
           and
           also
           all
           those
           things
           ,
           which
           are
           necessary
           to
           the
           Happiness
           and
           preservation
           of
           Mankind
           ,
           which
           are
           ,
           besides
           Piety
           towards
           God
           ,
           1.
           
           A
           peaceable
           Commerce
           and
           Agreement
           of
           divers
           Nations
           ,
           which
           are
           treated
           of
           by
           the
           Law
           of
           Nations
           ,
           which
           is
           but
           a
           Branch
           or
           subordinate
           Member
           of
           this
           great
           Law
           of
           Nature
           .
           2.
           
           The
           Constitution
           ,
           and
           Conservation
           of
           a
           Civil
           Society
           ,
           or
           Common-wealth
           ,
           which
           is
           the
           Scope
           of
           all
           Civil
           Laws
           .
           And
           ,
           3.
           
           The
           Continuance
           of
           Domestick
           Relations
           ,
           and
           private
           Friendships
           ,
           concerning
           which
           the
           general
           Rules
           of
           Ethicks
           ,
           as
           also
           the
           more
           particular
           ones
           of
           Oeconomies
           do
           prescribe
           .
           And
           therefore
           ,
           we
           have
           put
           together
           
           many
           things
           in
           the
           Chapter
           of
           humane
           Nature
           ,
           by
           which
           all
           particular
           Persons
           of
           sound
           Minds
           are
           some
           way
           rendred
           capable
           of
           so
           large
           a
           Society
           ,
           and
           are
           either
           more
           nearly
           ,
           or
           remotely
           disposed
           to
           it
           .
           And
           we
           do
           here
           intreat
           the
           Reader
           ,
           that
           he
           will
           not
           consider
           those
           things
           ,
           each
           of
           them
           singly
           ,
           or
           apart
           ,
           but
           all
           together
           ;
           since
           from
           all
           of
           them
           conjoyned
           ,
           he
           may
           raise
           a
           sufficient
           Argument
           to
           prove
           the
           Existence
           ,
           and
           evince
           the
           Sanction
           of
           this
           most
           general
           Law
           of
           Nature
           ,
           and
           that
           Men
           will
           necessarily
           fail
           of
           their
           Happiness
           ,
           which
           chiefly
           consists
           in
           the
           Adequate
           ,
           or
           proper
           Exercise
           of
           their
           rational
           Faculties
           ,
           unless
           they
           will
           exercise
           them
           in
           cultivating
           this
           Amity
           ,
           or
           Love
           both
           with
           God
           ,
           and
           Men
           ;
           to
           which
           Ends
           they
           are
           before
           all
           other
           Animals
           particularly
           adapted
           .
        
         
           But
           from
           the
           Effects
           of
           such
           Actions
           conducing
           to
           the
           Common
           good
           of
           Rational
           Beings
           ,
           we
           have
           also
           further
           shewn
           in
           the
           Chapter
           of
           the
           Obligation
           of
           the
           Laws
           of
           Nature
           ,
           that
           this
           Sanction
           by
           sufficient
           Rewards
           ,
           and
           Punishments
           ,
           is
           most
           commonly
           connected
           with
           such
           Actions
           .
           And
           it
           is
           manifest
           ,
           that
           in
           the
           first
           place
           God
           ,
           as
           the
           best
           and
           wisest
           of
           Rational
           Beings
           is
           to
           be
           loved
           ,
           and
           honoured
           by
           such
           Actions
           or
           Endeavours
           ,
           as
           that
           the
           Goods
           ,
           and
           Fortunes
           of
           all
           innocent
           Persons
           of
           what
           Nation
           soever
           ,
           are
           thereby
           secured
           as
           far
           as
           
           lies
           in
           our
           Power
           ,
           and
           all
           things
           profitable
           for
           particular
           Persons
           ,
           procured
           according
           to
           the
           Proportion
           they
           bear
           to
           the
           good
           of
           the
           whole
           Body
           of
           Mankind
           ;
           so
           that
           this
           Law
           will
           not
           permit
           any
           thing
           to
           be
           done
           ,
           which
           the
           Care
           of
           the
           whole
           doth
           not
           allow
           :
           Nor
           can
           any
           thing
           be
           supposed
           more
           worthy
           a
           rational
           Creature
           ,
           and
           from
           whence
           greater
           Effects
           can
           proceed
           ,
           than
           a
           Will
           always
           propeuse
           towards
           the
           good
           of
           this
           whole
           Body
           governed
           by
           the
           Conduct
           of
           a
           Right
           Vnderstanding
           .
        
         
           Therefore
           ,
           since
           it
           can
           certainly
           be
           foreknown
           ,
           that
           such
           Effects
           will
           follow
           from
           this
           Endeavour
           ,
           no
           Man
           can
           be
           ignorant
           that
           all
           the
           Ioys
           ,
           and
           present
           Comforts
           of
           true
           Piety
           ,
           are
           therein
           contained
           ,
           together
           with
           the
           hopes
           of
           a
           blessed
           Immortality
           ,
           besides
           those
           many
           Conveniencies
           of
           Peace
           ,
           and
           commerce
           with
           those
           of
           other
           Nations
           ,
           and
           all
           those
           Emoluments
           both
           of
           Civil
           ,
           and
           Domestick
           Government
           ,
           and
           private
           Friendships
           which
           are
           connected
           with
           this
           Endeavour
           ,
           as
           the
           common
           Rewards
           thereof
           ,
           and
           which
           cannot
           by
           any
           Means
           within
           our
           Power
           be
           otherwise
           obtained
           .
           So
           that
           ,
           he
           who
           neglects
           the
           Care
           of
           the
           Common
           good
           ,
           doth
           also
           reject
           the
           true
           Causes
           of
           his
           own
           Felicity
           ,
           and
           embraces
           those
           of
           his
           Misery
           ,
           as
           a
           Punishment
           due
           to
           his
           Folly.
           In
           short
           ,
           since
           it
           is
           manifest
           from
           the
           Nature
           of
           things
           ,
           that
           the
           highest
           Happiness
           which
           we
           can
           procure
           for
           our
           
           selves
           ,
           proceeds
           from
           our
           Care
           both
           of
           Piety
           to
           God
           ,
           and
           Love
           and
           Peace
           with
           Men.
           And
           that
           the
           Endeavour
           of
           these
           can
           only
           be
           found
           in
           his
           Soul
           ,
           who
           truly
           studieth
           the
           common
           Good
           of
           all
           Rational
           Beings
           ,
           it
           is
           also
           evident
           ,
           that
           the
           greatest
           Rewards
           ,
           that
           any
           one
           can
           acquire
           ,
           are
           necessarily
           connected
           with
           this
           Endeavour
           ,
           and
           that
           the
           Loss
           ,
           or
           Deprivation
           of
           this
           Felicity
           ,
           doth
           necessarily
           adhere
           as
           a
           Punishment
           to
           the
           opposite
           Actions
           .
           The
           former
           of
           these
           ,
           which
           declares
           the
           true
           Causes
           of
           all
           that
           Felicity
           ,
           which
           particular
           Persons
           can
           thereby
           obtain
           ,
           we
           have
           proved
           from
           Natural
           Effects
           found
           by
           Experience
           .
           The
           latter
           ,
           
             (
             viz.
          
           )
           that
           Piety
           to
           God
           ,
           and
           Charity
           or
           Benevolence
           towards
           all
           Men
           ,
           are
           contained
           in
           the
           Endeavour
           of
           the
           common
           Good
           ;
           and
           we
           have
           also
           proved
           in
           the
           fourth
           Chapter
           ,
           that
           all
           Vertues
           ,
           both
           private
           and
           publick
           ,
           are
           contained
           in
           this
           Endeavour
           .
        
         
           But
           because
           the
           Connexion
           of
           Rewards
           and
           Punishments
           ,
           which
           follow
           those
           Acts
           which
           are
           for
           the
           common
           Good
           ,
           or
           opposite
           to
           it
           ,
           is
           something
           obscured
           by
           those
           Evils
           which
           often
           befall
           good
           Men
           ,
           and
           those
           good
           Things
           which
           too
           frequently
           happen
           to
           Evil
           ones
           ,
           it
           is
           enough
           to
           our
           Purpose
           to
           shew
           ,
           that
           notwithstanding
           all
           these
           the
           Connexion
           between
           them
           is
           so
           sufficiently
           constant
           ,
           and
           manifest
           in
           the
           Nature
           of
           things
           ,
           that
           from
           thence
           may
           be
           
           certainly
           gathered
           the
           Sanction
           of
           the
           Law
           of
           Nature
           ,
           commanding
           the
           former
           ,
           and
           prohibiting
           the
           latter
           Actions
           .
           And
           we
           may
           suppose
           those
           Punishments
           to
           suffice
           for
           its
           Sanction
           ,
           which
           ,
           (
           all
           things
           rightly
           weighed
           )
           much
           exceed
           the
           Gain
           that
           may
           arise
           from
           any
           Act
           done
           contrary
           to
           this
           Law.
           But
           in
           comparing
           of
           the
           Effects
           which
           do
           follow
           good
           Actions
           on
           one
           hand
           ,
           and
           Evil
           ones
           on
           the
           other
           those
           good
           ,
           or
           evil
           Things
           ought
           not
           to
           be
           reckoned
           in
           to
           the
           Account
           ,
           which
           either
           cannot
           be
           acquired
           ,
           or
           avoided
           by
           any
           humane
           Prudence
           ,
           or
           Industry
           ;
           such
           as
           are
           those
           which
           proceeding
           from
           the
           Natural
           Necessity
           of
           External
           Causes
           ,
           may
           happen
           to
           any
           one
           by
           mere
           Chance
           ,
           which
           are
           wont
           to
           fall
           out
           alike
           ,
           both
           to
           good
           and
           bad
           .
           Therefore
           we
           shall
           only
           take
           those
           into
           our
           Account
           ,
           which
           may
           be
           foreseen
           and
           prevented
           by
           humane
           Foresight
           ,
           as
           some
           way
           depending
           upon
           our
           own
           Wills
           or
           Acts.
           
        
         
           But
           I
           must
           also
           acknowledge
           ,
           that
           these
           Effects
           do
           not
           all
           depend
           upon
           our
           own
           particular
           Powers
           ,
           but
           many
           of
           them
           do
           also
           proceed
           from
           the
           good
           Will
           and
           Endeavours
           of
           other
           Rationals
           ;
           yet
           since
           it
           may
           be
           known
           from
           their
           Natures
           ,
           as
           they
           are
           ,
           is
           agreeable
           to
           our
           own
           ,
           that
           the
           common
           Good
           is
           the
           best
           ,
           and
           greatest
           End
           which
           they
           can
           propose
           to
           themselves
           ,
           and
           that
           their
           Natural
           Reason
           requires
           that
           they
           should
           act
           for
           an
           End
           ,
           and
           rather
           for
           this
           
           than
           any
           other
           less
           good
           ,
           or
           less
           perfect
           :
           And
           that
           it
           is
           moreover
           known
           by
           Experience
           ,
           that
           such
           Effects
           of
           Vniversal
           Benevolence
           ,
           may
           be
           for
           the
           most
           part
           obtained
           from
           others
           ,
           by
           our
           own
           benevolent
           Actions
           ;
           it
           is
           just
           that
           those
           Effects
           should
           be
           numbred
           or
           esteemed
           among
           those
           Consequences
           ,
           which
           do
           for
           the
           most
           part
           so
           fall
           out
           ,
           because
           every
           Man
           is
           esteemed
           able
           to
           do
           whatever
           he
           can
           perform
           ,
           or
           obtain
           by
           the
           Assistance
           of
           others
           .
           So
           that
           the
           whole
           Reward
           which
           is
           connected
           to
           good
           Actions
           ,
           by
           the
           natural
           Constitution
           of
           Things
           ,
           is
           somewhat
           like
           those
           Tributes
           of
           which
           the
           publick
           Revenues
           consist
           ,
           which
           do
           not
           only
           arise
           out
           of
           constant
           Rents
           ,
           but
           also
           out
           of
           divers
           contingent
           Payments
           ,
           such
           as
           Custom
           ,
           or
           Excise
           upon
           Commodities
           ,
           whose
           value
           ,
           although
           it
           be
           very
           great
           ,
           yet
           is
           not
           always
           certain
           ,
           though
           they
           are
           often
           farmed
           out
           ,
           at
           a
           certain
           Rate
           .
           Therefore
           in
           the
           reckoning
           up
           of
           these
           Rewards
           ,
           not
           only
           those
           parts
           thereof
           ought
           to
           come
           into
           Account
           ,
           which
           immutably
           adhere
           to
           good
           Actions
           ,
           such
           as
           are
           that
           Happiness
           ,
           which
           consists
           in
           the
           Knowledge
           and
           Love
           of
           God
           ,
           and
           good
           Men
           ,
           the
           absolute
           Government
           of
           our
           Passions
           ,
           the
           sweet
           Harmony
           ,
           and
           Agreement
           betwixt
           the
           true
           Principles
           of
           our
           Actions
           ,
           and
           all
           the
           parts
           of
           our
           Lives
           ,
           the
           Favour
           of
           the
           Deity
           ,
           and
           the
           Hopes
           of
           a
           blessed
           Immortality
           proceeding
           from
           all
           these
           :
           But
           there
           ought
           
           also
           to
           be
           taken
           into
           the
           Account
           ,
           all
           those
           Goods
           ,
           which
           do
           ,
           (
           though
           contingently
           )
           adhere
           to
           them
           ,
           and
           which
           may
           either
           happen
           to
           us
           from
           the
           good
           Will
           of
           others
           ,
           or
           flow
           from
           that
           Concord
           ,
           and
           Society
           ,
           which
           is
           either
           maintained
           between
           divers
           Nations
           ,
           or
           those
           of
           the
           same
           Common-wealth
           ;
           and
           which
           we
           do
           as
           far
           as
           we
           are
           able
           ,
           procure
           for
           our selves
           by
           such
           benevolent
           Actions
           .
           And
           by
           the
           like
           Reason
           ,
           we
           may
           also
           understand
           of
           what
           particulars
           all
           that
           Misery
           ,
           or
           those
           Punishments
           may
           consist
           ,
           which
           is
           connected
           with
           those
           Acts
           ,
           that
           are
           hurtfull
           to
           the
           common
           Good.
           
        
         
           So
           that
           all
           of
           us
           may
           learn
           from
           the
           Necessity
           of
           the
           Condition
           in
           which
           we
           are
           born
           ,
           and
           live
           ,
           to
           esteem
           contingent
           Goods
           ;
           and
           to
           be
           drawn
           to
           act
           by
           the
           Hopes
           of
           them
           ;
           for
           the
           Air
           it self
           ,
           which
           is
           so
           necessary
           for
           our
           subsistence
           ,
           and
           Preservation
           doth
           not
           always
           benefit
           our
           Bloud
           ,
           or
           Spirits
           ,
           but
           is
           sometimes
           infected
           with
           deadly
           Steams
           ,
           and
           Vapours
           :
           Nor
           can
           our
           Meat
           ,
           Drink
           or
           Exercise
           always
           preserve
           our
           Lives
           ,
           but
           do
           often
           generate
           Diseases
           .
           And
           Agriculture
           it self
           doth
           not
           always
           pay
           the
           Husband-man's
           Toyl
           with
           the
           expected
           Gain
           ,
           but
           sometimes
           he
           even
           loses
           by
           it
           .
           And
           sure
           we
           are
           not
           less
           naturally
           drawn
           to
           the
           Endeavour
           of
           the
           common
           Good
           ,
           than
           we
           are
           to
           such
           natural
           Actions
           from
           the
           Hope
           of
           a
           Good
           ,
           that
           may
           but
           probably
           proceed
           from
           them
           .
           But
           
           how
           justly
           we
           may
           hope
           for
           a
           considerable
           Return
           from
           all
           others
           ,
           joyntly
           considered
           ,
           for
           all
           our
           Labours
           bestowed
           upon
           the
           common
           Good
           ;
           we
           shall
           be
           able
           to
           make
           the
           best
           Account
           of
           ,
           when
           we
           consider
           what
           our
           own
           Experience
           ,
           and
           the
           History
           of
           all
           Nations
           for
           the
           time
           past
           ,
           may
           teach
           us
           to
           have
           befallen
           those
           who
           have
           either
           regarded
           ,
           or
           despised
           this
           great
           End.
           
        
         
           But
           because
           the
           whole
           Endeavour
           of
           this
           common
           Good
           ,
           contains
           no
           more
           but
           the
           Worship
           of
           the
           Deity
           ,
           the
           Care
           of
           Fidelity
           ,
           Peace
           ,
           and
           Commerce
           betwixt
           Nations
           ,
           and
           the
           instituting
           ,
           and
           maintaining
           Government
           both
           Civil
           and
           Domestick
           ,
           as
           also
           particular
           Friendships
           ,
           as
           the
           parts
           thereof
           taken
           together
           ,
           it
           is
           manifest
           ,
           that
           the
           Endeavour
           thereof
           exprest
           by
           a
           mutual
           Love
           and
           Assistance
           must
           in
           some
           Degree
           be
           found
           among
           all
           Nations
           ,
           as
           necessary
           to
           their
           own
           Happiness
           and
           Preservation
           :
           Nay
           ,
           it
           seems
           farther
           manifest
           to
           me
           ,
           that
           those
           who
           attain
           but
           to
           the
           Age
           of
           Manhood
           do
           owe
           all
           those
           past
           Years
           ,
           much
           more
           to
           the
           Endeavour
           of
           others
           bestowed
           upon
           the
           common
           Good
           ,
           than
           to
           their
           own
           Care
           ,
           which
           in
           their
           tender
           Age
           was
           almost
           none
           at
           all
           .
           For
           we
           then
           do
           altogether
           depend
           upon
           ,
           and
           owe
           our
           Preservation
           to
           that
           Obedience
           ,
           which
           others
           yield
           as
           well
           to
           Oeconomical
           Precepts
           ,
           as
           to
           all
           Laws
           both
           Civil
           and
           Religious
           ,
           which
           do
           wholly
           proceed
           from
           this
           Care
           of
           the
           common
           Good.
           Whereas
           
           it
           is
           certain
           ,
           that
           if
           afterwards
           we
           expose
           our
           Lives
           to
           danger
           ,
           Yea
           ,
           if
           we
           lose
           them
           for
           the
           publick
           Good
           ,
           we
           should
           lose
           far
           less
           for
           its
           sake
           ,
           than
           we
           did
           before
           receive
           from
           it
           ;
           for
           we
           do
           then
           only
           lose
           the
           uncertain
           Hopes
           of
           future
           Enjoyments
           ,
           whereas
           it
           is
           certain
           that
           scarce
           so
           much
           as
           the
           Hope
           of
           them
           can
           remain
           to
           particular
           Persons
           where
           the
           common
           Good
           is
           destroyed
           ,
           for
           we
           have
           thence
           received
           the
           real
           Possession
           of
           all
           those
           Contentments
           of
           Life
           ,
           with
           which
           we
           are
           blest
           :
           And
           therefore
           we
           are
           bound
           in
           Gratitude
           ,
           as
           well
           as
           by
           Interest
           ,
           to
           return
           those
           again
           whenever
           they
           are
           lawfully
           required
           of
           us
           ;
           though
           I
           grant
           (
           for
           the
           Honour
           of
           the
           Gospel
           )
           that
           the
           firmest
           Encouragements
           ,
           and
           greatest
           Reward
           we
           Men
           can
           have
           for
           exposing
           ,
           nay
           ,
           losing
           our
           Lives
           for
           the
           Benefit
           ,
           or
           Service
           of
           the
           Common-wealth
           ,
           is
           that
           Happiness
           we
           may
           justly
           expect
           in
           another
           Life
           after
           this
           .
        
         
           These
           things
           seem
           evident
           to
           us
           ,
           as
           resembling
           that
           Method
           whereby
           we
           are
           naturally
           taught
           ,
           that
           the
           Health
           ,
           and
           Strength
           of
           our
           whole
           Body
           is
           preserved
           by
           the
           good
           Estate
           of
           its
           particular
           Members
           ,
           in
           its
           receiving
           Food
           ,
           and
           Breath
           :
           Although
           sometimes
           Diseases
           may
           breed
           within
           the
           Body
           ,
           or
           divers
           outward
           Accidents
           (
           as
           Wounds
           ,
           Bruises
           ,
           and
           the
           like
           )
           do
           happen
           to
           it
           from
           without
           ,
           which
           may
           hinder
           
           the
           particular
           Members
           from
           receiving
           that
           Nourishment
           ,
           which
           is
           necessary
           for
           them
           :
           And
           we
           are
           taught
           after
           the
           same
           Manner
           by
           the
           Acts
           ,
           immediately
           promoting
           the
           common
           good
           ,
           that
           the
           Happiness
           of
           particular
           Men
           ,
           (
           which
           are
           the
           Members
           of
           this
           natural
           System
           )
           may
           no
           less
           certainly
           be
           expected
           ,
           nor
           are
           less
           naturally
           derived
           from
           thence
           ,
           than
           the
           Strength
           of
           our
           Hands
           doth
           proceed
           from
           the
           due
           State
           of
           the
           whole
           Mass
           of
           Bloud
           ,
           and
           nervous
           Iuice
           :
           Though
           we
           confess
           that
           many
           things
           may
           happen
           ,
           which
           may
           cause
           this
           general
           Care
           of
           the
           whole
           Body
           of
           Mankind
           ,
           not
           always
           to
           meet
           with
           the
           good
           Effect
           we
           desire
           ;
           so
           that
           particular
           Persons
           may
           certainly
           ,
           infallibly
           enjoy
           all
           the
           Felicity
           they
           can
           hope
           for
           ,
           or
           expect
           :
           Yet
           this
           is
           no
           Argument
           against
           it
           ,
           any
           more
           than
           that
           the
           taking
           in
           of
           Air
           ,
           and
           Aliments
           ,
           (
           however
           necessary
           for
           the
           whole
           Body
           )
           should
           prevent
           all
           those
           Accidents
           ,
           and
           Distempers
           it
           is
           subject
           to
           ,
           since
           it
           may
           happen
           as
           well
           by
           the
           violent
           ,
           and
           unjust
           Actions
           of
           our
           fellow
           Subjects
           ,
           (
           like
           the
           diseased
           Constitution
           of
           some
           inward
           part
           )
           or
           by
           the
           Invasion
           of
           a
           foreign
           Enemy
           (
           like
           a
           Blow
           ,
           or
           other
           outward
           Violence
           )
           that
           good
           Men
           may
           be
           deprived
           in
           this
           Life
           of
           some
           Rewards
           of
           their
           good
           Deeds
           ,
           and
           may
           also
           suffer
           divers
           outward
           Evils
           ;
           Yet
           since
           these
           
           are
           more
           often
           repelled
           by
           the
           Force
           of
           Concord
           ,
           and
           Civil
           Government
           ,
           or
           are
           often
           shook
           off
           after
           some
           short
           Disturbances
           ,
           either
           by
           our
           own
           private
           Power
           ,
           or
           else
           by
           that
           of
           the
           Civil
           Sword
           ,
           as
           Diseases
           are
           thrown
           off
           by
           a
           healthfull
           Crisis
           ,
           or
           Effort
           of
           Nature
           .
           So
           that
           notwithstanding
           all
           these
           Evils
           ,
           Men
           are
           more
           often
           recompenced
           with
           greater
           Goods
           ,
           partly
           from
           the
           Assistance
           of
           others
           ,
           but
           chiefly
           from
           that
           of
           Civil
           Government
           ,
           or
           else
           of
           Leagues
           made
           with
           Neighbouring
           States
           :
           From
           whence
           it
           is
           that
           Mankind
           hath
           never
           been
           yet
           destroyed
           ;
           notwithstanding
           all
           the
           Tyranny
           and
           Wars
           ,
           that
           Men's
           unreasonable
           Passions
           have
           exercised
           ,
           and
           raised
           in
           the
           World
           ,
           and
           that
           Civil
           Governments
           ,
           or
           Empires
           ,
           have
           been
           more
           lasting
           than
           the
           most
           long
           lived
           Animals
           .
           From
           all
           which
           it
           is
           apparent
           ,
           that
           the
           deprived
           Appetites
           of
           divers
           Men
           ,
           or
           those
           Passions
           which
           do
           often
           produce
           Motions
           so
           opposite
           to
           the
           common
           Good
           ,
           ought
           no
           more
           to
           hinder
           us
           from
           acknowledging
           the
           Natural
           Propensions
           of
           all
           the
           rest
           of
           Mankind
           (
           considered
           together
           )
           to
           be
           more
           powerfully
           carried
           towards
           that
           which
           we
           every
           Day
           see
           may
           be
           procured
           thereby
           ,
           
             (
             viz.
          
           )
           The
           Conservation
           and
           farther
           Perfection
           of
           the
           whole
           Body
           of
           Mankind
           ,
           than
           that
           divers
           Diseases
           breeding
           in
           the
           parts
           of
           Animals
           ,
           or
           any
           outward
           Violence
           should
           hinder
           us
           from
           
           acknowledging
           ,
           that
           the
           Frame
           of
           their
           Bodies
           ,
           and
           the
           Natural
           Function
           of
           their
           parts
           are
           fitted
           ,
           and
           intended
           by
           God
           ,
           for
           the
           Conservation
           of
           Life
           ,
           and
           the
           Propagation
           of
           their
           Species
           .
        
         
           But
           that
           we
           may
           carry
           on
           this
           Similitude
           ,
           (
           between
           a
           living
           Body
           and
           its
           particular
           Members
           ,
           with
           the
           whole
           Body
           of
           Mankind
           ,
           and
           all
           the
           Individuals
           contained
           under
           it
           ,
           )
           a
           little
           farther
           ,
           I
           will
           here
           give
           you
           Monsieur
           Pascal's
           Excellent
           Notion
           concerning
           this
           common
           Good
           ,
           as
           it
           is
           published
           in
           those
           Fragments
           ,
           
           Entituled
           ,
           
             Les
             Pensees
             de
             Monsieur
             Pascal
          
           ,
           since
           it
           both
           explains
           and
           confirms
           our
           Method
           .
           
             He
             there
             supposes
             ,
             That
             God
             having
             made
             the
             Heavens
             ,
             and
             the
             Earth
             ,
             and
             divers
             other
             Creatures
             ,
             not
             at
             all
             sensible
             of
             their
             common
             Happiness
             ,
             would
             also
             make
             some
             rational
             Beings
             which
             might
             know
             him
             ,
             and
             might
             make
             up
             one
             Body
             consisting
             of
             rational
             Members
             ;
             and
             that
             all
             Men
             are
             Members
             of
             this
             Body
             ,
             so
             that
             it
             is
             necessary
             to
             their
             happiness
             ,
             that
             all
             particular
             Men
             ,
             as
             Members
             of
             this
             Body
             ,
             conform
             their
             particular
             Wills
             to
             the
             Vniversal
             Will
             of
             God
             ,
             that
             governs
             the
             whole
             Body
             ,
             as
             the
             Head
             or
             Soul
             thereof
             .
             And
             though
             it
             often
             happens
             ,
             that
             one
             Man
             falsly
             supposes
             himself
             an
             independent
             Being
             ,
             and
             so
             will
             make
             himself
             
             the
             only
             Centre
             of
             all
             his
             Actions
             ;
             yet
             he
             will
             at
             last
             find
             himself
             whilst
             in
             this
             State
             ,
             (
             separated
             from
             the
             Body
             of
             rational
             Beings
             ,
             and
             who
             not
             having
             any
             true
             Principle
             of
             Life
             ,
             or
             Motion
             ,
             doth
             nothing
             but
             wander
             about
             )
             distracted
             in
             the
             uncertainty
             of
             his
             own
             Being
             ;
             but
             if
             ever
             he
             comes
             to
             a
             true
             knowledge
             of
             himself
             ,
             he
             will
             find
             ,
             that
             he
             is
             not
             that
             whole
             Body
             ,
             but
             only
             a
             small
             Member
             of
             it
             ,
             and
             hath
             no
             proper
             Life
             ,
             and
             Motion
             ,
             but
             as
             he
             is
             a
             part
             thereof
             :
             So
             that
             to
             regulate
             our
             Self-love
             ,
             every
             Man
             ought
             to
             imagine
             himself
             ,
             but
             one
             small
             part
             of
             this
             Body
             of
             Mankind
             ,
             composed
             of
             so
             many
             intelligent
             Members
             ,
             and
             to
             know
             what
             Proportion
             of
             Love
             every
             Man
             oweth
             himself
             ,
             let
             him
             consider
             what
             Degree
             of
             Love
             the
             Body
             bears
             to
             any
             one
             small
             single
             part
             ,
             and
             so
             much
             Love
             ,
             that
             part
             (
             if
             it
             had
             sense
             )
             ought
             to
             bestow
             upon
             it self
             ,
             and
             no
             more
             :
             All
             Self-love
             that
             exceeds
             this
             is
             unjust
             .
          
           So
           far
           this
           sagacious
           contemplative
           Gentleman
           thought
           long
           since
           ,
           though
           I
           confess
           he
           doth
           not
           proceed
           to
           shew
           in
           what
           manner
           the
           Good
           of
           every
           individual
           Person
           depends
           upon
           the
           Happiness
           of
           the
           whole
           Body
           of
           Mankind
           ,
           as
           our
           Author
           hath
           here
           done
           ;
           though
           no
           doubt
           ,
           he
           was
           excellently
           well
           fitted
           to
           do
           it
           ,
           if
           he
           had
           lived
           to
           reduce
           those
           excellent
           Thoughts
           ,
           into
           a
           set
           Discourse
           .
        
         
         
           We
           have
           delivered
           in
           this
           Epitome
           the
           Summ
           of
           that
           Method
           ,
           by
           which
           we
           have
           enquired
           into
           the
           Sanction
           of
           the
           Laws
           of
           Nature
           ,
           in
           which
           we
           have
           considered
           all
           the
           Felicity
           naturally
           flowing
           from
           good
           Actions
           ,
           as
           a
           Reward
           annexed
           to
           them
           by
           God
           the
           Author
           of
           Nature
           ,
           and
           their
           Loss
           ,
           or
           contrary
           Evils
           that
           follow
           them
           ,
           as
           a
           Punishment
           naturally
           flowing
           from
           their
           Transgression
           :
           And
           indeed
           ,
           our
           Method
           seems
           very
           much
           confirmed
           from
           the
           common
           Consent
           of
           Mankind
           ,
           since
           all
           Men
           ,
           of
           however
           different
           Opinions
           concerning
           moral
           Principles
           ,
           do
           yet
           agree
           in
           this
           ,
           that
           good
           Actions
           ought
           still
           to
           be
           encouraged
           by
           Rewards
           ,
           and
           evil
           ones
           to
           be
           restrained
           by
           Punishments
           ;
           in
           this
           all
           Sects
           of
           Philosophers
           ,
           however
           quarrelling
           among
           themselves
           ,
           do
           agree
           ;
           As
           also
           the
           Founders
           of
           all
           Religions
           ,
           and
           the
           Makers
           of
           all
           Civil
           Laws
           ,
           have
           made
           this
           their
           main
           Foundation
           ;
           Nay
           ,
           those
           ,
           who
           would
           seem
           most
           to
           neglect
           all
           Rewards
           ,
           and
           would
           deduce
           all
           Vertues
           from
           Gratitude
           alone
           ,
           yet
           find
           it
           necessary
           to
           acknowledge
           this
           Gratitude
           to
           proceed
           from
           the
           Memory
           of
           Benefits
           receiv'd
           :
           But
           sure
           it
           still
           argues
           as
           much
           Love
           towards
           ourselves
           ,
           when
           we
           are
           persuaded
           to
           do
           our
           Duty
           by
           a
           Consideration
           of
           Benefits
           already
           received
           ,
           as
           when
           we
           do
           it
           for
           the
           same
           things
           to
           be
           received
           hereafter
           ;
           
           yea
           ,
           he
           seems
           to
           act
           more
           generously
           ,
           who
           is
           moved
           to
           act
           for
           a
           good
           only
           in
           expectation
           ,
           than
           he
           who
           doth
           as
           much
           for
           the
           like
           good
           things
           ,
           which
           he
           already
           enjoys
           .
        
         
           But
           this
           Method
           which
           we
           have
           here
           taken
           to
           reduce
           all
           the
           Laws
           of
           Nature
           to
           this
           single
           Proposition
           of
           endeavouring
           the
           common
           Good
           ,
           seems
           the
           more
           convenient
           ,
           because
           its
           proof
           is
           more
           easie
           ,
           and
           expedite
           than
           that
           of
           so
           many
           Rules
           ,
           which
           are
           wont
           to
           be
           proposed
           by
           Philosophers
           ,
           and
           the
           Memory
           will
           be
           less
           burdened
           by
           the
           daily
           Remembrance
           of
           this
           one
           Proposition
           ,
           than
           of
           many
           ;
           especially
           when
           we
           are
           directed
           to
           it
           from
           the
           Nature
           of
           this
           common
           Good
           ,
           as
           a
           Measure
           whereby
           the
           Iudgment
           of
           any
           considering
           Man
           ,
           may
           put
           Bounds
           to
           his
           own
           Actions
           ,
           and
           Passions
           ,
           in
           the
           doing
           of
           which
           all
           Moral
           Virtue
           consists
           .
           And
           this
           Work
           Aristotle
           hath
           recommended
           to
           the
           Iudgment
           of
           every
           rational
           Man
           in
           his
           Definition
           of
           Vertue
           ,
           though
           he
           hath
           not
           indeed
           shewn
           us
           the
           Rule
           of
           making
           this
           Iudgment
           ;
           whereas
           our
           Proposition
           teacheth
           us
           ,
           that
           the
           Rule
           is
           to
           be
           taken
           from
           the
           Nature
           of
           the
           best
           ,
           and
           greatest
           End
           ;
           that
           is
           ,
           Respect
           being
           had
           to
           all
           the
           parts
           of
           the
           whole
           System
           of
           rational
           Beings
           ,
           or
           of
           that
           Common-wealth
           of
           which
           God
           is
           the
           Head
           ,
           and
           all
           the
           Members
           are
           his
           Subjects
           .
        
         
         
           And
           from
           this
           Principle
           is
           also
           to
           be
           derived
           that
           Order
           ,
           or
           Preference
           among
           all
           the
           particular
           Laws
           of
           Nature
           ,
           according
           to
           which
           ,
           the
           former
           doth
           still
           retain
           ,
           or
           limit
           the
           latter
           ,
           which
           Dr.
           Sharrock
           hath
           prudently
           ,
           and
           solidly
           observed
           in
           his
           Book
           
             De
             Officiis
          
           ,
           Chap.
           10.
           
           As
           for
           Example
           ,
           that
           there
           is
           a
           Prior
           Reason
           for
           abstaining
           from
           invading
           that
           which
           is
           anothers
           ,
           than
           of
           observing
           Promises
           ;
           and
           likewise
           there
           is
           a
           greater
           Account
           to
           be
           made
           of
           Faith
           once
           given
           ,
           than
           of
           returning
           Benefits
           ,
           &c.
           
           But
           the
           true
           Ground
           of
           all
           these
           Rules
           is
           only
           to
           be
           found
           in
           our
           Principle
           ,
           because
           it
           more
           conduces
           to
           the
           common
           Good
           ,
           that
           a
           Prior
           Law
           of
           Nature
           concerning
           making
           ,
           and
           preserving
           Properties
           should
           not
           be
           violated
           by
           the
           Invasion
           of
           another's
           Right
           ,
           than
           that
           any
           one
           should
           observe
           a
           Compact
           ,
           or
           Promise
           ,
           when
           it
           cannot
           be
           done
           without
           such
           an
           Invasion
           ;
           and
           there
           is
           the
           like
           Reason
           in
           observing
           those
           other
           Laws
           ,
           which
           we
           have
           reckoned
           up
           in
           the
           following
           Discourse
           ,
           according
           to
           their
           due
           Order
           and
           Dignity
           :
           so
           that
           indeed
           no
           Man
           ought
           to
           wonder
           ,
           that
           we
           have
           so
           positively
           asserted
           ,
           that
           no
           Vertue
           can
           be
           explained
           without
           a
           Respect
           to
           the
           State
           of
           all
           rational
           Beings
           ,
           or
           of
           the
           whole
           intellectual
           World
           ;
           for
           we
           see
           in
           Natural
           Philosophy
           ,
           that
           the
           Accidents
           of
           Bodies
           daily
           
           obvious
           to
           our
           Senses
           ,
           such
           as
           are
           the
           communication
           of
           Motion
           ,
           Gravitation
           ,
           and
           the
           Action
           of
           Light
           and
           Heat
           ,
           Firmness
           and
           Fluidity
           ,
           Rarefaction
           and
           Condensation
           ,
           can
           never
           be
           explained
           ,
           without
           a
           Respect
           to
           the
           whole
           System
           of
           the
           corporeal
           World
           ,
           and
           the
           Motion
           therein
           to
           be
           preserved
           :
           Lastly
           ,
           from
           this
           order
           among
           the
           Laws
           of
           Nature
           ,
           whereby
           all
           the
           special
           ones
           are
           still
           made
           subordinate
           to
           this
           general
           one
           of
           the
           common
           Good
           ,
           and
           the
           lowest
           of
           them
           to
           the
           highest
           ,
           it
           may
           easily
           be
           shewn
           that
           God
           never
           dispenses
           with
           them
           ,
           unless
           in
           those
           Cases
           ,
           in
           which
           the
           Obligation
           of
           a
           lower
           ,
           or
           less
           Law
           ,
           may
           seem
           to
           be
           taken
           away
           ,
           and
           the
           nature
           of
           the
           Action
           so
           changed
           ,
           as
           that
           there
           may
           be
           only
           place
           left
           for
           the
           Observation
           of
           the
           higher
           .
        
         
           To
           conclude
           ,
           we
           have
           here
           likewise
           shewn
           ,
           that
           the
           Generation
           of
           all
           Commonwealths
           is
           to
           be
           deduced
           from
           these
           two
           Principles
           ,
           tending
           to
           this
           great
           End
           of
           the
           common
           Good
           of
           Rationals
           ,
           
             viz.
             first
          
           ;
           from
           that
           which
           Commands
           the
           Constitution
           of
           a
           distinct
           Property
           in
           things
           ,
           and
           in
           the
           labours
           ,
           or
           endeavours
           of
           Persons
           ,
           whereby
           no
           such
           Property
           is
           yet
           instituted
           ,
           and
           where
           it
           is
           found
           to
           be
           so
           ,
           to
           preserve
           it
           inviolate
           ,
           as
           the
           chief
           and
           necessary
           Medium
           to
           this
           common
           Good.
           2.
           
           From
           that
           Law
           which
           Commands
           a
           peculiar
           Love
           ,
           
           or
           Benevolence
           of
           Parents
           towards
           their
           Children
           ;
           for
           this
           could
           never
           have
           exerted
           it self
           ,
           unless
           our
           first
           Parents
           had
           permitted
           their
           Children
           when
           grown
           up
           ,
           to
           enjoy
           a
           part
           of
           those
           necessaries
           of
           Life
           ,
           which
           were
           needful
           for
           their
           future
           Subsistance
           ,
           and
           so
           from
           many
           such
           Fathers
           of
           Families
           joyning
           together
           by
           mutual
           Compacts
           for
           common
           Defence
           ,
           might
           arise
           the
           first
           Governments
           in
           the
           World
           ,
           of
           whatsoever
           kind
           you
           please
           to
           suppose
           .
        
         
           But
           in
           the
           following
           Discourse
           ,
           we
           have
           thought
           it
           best
           to
           confine
           our selves
           within
           the
           bounds
           of
           Philosophy
           ,
           and
           have
           wholly
           abstained
           from
           Theological
           Questions
           :
           And
           therefore
           we
           have
           not
           said
           any
           thing
           concerning
           Good
           ,
           or
           Evil
           Spirits
           ,
           or
           Angels
           ,
           or
           taken
           in
           their
           Good
           or
           Happiness
           ,
           into
           our
           Hypothesis
           ;
           for
           tho'
           I
           doubt
           not
           of
           the
           Existence
           of
           such
           intelligent
           Beings
           ,
           yet
           it
           is
           certain
           ,
           all
           we
           can
           understand
           of
           them
           proceeds
           wholly
           from
           Divine
           Revelation
           ,
           or
           humane
           Tradition
           ,
           neither
           of
           which
           are
           true
           means
           of
           obtaining
           Philosophical
           ,
           or
           natural
           Knowledge
           .
        
         
           As
           for
           the
           Second
           part
           of
           this
           Treatise
           ,
           in
           which
           is
           contained
           the
           Confutations
           of
           some
           of
           Mr.
           
           H's
           Principles
           ,
           or
           Arguments
           ;
           since
           the
           First
           part
           is
           entire
           without
           it
           ,
           and
           that
           the
           truth
           is
           a
           sufficient
           Proof
           to
           its
           self
           ,
           I
           leave
           
           it
           to
           the
           discretion
           of
           the
           Reader
           ,
           whether
           he
           will
           trouble
           himself
           to
           peruse
           it
           ,
           or
           not
           ,
           since
           all
           Men's
           tempers
           ,
           do
           not
           alike
           suit
           ,
           with
           the
           study
           of
           Controversies
           ;
           but
           it
           was
           necessary
           not
           only
           to
           lay
           a
           Foundation
           of
           better
           moral
           Principles
           ,
           but
           also
           to
           shew
           the
           Falshood
           ,
           and
           Vanity
           of
           those
           he
           hath
           laid
           down
           ;
           since
           otherwise
           it
           might
           have
           been
           thought
           by
           some
           ▪
           that
           they
           were
           altogether
           unanswerable
           :
           Yet
           I
           hope
           we
           have
           performed
           that
           unpleasant
           Task
           ,
           without
           reflecting
           upon
           the
           Memory
           of
           the
           dead
           ,
           and
           disturbing
           the
           Ashes
           of
           a
           Person
           ,
           who
           whilst
           he
           lived
           ,
           was
           (
           as
           must
           be
           acknowledged
           )
           even
           by
           his
           Enemies
           ,
           considerably
           famous
           ,
           both
           for
           Wit
           and
           Learning
           .
        
         
           
             I
             have
             little
             more
             to
             add
             ,
             but
             that
             I
             doubt
             not
             ,
             but
             our
             learned
             Author
             (
             whose
             work
             I
             have
             now
             abridged
             )
             hath
             hit
             upon
             that
             true
             method
             of
             proving
             the
             Law
             of
             Nature
             ,
             which
             the
             Lord
             Bacon
             in
             his
             
               Advancement
               of
               Learning
            
             ,
             
             tells
             the
             Reader
             that
             he
             desired
             to
             see
             well
             performed
             ,
             and
             that
             his
             Design
             was
             to
             make
             enquiry
             into
             the
             true
             Fountains
             of
             Iustice
             ;
             and
             publick
             Vtility
             ,
             and
             so
             in
             every
             part
             of
             the
             Law
             ,
             to
             represent
             a
             kind
             of
             
               real
               Character
            
             ,
             or
             Idea
             of
             that
             which
             is
             truly
             just
             ;
             by
             which
             general
             Mark
             ,
             he
             that
             will
             bend
             his
             study
             that
             way
             ,
             and
             examine
             the
             Grounds
             ,
             
             or
             endeavour
             the
             Amendment
             of
             the
             Laws
             of
             particular
             Kingdoms
             ,
             or
             States
             ,
             may
             be
             truly
             guided
             in
             this
             noble
             Vndertaking
             ;
          
           And
           he
           there
           proceeds
           to
           give
           some
           general
           Aphorisms
           ,
           which
           he
           calls
           the
           Idea's
           of
           Vniversal
           Iustice
           ,
           and
           his
           Fifth
           Aphorism
           is
           very
           home
           to
           our
           purpose
           ,
           for
           he
           there
           tells
           us
           ,
           that
           
             the
             main
             End
             to
             which
             all
             Laws
             should
             tend
             ,
             and
             whereunto
             they
             should
             direct
             their
             Decrees
             ,
             and
             Sanctions
             ,
             is
             only
             the
             common
             Good
             ,
             or
             Felicity
             of
             the
             People
             :
          
           And
           sure
           this
           could
           have
           no
           Foundation
           ,
           but
           as
           the
           Felicity
           of
           any
           particular
           People
           ,
           or
           Nation
           is
           contained
           in
           general
           ,
           or
           the
           common
           Good
           ,
           and
           Happiness
           of
           rational
           Beings
           .
        
         
           And
           tho'
           I
           grant
           that
           our
           Faculties
           are
           not
           fitted
           to
           pierce
           into
           the
           internal
           Fabrick
           ,
           and
           real
           Essences
           of
           Bodies
           as
           the
           above-mentioned
           Author
           of
           the
           Essay
           of
           
             humane
             Understanding
          
           ,
           hath
           very
           well
           observed
           :
           
             Yet
             in
             the
             same
             place
             he
             also
             grants
             ,
             That
             the
             Knowledge
             we
             have
             of
             them
             ,
             is
             sufficient
             to
             discover
             to
             us
             the
             Being
             of
             a
             God
             ,
             and
             of
             a
             Divine
             Providence
             ,
             and
             that
             the
             Knowledge
             of
             our selves
             ,
             and
             the
             Nature
             of
             other
             things
             are
             sufficient
             to
             lead
             us
             into
             a
             full
             ,
             and
             clear
             Discovery
             of
             our
             Duty
             towards
             him
             ,
             as
             being
             the
             great
             Concernment
             of
             our
             Lives
             ,
             and
             that
             it
             becomes
             us
             as
             rational
             Creatures
             
             to
             employ
             our
             Faculties
             about
             what
             they
             are
             most
             adapted
             to
             ,
             and
             follow
             the
             direction
             of
             Nature
             ,
             where
             it
             seems
             to
             point
             us
             out
             the
             way
             .
             So
             that
             it
             is
             highly
             reasonable
             to
             conclude
             ,
             that
             our
             proper
             Employment
             lies
             in
             moral
             ,
             rather
             than
             natural
             Truths
             :
             And
             therefore
             the
             same
             Author
             hath
             in
             his
             Fourth
             Book
             ,
             and
             Third
             Chapter
             ,
             
               pag.
               274.
            
             this
             Passage
             :
             The
             Idea
             of
             a
             supream
             Being
             ,
             infinite
             in
             Power
             ;
             and
             Wisdom
             ,
             whose
             Workmanship
             we
             are
             ,
             and
             on
             whom
             we
             depend
             ,
             and
             the
             Idea
             of
             our selves
             as
             understanding
             ,
             rational
             Creatures
             ,
             being
             such
             as
             are
             clear
             to
             us
             ,
             these
             would
             ,
             I
             suppose
             ,
             if
             duly
             considered
             ,
             and
             pursued
             ,
             afford
             such
             Foundations
             of
             our
             Duty
             ,
             and
             rules
             of
             Action
             ,
             as
             might
             place
             Morality
             amongst
             the
             Sciences
             capable
             of
             Demonstration
             ;
             wherein
             I
             doubt
             not
             ,
             but
             from
             Principles
             as
             incontestable
             as
             those
             of
             the
             Mathematicks
             ,
             by
             necessary
             Consequences
             ,
             the
             measures
             of
             Right
             and
             Wrong
             might
             be
             made
             out
             to
             any
             one
             that
             will
             apply
             himself
             with
             the
             same
             indifferency
             and
             attention
             to
             the
             one
             ,
             as
             he
             doth
             to
             the
             other
             of
             these
             Sciences
             :
          
           And
           in
           the
           Twelfth
           Chapter
           of
           the
           same
           Book
           ,
           he
           saith
           ,
           
             p.
             325.
          
           
           
             This
             gave
             me
             the
             Confidence
             to
             advance
             that
             Conjecture
             ,
             which
             I
             suggested
             Chap.
             3.
             viz.
             That
             Morality
             is
             capable
             of
             Demonstration
             
             as
             well
             as
             Mathematicks
             ;
             For
             the
             Idea's
             that
             Ethicks
             are
             conversant
             about
             ,
             being
             all
             real
             Essences
             ;
             and
             such
             as
             I
             imagine
             have
             a
             discoverable
             Connexion
             ,
             and
             Agreement
             one
             with
             another
             :
             So
             far
             as
             we
             can
             find
             their
             Habitudes
             ,
             and
             Relations
             ,
             so
             far
             we
             shall
             be
             possessed
             of
             certain
             ,
             real
             ,
             and
             general
             Truths
             ;
             And
             I
             doubt
             not
             ,
             but
             if
             a
             right
             method
             were
             taken
             ,
             a
             great
             part
             of
             Morality
             might
             be
             made
             out
             with
             that
             clearness
             that
             could
             leave
             to
             a
             considering
             Man
             ,
             no
             more
             reason
             to
             doubt
             ,
             than
             he
             could
             have
             to
             doubt
             of
             the
             Truth
             of
             any
             Propositions
             in
             Mathematicks
             which
             have
             been
             demonstrated
             to
             him
             .
          
        
         
           And
           I
           am
           confident
           our
           Author
           hath
           found
           out
           this
           only
           right
           method
           ;
           and
           made
           use
           of
           the
           fittest
           Demonstrations
           for
           the
           Proof
           of
           this
           Principle
           of
           the
           common
           Good
           of
           rational
           Beings
           ,
           as
           the
           Sum
           of
           all
           natural
           Laws
           ;
           so
           that
           I
           hope
           you
           will
           have
           no
           cause
           to
           doubt
           ,
           but
           that
           he
           hath
           as
           fully
           demonstrated
           it
           to
           be
           so
           ,
           as
           if
           he
           had
           given
           us
           so
           many
           Mathematical
           Demonstrations
           of
           it
           .
        
         
           But
           since
           as
           in
           the
           Mathematicks
           ,
           there
           are
           required
           certain
           Principles
           ,
           or
           Postulatums
           ,
           which
           must
           be
           taken
           for
           granted
           ,
           before
           its
           professors
           are
           able
           to
           demonstrate
           any
           thing
           from
           them
           ;
           so
           we
           shall
           reduce
           all
           we
           have
           to
           say
           on
           this
           Subject
           ,
           into
           Six
           plain
           Postulata
           ;
           
           the
           Three
           first
           of
           which
           having
           been
           already
           made
           out
           by
           others
           both
           in
           Latin
           and
           English
           ;
           I
           shall
           wave
           the
           Proof
           of
           them
           ,
           and
           shall
           confine
           my self
           wholly
           to
           the
           Three
           last
           :
           The
           Propositions
           are
           these
           ,
        
         
           1.
           
           That
           there
           is
           one
           Infinite
           ,
           most
           powerful
           ,
           intelligent
           Being
           ,
           which
           we
           call
           God
           ,
           who
           is
           the
           Author
           ,
           and
           Creator
           of
           the
           Vniverse
           ,
           or
           World.
           
        
         
           2.
           
           That
           God
           as
           he
           hath
           created
           ,
           so
           he
           likewise
           governs
           ,
           and
           preserves
           this
           World
           ,
           consisting
           of
           Bodies
           and
           Spirits
           ,
           by
           certain
           corporeal
           Motions
           ,
           and
           Dictates
           of
           Reason
           ,
           by
           which
           Spirits
           act
           as
           the
           chief
           Instruments
           of
           his
           Providence
           .
        
         
           3.
           
           That
           God
           ,
           thereby
           maintains
           ,
           and
           preserves
           all
           his
           Creatures
           ,
           and
           farther
           designs
           the
           Happiness
           ,
           and
           Preservation
           of
           such
           of
           them
           as
           are
           sensible
           ,
           as
           far
           as
           their
           frail
           ,
           and
           mortal
           Natures
           will
           admit
           ,
           and
           that
           Power
           which
           God
           hath
           given
           to
           mankind
           over
           them
           .
        
         
           4.
           
           That
           of
           all
           Animate
           ,
           or
           sensible
           Creatures
           ,
           God
           hath
           made
           Man
           alone
           to
           be
           conscious
           of
           his
           own
           Existence
           ;
           and
           also
           that
           it
           is
           more
           particularly
           his
           Duty
           ,
           to
           act
           as
           his
           subservient
           Instrument
           ;
           not
           only
           for
           his
           own
           private
           Good
           ,
           and
           Happiness
           ,
           but
           also
           for
           the
           common
           Good
           of
           all
           rational
           Beings
           .
        
         
         
           5.
           
           That
           this
           knowledge
           of
           God's
           Will
           ,
           as
           our
           Duty
           ,
           is
           plainly
           discovered
           to
           us
           ,
           from
           the
           Being
           and
           Nature
           of
           God
           ,
           as
           also
           of
           our selves
           ,
           and
           of
           those
           things
           without
           us
           ,
           which
           he
           hath
           made
           necessary
           for
           our
           use
           ,
           and
           Preservation
           .
        
         
           6.
           
           That
           these
           Dictates
           ,
           or
           Conclusions
           of
           right
           reason
           ,
           all
           tending
           to
           one
           great
           End
           ,
           viz.
           the
           common
           Good
           of
           rational
           Beings
           (
           in
           which
           our
           own
           is
           contained
           )
           being
           given
           us
           by
           God
           as
           a
           Legislator
           for
           the
           well
           governing
           ,
           or
           right
           ordering
           of
           our
           Actions
           to
           this
           End
           ,
           constitute
           the
           Law
           of
           Nature
           ;
           as
           being
           established
           by
           sufficient
           Rewards
           and
           Punishments
           ,
           both
           in
           this
           Life
           ,
           and
           in
           that
           to
           come
           .
        
      
       
         
         
           TO
           THE
           BOOKSELLER
           .
        
         
           THE
           Learned
           Authour
           of
           this
           Treatise
           sent
           it
           to
           me
           (
           then
           being
           in
           a
           Private
           Station
           )
           above
           a
           year
           ago
           ,
           but
           then
           concealed
           his
           Name
           from
           me
           ,
           either
           through
           his
           great
           Modesty
           ,
           or
           because
           in
           his
           Prudence
           he
           thought
           that
           if
           I
           knew
           him
           ,
           I
           might
           be
           biassed
           in
           my
           judgment
           ,
           by
           the
           Honour
           which
           I
           am
           obliged
           to
           have
           to
           his
           Family
           ,
           and
           especially
           to
           his
           Grandfather
           by
           his
           Mother's
           side
           ,
           the
           most
           Learned
           Primate
           of
           Ireland
           .
           Wherefore
           I
           read
           the
           Book
           without
           any
           respect
           to
           the
           unknown
           Writer
           ,
           and
           considered
           only
           the
           Merits
           of
           the
           Performance
           .
           Thus
           I
           found
           that
           he
           had
           not
           only
           well
           translated
           and
           epitomized
           in
           some
           places
           what
           I
           had
           written
           in
           Latin
           ,
           but
           had
           fully
           ,
           digested
           the
           chief
           things
           of
           my
           Design
           in
           a
           well
           chosen
           Method
           of
           his
           own
           ,
           with
           great
           Perspicuity
           ,
           and
           had
           added
           some
           Illustrations
           of
           his
           own
           ,
           or
           from
           other
           Learned
           Authours
           ,
           with
           a
           Philosophical
           Liberty
           ,
           which
           I
           must
           needs
           allow
           .
           For
           this
           Reason
           I
           judged
           that
           the
           then
           unknown
           Authour
           had
           give
           too
           low
           a
           Title
           to
           his
           Book
           ;
           and
           that
           I
           was
           to
           esteem
           him
           a
           good
           Hyperaspistes
           ,
           or
           able
           Second
           ,
           in
           this
           Combat
           for
           Truth
           and
           Justice
           ,
           rather
           than
           a
           Translater
           or
           Epitomizer
           of
           what
           I
           had
           written
           .
           This
           obliged
           me
           to
           enquire
           
           diligently
           after
           the
           Authour's
           Name
           and
           Quality
           ,
           and
           then
           I
           soon
           obtained
           the
           Favour
           and
           Honour
           of
           a
           more
           intimate
           Conversation
           with
           him
           .
           Hereby
           I
           soon
           found
           that
           I
           might
           safely
           leave
           the
           Maintenance
           of
           that
           good
           Cause
           in
           which
           I
           was
           engaged
           ,
           to
           his
           great
           Abilities
           and
           Diligence
           .
           And
           I
           hope
           that
           since
           this
           Learned
           Gentleman
           hath
           conquer'd
           the
           Difficulties
           of
           the
           Search
           into
           the
           Rise
           of
           the
           Laws
           of
           Nature
           ,
           now
           many
           of
           our
           younger
           Gentry
           will
           be
           encouraged
           to
           follow
           him
           in
           the
           way
           which
           this
           his
           Treatise
           makes
           plain
           before
           them
           .
           For
           from
           thence
           they
           may
           receive
           assistance
           ,
           not
           only
           to
           discern
           the
           Reasonableness
           of
           all
           Vertue
           and
           Morality
           ,
           which
           is
           their
           Duty
           and
           Ornament
           as
           they
           are
           Men
           ,
           but
           also
           they
           may
           here
           see
           the
           true
           Foundations
           of
           Civil
           Government
           and
           Property
           ,
           which
           they
           are
           most
           obliged
           to
           understand
           ,
           because
           ,
           as
           Gentlemen
           ,
           they
           are
           born
           to
           the
           greatest
           Interest
           in
           them
           both
           .
           I
           need
           add
           no
           more
           to
           give
           you
           Assurance
           that
           I
           freely
           consent
           to
           your
           Printing
           of
           this
           Book
           ,
           and
           am
           ,
        
         
           
             
               Your
               affectionate
               Friend
            
             ,
             Ric.
             Peterborough
             .
          
        
      
       
         
           
           
             The
             Contents
             of
             the
             First
             Chapter
             .
          
           
             A
             Brief
             Repetition
             of
             the
             Preface
             ;
             That
             the
             Law
             of
             Nature
             can
             only
             be
             learnt
             from
             the
             Knowledge
             of
             a
             God
             ,
             and
             from
             the
             Nature
             of
             Things
             ,
             and
             of
             Mankind
             in
             general
             ,
             §
             1.
             
          
           
             A
             state
             of
             the
             Question
             between
             us
             and
             the
             Epicureans
             and
             Scepticks
             ,
             §
             2.
             
          
           
             The
             method
             proposed
             ,
             in
             what
             manner
             we
             are
             to
             enquire
             into
             the
             Nature
             of
             things
             ,
             and
             of
             mankind
             ,
             in
             order
             to
             prove
             certain
             general
             Propositions
             ,
             that
             shall
             carry
             with
             them
             the
             Obligation
             of
             Natural
             Laws
             ,
             §
             3.
             
          
           
             The
             Soul
             supposed
             to
             be
             
               rafa
               Tabula
            
             ,
             without
             any
             innate
             Idea's
             .
             Our
             method
             proposed
             of
             considering
             God
             as
             the
             Cause
             of
             the
             World
             ,
             and
             all
             Things
             and
             humane
             Actions
             ,
             as
             subordinate
             causes
             and
             effects
             ,
             either
             hindring
             ,
             or
             promoting
             our
             common
             Happiness
             and
             Preservation
             ,
             §
             4.
             
          
           
             All
             the
             Laws
             of
             Nature
             deduceable
             from
             hence
             ,
             as
             so
             many
             practical
             Propositions
             ,
             and
             all
             our
             observations
             or
             knowledge
             of
             it
             reduceable
             to
             one
             Proposition
             ,
             of
             the
             highest
             Benevolence
             of
             rational
             Beings
             towards
             each
             other
             ;
             as
             the
             summ
             of
             all
             the
             Laws
             of
             Nature
             ;
             and
             what
             is
             meant
             by
             this
             Benevolence
             ,
             §
             5.
             
          
           
             What
             things
             are
             necessary
             to
             be
             known
             or
             supposed
             ,
             in
             order
             to
             the
             knowledge
             of
             this
             universal
             Benevolence
             ,
             §
             6.
             
          
           
             The
             Connexion
             of
             the
             Terms
             of
             this
             Proposition
             proved
             ,
             and
             what
             is
             to
             be
             collected
             from
             thence
             ;
             The
             true
             happiness
             of
             single
             Persons
             inseparable
             from
             that
             
             of
             Mankind
             ;
             The
             general
             Causes
             of
             its
             Happiness
             to
             be
             considered
             in
             the
             first
             place
             ,
             §
             7.
             
          
           
             Therefore
             no
             Man's
             particular
             Happiness
             can
             be
             opposed
             ,
             or
             preferred
             before
             the
             Happiness
             of
             all
             other
             rational
             Beings
             ;
             The
             contrary
             practice
             unreasonable
             and
             unjust
             ,
             §
             8.
             
          
           
             Yet
             that
             this
             Proposition
             cannot
             be
             of
             sufficient
             efficacy
             ,
             till
             we
             have
             proposed
             the
             Common
             Good
             of
             Rationals
             for
             the
             great
             End
             of
             all
             our
             Actions
             ,
             §
             9.
             
          
           
             The
             Effects
             of
             this
             Proposition
             not
             prejudiced
             by
             the
             ill
             use
             of
             Men's
             Free-wills
             ,
             §
             
               10
               ,
               11.
            
             
          
           
             By
             what
             steps
             and
             degrees
             the
             Knowledge
             of
             this
             Common
             Good
             comes
             to
             be
             conveyed
             into
             our
             minds
             from
             the
             nature
             of
             things
             ,
             §
             12.
             
          
           
             First
             Natural
             Observation
             that
             in
             our
             free
             use
             and
             enjoyment
             of
             all
             the
             outward
             Necessaries
             of
             Life
             ,
             and
             in
             our
             mutual
             administring
             them
             to
             each
             other
             ,
             consists
             all
             men's
             happiness
             and
             preservation
             ,
             from
             whence
             also
             proceeds
             a
             Notion
             of
             the
             Common
             Good
             of
             Rationals
             ,
             §
             13.
             
          
           
             That
             Men
             are
             able
             to
             contribute
             more
             to
             the
             good
             and
             happiness
             of
             those
             of
             their
             own
             kind
             ,
             than
             any
             other
             Creatures
             ,
             §
             14.
             
          
           
             Nothing
             a
             surer
             help
             and
             defence
             to
             Mankind
             ,
             than
             the
             most
             sincere
             and
             diffusive
             Benevolence
             ,
             §
             15.
             
          
           
             Nor
             any
             thing
             more
             destructive
             to
             it
             ,
             than
             their
             constant
             Malice
             and
             Ill-will
             ,
             §
             16.
             
          
           
             That
             these
             Principles
             are
             as
             certain
             as
             any
             in
             Arithmetick
             and
             Geometry
             ,
             notwithstanding
             the
             supposition
             of
             Men's
             free-will
             ,
             §
             17.
             
          
           
             Yet
             that
             they
             are
             only
             Laws
             as
             proceeding
             from
             God
             the
             first
             Cause
             ,
             and
             as
             establish'd
             with
             fit
             Rewards
             and
             Punishments
             ,
             §
             18.
             
          
           
           
             That
             from
             these
             natural
             and
             general
             Observations
             we
             attain
             to
             a
             true
             knowledge
             of
             the
             Causes
             of
             all
             Men's
             happiness
             ,
             and
             that
             by
             the
             Laws
             of
             Matter
             and
             Motion
             these
             Causes
             act
             as
             certainly
             as
             any
             other
             ,
             §
             19,20
             .
          
           
             Hence
             arises
             a
             true
             notion
             of
             things
             naturally
             and
             unalterably
             good
             or
             evil
             ,
             §
             21.
             
          
           
             That
             Men's
             natural
             Powers
             ,
             and
             the
             things
             necessary
             for
             life
             ,
             can
             neither
             be
             exerted
             nor
             made
             use
             of
             contrary
             to
             the
             known
             rules
             of
             Matter
             and
             Motion
             ,
             §
             22.
             
          
           
             Some
             Conclusions
             deduceable
             from
             hence
             ,
             as
             that
             we
             chiefly
             concern
             our selves
             about
             those
             things
             and
             actions
             that
             are
             in
             our
             Powers
             ,
             §
             23.
             
          
           
             No
             man
             self-sufficient
             to
             procure
             all
             things
             necessary
             for
             his
             own
             preservation
             and
             happiness
             ,
             and
             therefore
             needs
             the
             good-will
             and
             assistance
             of
             others
             ,
             §
             24.
             
          
           
             None
             of
             these
             necessaries
             for
             Life
             can
             produce
             the
             Ends
             design'd
             ,
             but
             as
             they
             are
             appropriated
             to
             Man's
             particular
             uses
             and
             necessities
             for
             the
             time
             they
             make
             use
             of
             them
             ,
             §
             25.
             
          
           
             From
             whence
             arises
             the
             Right
             of
             Occupancy
             or
             Possession
             ,
             which
             may
             be
             exercised
             even
             during
             a
             natural
             Community
             of
             most
             things
             ,
             §
             26.
             
          
           
             That
             as
             this
             natural
             Division
             and
             Propriety
             in
             things
             is
             necessary
             to
             the
             preservation
             of
             particular
             Persons
             ,
             so
             it
             is
             also
             of
             Mankind
             considered
             as
             an
             aggregate
             Body
             ,
             §
             27.
             
          
           
             That
             these
             Principles
             destroy
             Mr.
             
             H's
             Hypothesis
             of
             the
             Right
             of
             all
             Men
             to
             all
             things
             in
             the
             state
             of
             nature
             ,
             §
             28.
             
          
           
             The
             necessity
             of
             a
             farther
             Division
             and
             Appropriation
             of
             things
             now
             Mankind
             is
             multiplyed
             on
             the
             Earth
             ,
             §
             29.
             
          
           
           
             No
             Man
             hath
             a
             Right
             to
             any
             thing
             any
             farther
             than
             as
             it
             conduces
             or
             at
             least
             consists
             with
             the
             common
             good
             of
             rational
             Beings
             ,
             §
             30.
             
          
           
             The
             knowledge
             of
             these
             natural
             Causes
             and
             Effects
             alike
             certain
             in
             a
             natural
             as
             civil
             State
             ,
             with
             a
             brief
             Recapitulation
             of
             the
             Grounds
             and
             Arguments
             insisted
             on
             in
             this
             Chapter
             ,
             §
             31.
             
          
        
         
           
             The
             Contents
             of
             the
             Second
             Chapter
             .
          
           
             MAN
             to
             be
             considered
             as
             a
             natural
             Body
             ,
             as
             an
             Animal
             ,
             and
             also
             as
             a
             rational
             Creature
             .
             Some
             Observations
             from
             the
             first
             of
             these
             Considerations
             ,
             as
             that
             humane
             Bodies
             and
             Actions
             are
             subject
             to
             the
             same
             Laws
             of
             Matter
             and
             Motion
             with
             other
             things
             ,
             §
             
               1
               ,
               2.
            
             
          
           
             No
             Actions
             or
             Motions
             more
             conducive
             to
             Man's
             happiness
             ,
             than
             what
             proceed
             from
             the
             most
             diffusive
             Benevolence
             ,
             §
             3.
             
          
           
             Mankind
             considered
             as
             a
             System
             of
             natural
             Bodies
             ,
             doth
             not
             make
             any
             considerable
             difference
             between
             them
             ,
             when
             considered
             as
             voluntary
             Agents
             endued
             with
             sense
             ,
             but
             that
             they
             rather
             act
             more
             powerfully
             thereby
             ,
             §
             4.
             
          
           
             Men's
             greatest
             security
             from
             Evils
             ,
             and
             hopes
             of
             obtaining
             Good
             ,
             depends
             upon
             the
             good-will
             and
             voluntary
             Assistance
             of
             others
             ,
             §
             5.
             
          
           
             Several
             natural
             Conclusions
             drawn
             from
             these
             Observations
             ,
             §
             6.
             
          
           
             The
             like
             being
             found
             true
             in
             animate
             as
             well
             as
             inanimate
             Bodies
             ,
             will
             make
             us
             more
             sollicitous
             towards
             the
             general
             good
             of
             those
             of
             our
             own
             kind
             ,
             §
             7.
             
          
           
             That
             loving
             or
             benevolent
             Actions
             towards
             each
             other
             constitute
             the
             happiest
             state
             we
             can
             enjoy
             ;
             and
             also
             
             it
             is
             ordained
             by
             a
             concourse
             of
             Causes
             ,
             that
             all
             rational
             Beings
             should
             be
             sensible
             of
             these
             Indications
             ,
             §
             8.
             
          
           
             This
             proved
             from
             several
             natural
             Observations
             ,
             as
             ,
          
           
             1.
             
             That
             the
             bulk
             of
             the
             Bodies
             of
             Animals
             being
             but
             narrow
             ,
             the
             things
             necessary
             for
             their
             preservation
             can
             be
             but
             few
             ,
             and
             most
             of
             them
             communicable
             to
             many
             at
             once
             ,
             and
             so
             requires
             a
             limited
             self-love
             consistent
             with
             the
             safety
             and
             happiness
             of
             others
             ,
             §
             9.
             
          
           
             2.
             
             That
             Creatures
             of
             the
             same
             kind
             cannot
             but
             be
             moved
             to
             the
             like
             affections
             towards
             others
             ,
             as
             towards
             themselves
             ,
             from
             the
             sense
             of
             the
             similitude
             of
             their
             natures
             ,
             §
             10.
             
          
           
             Animals
             do
             never
             deviate
             from
             this
             natural
             state
             ,
             but
             when
             they
             are
             seized
             with
             some
             preternatural
             Disease
             or
             Passion
             ,
             which
             as
             oft
             as
             it
             happens
             are
             absolutely
             destructive
             to
             their
             natures
             ,
             §
             11.
             
          
           
             All
             Creatures
             express
             a
             delight
             in
             the
             society
             of
             others
             of
             the
             same
             kind
             ;
             some
             cases
             or
             intervals
             wherein
             Nature
             seems
             to
             act
             otherwise
             ,
             no
             contradiction
             to
             this
             general
             Rule
             ,
             §
             12.
             
          
           
             All
             Animals
             impelled
             by
             the
             natural
             Constitution
             of
             their
             parts
             to
             a
             Love
             of
             those
             of
             a
             different
             Sex
             ,
             and
             to
             a
             natural
             Affection
             to
             their
             Offspring
             ,
             §
             13.
             
          
           
             All
             Animals
             take
             delight
             in
             the
             sweeter
             Passions
             of
             Love
             ,
             Ioy
             ,
             Desire
             ,
             &c.
             as
             helpfull
             to
             their
             natural
             Constitution
             ;
             whereas
             the
             contrary
             Passions
             ,
             when
             inordinate
             ,
             are
             highly
             destructive
             to
             it
             ,
             §
             14.
             
          
           
             Mr.
             H.
             cannot
             deny
             these
             natural
             Propensions
             ,
             and
             therefore
             is
             forced
             to
             suppose
             somewhat
             in
             Man's
             nature
             that
             renders
             him
             more
             unsociable
             than
             Brutes
             ,
             §
             15.
             
          
           
             Other
             peculiar
             Observations
             relating
             to
             Man
             ,
             whereby
             he
             is
             made
             more
             capable
             of
             promoting
             the
             common
             good
             ;
             as
             first
             ,
             from
             the
             greater
             quantity
             of
             Brains
             in
             Men
             ,
             than
             in
             Brutes
             ,
             §
             16.
             
          
           
           
             2.
             
             From
             the
             natural
             Constitution
             of
             their
             Bloud
             ,
             and
             Spermatick
             Vessels
             ,
             from
             whence
             arises
             a
             Necessity
             of
             Marriage
             ,
             and
             of
             a
             more
             constant
             and
             lasting
             Love
             to
             their
             Offspring
             ,
             §
             17.
             
          
           
             3.
             
             From
             the
             wonderfull
             structure
             of
             Men's
             hands
             it
             is
             proved
             ,
             that
             this
             Instrument
             was
             given
             us
             ,
             for
             some
             more
             noble
             use
             than
             bare
             self-preservation
             ,
             §
             18.
             
          
           
             Lastly
             ,
             From
             the
             upright
             posture
             of
             Men's
             bodies
             ,
             and
             way
             of
             motion
             ,
             §
             19.
             
          
           
             The
             next
             Set
             of
             Observations
             tending
             to
             prove
             Men
             more
             fitted
             for
             the
             promoting
             of
             this
             common
             good
             ,
             is
             taken
             from
             the
             natural
             and
             peculiar
             faculties
             of
             Men's
             Souls
             above
             those
             of
             Brutes
             :
             And
             ,
             1.
             from
             that
             of
             deducing
             effects
             from
             their
             Causes
             ;
             and
             
               vice
               versa
            
             ;
             especially
             in
             that
             of
             distinguishing
             of
             real
             or
             natural
             ,
             from
             apparent
             Goods
             ,
             §
             20.
             
          
           
             What
             is
             understood
             by
             us
             ,
             by
             a
             natural
             or
             moral
             Good
             or
             Evil.
             Certain
             Axioms
             for
             the
             plainer
             understanding
             their
             Nature
             and
             Degrees
             ,
             §
             21.
             
          
           
             How
             we
             arrive
             to
             an
             Idea
             of
             a
             species
             or
             kind
             of
             Creatures
             ,
             and
             also
             to
             a
             notion
             of
             the
             general
             or
             common
             good
             of
             Mankind
             ,
             §
             22.
             
          
           
             Speech
             and
             the
             Invention
             of
             Letters
             peculiar
             faculties
             of
             Man's
             nature
             ,
             §
             23.
             
          
           
             And
             the
             great
             Benefits
             arising
             from
             thence
             in
             order
             to
             the
             common
             good
             ,
             §
             24.
             
          
           
             Men
             do
             infinitely
             exceed
             Beasts
             in
             their
             discursive
             Faculties
             ,
             as
             also
             in
             the
             knowledge
             and
             use
             of
             Numbers
             ,
             §
             25.
             
          
           
             As
             also
             in
             the
             Power
             of
             Vnderstanding
             the
             different
             Quantities
             and
             Proportions
             between
             Bodies
             ,
             which
             we
             call
             Geometry
             ,
             §
             26.
             
          
           
             The
             two
             great
             remaining
             Prerogatives
             of
             humane
             Souls
             ,
             Freedom
             of
             Will
             as
             to
             moral
             Actions
             ,
             and
             the
             Knowledge
             of
             a
             God
             ,
             §
             
               27
               ,
               28.
            
             
          
           
           
             What
             knowledge
             we
             can
             have
             of
             his
             Attributes
             ▪
             which
             can
             never
             be
             truly
             understood
             ,
             but
             with
             respect
             to
             their
             great
             End
             ,
             the
             Prosecution
             of
             the
             common
             good
             of
             the
             Vniverse
             ,
             §
             29.
             
          
        
         
           
             The
             Contents
             of
             the
             Third
             Chapter
             .
          
           
             A
             Brief
             recapitulation
             of
             the
             former
             Chapters
             ,
             and
             a
             summing
             up
             all
             those
             Observations
             into
             a
             general
             Proposition
             of
             God's
             Willing
             and
             Commanding
             the
             Common
             Good
             of
             rational
             Beings
             ,
             as
             the
             main
             End
             of
             all
             our
             Actions
             ,
             §
             1.
             
          
           
             A
             brief
             Explanation
             of
             the
             Terms
             of
             our
             Description
             of
             the
             Law
             of
             Nature
             ,
             and
             that
             words
             are
             not
             always
             essential
             to
             Laws
             ,
             §
             2.
             
          
           
             That
             all
             moral
             Truths
             or
             Duties
             as
             declared
             by
             God
             ,
             are
             contained
             in
             this
             one
             Proposition
             of
             Endeavouring
             the
             common
             good
             ;
             certain
             Principles
             laid
             down
             for
             the
             proving
             it
             ,
             §
             
               3
               ,
               4
               ,
               5
               ,
               6.
               
            
          
           
             That
             this
             being
             once
             discovered
             to
             us
             ,
             we
             lie
             under
             a
             sufficient
             Obligation
             to
             observe
             this
             Proposition
             ,
             as
             a
             natural
             Law
             ,
             with
             the
             Explanation
             of
             the
             Term
             Obligation
             ,
             and
             who
             hath
             Authority
             to
             oblige
             us
             ,
             §
             
               7
               ,
               8
               ,
               9.
            
             
          
           
             Yet
             that
             this
             Obligation
             may
             well
             consist
             with
             the
             freedom
             of
             our
             wills
             ;
             the
             difference
             between
             a
             mere
             animal
             ,
             and
             a
             rational
             or
             natural
             Good
             ,
             the
             neglect
             of
             which
             distinction
             is
             the
             Cause
             of
             Epicurus
             and
             Mr.
             
             H's
             Errors
             ,
             §
             10.
             
          
           
             The
             last
             part
             of
             the
             Obligation
             to
             this
             Law
             ,
             viz.
             its
             Sanction
             by
             Rewards
             and
             Punishments
             ;
             certain
             Axioms
             necessary
             to
             be
             known
             in
             order
             to
             the
             right
             understanding
             the
             true
             nature
             of
             a
             moral
             Good
             or
             Evil
             ;
             
             and
             of
             Man's
             true
             happiness
             and
             perfection
             ,
             with
             its
             difference
             from
             that
             of
             other
             Beings
             ,
             §
             11.
             
          
           
             That
             though
             all
             moral
             Obligation
             does
             not
             consist
             in
             Rewards
             or
             Punishments
             ;
             Yet
             that
             by
             reason
             of
             the
             weakness
             of
             humane
             Nature
             ,
             it
             is
             insignificant
             without
             them
             ;
             with
             a
             Scale
             of
             Nature
             ,
             shewing
             the
             difference
             between
             Vegetables
             and
             inanimate
             Bodies
             ,
             and
             between
             Men
             and
             Brutes
             ,
             §
             12.
             
          
           
             The
             strictest
             Sanction
             ,
             and
             consequently
             Obligation
             to
             all
             Laws
             consists
             in
             Rewards
             and
             Punishments
             duly
             distributed
             ;
             God's
             right
             of
             Dominion
             not
             to
             be
             resolved
             into
             his
             irresistible
             Power
             ,
             §
             13.
             
          
           
             The
             internal
             Rewards
             ordained
             by
             God
             in
             Nature
             ,
             are
             ,
             first
             ,
             the
             inward
             satisfaction
             of
             the
             Soul
             ,
             and
             also
             the
             pleasure
             all
             men
             take
             in
             the
             exercise
             of
             the
             sweeter
             passions
             of
             Love
             ,
             &c.
             
             §
             
               14
               ,
               15.
            
             
          
           
             The
             external
             Rewards
             are
             all
             the
             like
             returns
             of
             this
             Benevolence
             from
             others
             ,
             with
             the
             praise
             or
             commendation
             of
             all
             good
             men
             ,
             together
             with
             the
             peace
             and
             protection
             of
             the
             civil
             Government
             ,
             §
             
               16
               ,
               17.
            
             
          
           
             Lastly
             ,
             from
             God
             ,
             Soundness
             of
             mind
             and
             body
             ,
             with
             all
             those
             outward
             blessings
             he
             usually
             bestows
             on
             the
             peaceable
             and
             vertuous
             ;
             with
             a
             Solution
             to
             the
             difficulty
             ,
             why
             God
             often
             afflicts
             Good
             men
             ,
             §
             18.
             
          
           
             The
             internal
             Punishments
             ordained
             by
             God
             for
             the
             transgression
             of
             this
             Law
             ,
             are
             ,
             the
             absence
             or
             privation
             of
             the
             former
             good
             things
             ,
             which
             is
             ,
             an
             Evil
             and
             a
             Punishment
             ,
             §
             19.
             
          
           
             Errour
             ,
             and
             being
             governed
             by
             the
             Passions
             ,
             a
             real
             Evil
             ,
             and
             an
             internal
             Punishment
             ,
             §
             20.
             
          
           
             3.
             
             That
             such
             evil
             Actions
             cannot
             but
             be
             often
             displeasing
             to
             the
             Person
             that
             doth
             them
             ,
             §
             21.
             
          
           
             4.
             
             That
             Vices
             and
             Crimes
             seldom
             come
             alone
             ,
             but
             let
             in
             a
             train
             of
             others
             of
             the
             same
             kind
             ,
             or
             worse
             ,
             along
             with
             them
             ,
             §
             22.
             
          
           
           
             5.
             
             That
             such
             an
             Offender
             cannot
             get
             out
             of
             this
             state
             when
             he
             will
             ,
             at
             least
             not
             without
             the
             trouble
             of
             Repentance
             ,
             §
             23.
             
          
           
             6.
             
             The
             fear
             of
             Punishment
             both
             from
             God
             and
             Man
             ,
             §
             24.
             
          
           
             The
             external
             Punishments
             are
             ,
             1.
             
             The
             Evils
             thot
             happen
             to
             the
             body
             from
             violent
             and
             unsociable
             Passions
             ,
             §
             25.
             
          
           
             The
             
             2d
             .
             Those
             returns
             of
             hatred
             or
             contempt
             which
             all
             such
             men
             must
             expect
             from
             others
             ,
             §
             26.
             
          
           
             The
             
             3d.
             Returns
             of
             revenge
             from
             those
             they
             have
             injured
             ,
             §
             27.
             
          
           
             Lastly
             ,
             Those
             Punishments
             which
             are
             often
             inflicted
             by
             the
             civil
             Powers
             ;
             all
             which
             natural
             Punishments
             Mr.
             H.
             himself
             acknowledges
             to
             be
             ordained
             by
             God
             ,
             §
             28.
             
          
           
             That
             where
             these
             Punishments
             fail
             in
             this
             Life
             ,
             they
             will
             be
             supplied
             by
             others
             infinitely
             more
             grievous
             and
             durable
             in
             that
             to
             come
             ,
             §
             29.
             
          
           
             A
             brief
             recapitulation
             of
             this
             Chapter
             ,
             that
             this
             Proposition
             of
             our
             Endeavouring
             the
             common
             good
             ,
             &c.
             is
             truly
             a
             Law
             ,
             as
             containing
             all
             the
             Conditions
             requisite
             thereunto
             ,
             §
             30.
             
          
        
         
           
             The
             Contents
             of
             the
             Fourth
             Chapter
             .
          
           
             A
             Brief
             repetition
             of
             what
             hath
             been
             said
             in
             the
             first
             Chapter
             ,
             That
             no
             man
             can
             have
             a
             right
             to
             preserve
             his
             own
             Life
             ,
             but
             as
             it
             conduces
             to
             the
             common
             good
             ,
             &c.
             
             That
             in
             all
             Societies
             the
             good
             of
             the
             lesser
             part
             must
             give
             place
             and
             be
             subordinate
             to
             that
             of
             the
             greater
             ,
             §
             1.
             
          
           
           
             That
             a
             due
             consideration
             of
             this
             Law
             will
             lead
             us
             to
             a
             knowledge
             of
             the
             reason
             and
             grounds
             of
             all
             the
             particular
             Laws
             of
             nature
             ,
             §
             2.
             
          
           
             And
             also
             that
             all
             moral
             Vertues
             are
             contained
             under
             this
             one
             Law
             of
             endeavouring
             the
             common
             good
             .
             That
             Prudence
             is
             nothing
             but
             the
             knowledge
             of
             our
             duty
             ,
             in
             order
             to
             the
             graet
             End
             ,
             the
             Common
             Good
             ,
             as
             Constancy
             in
             the
             prosecution
             of
             it
             ,
             is
             therefore
             true
             fortitude
             ,
             §
             3.
             
          
           
             That
             Temperance
             or
             Moderation
             in
             all
             corporeal
             Pleasures
             is
             no
             otherwise
             a
             Vertue
             ,
             than
             as
             it
             conduces
             to
             the
             happiness
             and
             preservation
             of
             Mankind
             ;
             That
             under
             Love
             and
             Benevolence
             are
             contained
             the
             Vertues
             of
             Innocence
             ,
             Meekness
             ,
             &c.
             
             §
             
               4
               ,
               5.
            
             
          
           
             Equity
             a
             Vertue
             as
             it
             promotes
             the
             common
             good
             of
             mankind
             ,
             §
             6.
             
          
           
             The
             same
             proved
             likewise
             of
             Iustice
             ,
             since
             nothing
             can
             be
             called
             ours
             ,
             either
             by
             natural
             or
             civil
             Laws
             ,
             but
             as
             it
             conduces
             to
             this
             great
             End
             ,
             and
             a
             natural
             and
             civil
             Property
             necessary
             thereunto
             ;
             the
             one
             in
             a
             natural
             state
             ,
             the
             other
             in
             a
             civil
             society
             ,
             §
             7.
             
          
           
             From
             Property
             arises
             the
             necessity
             of
             Contracts
             ,
             Promises
             ,
             Gifts
             ,
             &c.
             all
             which
             are
             still
             to
             be
             governed
             by
             this
             great
             Law
             ,
             §
             8.
             
          
           
             From
             this
             natural
             Property
             arises
             the
             Vertue
             of
             Moderation
             ,
             setting
             bounds
             to
             inordinate
             self-love
             in
             order
             to
             the
             common
             good
             ;
             Frugality
             no
             otherwise
             a
             Vertue
             ,
             than
             as
             it
             renders
             us
             not
             burthensome
             ,
             not
             injurious
             to
             others
             ,
             §
             9.
             
          
           
             The
             natural
             Love
             of
             Parents
             to
             their
             Children
             to
             be
             exercised
             and
             limitted
             with
             respect
             to
             the
             common
             good
             ,
             §
             10.
             
          
           
             All
             the
             rest
             of
             the
             moral
             Vertues
             ,
             such
             as
             Temperance
             ,
             Frugality
             ,
             &c.
             more
             particularly
             explained
             to
             
             proceed
             from
             the
             same
             original
             ,
             and
             not
             to
             be
             understood
             without
             it
             ,
             §
             11.
             
          
           
             The
             same
             more
             particularly
             applyed
             ,
             and
             made
             out
             in
             every
             particular
             Vertue
             ,
             which
             constitutes
             Iustice
             ,
             §
             12.
             
          
           
             All
             the
             homolitical
             Vertues
             ,
             
               i.
               e.
            
             such
             as
             respect
             conversation
             ,
             or
             the
             due
             use
             of
             speech
             ,
             explained
             after
             the
             same
             manner
             ,
             with
             a
             like
             respect
             to
             the
             common
             good
             ,
             §
             
               13
               ,
               14
               ,
               15.
            
             
          
           
             Self-love
             and
             Self-preservation
             only
             lawfull
             in
             order
             to
             this
             End
             ,
             §
             16.
             
          
           
             Some
             farther
             Explanations
             of
             the
             nature
             of
             Temperance
             ,
             and
             wherein
             it
             consists
             ,
             §
             17.
             
          
           
             That
             part
             of
             it
             called
             Chastity
             ,
             a
             Vertue
             only
             as
             it
             tends
             to
             the
             good
             and
             propagation
             of
             mankind
             ,
             §
             18.
             
          
           
             Another
             part
             of
             it
             ,
             viz.
             Modesty
             in
             seeking
             of
             riches
             ,
             honour
             ,
             &c.
             
             Vertues
             only
             as
             they
             limit
             our
             self-love
             from
             pretending
             to
             more
             than
             we
             have
             need
             of
             ,
             or
             deserve
             in
             order
             to
             the
             common
             good
             ,
             §
             19.
             
          
           
             That
             a
             regard
             to
             this
             great
             Rule
             runs
             through
             all
             the
             moral
             Vertues
             ,
             which
             are
             all
             of
             them
             contained
             under
             the
             most
             diffusive
             Benevolence
             towards
             rational
             Beings
             ,
             §
             20.
             
          
           
             Right
             Reason
             explained
             to
             be
             only
             a
             due
             consideration
             of
             this
             End
             in
             all
             moral
             actions
             towards
             God
             or
             Men
             ;
             and
             that
             the
             knowledge
             of
             these
             moral
             rules
             is
             as
             certain
             as
             that
             of
             the
             knowledge
             of
             any
             other
             natural
             causes
             and
             effects
             concerning
             the
             preservation
             of
             Animals
             ,
             §
             21.
             
          
           
             And
             that
             from
             their
             true
             understanding
             proceeds
             all
             the
             certainty
             we
             can
             have
             of
             natural
             Laws
             ,
             notwithstanding
             there
             may
             be
             a
             sufficient
             latitude
             left
             us
             for
             indifferent
             actions
             ,
             §
             22.
             
          
           
           
             The
             Common
             Good
             as
             it
             is
             a
             collection
             of
             all
             other
             goods
             ,
             so
             it
             is
             a
             true
             standard
             ,
             or
             measure
             of
             them
             ,
             as
             shewing
             what
             goods
             are
             to
             be
             sought
             for
             or
             desired
             before
             others
             ,
             §
             23.
             
          
           
             It
             is
             only
             to
             be
             learnt
             from
             hence
             ,
             what
             degrees
             of
             passions
             or
             affections
             are
             lawfull
             ,
             that
             is
             ,
             consistent
             with
             the
             Common
             Good
             ,
             and
             consequently
             thereby
             to
             judge
             of
             the
             several
             degrees
             and
             proportions
             of
             goodness
             and
             happiness
             ,
             §
             24.
             
          
           
             Piety
             towards
             God
             a
             Vertue
             ,
             as
             it
             conduces
             to
             the
             common
             good
             and
             happiness
             of
             rational
             Beings
             ,
             §
             25.
             
          
           
             Nothing
             a
             Good
             ,
             but
             as
             it
             contributes
             to
             this
             great
             End
             ,
             §
             26.
             
          
           
             The
             reason
             of
             this
             disquisition
             into
             the
             true
             grounds
             of
             Good
             and
             Evil
             ,
             as
             being
             that
             which
             makes
             all
             moral
             Philosophy
             a
             practical
             Science
             ,
             and
             not
             merely
             speculative
             ,
             like
             that
             of
             the
             Stoicks
             ,
             §
             27.
             
          
           
             A
             brief
             Conclusion
             out
             of
             Dr.
             
             Parker's
             Demonstration
             of
             the
             Laws
             of
             Nature
             ,
             §
             28.
             
          
        
         
           
             The
             Contents
             of
             the
             Fifth
             Chapter
             .
          
           
             THE
             Objections
             of
             two
             sorts
             of
             Men
             ,
             Platonists
             and
             Epicureans
             ,
             against
             this
             Notion
             of
             the
             Common
             Good
             ;
             the
             Objections
             of
             the
             former
             to
             be
             first
             considered
             ;
             their
             first
             Objection
             ,
             That
             it
             is
             more
             suitable
             to
             God's
             goodness
             to
             imprint
             certain
             Innate
             Idea's
             of
             good
             and
             evil
             on
             our
             minds
             ,
             §
             1.
             
          
           
             Answer
             thereunto
             out
             of
             Mr.
             
             Lock
             's
             Essay
             ,
             &c.
             
             §
             2.
             
          
           
             A
             farther
             Answer
             from
             St.
             Paul
             ,
             That
             the
             visible
             things
             of
             the
             Creation
             are
             a
             sufficient
             proof
             of
             the
             Being
             of
             a
             God
             ,
             and
             of
             the
             Laws
             of
             Nature
             ,
             §
             3.
             
          
           
           
             The
             laboriousness
             of
             our
             Method
             no
             material
             Objection
             ,
             §
             4.
             
          
           
             An
             explicit
             Idea
             of
             this
             Common
             Good
             ,
             not
             always
             necessary
             to
             its
             observation
             ,
             §
             5.
             
          
           
             Another
             Objection
             against
             our
             Method
             ,
             That
             it
             makes
             every
             man's
             obligation
             to
             endeavour
             this
             Common
             Good
             ,
             to
             arise
             from
             its
             being
             chiefly
             good
             to
             himself
             .
             Answer
             ,
             That
             this
             ,
             if
             it
             be
             considered
             ,
             will
             prove
             a
             mistake
             ;
             though
             I
             grant
             our
             Obligation
             to
             it
             as
             a
             Law
             cannot
             extend
             farther
             ,
             than
             as
             it
             concerns
             our
             happiness
             or
             misery
             ,
             §
             
               6
               ,
               7.
            
             
          
           
             A
             Reply
             to
             the
             Objections
             of
             the
             Epicureans
             ;
             The
             first
             Objection
             ,
             That
             it
             seems
             not
             suitable
             to
             God's
             goodness
             ,
             &c.
             to
             permit
             this
             great
             End
             of
             the
             Common
             Good
             to
             depend
             upon
             the
             unreasonable
             Passions
             and
             Lusts
             of
             mankind
             .
             Answ.
             That
             God
             intended
             Man
             for
             a
             voluntary
             Creature
             ,
             to
             be
             moved
             by
             moral
             Evil
             ,
             as
             well
             as
             Good
             ;
             and
             that
             God
             notwithstanding
             all
             this
             restrains
             his
             Actions
             by
             his
             infinite
             Power
             and
             Providence
             ,
             §
             
               8
               ,
               9.
            
             
          
           
             Second
             Objection
             ,
             If
             this
             Law
             of
             Nature
             is
             so
             easie
             to
             be
             known
             ,
             how
             comes
             it
             to
             pass
             ,
             that
             so
             many
             Nations
             seem
             wholly
             ignorant
             of
             it
             ,
             many
             living
             without
             any
             knowledge
             of
             a
             God
             ,
             or
             of
             a
             moral
             Good
             or
             Evil
             ?
             §
             10.
             
          
           
             Answer
             .
             This
             Objection
             is
             of
             no
             more
             weight
             against
             the
             Certainty
             of
             this
             Law
             ,
             than
             it
             is
             against
             that
             of
             Arithmetick
             and
             Geometry
             ,
             but
             that
             if
             they
             are
             guilty
             of
             this
             ignorance
             ,
             it
             proceeds
             either
             from
             the
             Loss
             of
             the
             Tradition
             of
             the
             Creation
             ,
             or
             else
             from
             want
             of
             time
             or
             opportunities
             to
             consider
             these
             things
             ,
             §
             11.
             
          
           
             Men's
             not
             making
             a
             due
             use
             of
             their
             faculties
             in
             discovering
             these
             Truths
             ,
             no
             objection
             against
             their
             certainty
             ,
             §
             12.
             
          
           
           
             The
             last
             Objection
             ,
             That
             this
             Notion
             of
             the
             Common
             Good
             ,
             is
             a
             mere
             
               Platonick
               Idea
            
             ,
             without
             any
             reality
             in
             Nature
             ,
             §
             13.
             
          
           
             This
             Objection
             in
             vain
             ,
             if
             it
             be
             considered
             ,
             That
             this
             Notion
             of
             the
             Common
             Good
             is
             made
             up
             of
             particulars
             ,
             and
             that
             from
             thence
             arises
             an
             Idea
             of
             a
             common
             or
             general
             Good
             ,
             which
             though
             a
             complex
             one
             ,
             is
             as
             true
             and
             real
             as
             any
             other
             ,
             and
             as
             agreeable
             to
             the
             Nature
             of
             things
             ,
             farther
             proved
             from
             
             Lock
             's
             Essay
             ;
             and
             that
             Mr.
             H.
             himself
             cannot
             deny
             the
             Truth
             of
             this
             Notion
             ,
             §
             14.
             
          
           
             Mr.
             
             H's
             great
             Rule
             of
             
               doing
               as
               you
               would
               be
               done
               by
               ,
            
             signifies
             nothing
             without
             respect
             to
             the
             Common
             Good
             of
             Mankind
             ,
             §
             15.
             
          
           
             So
             neither
             that
             of
             preserving
             a
             Man's
             self
             ,
             or
             any
             other
             innocent
             person
             ,
             unless
             as
             it
             conduces
             to
             the
             Common
             Good
             of
             Mankind
             ,
             §
             16.
             
          
           
             Not
             only
             the
             whole
             Law
             of
             Nature
             ,
             but
             the
             revealed
             Law
             of
             Moses
             ,
             and
             the
             Gospel
             of
             
               Jesus
               Christ
            
             reducible
             to
             this
             one
             Proposition
             ,
             of
             
               Endeavouring
               the
               Common
               Good
            
             ,
             and
             that
             this
             was
             the
             great
             design
             of
             
             Christ's
             coming
             into
             the
             World
             ,
             §
             
               17
               ,
               18.
            
             
          
           
             A
             Conclusion
             of
             the
             whole
             ,
             §
             19.
             
          
        
      
       
         
         
           TO
           THE
           BOOKSELLER
           .
        
         
           THE
           Learned
           Authour
           of
           this
           Treatise
           sent
           it
           to
           me
           (
           then
           being
           in
           a
           Private
           Station
           )
           above
           a
           year
           ago
           ,
           but
           then
           concealed
           his
           Name
           from
           me
           ,
           either
           through
           his
           great
           Modesty
           ,
           or
           because
           in
           his
           Prudence
           he
           thought
           that
           if
           I
           knew
           him
           ,
           I
           might
           be
           biassed
           in
           my
           judgment
           ,
           by
           the
           Honour
           which
           I
           am
           obliged
           to
           have
           to
           his
           Family
           ,
           and
           especially
           to
           his
           Grandfather
           by
           his
           Mother's
           side
           ,
           the
           most
           Learned
           Primate
           of
           Ireland
           .
           Wherefore
           I
           read
           the
           Book
           without
           
           any
           respect
           to
           the
           unknown
           Writer
           ,
           and
           considered
           only
           the
           Merits
           of
           the
           Performance
           .
           Thus
           I
           found
           that
           he
           had
           not
           only
           well
           translated
           and
           epitomized
           in
           some
           places
           what
           I
           had
           written
           in
           Latin
           ,
           but
           had
           fully
           digested
           the
           chief
           things
           of
           my
           Design
           in
           a
           well-chosen
           Method
           of
           his
           own
           ,
           with
           great
           Perspicuity
           ,
           and
           had
           added
           some
           Illustrations
           of
           his
           own
           ,
           or
           from
           other
           Learned
           Authours
           ,
           with
           a
           Philosophical
           Liberty
           ,
           which
           I
           must
           needs
           allow
           .
           For
           this
           Reason
           I
           judged
           that
           the
           then
           unknown
           Authour
           had
           given
           too
           low
           a
           Title
           to
           his
           Book
           ,
           and
           that
           I
           was
           to
           esteem
           him
           a
           good
           Hyperaspistes
           ,
           or
           able
           Second
           ,
           in
           this
           Combat
           for
           Truth
           and
           Justice
           ,
           rather
           than
           a
           Translater
           or
           Epitomizer
           of
           what
           I
           had
           written
           .
           This
           obliged
           me
           to
           enquire
           diligently
           after
           the
           Authour's
           Name
           
           and
           Quality
           ,
           and
           then
           I
           soon
           obtained
           the
           Favour
           and
           Honour
           of
           a
           more
           intimate
           Conversation
           with
           him
           .
           Hereby
           I
           soon
           found
           that
           I
           might
           safely
           leave
           the
           Maintenance
           of
           that
           good
           Cause
           in
           which
           I
           was
           engaged
           ,
           to
           his
           great
           Abilities
           and
           Diligence
           .
           And
           I
           hope
           that
           since
           this
           Learned
           Gentleman
           hath
           conquer'd
           the
           Difficulties
           of
           the
           Search
           into
           the
           Rise
           of
           the
           Laws
           of
           Nature
           ,
           now
           many
           of
           our
           younger
           Gentry
           will
           be
           encouraged
           to
           follow
           him
           in
           the
           way
           which
           this
           his
           Treatise
           makes
           plain
           before
           them
           .
           For
           from
           thence
           they
           may
           receive
           assistance
           ,
           not
           only
           to
           discern
           the
           Reasonableness
           of
           all
           Vertue
           and
           Morality
           ,
           which
           is
           their
           Duty
           and
           Ornament
           as
           they
           are
           Men
           ,
           but
           also
           they
           may
           here
           see
           the
           true
           Foundations
           of
           Civil
           Government
           and
           Property
           ,
           which
           they
           are
           most
           obliged
           to
           understand
           ,
           
           because
           ,
           as
           Gentlemen
           ,
           they
           are
           born
           to
           the
           greatest
           Interest
           in
           them
           both
           .
           I
           need
           add
           no
           more
           to
           give
           you
           Assurance
           that
           I
           freely
           consent
           to
           your
           Printing
           of
           this
           Book
           ,
           and
           am
           ,
        
         
           
             
               Your
               affectionate
               Friend
            
             ,
             Ric.
             Peterborough
             .
          
        
      
    
     
       
         
         
           OF
           THE
           Law
           of
           NATURE
           ,
           And
           its
           OBLIGATION
           .
        
         
           
             CHAP.
             I.
             
          
           
             
               Of
               the
               first
               Means
               of
               discovering
               the
               Law
               of
               Nature
               ;
               
                 (
                 viz.
              
               )
               the
               Nature
               of
               Things
               .
            
          
           
             §
             1.
             
             HAving
             ,
             in
             the
             Introduction
             to
             this
             Discourse
             ,
             shewn
             you
             those
             several
             Methods
             ,
             by
             which
             divers
             Authors
             have
             endeavoured
             to
             prove
             a
             Law
             of
             Nature
             ;
             and
             having
             also
             given
             my
             Reasons
             ,
             (
             tho'
             in
             short
             )
             why
             I
             cannot
             acquiesce
             in
             any
             of
             them
             ,
             as
             laying
             too
             weak
             Foundations
             whereon
             to
             raise
             so
             great
             and
             weighty
             a
             Building
             ;
             and
             having
             likewise
             given
             you
             the
             only
             true
             Grounds
             ,
             by
             which
             it
             can
             ,
             as
             I
             suppose
             ,
             be
             made
             out
             ,
             
               (
               viz.
            
             )
             from
             the
             
             Existence
             of
             a
             GOD
             declaring
             his
             Will
             to
             us
             ;
             from
             the
             Frame
             of
             the
             World
             ,
             or
             by
             the
             Nature
             of
             all
             Things
             without
             us
             ;
             as
             also
             from
             our
             own
             Natures
             ,
             or
             that
             of
             Mankind
             in
             general
             ,
             we
             ,
             by
             the
             Power
             of
             our
             natural
             Faculties
             ,
             or
             Reasons
             ,
             drawing
             true
             Conclusions
             from
             all
             these
             .
             This
             being
             premised
             ,
             I
             shall
             now
             proceed
             particularly
             to
             declare
             ,
             in
             the
             first
             place
             ,
             what
             I
             understand
             by
             the
             Frame
             of
             the
             World
             ,
             or
             Nature
             of
             Things
             ,
             in
             order
             to
             the
             proving
             the
             Existence
             and
             Obligation
             of
             the
             Law
             of
             Nature
             ,
             and
             that
             it
             is
             really
             and
             truly
             a
             Law
             obliging
             all
             Persons
             of
             Years
             of
             Discretion
             and
             sound
             Minds
             ,
             to
             its
             Observation
             :
             Which
             being
             performed
             ,
             I
             shall
             then
             proceed
             to
             our
             own
             Nature
             ,
             as
             included
             in
             that
             of
             all
             Mankind
             .
          
           
             §
             .
             2.
             
             But
             though
             the
             ancient
             ,
             as
             well
             as
             modern
             Scepticks
             and
             Epicureans
             ,
             have
             of
             old
             ,
             and
             do
             still
             at
             this
             day
             ,
             deny
             the
             Existence
             of
             any
             Law
             of
             Nature
             ,
             properly
             so
             called
             ;
             yet
             ,
             I
             suppose
             ,
             that
             we
             are
             both
             sufficiently
             agreed
             what
             we
             understand
             by
             this
             Term
             ,
             since
             we
             both
             thereby
             mean
             certain
             Principles
             of
             immutable
             Truth
             and
             Certainty
             ,
             which
             direct
             our
             voluntary
             Actions
             concerning
             the
             election
             of
             good
             ,
             and
             the
             avoiding
             of
             evil
             Things
             ,
             and
             so
             lay
             an
             Obligation
             ,
             as
             to
             our
             external
             Actions
             ,
             even
             in
             the
             
             state
             of
             Nature
             ,
             and
             out
             of
             a
             Civil
             Society
             ,
             or
             Common-weal
             .
             That
             such
             eternal
             Truths
             are
             necessarily
             and
             unavoidably
             presented
             to
             ,
             and
             perceived
             by
             Men's
             Minds
             ,
             and
             retained
             in
             their
             Memories
             ,
             for
             the
             due
             ordering
             or
             governing
             of
             their
             Actions
             ,
             is
             what
             is
             here
             by
             us
             affirmed
             ,
             and
             by
             them
             as
             confidently
             denied
             .
             And
             I
             farther
             conceive
             ,
             That
             the
             Actions
             so
             directed
             and
             chosen
             ,
             are
             first
             known
             to
             be
             naturally
             good
             ,
             as
             productive
             of
             the
             greatest
             publick
             Benefits
             ;
             and
             afterwards
             are
             called
             morally
             Good
             ,
             because
             they
             agree
             with
             those
             Dictates
             of
             Reason
             ,
             which
             are
             here
             proved
             to
             be
             the
             Laws
             ,
             or
             Rules
             ,
             of
             our
             Manners
             ,
             or
             voluntary
             Actions
             :
             So
             also
             the
             Evil
             to
             be
             avoided
             ,
             is
             first
             the
             greatest
             natural
             Evil
             ,
             which
             afterwards
             for
             the
             like
             Reason
             is
             called
             Moral
             .
          
           
             §
             .
             3.
             
             Therefore
             that
             the
             Existence
             of
             such
             Propositions
             may
             more
             plainly
             appear
             ,
             and
             be
             demonstrated
             to
             the
             Understandings
             of
             all
             indifferent
             Readers
             ,
             it
             is
             necessary
             that
             we
             first
             carefully
             consider
             the
             Nature
             of
             divers
             Things
             without
             us
             ,
             as
             also
             that
             of
             Mankind
             ;
             and
             what
             we
             mean
             by
             Good
             and
             Evil
             ,
             whether
             Natural
             or
             Moral
             .
             Lastly
             ,
             we
             shall
             shew
             what
             those
             general
             Propositions
             are
             ,
             which
             we
             affirm
             carry
             with
             them
             the
             Force
             or
             Obligation
             of
             Natural
             Laws
             ,
             as
             declaring
             their
             Exercise
             or
             Performance
             
             necessary
             to
             the
             compassing
             of
             an
             End
             ,
             that
             ought
             to
             be
             endeavoured
             or
             sought
             after
             ,
             in
             order
             to
             our
             true
             and
             greatest
             Happiness
             .
          
           
             §
             .
             4.
             
             Nor
             let
             it
             seem
             strange
             ,
             that
             I
             suppose
             the
             Nature
             of
             divers
             Things
             ,
             about
             which
             we
             are
             daily
             conversant
             ,
             ought
             first
             to
             be
             looked
             into
             ,
             and
             considered
             :
             For
             I
             will
             here
             suppose
             the
             Soul
             ,
             or
             Mind
             of
             Man
             ,
             to
             be
             at
             first
             ,
             
               rasa
               Tabula
            
             ,
             like
             fair
             Paper
             ,
             that
             hath
             no
             connate
             Character
             or
             Idea's
             imprinted
             upon
             it
             (
             as
             that
             noble
             Theorist
             Mr.
             
             Lock
             hath
             ,
             I
             suppose
             ,
             fully
             proved
             )
             and
             that
             it
             is
             not
             sensible
             of
             any
             thing
             at
             its
             coming
             into
             the
             World
             ,
             but
             it
             s
             own
             Existence
             and
             Action
             ;
             but
             receives
             all
             its
             Idea's
             afterwards
             ,
             from
             such
             Objects
             as
             it
             hath
             received
             in
             by
             the
             Senses
             :
             So
             that
             our
             Understandings
             being
             naturally
             destitute
             of
             all
             Notions
             or
             Idea's
             ,
             we
             cannot
             comprehend
             how
             they
             can
             operate
             ,
             unless
             they
             be
             first
             excited
             by
             outward
             Objects
             .
             And
             indeed
             how
             can
             we
             understand
             what
             may
             be
             helpful
             and
             agreeable
             ,
             or
             else
             hurtful
             and
             destructive
             to
             Men's
             Minds
             and
             Bodies
             ,
             unless
             we
             first
             consider
             (
             as
             far
             as
             we
             are
             able
             )
             all
             the
             Causes
             ,
             as
             well
             near
             as
             remote
             ,
             which
             have
             made
             ,
             constitute
             ,
             and
             still
             preserve
             Mankind
             ,
             or
             else
             may
             tend
             to
             its
             
             destruction
             ,
             either
             for
             the
             time
             present
             ,
             or
             to
             come
             ?
             Nor
             indeed
             can
             it
             be
             understood
             what
             is
             the
             fittest
             and
             best
             Thing
             ,
             or
             Action
             ,
             any
             Person
             can
             perform
             in
             a
             Case
             proposed
             ,
             unless
             first
             all
             those
             Effects
             which
             may
             proceed
             from
             it
             ,
             in
             all
             its
             various
             Circumstances
             ,
             be
             duly
             considered
             and
             compared
             together
             .
             So
             that
             the
             Contemplation
             both
             of
             the
             Causes
             on
             which
             Men's
             Safety
             and
             Happiness
             depends
             ,
             as
             also
             of
             the
             Effects
             which
             may
             be
             produced
             by
             their
             joint
             or
             concurring
             Forces
             and
             Endeavours
             ,
             must
             necessarily
             lead
             our
             Minds
             ,
             first
             to
             the
             Consideration
             of
             all
             other
             Men
             ,
             and
             next
             of
             our selves
             ,
             as
             a
             very
             small
             part
             of
             Mankind
             .
          
           
             And
             in
             the
             next
             place
             ,
             that
             we
             proceed
             to
             contemplate
             this
             System
             of
             Things
             ,
             called
             the
             
               Visible
               World
            
             ,
             but
             more
             especially
             GOD
             ,
             as
             its
             Creator
             and
             Governour
             ,
             according
             to
             the
             Method
             laid
             down
             in
             the
             Introduction
             to
             this
             Discourse
             ;
             the
             Idea's
             of
             which
             being
             duly
             considered
             and
             digested
             in
             our
             Minds
             ,
             we
             may
             draw
             from
             thence
             certain
             Conclusions
             ,
             by
             which
             we
             may
             judge
             or
             determine
             what
             Humane
             Things
             and
             Actions
             are
             certainly
             and
             necessarily
             conducing
             to
             the
             Common
             Good
             and
             Happiness
             of
             all
             Rational
             Beings
             ,
             and
             in
             which
             every
             particular
             Person
             's
             Felicity
             or
             Well-being
             is
             contained
             ,
             
             as
             a
             part
             thereof
             ;
             and
             in
             which
             Rational
             Dictates
             ,
             or
             Conclusions
             ,
             I
             shall
             hereafter
             prove
             this
             Law
             of
             Nature
             to
             consist
             .
          
           
             §
             .
             5.
             
             No
             body
             ,
             I
             suppose
             ,
             will
             think
             it
             necessary
             to
             the
             matter
             in
             hand
             ,
             that
             I
             should
             here
             make
             Physical
             Disquisitions
             into
             the
             Natures
             of
             all
             Things
             that
             are
             the
             Objects
             of
             our
             Senses
             ,
             that
             being
             the
             Business
             of
             profess'd
             Naturalists
             :
             It
             is
             sufficient
             for
             us
             to
             shew
             ,
             That
             all
             the
             Rules
             of
             Moral
             Philosophy
             ,
             and
             the
             Laws
             of
             Nature
             ,
             may
             be
             at
             last
             resolved
             into
             certain
             natural
             and
             easie
             Observations
             ,
             gathered
             from
             common
             Experience
             ;
             or
             else
             into
             certain
             Conclusions
             ,
             established
             upon
             the
             known
             Principles
             of
             Mathematicks
             and
             Physicks
             ;
             by
             which
             ,
             I
             do
             not
             only
             mean
             all
             those
             natural
             Laws
             of
             Matter
             and
             Motion
             in
             Bodies
             ,
             but
             also
             the
             Operations
             of
             our
             own
             Souls
             ,
             as
             far
             as
             we
             are
             able
             to
             know
             or
             enquire
             into
             them
             .
             From
             all
             which
             ,
             by
             the
             Order
             of
             Natural
             Causes
             ,
             we
             may
             be
             led
             to
             the
             Knowledge
             of
             GOD
             their
             Creator
             and
             Ordainer
             ,
             and
             so
             may
             acknowledge
             Him
             as
             the
             only
             Cause
             of
             all
             these
             excellent
             Effects
             ,
             since
             this
             Nature
             of
             Things
             doth
             as
             well
             suggest
             to
             our
             Minds
             the
             Idea
             of
             a
             Creator
             ,
             as
             of
             the
             Things
             created
             ;
             and
             so
             supplies
             us
             with
             sufficient
             matter
             from
             which
             
             we
             may
             deduce
             all
             the
             Laws
             of
             Nature
             ,
             as
             so
             many
             true
             Practical
             Propositions
             ,
             though
             it
             is
             only
             the
             Knowledge
             of
             the
             First
             Cause
             ,
             or
             Creator
             ,
             that
             can
             stamp
             any
             Authority
             or
             Obligation
             upon
             them
             .
          
           
             Now
             although
             there
             may
             be
             many
             Things
             collected
             from
             our
             Knowledge
             of
             several
             Beings
             in
             the
             World
             ,
             that
             may
             serve
             for
             our
             Moral
             Instruction
             ,
             and
             the
             cultivating
             of
             our
             Manners
             ;
             yet
             I
             shall
             ,
             for
             Brevity's
             sake
             ,
             only
             select
             some
             of
             the
             most
             material
             of
             them
             ,
             and
             such
             as
             may
             serve
             to
             explain
             our
             short
             account
             of
             the
             Law
             of
             Nature
             ,
             which
             (
             notwithstanding
             several
             Authors
             have
             so
             much
             enlarged
             upon
             it
             )
             I
             think
             may
             very
             well
             be
             reduced
             to
             this
             single
             Proposition
             ,
             viz.
             The
             most
             universal
             Love
             ,
             or
             most
             diffusive
             Benevolence
             of
             all
             Rational
             Beings
             towards
             each
             other
             ,
             constitutes
             the
             happiest
             State
             they
             can
             be
             capable
             of
             :
             So
             that
             their
             Endeavour
             of
             the
             Common
             Good
             by
             this
             Benevolence
             ,
             is
             the
             sum
             of
             all
             the
             Laws
             of
             Nature
             ,
             and
             in
             which
             they
             are
             all
             contained
             .
             Note
             ,
             That
             by
             this
             Love
             or
             Benevolence
             ,
             I
             do
             not
             mean
             only
             a
             fruitless
             Desire
             ,
             or
             Well-wishing
             ,
             but
             an
             active
             Affection
             ,
             exerting
             it self
             in
             all
             the
             Acts
             of
             Piety
             towards
             God
             ,
             Duty
             towards
             Parents
             ,
             Kindness
             and
             Gratitude
             towards
             our
             Country
             ,
             Friends
             ,
             and
             Relations
             ,
             and
             of
             Charity
             and
             Humanity
             
             towards
             all
             the
             rest
             of
             Mankind
             ,
             as
             often
             as
             any
             opportunity
             offers
             it self
             .
          
           
             §
             .
             6.
             
             In
             the
             making
             out
             of
             which
             Description
             of
             the
             Law
             of
             Nature
             ,
             it
             is
             here
             needless
             to
             inquire
             into
             the
             Nature
             of
             our
             Souls
             ,
             and
             the
             manner
             of
             our
             Knowledge
             and
             Understanding
             ;
             since
             the
             former
             hath
             been
             so
             Learnedly
             perform'd
             by
             the
             Reverend
             Dr.
             Ward
             late
             Bishop
             of
             Salisbury
             ,
             and
             the
             latter
             so
             exactly
             done
             already
             in
             English
             by
             the
             above
             mentioned
             Author
             of
             the
             
               Essay
               of
               Humane
               Vnderstanding
            
             .
             I
             shall
             only
             briefly
             suppose
             upon
             his
             Principles
             ,
             that
             our
             Souls
             do
             ,
             1.
             
             From
             the
             very
             birth
             ,
             by
             degrees
             ,
             receive
             Idea's
             drawn
             from
             outward
             Objects
             by
             our
             Senses
             .
             2.
             
             That
             it
             is
             their
             faculty
             from
             divers
             single
             Notions
             ,
             or
             Idea's
             put
             together
             ,
             to
             come
             to
             make
             complex
             ones
             ,
             that
             is
             ,
             to
             make
             divers
             Propositions
             or
             Conclusions
             ;
             not
             only
             concerning
             their
             own
             inward
             Actings
             ,
             but
             also
             about
             all
             those
             outward
             Objects
             ,
             with
             which
             they
             are
             daily
             conversant
             ,
             and
             which
             may
             tend
             to
             the
             finding
             out
             the
             readiest
             means
             of
             attaining
             to
             ,
             and
             preserving
             themselves
             in
             the
             happiest
             State
             and
             Condition
             they
             are
             able
             to
             acquire
             .
             These
             things
             being
             suppos'd
             ,
             it
             were
             needless
             to
             trouble
             you
             with
             any
             farther
             descriptions
             of
             this
             Love
             ,
             or
             Benevolence
             ,
             since
             every
             Person
             cannot
             but
             be
             sufficiently
             
             sensible
             of
             its
             Nature
             ,
             Degrees
             ,
             and
             various
             Operations
             ,
             that
             will
             but
             make
             any
             Self-reflection
             upon
             his
             own
             Inward
             Affections
             .
          
           
             §
             .
             7.
             
             But
             as
             for
             the
             due
             Connexion
             of
             the
             Terms
             of
             this
             Proposition
             ,
             in
             which
             its
             Truth
             does
             chiefly
             consist
             ,
             it
             seems
             to
             me
             plain
             enough
             :
             It
             being
             no
             more
             than
             to
             affirm
             ,
             That
             our
             endeavour
             of
             procuring
             all
             the
             good
             things
             in
             our
             Power
             ,
             and
             which
             are
             most
             conducing
             to
             our
             own
             preservation
             and
             Happiness
             ,
             and
             of
             all
             other
             Rational
             Beings
             ,
             is
             the
             best
             ,
             or
             chiefest
             thing
             that
             all
             Persons
             can
             do
             ,
             to
             render
             both
             themselves
             ,
             and
             all
             others
             ,
             as
             happy
             as
             their
             Natures
             will
             permit
             or
             can
             require
             ;
             and
             that
             there
             is
             no
             surer
             ,
             or
             more
             powerful
             means
             to
             be
             discovered
             by
             us
             ,
             whereby
             we
             may
             obtain
             a
             full
             enjoyment
             of
             all
             the
             good
             things
             of
             this
             Life
             ,
             and
             the
             hopes
             of
             that
             to
             come
             ,
             than
             by
             endeavouring
             our
             own
             Felicity
             in
             Conjunction
             with
             that
             of
             others
             So
             that
             from
             what
             I
             have
             already
             advanced
             ,
             the
             Reader
             may
             Collect
             these
             two
             Propositions
             ,
             1.
             
             That
             the
             Foundation
             of
             all
             our
             Natural
             Happiness
             consists
             in
             an
             habitual
             determination
             of
             the
             Will
             to
             the
             utmost
             of
             its
             Ability
             and
             Perfection
             ,
             whereby
             we
             may
             be
             always
             ready
             and
             prepared
             to
             endeavour
             this
             Common
             good
             of
             Rationals
             .
             2.
             
             That
             the
             true
             Happiness
             of
             each
             Individual
             
             Person
             ,
             cannot
             be
             separated
             from
             that
             of
             other
             Rationals
             ,
             since
             the
             whole
             doth
             not
             differ
             from
             all
             its
             parts
             taken
             together
             ;
             so
             that
             this
             Proposition
             ,
             concerning
             this
             general
             or
             diffusive
             Benevolence
             ,
             is
             thus
             to
             be
             understood
             ;
             viz.
             Not
             to
             mean
             ,
             or
             only
             intend
             ,
             what
             any
             single
             ,
             or
             a
             few
             Persons
             may
             perform
             towards
             the
             procuring
             of
             their
             own
             private
             Happiness
             ,
             or
             that
             of
             their
             own
             Party
             or
             Faction
             ,
             distinct
             from
             that
             of
             the
             rest
             of
             Mankind
             ;
             but
             what
             all
             particular
             Persons
             may
             jointly
             contribute
             to
             render
             themselves
             and
             others
             happy
             ;
             that
             is
             ,
             what
             each
             of
             them
             may
             rationally
             perform
             towards
             the
             obtaining
             this
             Common
             Felicity
             .
             For
             it
             ought
             first
             to
             be
             known
             in
             general
             what
             all
             Men
             are
             able
             to
             do
             ,
             or
             not
             to
             do
             ,
             towards
             any
             common
             end
             ,
             (
             such
             as
             is
             the
             common
             happiness
             of
             Rationals
             )
             and
             then
             what
             it
             is
             possible
             for
             any
             particular
             Person
             in
             this
             or
             that
             Case
             to
             perform
             ;
             for
             example
             ,
             towards
             his
             own
             private
             happiness
             ,
             as
             separate
             from
             that
             of
             all
             others
             ;
             though
             such
             cases
             being
             Indefinite
             ,
             cannot
             be
             certainly
             or
             distinctly
             known
             .
          
           
             §
             .
             8.
             
             But
             indeed
             the
             care
             of
             any
             particular
             Persons
             ,
             or
             a
             few
             Men's
             happiness
             is
             rendred
             useless
             for
             the
             present
             ,
             nor
             can
             be
             hoped
             for
             the
             future
             ,
             if
             it
             is
             sought
             by
             opposing
             ,
             or
             postponing
             the
             happiness
             of
             all
             
             other
             Rationals
             ;
             because
             the
             mind
             being
             thus
             affected
             ,
             a
             main
             ,
             and
             essential
             part
             of
             its
             own
             felicity
             must
             needs
             still
             be
             wanting
             ;
             (
             viz.
             )
             That
             inward
             Peace
             of
             Conscience
             proceeding
             from
             a
             solid
             Reason
             ,
             and
             true
             Prudence
             ,
             always
             constant
             and
             agreeable
             to
             it self
             .
             For
             whilst
             such
             a
             Person
             resolves
             to
             act
             by
             one
             rule
             towards
             himself
             ,
             and
             by
             another
             towards
             all
             others
             ,
             who
             are
             of
             the
             same
             Nature
             ,
             and
             therefore
             need
             and
             require
             the
             same
             things
             with
             himself
             ,
             he
             must
             needs
             contradict
             his
             own
             Reason
             ,
             and
             so
             wants
             that
             true
             Joy
             and
             Satisfaction
             constantly
             springing
             in
             the
             mind
             of
             a
             Just
             ,
             Benevolent
             ,
             and
             Good-natur'd
             Person
             ,
             from
             the
             sense
             of
             another's
             good
             and
             happiness
             when
             promoted
             ,
             or
             procured
             by
             himself
             :
             So
             that
             it
             is
             impossible
             for
             any
             Man
             to
             be
             truly
             happy
             ,
             who
             not
             only
             neglects
             the
             necessary
             causes
             thereof
             ;
             God
             ,
             and
             all
             other
             Men
             ,
             (
             on
             whose
             Help
             and
             Assistance
             his
             true
             Happiness
             ,
             and
             Well-being
             wholly
             depends
             )
             but
             also
             provokes
             them
             to
             his
             certain
             ruine
             and
             destruction
             ;
             so
             that
             there
             is
             no
             surer
             way
             ,
             which
             can
             bring
             any
             Man
             to
             the
             attaining
             his
             own
             particular
             Happiness
             ,
             but
             that
             which
             leads
             him
             also
             to
             endeavour
             the
             Common
             Good
             of
             all
             other
             men
             ,
             as
             well
             as
             his
             own
             .
          
           
             §
             .
             9.
             
             But
             I
             here
             acknowledge
             ,
             that
             this
             
             Proposition
             concerning
             Universal
             Benevolence
             ,
             cannot
             be
             of
             sufficient
             efficacy
             for
             the
             due
             ordering
             our
             Actions
             ,
             and
             correcting
             our
             Manners
             ,
             until
             we
             have
             first
             propos'd
             to
             our selves
             this
             Common
             Good
             of
             Rational
             Beings
             ;
             (
             viz.
             )
             Our
             own
             Felicity
             (
             in
             conjunction
             with
             that
             of
             others
             )
             as
             our
             main
             end
             ,
             and
             that
             we
             are
             convinced
             that
             the
             various
             Acts
             contain'd
             under
             this
             general
             Love
             ,
             or
             Benevolence
             ,
             are
             the
             only
             true
             means
             to
             procure
             it
             :
             The
             truth
             of
             which
             Proposition
             ,
             is
             ,
             in
             the
             first
             place
             ,
             to
             be
             made
             manifest
             to
             us
             ;
             in
             the
             next
             all
             those
             other
             Propositions
             that
             can
             be
             deduced
             from
             thence
             ;
             such
             as
             are
             those
             less
             general
             ones
             ,
             which
             determine
             concerning
             the
             Natural
             Power
             of
             Fidelity
             ,
             Gratitude
             ,
             Paternal
             and
             Filial
             Affection
             ,
             as
             also
             of
             all
             other
             particular
             Vertues
             ,
             necessary
             for
             the
             obtaining
             any
             part
             of
             this
             humane
             Felicity
             ;
             for
             as
             well
             the
             whole
             truth
             of
             this
             Proposition
             ,
             as
             of
             all
             those
             which
             follow
             from
             thence
             ,
             depend
             upon
             the
             Natural
             ,
             and
             Necessary
             Power
             of
             such
             Actions
             ,
             as
             real
             Causes
             producing
             such
             Effects
             .
          
           
             §
             .
             10.
             
             And
             though
             perhaps
             it
             may
             at
             first
             sight
             seem
             to
             detract
             from
             their
             certainty
             ,
             that
             they
             depend
             upon
             such
             an
             uncertain
             Cause
             as
             Man's
             Will.
             Yet
             however
             it
             suffices
             ,
             for
             their
             truth
             and
             certainty
             ,
             that
             
             whenever
             such
             voluntary
             Causes
             shall
             exert
             themselves
             ,
             such
             Effects
             will
             certainly
             be
             produced
             .
             Thus
             in
             Arithmetick
             we
             freely
             Add
             and
             Subtract
             ;
             that
             is
             ,
             we
             can
             choose
             whether
             we
             will
             perform
             those
             Operations
             or
             not
             ;
             but
             if
             we
             reckon
             truly
             ,
             we
             shall
             always
             find
             the
             Total
             ,
             equal
             to
             all
             the
             particulars
             either
             Added
             or
             Subtracted
             .
             And
             there
             is
             a
             like
             certain
             ,
             and
             true
             Connexion
             between
             all
             the
             Causes
             and
             Effects
             ,
             which
             can
             be
             known
             in
             any
             other
             Science
             .
             And
             this
             I
             have
             likewise
             imitated
             in
             this
             Treatise
             of
             Moral
             Philosophy
             ,
             by
             reducing
             all
             the
             parts
             ,
             of
             which
             it
             consists
             ,
             to
             this
             one
             Head
             or
             Summ
             ,
             (
             viz.
             )
             Love
             or
             Benevolence
             ;
             which
             Idea
             I
             shall
             improve
             by
             enquiring
             into
             its
             several
             Kinds
             ,
             and
             shewing
             the
             necessary
             Connexion
             of
             this
             ,
             or
             that
             particular
             Action
             ,
             with
             the
             Common
             Good
             of
             Rationals
             ,
             which
             ought
             to
             be
             the
             great
             end
             sought
             for
             by
             us
             .
          
           
             §
             .
             11.
             
             But
             since
             our
             voluntary
             Actions
             alone
             can
             be
             govern'd
             by
             Reason
             ,
             and
             those
             only
             which
             concern
             intelligent
             Agents
             ,
             are
             to
             be
             considered
             in
             Morals
             ;
             it
             is
             evident
             ,
             that
             from
             none
             of
             all
             these
             Actions
             we
             can
             frame
             a
             higher
             ,
             or
             more
             comprehensive
             Idea
             ,
             than
             this
             of
             Universal
             Benevolence
             ,
             which
             comprehends
             the
             willing
             ,
             and
             endeavouring
             of
             all
             good
             things
             ,
             and
             the
             removal
             ,
             
             or
             hindring
             of
             all
             evil
             ones
             ,
             from
             those
             Objects
             about
             which
             it
             is
             conversant
             :
             And
             this
             Benevolence
             extends
             its
             self
             to
             all
             Moral
             Actions
             ,
             as
             well
             those
             of
             considering
             ,
             and
             comparing
             divers
             goods
             with
             each
             other
             ,
             as
             of
             inquiring
             into
             the
             means
             by
             which
             they
             may
             be
             produced
             ;
             nor
             is
             it
             more
             certainly
             true
             ,
             that
             the
             Addition
             of
             several
             numbers
             makes
             a
             Summ
             Total
             ,
             than
             that
             this
             Benevolence
             produces
             a
             general
             good
             effect
             to
             all
             those
             towards
             whom
             we
             exert
             it
             .
             Thus
             it
             is
             as
             certain
             ,
             that
             Piety
             ,
             Fidelity
             ,
             Gratitude
             ,
             paternal
             and
             conjugal
             Affection
             ,
             together
             with
             filial
             Duty
             ,
             make
             up
             the
             chief
             and
             constituent
             parts
             of
             this
             Benevolence
             ,
             as
             that
             Addition
             ,
             Substraction
             ,
             Multiplication
             and
             Division
             ,
             are
             several
             parts
             of
             Arithmetick
             ;
             so
             that
             it
             is
             no
             material
             Objection
             ,
             That
             this
             Universal
             Benevolence
             may
             be
             prejudiced
             or
             lessened
             by
             the
             wickedness
             or
             ill-nature
             of
             Men.
             So
             that
             the
             great
             end
             ,
             or
             Summ
             of
             the
             Law
             of
             Nature
             ,
             cannot
             be
             thereby
             generally
             obtain'd
             as
             it
             ought
             ,
             any
             more
             than
             it
             is
             an
             Objection
             against
             the
             certainty
             or
             usefulness
             of
             Arithmetick
             ,
             or
             Geometry
             ,
             that
             some
             Men
             should
             through
             Lazyness
             and
             Inadvertency
             ,
             altogether
             neglect
             their
             Rules
             ,
             or
             make
             false
             Conclusions
             from
             those
             Sciences
             ,
             or
             should
             through
             Ignorance
             or
             prejudice
             ,
             
             deny
             their
             certainty
             .
             So
             likewise
             it
             is
             in
             the
             Science
             of
             Morality
             ,
             as
             contain'd
             in
             the
             Law
             of
             Nature
             ,
             which
             is
             chiefly
             imploy'd
             in
             weighing
             ,
             and
             taking
             a
             true
             account
             of
             those
             humane
             Powers
             ,
             that
             contribute
             to
             the
             Common
             Good
             of
             Rational
             Beings
             ;
             which
             since
             they
             may
             vary
             somewhat
             in
             so
             great
             a
             variety
             of
             possible
             Cases
             ,
             he
             may
             be
             said
             ,
             (
             and
             that
             deservedly
             )
             to
             have
             well
             performed
             this
             task
             ,
             who
             first
             affirms
             in
             general
             ,
             that
             all
             those
             Powers
             are
             comprehended
             under
             the
             most
             general
             and
             diffusive
             Benevolence
             ;
             though
             he
             may
             be
             able
             afterwards
             more
             particularly
             to
             demonstrate
             ;
             that
             a
             just
             division
             of
             things
             ,
             Fidelity
             ,
             Gratitude
             ,
             and
             all
             the
             other
             vertues
             are
             contain'd
             under
             it
             ,
             and
             also
             shew
             in
             what
             Cases
             they
             become
             useful
             to
             this
             end
             ;
             by
             which
             means
             Religion
             ,
             and
             humane
             Society
             ,
             with
             all
             other
             things
             which
             may
             render
             Men's
             lives
             happy
             and
             safe
             ,
             will
             be
             certainly
             improved
             and
             advanced
             .
             And
             herein
             consists
             the
             Solution
             of
             that
             most
             useful
             Problem
             concerning
             the
             Common
             good
             of
             Rationals
             ,
             procur'd
             by
             the
             most
             diffusive
             Benevolence
             ,
             which
             Moral
             Philosophy
             teaches
             us
             to
             search
             after
             .
             Nor
             is
             the
             truth
             or
             authority
             of
             such
             Precepts
             at
             all
             prejudic'd
             or
             diminisht
             ,
             though
             very
             many
             Persons
             will
             not
             obey
             them
             ,
             or
             will
             set
             
             themselves
             to
             oppose
             them
             ;
             since
             this
             only
             can
             be
             the
             consequence
             of
             it
             ,
             That
             they
             will
             thereby
             lose
             their
             own
             happiness
             ,
             and
             perhaps
             may
             draw
             others
             by
             their
             false
             reasons
             into
             the
             same
             misery
             :
             and
             so
             I
             doubt
             not
             on
             the
             other
             side
             ,
             but
             that
             Men
             would
             think
             themselves
             oblig'd
             to
             perform
             all
             the
             Acts
             that
             constitute
             this
             Benevolence
             ,
             if
             they
             were
             but
             once
             convinced
             that
             so
             great
             and
             noble
             an
             end
             ,
             as
             the
             Common
             Good
             of
             Rational
             Beings
             ,
             (
             and
             in
             which
             their
             own
             happiness
             is
             likewise
             contained
             )
             will
             be
             certainly
             procured
             thereby
             ,
             and
             cannot
             be
             had
             by
             any
             other
             or
             contrary
             means
             .
          
           
             §
             .
             12.
             
             I
             come
             now
             to
             consider
             ,
             that
             together
             with
             the
             knowledge
             of
             this
             visible
             World
             ,
             (
             of
             which
             our selves
             make
             but
             a
             small
             part
             )
             there
             is
             likewise
             convey'd
             into
             our
             minds
             by
             our
             Senses
             a
             certain
             knowledge
             ,
             1.
             
             Of
             divers
             natural
             outward
             goods
             .
             2.
             
             And
             those
             not
             only
             peculiar
             to
             our selves
             alone
             ,
             but
             common
             to
             all
             those
             of
             our
             own
             kind
             .
             3.
             
             Of
             which
             goods
             some
             are
             greater
             than
             others
             ,
             and
             that
             good
             which
             hath
             none
             that
             we
             know
             excels
             it
             ,
             we
             may
             call
             the
             greatest
             or
             highest
             .
             4.
             
             Also
             of
             those
             ,
             some
             are
             commonly
             in
             our
             Power
             ,
             others
             we
             understand
             to
             exceed
             the
             narrow
             limits
             of
             our
             humane
             forces
             ;
             but
             since
             the
             Nature
             of
             these
             things
             is
             by
             two
             several
             ways
             
             discovered
             to
             us
             ,
             either
             more
             confusedly
             by
             common
             experience
             and
             daily
             Observation
             ,
             or
             else
             more
             distinctly
             from
             experimental
             Philosophy
             ,
             and
             the
             Mathematicks
             ;
             the
             former
             of
             these
             methods
             being
             easie
             ,
             and
             obvious
             to
             every
             one
             ,
             I
             shall
             rather
             make
             use
             of
             that
             ;
             whereas
             the
             other
             would
             be
             only
             proper
             for
             Philosophers
             and
             Mathematicians
             ,
             since
             the
             Grounds
             or
             Principles
             of
             the
             Law
             of
             Nature
             ,
             ought
             to
             be
             alike
             evident
             to
             the
             Illiterate
             as
             well
             as
             to
             the
             Learned
             ,
             for
             all
             are
             under
             the
             like
             obligation
             to
             observe
             them
             ;
             and
             therefore
             I
             shall
             only
             put
             you
             in
             mind
             of
             such
             vulgar
             and
             easie
             Observations
             ,
             which
             no
             Rational
             Man
             can
             dispute
             ,
             or
             deny
             :
             and
             such
             ,
             as
             from
             which
             I
             undertake
             to
             prove
             ,
             that
             the
             Knowledge
             and
             Coherence
             of
             the
             Terms
             of
             this
             Proposition
             may
             evidently
             be
             deduced
             .
          
           
             §
             .
             13.
             
             Our
             first
             Natural
             Observation
             therefore
             is
             ,
             that
             by
             our
             free
             use
             ,
             and
             enjoyment
             of
             those
             products
             of
             the
             Earth
             ,
             that
             come
             under
             the
             general
             Titles
             of
             Food
             ,
             Clothing
             ,
             Houses
             ,
             &c.
             and
             also
             by
             that
             help
             or
             assistance
             ,
             which
             one
             or
             more
             Persons
             can
             afford
             each
             other
             ;
             Men
             may
             be
             preserved
             ,
             and
             live
             as
             happily
             and
             contentedly
             for
             several
             years
             ,
             as
             their
             frail
             Nature
             will
             permit
             .
          
           
           
             And
             in
             the
             next
             place
             ,
             that
             these
             effects
             being
             not
             only
             agreeable
             ,
             but
             necessary
             to
             our
             Natures
             ,
             are
             naturally
             good
             ,
             as
             tending
             to
             their
             Preservation
             or
             Perfection
             ;
             and
             therefore
             by
             the
             same
             reason
             ,
             Men's
             affections
             ,
             from
             whence
             these
             outward
             things
             and
             acts
             do
             proceed
             ,
             and
             which
             produce
             all
             these
             good
             effects
             ,
             are
             conceiv'd
             under
             the
             notion
             of
             good
             Will
             ,
             or
             Benevolence
             ,
             which
             must
             be
             also
             good
             ;
             since
             whatever
             goodness
             is
             contain'd
             in
             the
             effects
             ,
             must
             be
             likewise
             in
             the
             cause
             .
             And
             we
             are
             also
             sensible
             ,
             that
             by
             this
             Benevolence
             ,
             we
             are
             not
             only
             able
             to
             help
             our selves
             ,
             or
             some
             few
             Persons
             ,
             but
             many
             others
             ,
             as
             well
             by
             our
             advice
             ,
             as
             by
             our
             strength
             and
             industry
             ;
             especially
             when
             we
             see
             divers
             others
             of
             our
             own
             kind
             who
             are
             able
             ,
             and
             seem
             also
             willing
             to
             requite
             us
             in
             the
             like
             manner
             .
             So
             that
             each
             of
             us
             in
             particular
             ,
             may
             be
             provided
             with
             a
             sufficient
             stock
             of
             all
             the
             necessaries
             of
             Life
             ,
             by
             our
             mutual
             help
             and
             assistance
             ,
             all
             which
             would
             not
             only
             be
             wanting
             to
             us
             ,
             but
             we
             should
             be
             expos'd
             to
             innumerable
             mischiefs
             and
             hazards
             ,
             as
             also
             to
             a
             great
             want
             even
             of
             necessaries
             ,
             if
             all
             Persons
             looking
             only
             to
             themselves
             ,
             should
             always
             shew
             themselves
             ill-natur'd
             ,
             malevolent
             ,
             and
             enemies
             towards
             other
             Rational
             Beings
             ;
             whereas
             the
             
             contrary
             endeavours
             being
             thus
             helpful
             ,
             and
             necessary
             to
             so
             many
             others
             ,
             may
             easily
             and
             naturally
             produce
             in
             our
             minds
             a
             notion
             of
             this
             Common
             good
             of
             Rationals
             ,
             which
             from
             the
             obvious
             Similitude
             of
             Rational
             Beings
             to
             each
             other
             ,
             must
             equally
             respect
             all
             those
             ,
             which
             we
             have
             opportunity
             or
             occasion
             of
             knowing
             ,
             or
             conversing
             with
             ,
             as
             also
             those
             with
             whom
             we
             have
             not
             .
          
           
             §
             .
             14.
             
             And
             I
             may
             add
             farther
             from
             constant
             experience
             ,
             that
             we
             are
             able
             to
             contribute
             more
             to
             the
             good
             ,
             and
             assistance
             of
             those
             of
             our
             own
             kind
             ,
             than
             any
             other
             Creatures
             ,
             because
             their
             Nature
             (
             and
             consequently
             what
             is
             good
             ,
             or
             destructive
             to
             it
             )
             is
             more
             evident
             to
             us
             from
             the
             knowledge
             we
             have
             of
             our selves
             ,
             than
             of
             other
             Creatures
             .
             For
             as
             our
             Nature
             is
             capable
             of
             more
             ,
             and
             greater
             goods
             than
             they
             ,
             and
             in
             the
             attaining
             of
             which
             we
             can
             better
             assist
             each
             other
             ;
             so
             we
             must
             also
             confess
             it
             to
             be
             liable
             to
             greater
             Dangers
             and
             Calamities
             ;
             for
             the
             declining
             and
             removing
             of
             which
             ,
             God
             hath
             appointed
             our
             mutual
             Benevolence
             expressed
             by
             our
             endeavours
             ,
             and
             assistance
             of
             each
             other
             ,
             as
             the
             most
             suitable
             and
             necessary
             means
             thereunto
             .
          
           
           
             §
             .
             15.
             
             And
             we
             may
             also
             observe
             ,
             that
             by
             our
             Advice
             and
             Counsel
             ,
             communicated
             by
             apt
             Signs
             or
             Words
             ,
             we
             are
             able
             to
             contribute
             many
             helps
             and
             conveniencies
             of
             Life
             to
             those
             of
             our
             own
             kind
             ,
             of
             which
             other
             Animals
             are
             altogether
             uncapable
             either
             of
             acting
             or
             receiving
             .
             And
             farther
             ,
             because
             of
             the
             Similitude
             of
             those
             of
             our
             own
             kind
             with
             our selves
             ,
             we
             cannot
             but
             think
             it
             agreeable
             to
             our
             Rational
             Natures
             to
             do
             ,
             or
             to
             procure
             the
             like
             things
             for
             them
             ,
             as
             for
             our selves
             ,
             and
             can
             also
             be
             sensible
             of
             greater
             Motives
             to
             benefit
             Men
             ,
             than
             other
             Creatures
             ;
             since
             we
             have
             all
             the
             reason
             to
             hope
             ,
             that
             those
             we
             have
             thus
             done
             good
             to
             ,
             or
             obliged
             ,
             being
             moved
             by
             our
             benefits
             ,
             will
             make
             us
             a
             suitable
             return
             whenever
             it
             lies
             in
             their
             power
             ,
             and
             that
             they
             may
             one
             time
             or
             other
             ,
             in
             the
             like
             ,
             or
             some
             other
             way
             oblige
             us
             .
             So
             that
             it
             is
             evident
             from
             Common
             Experience
             ,
             that
             there
             can
             be
             no
             larger
             Possession
             ,
             nor
             any
             surer
             defence
             for
             Mankind
             ,
             than
             the
             most
             sincere
             Piety
             towards
             God
             ,
             the
             Head
             of
             Rational
             beings
             ,
             and
             the
             most
             diffusive
             Love
             ,
             and
             sincere
             Benevolence
             of
             all
             Persons
             towards
             each
             other
             ;
             since
             if
             they
             prove
             malevolent
             ,
             or
             ill-natur'd
             ,
             they
             may
             easily
             bereave
             us
             of
             all
             things
             we
             enjoy
             ,
             together
             with
             our
             Life
             it self
             :
             nor
             can
             the
             Love
             or
             
             Good-will
             of
             others
             ,
             be
             obtained
             by
             any
             more
             certain
             or
             powerful
             means
             ,
             than
             that
             every
             one
             should
             shew
             himself
             so
             affected
             in
             his
             Actions
             towards
             others
             ,
             as
             he
             desires
             they
             should
             be
             towards
             himself
             ;
             That
             is
             ,
             Loving
             and
             Benevolent
             upon
             all
             occasions
             ,
             though
             more
             particularly
             to
             those
             to
             whom
             we
             are
             obliged
             by
             Friendship
             or
             Relation
             .
          
           
             §
             .
             16.
             
             Last
             of
             all
             ,
             the
             same
             Experience
             that
             demonstrates
             the
             mutual
             Benevolence
             of
             particular
             Persons
             to
             be
             the
             most
             powerful
             Cause
             of
             their
             Felicity
             ,
             does
             as
             necessarily
             teach
             us
             from
             a
             like
             parity
             of
             Reason
             ,
             that
             the
             Love
             ,
             or
             Good-will
             of
             any
             greater
             number
             of
             Men
             ,
             towards
             any
             the
             like
             number
             ,
             hath
             a-like
             proportionable
             effect
             ;
             so
             on
             the
             other
             side
             ,
             the
             constant
             Malice
             or
             Ill-will
             of
             all
             Men
             towards
             all
             ,
             express'd
             by
             suitable
             Actions
             ,
             would
             soon
             bring
             destruction
             to
             the
             whole
             Race
             of
             Mankind
             ,
             since
             it
             would
             soon
             destroy
             all
             the
             Causes
             requisite
             to
             their
             Happiness
             ,
             and
             Well-being
             ,
             and
             introduce
             a
             perpetual
             Enmity
             and
             War
             ,
             which
             are
             the
             certain
             Causes
             of
             the
             greatest
             Miseries
             and
             Calamities
             ,
             which
             can
             befall
             Mankind
             :
             all
             which
             ,
             though
             Mr.
             H.
             himself
             acknowledges
             ,
             yet
             he
             will
             not
             own
             the
             necessity
             of
             Men's
             mutual
             Love
             and
             Concord
             ,
             to
             be
             also
             as
             necessary
             to
             their
             
             Preservation
             .
             But
             why
             the
             Causes
             of
             Men's
             Preservation
             and
             Happiness
             ,
             as
             being
             Prior
             in
             Nature
             ,
             should
             not
             be
             more
             evident
             than
             those
             of
             their
             Destruction
             ;
             since
             the
             one
             is
             altogether
             as
             evident
             and
             necessary
             ,
             and
             may
             be
             as
             easily
             foreseen
             and
             prevented
             ,
             as
             the
             other
             ,
             I
             can
             see
             no
             reason
             ;
             and
             I
             should
             be
             glad
             if
             any
             of
             Mr.
             
             H's
             Disciples
             could
             shew
             us
             any
             sufficient
             Reason
             for
             that
             Opinion
             .
          
           
             §
             .
             17.
             
             So
             that
             these
             things
             which
             I
             have
             now
             laid
             down
             concerning
             the
             Natural
             means
             of
             Men's
             happiness
             ,
             do
             appear
             so
             evident
             from
             our
             common
             Reason
             ,
             and
             daily
             Experience
             ,
             that
             they
             are
             of
             like
             certainty
             with
             the
             Principles
             of
             Arithmetick
             and
             Geometry
             ,
             in
             all
             whose
             Operations
             ,
             there
             are
             still
             supposed
             certain
             Acts
             depending
             upon
             our
             free
             ,
             humane
             ,
             Faculties
             ;
             and
             yet
             neither
             of
             these
             Sciences
             are
             rendred
             the
             more
             uncertain
             ,
             from
             the
             supposition
             of
             Men's
             Free-will
             ,
             whether
             they
             will
             draw
             Lines
             ,
             or
             cast
             up
             Sums
             ,
             or
             not
             ;
             since
             it
             suffices
             for
             their
             truth
             and
             certainty
             ,
             that
             there
             is
             an
             inseparable
             Connexion
             between
             such
             Acts
             ,
             which
             are
             supposed
             to
             be
             in
             our
             Power
             to
             exert
             ,
             and
             all
             the
             effects
             sought
             for
             ;
             To
             the
             finding
             of
             which
             ,
             both
             the
             pleasure
             annexed
             to
             their
             Contemplation
             ,
             and
             the
             various
             uses
             of
             Humane
             Life
             do
             at
             
             once
             invite
             us
             .
             And
             in
             the
             like
             manner
             ,
             the
             truth
             of
             all
             Moral
             Knowledge
             is
             founded
             in
             the
             Immutable
             Coherence
             between
             the
             highest
             Felicity
             ,
             which
             Humane
             Power
             can
             attain
             to
             ,
             with
             those
             Acts
             of
             universal
             Benevolence
             ,
             that
             is
             of
             Love
             towards
             God
             and
             Men
             ,
             and
             which
             exerts
             it self
             in
             all
             the
             particular
             moral
             Vertues
             ;
             yet
             in
             the
             mean
             time
             ,
             these
             two
             things
             are
             still
             supposed
             ,
             That
             Men
             desire
             ,
             and
             seek
             the
             highest
             Felicity
             they
             are
             capable
             of
             ;
             and
             also
             ,
             That
             they
             are
             able
             to
             exercise
             this
             Benevolence
             ,
             not
             only
             towards
             themselves
             ,
             but
             God
             and
             Men
             ,
             as
             partakers
             with
             them
             of
             the
             same
             Rational
             ,
             or
             Intelligent
             Nature
             .
             This
             I
             have
             thought
             fit
             to
             add
             ,
             to
             prevent
             all
             those
             Cavils
             which
             Mr.
             
             H's
             Disciples
             are
             used
             to
             make
             against
             Morality
             ,
             from
             the
             necessity
             of
             our
             Wills.
             
          
           
             §
             .
             18.
             
             But
             before
             I
             proceed
             farther
             to
             inquire
             into
             the
             Nature
             of
             things
             ,
             I
             desire
             you
             to
             remember
             what
             I
             have
             already
             hinted
             in
             the
             Introduction
             to
             this
             Discourse
             ,
             That
             this
             truth
             concerning
             the
             efficacy
             of
             Universal
             Benevolence
             ,
             for
             the
             Preservation
             and
             Happiness
             of
             Rational
             Beings
             ,
             as
             also
             all
             other
             Propositions
             alike
             evident
             ,
             and
             contained
             under
             it
             ,
             do
             all
             proceed
             from
             God
             ,
             as
             the
             first
             Cause
             ,
             and
             Ordainer
             of
             all
             things
             ;
             and
             consequently
             of
             our
             Humane
             
             Understanding
             ,
             and
             of
             all
             truths
             therein
             contained
             .
             And
             since
             these
             Rules
             drawn
             from
             the
             Natures
             of
             things
             ,
             tend
             to
             the
             procuring
             God's
             End
             and
             Design
             ,
             viz.
             The
             Preservation
             ,
             and
             Happiness
             of
             Mankind
             ;
             and
             also
             that
             it
             hath
             pleased
             Him
             to
             annex
             certain
             natural
             Rewards
             ,
             to
             the
             Observation
             of
             these
             Dictates
             of
             Reason
             ,
             and
             Punishments
             to
             their
             Transgression
             ;
             so
             that
             they
             thereby
             becoming
             apt
             ,
             and
             sufficient
             for
             the
             due
             ordering
             of
             our
             Thoughts
             ,
             and
             governing
             our
             Actions
             towards
             God
             ,
             our selves
             ,
             and
             all
             others
             ,
             (
             as
             I
             shall
             farther
             make
             out
             in
             this
             Discourse
             )
             I
             see
             nothing
             wanting
             to
             give
             it
             the
             Essence
             ,
             and
             Vigour
             of
             a
             Law.
             And
             I
             shall
             farther
             shew
             before
             I
             have
             done
             ,
             that
             under
             this
             general
             Rule
             of
             endeavouring
             the
             Common
             Good
             of
             Rational
             Beings
             ,
             or
             Universal
             Benevolence
             ,
             is
             contained
             Piety
             towards
             God
             ,
             and
             the
             highest
             Good-will
             or
             Charity
             towards
             Men
             ,
             and
             is
             the
             Summ
             both
             of
             the
             Moral
             Law
             of
             Moses
             ,
             and
             of
             the
             Gospel
             of
             our
             Saviour
             
               Iesus
               Christ.
            
             
          
           
             §
             .
             19.
             
             These
             Things
             being
             thus
             proposed
             in
             general
             ,
             I
             come
             now
             more
             particularly
             to
             shew
             ,
             that
             a
             due
             Observation
             and
             Knowledge
             of
             these
             natural
             Things
             without
             us
             ,
             will
             truly
             and
             clearly
             teach
             us
             what
             
             Operations
             or
             Motions
             of
             them
             are
             good
             ,
             or
             evil
             ,
             for
             all
             other
             Men
             ,
             as
             well
             as
             our selves
             ;
             and
             also
             shew
             us
             how
             necessarily
             and
             unalterably
             all
             these
             Things
             are
             produced
             ;
             for
             Natural
             Knowledge
             searches
             into
             the
             true
             Causes
             of
             that
             Generation
             and
             Corruption
             which
             daily
             happens
             to
             all
             Natural
             Bodies
             ,
             and
             especially
             to
             Men
             ,
             and
             so
             can
             demonstrate
             the
             necessary
             coherence
             of
             these
             Effects
             ,
             with
             their
             Causes
             ;
             and
             therefore
             those
             Causes
             that
             help
             to
             generate
             or
             preserve
             Men
             ,
             and
             that
             make
             them
             live
             happily
             in
             this
             Life
             ,
             are
             Natural
             Goods
             ,
             as
             the
             Causes
             of
             their
             Misery
             and
             Dissolution
             are
             Natural
             Evils
             :
             And
             it
             then
             as
             plainly
             follows
             ,
             That
             by
             this
             Knowledge
             we
             can
             as
             certainly
             demonstrate
             and
             foretell
             what
             Things
             are
             naturally
             Good
             ,
             or
             Evil
             ,
             for
             all
             Mankind
             ,
             as
             for
             any
             single
             Person
             .
          
           
             §
             .
             20.
             
             Therefore
             we
             may
             truly
             conclude
             ,
             That
             the
             Knowledge
             of
             all
             these
             Effects
             ,
             which
             either
             Nature
             or
             Humane
             Industry
             can
             produce
             for
             Men's
             Food
             ,
             Clothing
             ,
             Habitation
             ,
             and
             Medicine
             ,
             is
             part
             of
             this
             Natural
             Knowledge
             :
             To
             which
             we
             may
             also
             add
             the
             understanding
             of
             all
             other
             Humane
             Operations
             ,
             and
             of
             the
             Effects
             proceeding
             from
             thence
             ,
             for
             the
             Uses
             of
             Humane
             Life
             .
             For
             although
             the
             voluntary
             Actions
             of
             Men
             ,
             as
             they
             exert
             themselves
             towards
             
             Things
             without
             them
             ,
             do
             not
             work
             exactly
             after
             the
             same
             manner
             as
             meer
             Mechanick
             Motions
             ,
             viz.
             from
             the
             Pulsion
             or
             Motion
             of
             other
             Bodies
             ,
             but
             either
             from
             their
             Reasons
             ,
             or
             Wills
             ;
             yet
             since
             all
             the
             outward
             Motions
             we
             exert
             ,
             receive
             their
             Measure
             and
             Force
             from
             the
             Natural
             Powers
             of
             Humane
             Bodies
             ,
             which
             are
             of
             the
             same
             Nature
             with
             others
             ,
             and
             so
             must
             perform
             their
             Natural
             Functions
             ,
             as
             they
             are
             regulated
             by
             the
             necessary
             Laws
             of
             Matter
             and
             Motion
             ,
             much
             after
             the
             same
             manner
             as
             other
             Natural
             Motions
             ,
             it
             is
             evident
             ,
             that
             these
             voluntary
             Actions
             ,
             whenever
             they
             are
             thus
             exerted
             ,
             are
             regulated
             by
             the
             same
             Natural
             Laws
             :
             And
             it
             is
             commonly
             known
             how
             much
             Men's
             Industry
             ,
             by
             the
             various
             Motions
             of
             their
             Bodies
             (
             which
             a
             Philosopher
             can
             easily
             resolve
             into
             mechanick
             ones
             )
             ,
             does
             contribute
             to
             their
             own
             and
             other
             Men's
             Preservation
             ,
             by
             providing
             and
             administring
             Victuals
             ,
             Cloths
             ,
             Physick
             ,
             Houses
             ,
             &c.
             
             In
             performing
             which
             Effects
             ,
             Men's
             Strength
             ,
             and
             Skill
             in
             Husbandry
             ,
             Building
             ,
             Navigation
             ,
             and
             other
             manual
             Trades
             ,
             are
             chiefly
             employ'd
             .
             Nor
             are
             the
             Liberal
             Arts
             absolutely
             free
             from
             these
             Laws
             of
             Motion
             ,
             since
             by
             the
             help
             of
             certain
             sensible
             Signs
             ,
             and
             articulate
             Notes
             ,
             or
             Marks
             ,
             as
             Words
             ,
             Letters
             ,
             or
             Cyphers
             ,
             the
             Minds
             of
             Men
             come
             
             to
             be
             endued
             with
             Knowledge
             ,
             and
             directed
             in
             most
             of
             their
             Civil
             and
             Moral
             Duties
             .
             I
             have
             only
             thought
             fit
             to
             hint
             thus
             much
             concerning
             Humane
             Actions
             ,
             considered
             as
             meer
             Natural
             Things
             existing
             without
             us
             ;
             but
             I
             shall
             treat
             more
             fully
             of
             them
             in
             the
             next
             Chapter
             ,
             when
             I
             come
             to
             treat
             of
             the
             Nature
             of
             Man
             ,
             considered
             as
             a
             voluntary
             Agent
             .
          
           
             §
             .
             21.
             
             Hence
             it
             plainly
             appears
             ,
             That
             all
             these
             Natural
             Things
             ,
             and
             the
             mutual
             Helps
             by
             which
             they
             are
             procured
             ,
             may
             be
             certainly
             known
             ,
             and
             foreseen
             by
             us
             ,
             to
             be
             naturally
             and
             unalterably
             Good
             ;
             that
             is
             ,
             tending
             to
             the
             Preservation
             and
             Happiness
             of
             Mankind
             .
             And
             for
             the
             same
             Reason
             all
             those
             contrary
             Causes
             ,
             or
             Motions
             ,
             by
             which
             Men's
             Bodies
             are
             weakened
             or
             destroyed
             ,
             by
             lessening
             or
             taking
             away
             the
             Necessaries
             and
             Conveniences
             of
             Life
             ,
             such
             as
             Food
             ,
             Rayment
             ,
             Liberty
             ,
             Quiet
             ,
             &c.
             
             And
             also
             those
             Actions
             by
             which
             Vertue
             and
             Knowledge
             may
             be
             rooted
             out
             of
             Men's
             Minds
             ;
             and
             Errours
             ,
             and
             unbridled
             Passions
             ,
             destructive
             to
             the
             Common
             Good
             of
             Mankind
             ,
             introduced
             into
             their
             Rooms
             ,
             are
             necessarily
             and
             in
             their
             own
             Nature
             Evil.
             Therefore
             when
             we
             determine
             of
             Natural
             Goods
             ,
             or
             Evils
             ,
             according
             to
             the
             Law
             of
             Nature
             ,
             we
             are
             not
             only
             to
             consider
             the
             Preservation
             
             of
             a
             few
             particular
             Persons
             ,
             since
             the
             Punishment
             ;
             nay
             ,
             Death
             of
             these
             ,
             may
             often
             conduce
             to
             the
             Common
             Good
             ;
             but
             rather
             that
             of
             the
             aggregate
             Body
             of
             Mankind
             ,
             subordinate
             to
             GOD
             ,
             as
             the
             Head
             of
             Rational
             Beings
             ,
             in
             this
             Natural
             System
             or
             Commonweal
             ,
             establish'd
             by
             Natural
             Laws
             :
             For
             the
             good
             of
             an
             aggregate
             Body
             ,
             is
             nothing
             else
             but
             the
             Chiefest
             Good
             that
             can
             accrue
             to
             all
             its
             Parts
             ,
             or
             the
             Individual
             .
          
           
             §
             .
             22.
             
             Having
             now
             found
             out
             from
             the
             Nature
             of
             Things
             ,
             by
             what
             means
             our
             Minds
             can
             receive
             the
             Idea's
             of
             a
             Common
             Natural
             Good
             ,
             and
             Evil
             ,
             and
             these
             no
             less
             certain
             and
             stable
             ,
             than
             those
             by
             which
             the
             Causes
             of
             Generation
             and
             Corruption
             are
             exhibited
             to
             them
             ;
             I
             come
             next
             to
             consider
             ,
             That
             that
             Matter
             and
             Motion
             ,
             in
             which
             the
             Powers
             of
             Humane
             Bodies
             (
             as
             well
             as
             other
             Parts
             of
             this
             
               Visible
               World
            
             )
             consist
             ,
             and
             exert
             themselves
             after
             a
             limitted
             manner
             ,
             and
             have
             a
             finite
             Quantity
             ,
             and
             certain
             Bounds
             ,
             beyond
             which
             ,
             they
             cannot
             act
             ;
             from
             which
             Principles
             ,
             flow
             those
             known
             Laws
             of
             Natural
             Bodies
             ,
             as
             that
             they
             cannot
             be
             at
             once
             in
             divers
             Places
             ,
             and
             therefore
             cannot
             be
             moved
             towards
             contrary
             Points
             ,
             at
             the
             same
             time
             ;
             or
             so
             as
             to
             be
             subservient
             to
             the
             contrary
             Wills
             
             of
             divers
             Persons
             ,
             at
             once
             ;
             but
             are
             so
             bounded
             and
             determined
             in
             their
             Natures
             ,
             as
             to
             be
             only
             ordered
             or
             disposed
             of
             ,
             according
             to
             the
             Will
             of
             one
             Person
             alone
             ,
             or
             else
             of
             divers
             consenting
             or
             conspiring
             to
             the
             same
             End
             ,
             or
             Design
             .
             For
             if
             Men
             should
             think
             thus
             to
             make
             use
             of
             them
             ,
             they
             would
             be
             so
             far
             from
             conducing
             to
             their
             Benefit
             ,
             or
             Preservation
             ,
             that
             they
             would
             only
             tend
             to
             their
             Hurt
             ,
             and
             Destruction
             ;
             since
             if
             the
             Stronger
             had
             a
             Right
             to
             take
             from
             the
             Weaker
             by
             Strength
             ,
             and
             the
             Weaker
             from
             the
             Stronger
             by
             Cunning
             and
             Surprize
             ,
             any
             of
             these
             Necessaries
             of
             Life
             ,
             which
             he
             was
             once
             possessed
             of
             ;
             yet
             when
             he
             had
             them
             ,
             he
             could
             be
             no
             more
             assured
             that
             he
             should
             keep
             them
             ,
             than
             he
             was
             that
             last
             possessed
             them
             ,
             since
             one
             Stronger
             ,
             or
             more
             Cunning
             than
             himself
             ,
             may
             yet
             come
             ,
             and
             serve
             him
             as
             he
             had
             done
             the
             other
             before
             ;
             and
             so
             on
             ,
             'till
             all
             Men
             that
             enjoy'd
             them
             should
             be
             destroy'd
             ,
             and
             the
             Things
             contended
             for
             ,
             perish
             without
             use
             :
             So
             that
             there
             could
             remain
             neither
             any
             Owner
             ,
             nor
             Thing
             to
             be
             owned
             .
          
           
             §
             .
             23.
             
             From
             all
             which
             that
             hath
             been
             now
             laid
             down
             ,
             I
             shall
             draw
             some
             Conclusions
             of
             great
             moment
             to
             our
             Subject
             ;
             as
             ,
             (
             1.
             )
             From
             this
             Knowledge
             of
             the
             Nature
             
             of
             Things
             ,
             (
             and
             especially
             of
             our
             own
             Humane
             Nature
             )
             we
             may
             learn
             that
             somuch
             celebrated
             Distinction
             of
             the
             Stoicks
             ,
             between
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             
               i.
               e.
            
             )
             those
             Things
             which
             are
             in
             our
             own
             Power
             and
             Disposal
             ,
             such
             as
             are
             the
             voluntary
             Motions
             and
             Inclinations
             of
             our
             Bodies
             and
             Minds
             ;
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             
               i.
               e.
            
             )
             the
             Things
             out
             of
             our
             Power
             ,
             such
             as
             are
             those
             Corporeal
             Motions
             ,
             so
             violent
             and
             irresistible
             ,
             which
             we
             daily
             observe
             to
             proceed
             from
             the
             Nature
             and
             Frame
             of
             the
             World
             ,
             which
             we
             weak
             Creatures
             are
             not
             able
             to
             resist
             ,
             and
             from
             whose
             irresistible
             Force
             ,
             all
             things
             here
             below
             are
             in
             a
             perpetual
             flux
             ;
             whence
             also
             there
             happens
             to
             us
             Men
             ,
             a
             perpetual
             vicisfitude
             of
             Things
             ,
             as
             well
             Adverse
             as
             Prosperous
             ,
             as
             also
             of
             Maturation
             ,
             Decay
             ,
             and
             Dissolution
             :
             So
             that
             this
             Distinction
             (
             if
             duly
             observed
             )
             will
             be
             of
             singular
             use
             ,
             as
             well
             in
             forming
             our
             Manners
             ,
             as
             governing
             our
             Affections
             :
             For
             from
             hence
             we
             are
             taught
             not
             to
             expect
             any
             other
             or
             greater
             Happiness
             ,
             as
             a
             Reward
             of
             all
             our
             Labours
             and
             Endeavours
             ,
             than
             what
             may
             proceed
             from
             a
             prudent
             Management
             of
             our
             Rational
             Faculties
             ,
             and
             from
             those
             External
             Helps
             which
             we
             may
             expect
             Divine
             Providence
             will
             afford
             us
             ,
             in
             its
             governing
             the
             World
             ;
             by
             which
             means
             we
             may
             befreed
             
             from
             those
             fruitless
             Labours
             and
             Endeavours
             ,
             to
             which
             Men's
             vain
             Fears
             ,
             and
             groundless
             Hopes
             ,
             so
             often
             transport
             them
             :
             Nor
             shall
             we
             too
             much
             afflict
             our selves
             for
             those
             Evils
             ,
             which
             either
             do
             now
             ,
             or
             may
             hereafter
             ,
             without
             our
             own
             Faults
             ,
             inevitably
             befal
             us
             ,
             whence
             the
             greatest
             part
             of
             those
             Troubles
             and
             Molestations
             ,
             which
             are
             wont
             to
             proceed
             from
             Grief
             ,
             Anger
             ,
             and
             Discontent
             at
             our
             present
             Fortunes
             ,
             or
             Conditions
             ,
             may
             ,
             by
             our
             Prudence
             ,
             or
             Patience
             ,
             be
             prevented
             :
             Neither
             are
             we
             hereby
             only
             directed
             to
             the
             avoiding
             of
             Evils
             ,
             but
             here
             is
             also
             chalked
             out
             to
             us
             ,
             a
             more
             short
             and
             compendious
             method
             ,
             by
             which
             we
             may
             ,
             by
             degrees
             ,
             attain
             to
             those
             two
             greatest
             Blessings
             which
             can
             be
             enjoyed
             by
             us
             in
             this
             Life
             ;
             the
             Culture
             of
             our
             own
             Minds
             ,
             and
             the
             Government
             of
             our
             Passions
             .
          
           
             §
             .
             24.
             
             I
             need
             not
             prosecute
             this
             Subject
             any
             farther
             ,
             but
             shall
             proceed
             to
             take
             notice
             of
             those
             obvious
             Observations
             to
             our
             Purpose
             ,
             viz.
             That
             it
             is
             evident
             from
             common
             Experience
             ,
             That
             the
             natural
             Forces
             ,
             or
             Powers
             ,
             of
             any
             one
             Person
             ,
             are
             too
             weak
             ,
             scanty
             ,
             and
             inconsiderable
             ,
             towards
             the
             obtaining
             all
             that
             Happiness
             he
             desires
             and
             is
             capable
             of
             ;
             to
             procure
             which
             ,
             he
             still
             wants
             the
             Help
             and
             Assistance
             of
             many
             
             other
             Persons
             and
             Things
             ,
             to
             render
             his
             Life
             safe
             ,
             pleasant
             ,
             or
             contented
             :
             And
             ,
             further
             ,
             that
             it
             is
             in
             the
             Power
             of
             any
             one
             of
             us
             ,
             to
             contribute
             many
             Things
             towards
             the
             use
             of
             others
             of
             our
             own
             kind
             ,
             which
             we
             do
             not
             need
             our selves
             ;
             and
             which
             though
             of
             no
             use
             to
             us
             ,
             yet
             may
             be
             of
             singular
             use
             to
             their
             Happiness
             ,
             or
             Preservation
             .
             But
             since
             we
             are
             certain
             ,
             from
             those
             known
             Bounds
             of
             our
             Power
             ,
             that
             we
             are
             not
             able
             to
             compel
             all
             those
             by
             force
             ,
             whose
             Assistance
             we
             stand
             in
             need
             of
             ,
             to
             co-operate
             with
             us
             ,
             towards
             this
             our
             main
             End
             and
             Design
             ,
             viz.
             Happiness
             ;
             there
             can
             be
             no
             surer
             Means
             ,
             or
             safer
             Defence
             left
             us
             ,
             than
             that
             by
             a
             constant
             offering
             and
             affording
             those
             Necessaries
             of
             Life
             ,
             together
             with
             our
             Assistance
             to
             others
             ,
             as
             often
             as
             it
             lies
             in
             our
             Power
             ;
             we
             may
             thereby
             probably
             render
             them
             likewise
             Benevolent
             and
             Helpful
             to
             us
             in
             the
             like
             Necessities
             ,
             or
             Occasions
             :
             So
             that
             this
             Benevolence
             ,
             or
             Charity
             ,
             is
             only
             a
             constant
             Will
             and
             Endeavour
             of
             acting
             thus
             sincerely
             and
             diffusively
             ,
             whenever
             any
             Opportunity
             offers
             it self
             ;
             and
             that
             even
             in
             those
             Cases
             ,
             in
             which
             it
             may
             oftentimes
             be
             probably
             foreseen
             ,
             that
             no
             return
             can
             be
             immediately
             expected
             from
             the
             Person
             to
             whom
             the
             Benefit
             is
             done
             ;
             since
             ,
             however
             ,
             it
             still
             contributes
             to
             the
             
             general
             Good
             of
             Mankind
             ,
             of
             which
             that
             Person
             we
             so
             benefit
             is
             a
             Member
             :
             Which
             general
             Benevolence
             doth
             not
             yet
             hinder
             ,
             but
             that
             we
             may
             bestow
             and
             exercise
             a
             larger
             share
             ,
             and
             higher
             degrees
             thereof
             ,
             towards
             those
             from
             whom
             our
             own
             long
             Acquaintance
             ,
             and
             nearer
             Relation
             ,
             may
             persuade
             us
             to
             hope
             for
             larger
             Returns
             of
             Friendship
             .
          
           
             §
             .
             25.
             
             Whence
             we
             may
             ,
             in
             the
             next
             place
             ,
             observe
             ,
             That
             if
             our
             Assistance
             ,
             and
             other
             Things
             in
             our
             Power
             ,
             certainly
             contribute
             to
             the
             Use
             ,
             or
             Benefit
             of
             others
             ,
             they
             can
             only
             perform
             this
             ,
             as
             they
             are
             assign'd
             ,
             or
             appropriated
             ,
             to
             the
             particular
             Persons
             ,
             that
             are
             to
             make
             use
             of
             them
             ,
             according
             to
             some
             certain
             time
             and
             place
             .
             So
             that
             if
             Right
             Reason
             prescribe
             a
             Use
             of
             Things
             ,
             and
             Humane
             Helps
             ,
             as
             necessary
             for
             the
             Happiness
             and
             Preservation
             of
             Mankind
             ,
             it
             ,
             as
             necessarily
             ,
             prescribes
             ,
             that
             this
             Use
             of
             these
             Things
             ,
             should
             be
             appropriated
             to
             them
             ,
             that
             are
             thus
             to
             use
             them
             ,
             for
             the
             time
             they
             stand
             in
             need
             of
             them
             ,
             and
             according
             to
             the
             place
             in
             which
             they
             are
             to
             be
             used
             .
             The
             Consequence
             is
             evident
             ,
             because
             Right
             Reason
             can
             only
             prescribe
             that
             to
             be
             done
             ,
             which
             will
             consist
             with
             the
             nature
             of
             the
             Things
             that
             are
             to
             be
             used
             ,
             and
             the
             Persons
             that
             are
             to
             use
             them
             .
             So
             that
             it
             is
             evident
             ,
             a
             Division
             ,
             
             or
             Appropriation
             of
             Things
             ,
             and
             Humane
             Assistances
             and
             Labours
             ,
             is
             absolutely
             necessary
             for
             the
             Subsistence
             and
             Happiness
             of
             all
             Men
             ;
             whence
             it
             also
             follows
             ,
             That
             this
             necessary
             Limitation
             ,
             or
             Appropriation
             of
             any
             of
             these
             Things
             to
             particular
             Persons
             ,
             for
             the
             time
             they
             stand
             in
             need
             of
             them
             ,
             is
             a
             natural
             Separation
             of
             them
             ,
             from
             the
             use
             of
             all
             others
             ,
             during
             the
             time
             they
             are
             so
             made
             use
             of
             .
             By
             
               One
               Thing
            
             ,
             I
             mean
             such
             single
             Things
             as
             are
             uncapable
             of
             division
             ;
             and
             to
             make
             use
             of
             which
             ,
             it
             is
             absolutely
             necessary
             that
             it
             be
             possessed
             whole
             and
             entire
             ,
             such
             as
             are
             Food
             ,
             Cloths
             ,
             and
             the
             like
             ;
             for
             there
             are
             other
             Things
             which
             are
             likewise
             called
             One
             ,
             as
             one
             Island
             ,
             one
             Field
             ,
             and
             the
             like
             ,
             which
             may
             very
             well
             serve
             for
             the
             Use
             of
             divers
             Persons
             at
             once
             ,
             and
             whose
             Division
             arising
             from
             the
             positive
             Consent
             of
             Men
             already
             entred
             into
             Civil
             Societies
             ,
             or
             Commonweals
             ,
             I
             need
             not
             now
             treat
             of
             .
          
           
             §
             .
             26.
             
             But
             from
             this
             natural
             Division
             ,
             or
             Appropriation
             of
             Things
             ,
             and
             its
             Necessity
             for
             the
             Preservation
             of
             Mankind
             ,
             arises
             that
             Natural
             and
             Primitive
             right
             proceeding
             from
             Occupancy
             ,
             which
             both
             Philosophers
             and
             Civilians
             grant
             to
             have
             place
             in
             the
             state
             of
             Nature
             ,
             supposing
             a
             Community
             of
             most
             Things
             :
             For
             Right
             is
             but
             a
             certain
             Faculty
             ,
             
             or
             Power
             of
             Acting
             ,
             or
             enjoying
             any
             thing
             granted
             us
             by
             a
             Law
             ;
             but
             in
             this
             state
             ,
             there
             is
             no
             other
             Law
             but
             that
             of
             Right
             Reason
             ,
             given
             by
             GOD
             ,
             concerning
             such
             Actions
             as
             are
             necessary
             for
             the
             Common
             Good
             of
             Rational
             Beings
             .
             Therefore
             since
             Right
             Reason
             requires
             a
             separate
             use
             of
             particular
             Things
             ,
             and
             Humane
             Assistances
             ,
             as
             necessary
             and
             conducing
             to
             this
             End
             ,
             there
             must
             needs
             follow
             from
             thence
             ,
             a
             Right
             to
             the
             Use
             and
             Enjoyment
             of
             any
             particular
             Thing
             ,
             during
             the
             time
             the
             Possessor
             so
             makes
             use
             of
             it
             ;
             for
             a
             Man
             hath
             the
             same
             Right
             to
             live
             tomorrow
             ,
             as
             he
             hath
             to
             day
             ;
             and
             consequently
             hath
             the
             same
             Right
             to
             all
             the
             Means
             which
             are
             necessary
             for
             his
             Preservation
             :
             Therefore
             if
             this
             House
             ,
             Servant
             ,
             or
             any
             thing
             else
             that
             I
             am
             now
             possessed
             of
             ,
             be
             necessary
             for
             my
             Happiness
             or
             Preservation
             to
             day
             ,
             I
             shall
             have
             also
             a
             like
             Right
             to
             it
             for
             the
             future
             as
             long
             as
             it
             continues
             thus
             necessary
             :
             And
             in
             this
             state
             ,
             there
             being
             no
             other
             Judge
             of
             the
             Means
             of
             my
             own
             Preservation
             but
             my self
             ,
             I
             shall
             have
             a
             Right
             to
             it
             as
             long
             as
             I
             live
             ,
             for
             the
             same
             Reason
             for
             which
             I
             had
             a
             Right
             to
             it
             at
             first
             .
             So
             that
             unless
             ,
             the
             Use
             or
             Necessity
             ceasing
             ,
             I
             alter
             my
             Mind
             concerning
             it
             ,
             or
             assign
             my
             Interest
             in
             it
             to
             another
             ,
             I
             have
             a
             perpetual
             Right
             in
             it
             ,
             excluding
             that
             of
             any
             other
             ,
             during
             
             the
             time
             that
             I
             am
             thus
             possessed
             of
             it
             :
             Not
             that
             I
             hereby
             grant
             every
             Man
             a
             Right
             ,
             in
             the
             state
             of
             Nature
             ,
             to
             all
             Things
             which
             his
             unreasonable
             Passions
             ,
             or
             Appetites
             ,
             shall
             fansie
             to
             be
             necessary
             for
             his
             own
             Preservation
             ,
             or
             Happiness
             ,
             but
             only
             to
             so
             much
             of
             the
             Means
             conducing
             thereunto
             ,
             as
             any
             Man
             ,
             whilst
             he
             judges
             according
             to
             Right
             Reason
             ,
             or
             Equity
             ,
             and
             the
             natural
             Necessities
             of
             himself
             and
             Family
             ,
             shall
             rightly
             so
             determine
             ,
             without
             arrogating
             ,
             or
             assuming
             to
             himself
             more
             than
             is
             really
             necessary
             for
             those
             Ends
             ,
             and
             without
             robbing
             others
             of
             what
             is
             also
             necessary
             for
             them
             ,
             which
             is
             down-right
             Violence
             and
             Injustice
             .
          
           
             §
             .
             27.
             
             Whence
             it
             plainly
             appears
             ,
             That
             this
             natural
             Division
             ,
             or
             Property
             in
             Things
             ,
             first
             proceeding
             from
             Occupancy
             and
             Possession
             ,
             as
             it
             is
             necessary
             for
             the
             Preservation
             of
             all
             particular
             Persons
             ,
             so
             it
             must
             be
             likewise
             for
             that
             of
             Mankind
             ,
             considered
             as
             an
             aggregate
             Body
             ,
             consisting
             of
             divers
             Individuals
             ,
             the
             same
             Means
             being
             necessary
             for
             the
             preservation
             of
             the
             whole
             ,
             as
             are
             requisite
             to
             all
             its
             constituent
             Parts
             or
             Members
             ,
             though
             this
             kind
             of
             Property
             may
             very
             well
             consist
             with
             Community
             ,
             as
             at
             Ord'naries
             and
             Theatres
             ,
             every
             one
             that
             
             pays
             his
             Money
             hath
             a
             Right
             to
             his
             Dinner
             ,
             or
             Place
             ;
             yet
             none
             can
             tell
             which
             it
             is
             ,
             or
             where
             it
             shall
             be
             ,
             'till
             he
             hath
             it
             on
             his
             Plate
             ,
             or
             is
             actually
             seated
             in
             it
             .
          
           
             §
             .
             28.
             
             Whence
             it
             may
             appear
             ,
             That
             these
             Principles
             being
             truly
             drawn
             from
             the
             Nature
             of
             Things
             ,
             will
             ,
             without
             any
             more
             ado
             ,
             destroy
             Mr.
             
             H.'s
             wild
             Hypothesis
             ,
             concerning
             the
             Natural
             Right
             of
             all
             Men
             to
             all
             Things
             ,
             that
             he
             may
             thereby
             prove
             a
             Right
             ,
             in
             the
             state
             of
             Nature
             ,
             in
             all
             Men
             ▪
             of
             doing
             whatsoever
             they
             please
             towards
             others
             ,
             necessary
             to
             their
             Preservation
             ;
             so
             that
             thence
             may
             arise
             a
             natural
             state
             of
             War
             of
             all
             Men
             against
             all
             .
             And
             hence
             it
             likewise
             appears
             upon
             what
             grounds
             every
             Man
             hath
             a
             Right
             to
             his
             own
             Life
             ,
             Limbs
             ,
             and
             Liberty
             ,
             viz.
             because
             they
             are
             the
             natural
             Means
             by
             which
             we
             are
             enabled
             to
             serve
             GOD
             ,
             and
             assist
             Mankind
             ;
             in
             doing
             which
             ,
             we
             prosecute
             the
             Common
             Good
             of
             Rational
             Beings
             .
             And
             from
             these
             Principles
             here
             laid
             down
             ,
             it
             clearly
             appears
             ,
             That
             Mr.
             
             H.'s
             Doctrines
             concerning
             the
             Law
             of
             Nature
             ,
             and
             Dominion
             ,
             are
             not
             only
             precarious
             ,
             but
             manifestly
             false
             ;
             which
             ,
             first
             ,
             suppose
             (
             without
             any
             sufficient
             Proof
             )
             an
             unlimitted
             Right
             of
             all
             Men
             to
             all
             Things
             ,
             to
             be
             necessary
             to
             their
             Preservation
             ,
             as
             the
             Foundation
             of
             all
             Natural
             Laws
             ,
             and
             Civil
             Societies
             .
             
             For
             the
             proving
             of
             which
             ,
             he
             only
             makes
             use
             of
             some
             false
             and
             specious
             Arguments
             ,
             as
             I
             hope
             I
             have
             sufficiently
             made
             appear
             in
             the
             Second
             Part
             of
             this
             Treatise
             .
          
           
             §
             .
             29.
             
             Having
             now
             established
             a
             Natural
             Property
             in
             such
             Things
             ,
             and
             Humane
             Helps
             ,
             or
             Assistances
             ,
             as
             are
             necessary
             for
             Men's
             Happiness
             and
             Preservation
             ,
             in
             order
             to
             the
             Common
             Good
             ,
             I
             shall
             not
             concern
             my self
             to
             prove
             the
             Convenience
             of
             Civil
             Property
             ,
             as
             now
             established
             in
             most
             Commonweals
             ;
             nor
             shall
             now
             trouble
             you
             with
             those
             Mischiefs
             ,
             which
             Aristotle
             ,
             in
             his
             Politicks
             ,
             hath
             very
             well
             proved
             ,
             would
             follow
             from
             a
             Community
             of
             Things
             ,
             from
             those
             unavoidable
             Strifes
             and
             Contentions
             ,
             which
             would
             daily
             arise
             from
             our
             using
             the
             Fruits
             of
             the
             Earth
             in
             common
             :
             Only
             I
             think
             I
             may
             say
             thus
             much
             ,
             That
             since
             Mankind
             is
             so
             multiplied
             in
             well-inhabited
             Countries
             ,
             that
             there
             is
             not
             Land
             sufficient
             to
             be
             divided
             amongst
             all
             the
             Inhabitants
             ,
             so
             as
             to
             serve
             for
             each
             Person
             's
             comfortable
             Subsistence
             without
             foreign
             Trade
             ,
             or
             mechanick
             Employments
             ,
             there
             must
             necessarily
             follow
             a
             more
             full
             and
             exact
             Division
             and
             Appropriation
             of
             the
             Necessaries
             of
             Life
             ,
             such
             as
             are
             Land
             ,
             or
             the
             Use
             and
             Products
             thereof
             ;
             as
             ,
             Corn
             ,
             Cattel
             ,
             and
             the
             like
             ,
             in
             order
             to
             the
             
             Preservation
             and
             Happiness
             of
             that
             Nation
             ,
             or
             Civil
             Society
             ,
             by
             whose
             Consent
             such
             a
             Division
             and
             Appropriation
             of
             these
             Things
             were
             at
             first
             introduced
             ;
             which
             being
             once
             setled
             by
             Civil
             Laws
             ,
             there
             is
             the
             like
             Reason
             for
             its
             continuance
             ;
             and
             Men
             have
             as
             much
             Right
             to
             those
             Things
             they
             thus
             enjoy
             ,
             by
             the
             particular
             Laws
             of
             the
             Countries
             where
             they
             live
             ,
             as
             they
             had
             before
             in
             the
             state
             of
             Nature
             ,
             to
             whatever
             they
             could
             possess
             by
             the
             Right
             of
             Occupancy
             ,
             or
             Possession
             ;
             since
             it
             is
             evident
             ,
             That
             this
             more
             exact
             Property
             ,
             or
             Dominion
             ,
             consisting
             in
             a
             stricter
             and
             more
             limitted
             use
             of
             these
             Things
             ,
             hath
             a
             greater
             efficacy
             in
             order
             to
             the
             Happiness
             and
             Preservation
             of
             that
             Nation
             ,
             or
             part
             of
             Mankind
             ,
             which
             have
             thus
             agreed
             to
             it
             ,
             than
             the
             bare
             Occupancy
             ,
             or
             Possession
             of
             these
             Things
             had
             before
             such
             a
             Division
             made
             ,
             or
             agreed
             upon
             ;
             nor
             can
             it
             now
             be
             altered
             ,
             however
             ,
             perhaps
             ,
             hard
             and
             unequal
             it
             may
             prove
             to
             some
             particular
             Persons
             ,
             since
             it
             will
             always
             conduce
             to
             the
             Happiness
             and
             Tranquility
             of
             each
             particular
             Civil
             Society
             ,
             or
             Commonweal
             ,
             that
             it
             should
             continue
             as
             it
             doth
             ,
             than
             it
             should
             be
             still
             altered
             ,
             according
             to
             every
             Man
             's
             particular
             Fancy
             ,
             or
             Interest
             ,
             since
             such
             a
             Change
             can
             never
             be
             made
             ,
             without
             inconceivable
             Discontents
             ,
             and
             Civil
             Dissentions
             ,
             
             which
             would
             quickly
             end
             in
             open
             Violence
             and
             Hostility
             .
          
           
             §
             .
             30.
             
             So
             that
             from
             these
             Principles
             here
             laid
             down
             ,
             there
             is
             no
             Right
             conferred
             upon
             any
             Man
             ,
             of
             doing
             whatever
             his
             own
             wild
             Fancy
             ,
             or
             unbounded
             Appetite
             may
             prompt
             him
             to
             ,
             but
             only
             ,
             what
             he
             shall
             ,
             according
             to
             right
             Reason
             ,
             truly
             judge
             necessary
             to
             his
             own
             ,
             or
             Family's
             Happiness
             and
             Preservation
             ,
             in
             order
             to
             the
             Common
             Good
             of
             Mankind
             .
             Therefore
             I
             here
             desire
             you
             to
             take
             notice
             ,
             that
             whatever
             Right
             we
             enjoy
             ,
             even
             to
             the
             things
             most
             necessary
             for
             our
             Preservation
             ,
             it
             is
             founded
             ,
             if
             not
             in
             the
             Precept
             ,
             yet
             at
             least
             permission
             of
             this
             great
             Law
             of
             Nature
             ,
             of
             endeavouring
             the
             Common
             Good
             of
             Rational
             Beings
             ,
             when
             we
             truly
             judge
             according
             to
             the
             Nature
             of
             things
             ,
             concerning
             the
             means
             necessary
             ,
             and
             conducing
             to
             this
             great
             End
             ;
             so
             that
             it
             can
             never
             be
             proved
             ,
             that
             any
             one
             hath
             a
             right
             of
             Preserving
             himself
             ,
             unless
             it
             be
             first
             made
             out
             ,
             how
             this
             Right
             of
             Self-preservation
             ,
             conduces
             to
             ,
             or
             at
             least
             consists
             with
             this
             Common
             Good.
             Since
             no
             Rational
             Man
             can
             ever
             believe
             ,
             that
             God
             intended
             the
             Preservation
             ,
             much
             less
             the
             Sensual
             Pleasures
             of
             any
             one
             Man
             ,
             as
             the
             Sole
             End
             of
             His
             Creation
             .
             Which
             Principle
             being
             once
             
             established
             ,
             as
             the
             Foundation
             and
             Original
             of
             all
             the
             Natural
             ,
             or
             Civil
             Rights
             we
             enjoy
             ;
             our
             own
             natural
             Powers
             and
             Rights
             ,
             will
             appear
             so
             limitted
             thereby
             ,
             that
             we
             cannot
             without
             injury
             ,
             and
             injustice
             ,
             violate
             or
             invade
             the
             Rights
             of
             others
             ,
             much
             less
             break
             out
             into
             open
             War
             against
             them
             without
             just
             Cause
             ;
             nay
             all
             those
             Arguments
             by
             which
             any
             one
             Man
             can
             assume
             a
             Right
             to
             Preserve
             himself
             by
             the
             Law
             of
             Nature
             ,
             will
             likewise
             be
             of
             the
             same
             force
             to
             prove
             ,
             that
             he
             ought
             to
             Preserve
             others
             also
             ;
             and
             that
             it
             can
             never
             become
             lawful
             for
             us
             in
             any
             State
             ,
             to
             rob
             Innocent
             Persons
             of
             what
             is
             necessary
             for
             their
             Well-being
             and
             Preservation
             ;
             but
             rather
             on
             the
             contrary
             ,
             that
             all
             Men's
             natural
             Rights
             ,
             should
             be
             secured
             from
             the
             mischiefs
             of
             unreasonable
             Violence
             ,
             and
             War
             ,
             and
             Contention
             ;
             which
             natural
             Security
             in
             a
             Civil
             State
             or
             Commonweal
             ,
             is
             highly
             improved
             and
             encreased
             by
             the
             Assistance
             of
             Humane
             Skill
             and
             Industry
             ,
             according
             to
             the
             established
             Laws
             of
             Property
             or
             Dominion
             .
          
           
             §
             .
             31.
             
             I
             have
             spoken
             thus
             much
             concerning
             the
             necessary
             Connexion
             between
             the
             particular
             Actions
             above
             mentioned
             ,
             and
             the
             Common
             Good
             of
             Mankind
             ,
             that
             by
             considering
             their
             relation
             to
             this
             Great
             End
             ,
             the
             Nature
             of
             all
             Humane
             Actions
             
             may
             more
             certainly
             be
             known
             and
             predetermined
             .
             Since
             the
             Dependance
             of
             natural
             Effects
             on
             their
             Causes
             ,
             are
             absolutely
             necessary
             and
             immutable
             ;
             for
             as
             well
             in
             the
             state
             of
             Nature
             or
             Community
             ,
             as
             of
             Civil
             Society
             ,
             or
             separate
             Property
             ,
             those
             Humane
             Actions
             which
             cause
             ,
             or
             procure
             ,
             that
             the
             minds
             of
             all
             other
             Persons
             should
             not
             be
             prejudiced
             by
             Errors
             ,
             Lyes
             ,
             or
             Perfidiousness
             ;
             nor
             their
             Bodies
             hurt
             ,
             nor
             their
             Lives
             ,
             Goods
             ,
             Fames
             and
             Chastities
             violated
             ,
             or
             taken
             away
             ,
             and
             also
             by
             which
             a
             grateful
             return
             is
             rendred
             to
             those
             that
             have
             done
             us
             good
             ;
             or
             in
             short
             ,
             all
             those
             Actions
             by
             which
             the
             true
             happiness
             of
             any
             one
             Man
             ,
             or
             more
             is
             procured
             ,
             without
             injury
             to
             others
             ,
             as
             they
             always
             were
             ,
             so
             they
             ever
             will
             be
             the
             certain
             Causes
             of
             the
             Common
             Good
             ,
             and
             Happiness
             of
             Mankind
             ,
             and
             are
             therefore
             distinguished
             by
             the
             Titles
             of
             moral
             Vertues
             ,
             as
             I
             shall
             more
             at
             large
             demonstrate
             in
             this
             Discourse
             ,
             when
             I
             come
             to
             shew
             how
             all
             moral
             Vertues
             are
             derived
             from
             ,
             and
             at
             last
             resolved
             into
             this
             Principle
             of
             the
             Common
             Good
             of
             Rational
             Beings
             .
          
           
             But
             least
             the
             variousness
             of
             the
             Observations
             treated
             of
             in
             this
             Chapter
             ,
             and
             their
             Independance
             upon
             each
             other
             ,
             should
             render
             them
             perplext
             ,
             and
             consequently
             
             unconvincing
             to
             Common
             Readers
             ,
             who
             may
             not
             be
             able
             to
             carry
             so
             long
             a
             train
             of
             consequences
             in
             their
             minds
             ;
             I
             shall
             contract
             what
             hath
             been
             now
             said
             into
             these
             few
             plain
             Propositions
             .
          
           
             1.
             
             That
             though
             all
             particular
             men
             are
             mortal
             ,
             and
             but
             of
             a
             short
             duration
             ,
             yet
             that
             God
             hath
             still
             preserved
             mankind
             without
             any
             sensible
             failure
             or
             decay
             .
          
           
             2.
             
             That
             in
             Order
             to
             this
             ,
             God
             hath
             made
             man
             to
             be
             propagated
             by
             Generation
             ,
             and
             also
             to
             be
             preserved
             by
             divers
             outward
             means
             ,
             which
             we
             call
             necessaries
             of
             Life
             .
          
           
             3.
             
             That
             these
             Natural
             means
             can
             no
             way
             answer
             this
             End
             ,
             but
             as
             they
             are
             allowed
             ,
             or
             appropriated
             to
             the
             uses
             and
             occasions
             of
             particular
             Persons
             ,
             during
             the
             time
             they
             stand
             in
             need
             of
             them
             ,
             and
             so
             cannot
             at
             the
             same
             time
             answer
             the
             different
             or
             contrary
             desires
             ,
             and
             necessities
             of
             divers
             men
             ,
             endeavouring
             to
             use
             these
             things
             after
             contrary
             or
             different
             manner
             .
          
           
             4.
             
             That
             the
             taking
             away
             those
             necessaries
             of
             Life
             ,
             which
             another
             is
             rightly
             possessed
             of
             ,
             doth
             not
             only
             cause
             the
             ruine
             and
             destruction
             of
             that
             Person
             and
             his
             Family
             ,
             who
             were
             thus
             possessed
             of
             them
             ;
             but
             by
             causing
             a
             perpetual
             strife
             among
             Mankind
             ,
             will
             render
             these
             things
             uncapable
             of
             being
             made
             use
             of
             at
             all
             for
             their
             Common
             
             Good
             and
             Preservation
             .
          
           
             5.
             
             That
             such
             a
             Strife
             ,
             if
             prosecuted
             to
             the
             utmost
             ,
             will
             certainly
             end
             in
             the
             destruction
             ,
             not
             only
             of
             particular
             Persons
             and
             Nations
             ,
             but
             of
             all
             mankind
             contrary
             to
             God's
             design
             .
          
           
             6.
             
             From
             all
             which
             we
             may
             Rationally
             collect
             ,
             that
             God
             designs
             the
             Preservation
             and
             Happiness
             of
             Mankind
             ,
             as
             also
             of
             all
             Individual
             Persons
             as
             parts
             of
             it
             ,
             as
             far
             as
             their
             frail
             and
             mortal
             Natures
             will
             permit
             ,
             and
             in
             subordination
             to
             the
             good
             of
             the
             whole
             body
             thereof
             .
          
           
             7.
             
             That
             therefore
             there
             are
             no
             surer
             means
             to
             procure
             this
             great
             End
             of
             the
             Common
             Good
             of
             Mankind
             ,
             than
             an
             Universal
             Benevolence
             towards
             Rational
             Beings
             ;
             consisting
             ,
             First
             ,
             in
             Divine
             Love
             or
             Piety
             towards
             God
             ,
             and
             in
             Respect
             of
             Men
             ,
             not
             only
             in
             permitting
             each
             other
             quietly
             to
             enjoy
             all
             the
             necessaries
             of
             Life
             ,
             but
             also
             in
             making
             a
             settled
             division
             of
             them
             to
             others
             ,
             so
             as
             to
             be
             appropriated
             to
             several
             mens
             uses
             or
             occasions
             ;
             which
             dictates
             being
             given
             us
             by
             God
             as
             a
             rule
             of
             all
             our
             moral
             Actions
             ,
             (
             in
             the
             exercise
             of
             which
             is
             contained
             our
             truest
             Happiness
             ,
             as
             in
             its
             violation
             ,
             our
             greatest
             Misery
             )
             is
             therefore
             truly
             and
             properly
             a
             Law
             ,
             and
             indeed
             the
             Summ
             of
             all
             the
             Laws
             of
             Nature
             .
          
        
         
           
           
             CHAP.
             II.
             
          
           
             
               Observations
               and
               Conclusions
               ,
               drawn
               from
               the
               consideration
               of
               Humane
               Nature
               and
               Right
               Reason
               ,
               as
               also
               from
               the
               Nature
               of
               God.
               
            
          
           
             §
             .
             1.
             
             HAving
             in
             the
             former
             Chapter
             drawn
             such
             easie
             and
             obvious
             Observations
             ,
             from
             the
             Nature
             of
             those
             things
             without
             us
             ,
             which
             we
             daily
             stand
             in
             need
             and
             make
             use
             of
             ,
             as
             may
             serve
             to
             prove
             ,
             after
             what
             manner
             we
             ought
             to
             make
             use
             of
             them
             ,
             and
             whence
             that
             Right
             arises
             we
             have
             to
             them
             .
             I
             come
             now
             to
             make
             the
             like
             Observations
             from
             the
             Nature
             of
             Mankind
             ,
             in
             order
             to
             the
             proving
             ,
             that
             we
             are
             designed
             by
             God
             for
             the
             Good
             and
             Preservation
             of
             others
             besides
             our selves
             ,
             and
             that
             in
             the
             doing
             of
             this
             ,
             we
             procure
             (
             as
             far
             as
             lies
             in
             our
             Power
             )
             the
             Good
             and
             Happiness
             of
             all
             Rational
             Beings
             ,
             in
             which
             our
             own
             is
             likewise
             included
             .
             To
             perform
             this
             task
             ,
             I
             shall
             first
             take
             notice
             of
             those
             
             Qualities
             or
             Properties
             that
             belong
             to
             man
             (
             1
             )
             as
             a
             meer
             Natural
             Body
             ,
             (
             2
             )
             such
             as
             belong
             to
             him
             as
             an
             Animal
             ,
             (
             3
             )
             such
             as
             are
             peculiar
             to
             him
             as
             a
             Rational
             Creature
             ,
             endued
             with
             a
             higher
             and
             nobler
             Principle
             than
             Brutes
             ,
             viz.
             an
             Immortal
             Soul.
             
          
           
             §
             .
             2.
             
             To
             begin
             with
             the
             first
             of
             these
             ,
             it
             is
             evident
             ,
             that
             as
             a
             Natural
             Body
             ,
             he
             is
             endued
             with
             these
             Properties
             common
             to
             all
             other
             Natural
             Bodies
             .
             First
             ,
             that
             all
             his
             motions
             ,
             in
             which
             his
             Life
             ,
             Strength
             ,
             and
             Health
             consist
             ,
             do
             all
             proceed
             from
             God
             ,
             the
             first
             and
             Original
             ,
             or
             Cause
             of
             them
             ,
             and
             are
             necessarily
             complicated
             with
             ,
             and
             depend
             upon
             the
             motions
             of
             innumerable
             other
             Bodies
             ,
             among
             which
             the
             Corporeal
             motions
             of
             others
             ,
             (
             which
             do
             often
             limit
             and
             restrain
             our
             own
             )
             are
             first
             and
             chiefly
             to
             be
             considered
             .
             (
             2
             )
             That
             from
             them
             ,
             as
             from
             other
             Bodies
             ,
             motion
             may
             be
             propagated
             Indefinitely
             ,
             and
             which
             does
             not
             perish
             ,
             but
             concur
             with
             other
             motions
             to
             perpetuate
             the
             Succession
             of
             things
             ,
             that
             is
             ,
             contribute
             to
             the
             conservation
             of
             the
             Universe
             ;
             and
             as
             the
             former
             teaches
             us
             ,
             that
             a
             particular
             end
             ,
             viz.
             our
             own
             Preservation
             ,
             depends
             upon
             our
             Common
             or
             joynt
             Forces
             ,
             or
             Natural
             Powers
             ;
             so
             this
             latter
             instructs
             us
             ,
             that
             such
             Powers
             and
             motions
             of
             particular
             Persons
             ,
             are
             often
             most
             Beneficial
             ,
             
             and
             conducing
             to
             the
             Common
             Good
             of
             all
             men
             .
             The
             first
             of
             these
             Conclusions
             forbids
             us
             to
             hope
             for
             ,
             or
             endeavour
             our
             own
             private
             Good
             or
             Happiness
             ,
             as
             separate
             and
             distinct
             from
             that
             of
             all
             others
             ,
             and
             so
             excites
             us
             to
             seek
             the
             Common
             Good
             of
             Rationals
             ,
             as
             the
             Original
             of
             our
             own
             particular
             Happiness
             .
             The
             other
             Conclusion
             shews
             ,
             that
             this
             endeavour
             of
             the
             Common
             Good
             can
             never
             prove
             in
             vain
             ,
             or
             to
             no
             purpose
             ,
             since
             it
             concurrs
             with
             the
             Will
             of
             God
             ,
             and
             conduces
             to
             the
             Preservation
             of
             the
             Universe
             ,
             and
             of
             all
             Humane
             Creatures
             therein
             contain'd
             ;
             and
             farther
             ,
             that
             in
             each
             complicated
             motion
             ,
             as
             well
             in
             that
             ,
             towards
             which
             divers
             Causes
             concurr
             for
             the
             Preservation
             of
             any
             Body
             for
             a
             certain
             time
             ,
             as
             also
             in
             that
             ,
             whereby
             each
             particular
             Body
             concurrs
             to
             the
             Conservation
             of
             the
             whole
             System
             .
             There
             is
             a
             certain
             order
             still
             observed
             ,
             whereby
             some
             motions
             are
             necessarily
             determined
             by
             others
             in
             a
             continual
             Series
             ,
             or
             Succession
             ,
             all
             which
             are
             yet
             governed
             or
             over-ruled
             ,
             by
             the
             motion
             of
             the
             whole
             System
             of
             Natural
             Bodies
             .
             And
             although
             this
             sort
             of
             Contemplation
             ,
             may
             seem
             remote
             from
             common
             use
             ,
             yet
             is
             it
             not
             to
             be
             contemned
             as
             altogether
             unprofitable
             in
             Humane
             Affairs
             ;
             for
             it
             makes
             us
             more
             distinctly
             perceive
             from
             some
             certain
             general
             
             Principles
             ,
             how
             necessary
             a
             constant
             and
             certain
             order
             is
             amongst
             those
             Causes
             ,
             that
             Act
             from
             Corporeal
             forces
             ;
             so
             that
             many
             of
             them
             ,
             may
             each
             in
             their
             order
             Successively
             concurr
             to
             an
             effect
             foreseen
             ,
             or
             designed
             by
             us
             ;
             and
             farther
             shews
             us
             a
             rule
             how
             we
             may
             certainly
             judge
             ,
             what
             Cause
             does
             more
             or
             less
             contribute
             to
             the
             Effect
             sought
             for
             ,
             or
             desired
             ;
             so
             that
             from
             the
             Natural
             Power
             of
             these
             Causes
             ,
             their
             Order
             ,
             Dignity
             or
             Power
             ,
             in
             respect
             to
             each
             Effect
             ,
             are
             to
             be
             determined
             and
             judged
             of
             ;
             and
             we
             are
             taught
             from
             the
             Nature
             of
             things
             ,
             as
             well
             what
             Causes
             are
             to
             be
             most
             esteemed
             for
             those
             good
             Effects
             they
             have
             ,
             or
             may
             produce
             ,
             as
             also
             which
             are
             most
             diligently
             to
             be
             sought
             ,
             for
             the
             obtaining
             those
             ends
             which
             we
             desire
             ,
             and
             by
             which
             means
             it
             may
             be
             also
             known
             ;
             that
             those
             Causes
             which
             Philosophers
             call
             Universal
             ,
             viz.
             God
             the
             first
             Cause
             ,
             and
             the
             motion
             of
             the
             Celestial
             Bodies
             as
             proceeding
             from
             Him
             ,
             are
             the
             Original
             Causes
             of
             the
             Common
             Good
             or
             Happiness
             of
             Mankind
             ,
             a
             part
             of
             which
             we
             either
             always
             do
             actually
             ,
             or
             can
             hope
             to
             enjoy
             .
          
           
             §
             .
             3.
             
             But
             omitting
             those
             Motions
             which
             are
             not
             in
             our
             Power
             to
             influence
             or
             alter
             ,
             it
             is
             certain
             ,
             that
             among
             the
             things
             which
             are
             in
             either
             our
             Power
             to
             do
             or
             forbear
             ;
             
             those
             voluntary
             Humane
             motions
             proceeding
             from
             an
             Universal
             Benevolence
             of
             all
             Men
             towards
             all
             others
             ,
             are
             the
             principal
             Causes
             of
             their
             Common
             Happiness
             ,
             and
             in
             which
             every
             one's
             private
             Good
             is
             included
             .
             Since
             from
             this
             source
             proceed
             all
             those
             Actions
             ,
             by
             which
             Men's
             Innocence
             and
             Fidelity
             towards
             each
             other
             are
             preserved
             ;
             as
             also
             by
             which
             Humanity
             ,
             Gratitude
             ,
             and
             almost
             all
             the
             other
             Vertues
             are
             exerted
             and
             performed
             ,
             after
             as
             certain
             a
             manner
             ,
             as
             the
             Natural
             motions
             of
             the
             Spirits
             ,
             Bowels
             ,
             Nerves
             ,
             and
             Joynts
             in
             an
             Animal
             ,
             do
             wholly
             proceed
             from
             the
             motion
             of
             the
             Heart
             ,
             and
             Circulation
             of
             the
             Blood
             :
             which
             judgment
             or
             determination
             ,
             being
             taken
             from
             the
             Nature
             of
             things
             duly
             considered
             ,
             should
             ,
             without
             doubt
             ,
             cause
             us
             to
             yield
             Obedience
             to
             all
             the
             Laws
             of
             Nature
             ,
             as
             contributing
             to
             this
             Common
             Good
             of
             Rational
             Agents
             ,
             and
             may
             make
             us
             also
             diligently
             to
             take
             care
             ,
             that
             the
             same
             be
             observed
             by
             others
             ,
             so
             that
             there
             may
             be
             nothing
             wanting
             that
             can
             be
             done
             by
             us
             ,
             whereby
             we
             may
             not
             be
             rendered
             as
             happy
             as
             our
             frail
             Natures
             in
             this
             will
             allow
             ;
             since
             right
             reason
             can
             propose
             no
             higher
             or
             nobler
             End
             ,
             than
             this
             of
             all
             our
             moral
             Actions
             .
          
           
             §
             .
             4.
             
             Yet
             whilst
             we
             compare
             the
             Aggregate
             Body
             of
             mankind
             ,
             (
             as
             far
             as
             we
             can
             
             Act
             by
             Corporeal
             force
             )
             with
             the
             Natural
             Systems
             of
             other
             Bodies
             .
             I
             am
             not
             unmindful
             of
             the
             manifest
             difference
             there
             is
             between
             them
             ,
             viz.
             That
             all
             the
             Effects
             of
             meer
             Corporeal
             Systems
             ,
             are
             produced
             by
             the
             Contiguity
             ,
             and
             immediate
             Operation
             of
             Bodies
             ,
             moving
             upon
             others
             that
             are
             to
             be
             moved
             by
             them
             ;
             without
             any
             Sense
             ,
             Deliberation
             ,
             or
             Liberty
             ,
             which
             are
             only
             to
             be
             found
             in
             Humane
             Actions
             ,
             in
             whose
             Motions
             and
             Operations
             on
             each
             other
             ,
             though
             a
             great
             difference
             often
             intervenes
             ;
             yet
             for
             all
             that
             ,
             it
             is
             evident
             ,
             that
             the
             Corporeal
             Powers
             of
             Men
             when
             exerted
             ,
             are
             subject
             to
             the
             same
             Laws
             of
             motion
             with
             other
             Bodies
             ,
             and
             that
             divers
             Men
             may
             often
             cooperate
             to
             one
             certain
             Effect
             ,
             relating
             to
             the
             Good
             or
             Hurt
             of
             others
             ,
             so
             that
             there
             is
             the
             same
             necessity
             of
             a
             Subordination
             between
             Humane
             motions
             ,
             as
             there
             is
             between
             those
             of
             other
             Bodies
             .
             And
             I
             must
             here
             farther
             take
             notice
             ,
             that
             Men
             have
             frequent
             opportunities
             of
             meeting
             together
             ,
             and
             also
             many
             other
             means
             by
             which
             they
             may
             hurt
             or
             help
             each
             other
             ,
             by
             Words
             ,
             Writing
             ,
             or
             other
             Actions
             .
             So
             that
             ,
             if
             we
             consider
             the
             Nature
             of
             Mankind
             ,
             in
             the
             whole
             course
             of
             their
             Lives
             ,
             it
             ought
             to
             be
             considered
             as
             one
             entire
             System
             of
             Bodies
             ,
             consisting
             of
             several
             particular
             parts
             ;
             So
             that
             nothing
             almost
             
             can
             be
             done
             in
             Relation
             to
             any
             Man's
             Life
             ,
             Family
             ,
             or
             Fortune
             ,
             which
             doth
             not
             some
             way
             or
             other
             ,
             either
             benefit
             or
             prejudice
             ,
             those
             things
             which
             are
             most
             dear
             to
             others
             also
             :
             as
             the
             motion
             of
             any
             one
             Body
             in
             the
             System
             of
             the
             World
             ,
             Communicates
             it self
             to
             many
             others
             .
             For
             that
             great
             Prerogative
             of
             Knowledge
             and
             Understanding
             ,
             with
             which
             Man
             is
             endued
             ,
             supplies
             the
             Contiguity
             required
             for
             motion
             in
             other
             Bodies
             .
             Men
             being
             often
             excited
             to
             Action
             ,
             by
             certain
             Arbitrary
             signs
             or
             words
             ,
             by
             which
             they
             understand
             ,
             what
             hath
             been
             done
             by
             others
             in
             places
             far
             distant
             .
             So
             also
             our
             Intellect
             apprehending
             a
             likeness
             of
             Desires
             and
             Aversions
             ,
             between
             those
             of
             the
             same
             Species
             with
             it self
             ,
             as
             to
             things
             necessary
             or
             hurtful
             to
             Life
             ,
             as
             also
             being
             able
             to
             remember
             other
             Men's
             Actions
             towards
             themselves
             ,
             or
             those
             they
             love
             ,
             are
             from
             thence
             excited
             to
             hope
             for
             ,
             or
             expect
             the
             like
             things
             from
             them
             ,
             and
             are
             also
             provoked
             to
             a
             requital
             when
             occasion
             is
             offered
             .
             Such
             Properties
             being
             plainly
             Natural
             ,
             and
             constant
             in
             Humane
             Nature
             ,
             are
             no
             less
             efficacious
             to
             excite
             Men
             to
             such
             Actions
             or
             motions
             ,
             than
             a
             mutual
             contact
             between
             Bodies
             ,
             is
             to
             Communicate
             motion
             between
             all
             the
             parts
             of
             any
             Corporeal
             System
             .
          
           
           
             §
             .
             5.
             
             From
             which
             Natural
             Observations
             it
             is
             plainly
             manifest
             ,
             that
             particular
             Men
             may
             hence
             Learn
             ,
             that
             both
             their
             greatest
             Security
             from
             Evil
             ,
             and
             all
             their
             hopes
             of
             obtaining
             any
             Good
             or
             Assistance
             from
             others
             ,
             towards
             making
             themselves
             Happy
             ,
             doth
             truly
             and
             necessarily
             depend
             upon
             voluntary
             Actions
             ,
             proceeding
             from
             the
             Benevolence
             of
             others
             ,
             who
             do
             likewise
             themselves
             stand
             in
             need
             of
             the
             like
             means
             for
             their
             Happiness
             and
             Safety
             .
             From
             whence
             we
             easily
             perceive
             ,
             that
             these
             mutual
             Helps
             and
             Assistances
             of
             Men
             towards
             each
             other
             ,
             are
             highly
             beneficial
             to
             all
             of
             them
             ,
             and
             answer
             that
             Concourse
             of
             Natural
             Bodies
             ,
             and
             that
             Cession
             or
             giving
             place
             to
             each
             other
             ,
             which
             is
             so
             necessary
             for
             the
             performance
             of
             their
             motions
             .
             So
             that
             from
             this
             necessity
             of
             these
             mutual
             helps
             ,
             it
             as
             necessarily
             follows
             ,
             that
             he
             who
             would
             consult
             his
             own
             Happiness
             and
             Preservation
             ,
             should
             procure
             (
             as
             far
             as
             he
             is
             able
             )
             the
             Good
             will
             and
             Assistance
             of
             others
             ,
             since
             he
             cannot
             but
             be
             sensible
             ,
             that
             he
             is
             able
             to
             afford
             and
             perform
             to
             others
             ,
             divers
             like
             Offices
             of
             kindness
             ,
             and
             so
             is
             able
             to
             conspire
             with
             the
             whole
             System
             of
             Rational
             Beings
             ,
             towards
             the
             same
             End
             ,
             (
             viz.
             )
             the
             Common
             Good
             of
             Rational
             Beings
             :
             and
             that
             on
             the
             contrary
             ,
             the
             weak
             and
             inconsiderable
             forces
             
             of
             any
             one
             Man
             ,
             are
             not
             sufficient
             to
             compel
             so
             many
             others
             ,
             each
             of
             them
             equal
             (
             if
             not
             Superiour
             )
             to
             himself
             ,
             both
             in
             Wit
             and
             Power
             ,
             to
             yield
             him
             their
             help
             and
             assistance
             ,
             to
             their
             own
             prejudice
             ,
             whether
             they
             will
             or
             no
             ;
             which
             would
             prove
             as
             impossible
             ,
             as
             that
             a
             hundred
             pound
             weight
             placed
             in
             one
             Scale
             of
             a
             Balance
             ,
             should
             bear
             down
             several
             other
             hundred
             weights
             ,
             put
             on
             the
             opposite
             Scale
             :
             So
             likewise
             the
             force
             and
             cunning
             ,
             of
             any
             single
             Person
             ,
             is
             of
             no
             sufficient
             Power
             or
             Force
             ,
             against
             the
             several
             Necessities
             ,
             Counsels
             ,
             and
             Endeavours
             ,
             of
             innumerable
             others
             towards
             their
             own
             ,
             and
             the
             Common
             Good
             ,
             without
             any
             consideration
             of
             his
             particular
             Happiness
             alone
             .
             Therefore
             it
             is
             manifest
             from
             this
             natural
             Balance
             of
             Humane
             Powers
             ,
             that
             men
             may
             be
             more
             certainly
             induced
             by
             our
             Benevolence
             ,
             or
             Endeavour
             of
             the
             Common
             Good
             ,
             to
             yield
             us
             those
             things
             and
             assistances
             we
             stand
             in
             need
             of
             ,
             than
             by
             using
             force
             or
             deceit
             ,
             which
             
               Mr.
               H.
            
             *
             supposes
             ,
             even
             the
             Good
             and
             Vertuous
             may
             lawfully
             exercise
             in
             the
             State
             of
             Nature
             ,
             as
             the
             only
             natural
             means
             of
             Self-preservation
             ,
             in
             his
             Imaginary
             State
             of
             Nature
             .
          
           
             §
             .
             6.
             
             So
             that
             from
             these
             Natural
             Observations
             ,
             concerning
             all
             the
             means
             necessary
             
             to
             the
             Conservation
             of
             the
             Corporeal
             Universe
             ,
             and
             of
             the
             several
             sorts
             of
             Beings
             therein
             contained
             ,
             we
             may
             draw
             these
             conclusions
             .
             1.
             
             That
             all
             things
             are
             so
             disposed
             ,
             that
             not
             the
             least
             quantity
             of
             matter
             and
             motion
             ,
             can
             ever
             be
             lost
             ;
             but
             the
             same
             Species
             of
             Animals
             ,
             are
             still
             continued
             ,
             and
             are
             rather
             encreased
             than
             lessened
             ,
             notwithstanding
             all
             the
             opposition
             of
             the
             cruel
             Passions
             ,
             and
             unruly
             Appetites
             of
             some
             other
             Animals
             ,
             so
             that
             in
             this
             perpetuity
             of
             matter
             and
             motion
             ,
             by
             a
             continual
             succession
             of
             things
             ,
             the
             Natural
             Good
             ,
             or
             Conservation
             of
             the
             Corporeal
             Universe
             consists
             ,
             and
             towards
             which
             it
             is
             carried
             according
             to
             the
             immutable
             Laws
             of
             motion
             ;
             nor
             can
             there
             be
             any
             sufficient
             reason
             given
             ,
             why
             the
             Conservation
             of
             Mankind
             may
             not
             be
             looked
             upon
             as
             established
             by
             as
             certain
             and
             natural
             a
             Power
             of
             Causes
             ,
             as
             the
             Successive
             Generations
             of
             any
             other
             Creatures
             ,
             since
             they
             depend
             alike
             upon
             the
             lasting
             Nature
             of
             the
             Corporeal
             Universe
             ;
             and
             agree
             in
             all
             the
             Essentials
             of
             Animals
             .
             And
             certainly
             the
             Addition
             of
             a
             Rational
             Soul
             to
             our
             Bodies
             ,
             does
             very
             often
             put
             us
             in
             a
             better
             Condition
             than
             that
             of
             Brutes
             ,
             but
             can
             never
             make
             us
             in
             a
             worse
             ;
             which
             will
             be
             evident
             to
             any
             Man
             that
             considers
             the
             benefits
             ,
             which
             accrew
             to
             our
             Bodies
             
             from
             the
             Government
             of
             our
             Reason
             ,
             and
             which
             do
             abundantly
             recompense
             some
             inconveniencies
             which
             may
             happen
             to
             them
             from
             the
             errours
             of
             our
             minds
             .
             Nay
             ,
             it
             is
             most
             certain
             ,
             that
             its
             errours
             concerning
             Food
             ,
             Pleasure
             ,
             and
             other
             things
             which
             concern
             the
             Preservation
             of
             our
             Bodies
             ,
             proceed
             from
             the
             Soul
             's
             yielding
             ,
             against
             the
             Admonitions
             of
             Reason
             ,
             to
             Carnal
             Appetites
             ,
             and
             Corporeal
             or
             Animal
             Passions
             .
             2.
             
             That
             the
             matter
             and
             motion
             of
             all
             Bodies
             ,
             as
             also
             of
             Men
             (
             considered
             only
             as
             such
             )
             do
             Mechanically
             ,
             or
             whether
             they
             will
             or
             no
             ,
             promote
             the
             motion
             of
             that
             of
             the
             Corporeal
             Universe
             ,
             since
             the
             motion
             of
             all
             particular
             Bodies
             is
             determined
             ,
             by
             the
             general
             motion
             of
             the
             whole
             System
             .
             In
             short
             ,
             our
             Judgments
             concerning
             the
             necessary
             means
             of
             the
             Happiness
             of
             Mankind
             ,
             may
             be
             convinced
             from
             these
             Natural
             causes
             operating
             after
             the
             same
             manner
             ,
             and
             by
             the
             same
             Natural
             Laws
             ,
             by
             which
             the
             Corporeal
             Universe
             is
             preserved
             ,
             since
             they
             consist
             in
             these
             two
             Rules
             :
             1.
             
             That
             the
             endeavours
             of
             particular
             Persons
             towards
             their
             own
             Preservation
             ,
             are
             as
             plainly
             necessary
             for
             the
             Conservation
             of
             the
             whole
             Species
             of
             Mankind
             ,
             as
             the
             mechanick
             motions
             of
             particular
             Bodies
             ,
             are
             to
             the
             general
             motion
             of
             the
             whole
             Corporeal
             System
             .
             2.
             
             That
             
             the
             Powers
             of
             particular
             Persons
             ,
             by
             which
             they
             defend
             themselves
             against
             the
             force
             of
             others
             ,
             should
             be
             so
             equally
             Balanced
             ,
             as
             that
             (
             like
             the
             motion
             of
             other
             Bodies
             )
             none
             of
             them
             should
             be
             destroyed
             or
             lost
             ,
             to
             the
             Prejudice
             or
             Detriment
             of
             the
             whole
             .
             Somewhat
             like
             which
             ,
             is
             seen
             in
             all
             the
             motions
             of
             the
             Corporeal
             System
             of
             the
             World
             ,
             which
             proceed
             from
             its
             Plenitude
             ,
             and
             the
             mutual
             Contact
             of
             Bodies
             ,
             and
             so
             extend
             themselves
             through
             the
             whole
             mass
             of
             matter
             ;
             but
             it
             is
             the
             proper
             Talent
             of
             Humane
             Reason
             and
             Understanding
             ,
             to
             observe
             that
             each
             Man
             's
             particular
             Happiness
             ,
             does
             depend
             upon
             the
             voluntary
             Actions
             of
             other
             Rationals
             ,
             after
             a
             much
             nobler
             manner
             ,
             even
             when
             they
             are
             far
             distant
             ,
             and
             can
             therefore
             take
             care
             that
             all
             Humane
             Actions
             may
             in
             like
             manner
             conduce
             to
             the
             Common
             Good
             of
             Rational
             Agents
             ,
             as
             the
             motions
             of
             all
             Bodies
             ,
             do
             to
             the
             Conservation
             of
             the
             whole
             Corporeal
             System
             ;
             which
             will
             be
             truly
             performed
             ,
             if
             in
             all
             voluntary
             Actions
             which
             respect
             others
             ,
             those
             two
             Rules
             aforegoing
             be
             observed
             .
             So
             that
             we
             are
             taught
             from
             the
             real
             Natures
             of
             things
             ,
             as
             well
             as
             that
             of
             Inanimate
             Bodies
             ,
             after
             what
             manner
             ,
             and
             to
             what
             Degree
             we
             ought
             to
             pursue
             our
             own
             particular
             Happiness
             ,
             that
             is
             ,
             only
             as
             
             it
             conduces
             to
             ,
             and
             is
             included
             in
             that
             of
             the
             Common
             Good
             of
             Rational
             Agents
             .
             So
             we
             are
             hence
             also
             instructed
             ,
             what
             Actions
             are
             prescribed
             ,
             or
             forbid
             by
             the
             Laws
             of
             Nature
             ;
             since
             such
             Actions
             only
             are
             thereby
             commended
             ,
             as
             promote
             this
             great
             End
             ,
             and
             the
             contrary
             Actions
             forbidden
             ,
             which
             disturb
             or
             hinder
             it
             ;
             which
             is
             also
             supposed
             by
             all
             Princes
             and
             States
             in
             their
             Deliberations
             and
             Treaties
             of
             Peace
             ,
             it
             being
             that
             ,
             in
             which
             they
             all
             agree
             ,
             as
             contributing
             to
             their
             Common
             Safety
             and
             Preservation
             ,
             
               (
               viz.
            
             )
             That
             the
             Powers
             of
             all
             the
             several
             states
             concerned
             ,
             should
             be
             so
             justly
             moderated
             and
             equally
             balanced
             ,
             that
             none
             may
             destroy
             or
             oppress
             each
             other
             .
             Thus
             between
             neighbouring
             Nations
             ,
             not
             Subject
             to
             the
             same
             Common
             Power
             ;
             it
             is
             chiefly
             provided
             in
             all
             their
             Leagues
             and
             Treaties
             ,
             that
             the
             Forces
             of
             each
             particular
             Common-wealth
             ,
             should
             be
             so
             equally
             balanced
             by
             the
             Assistance
             ,
             and
             Support
             of
             their
             Consederates
             and
             Allies
             ,
             that
             it
             should
             be
             impossible
             for
             any
             one
             of
             them
             to
             swallow
             up
             ,
             or
             destroy
             another
             ;
             but
             that
             there
             should
             be
             still
             left
             to
             each
             of
             them
             Power
             ,
             and
             means
             sufficient
             to
             preserve
             themselves
             ,
             and
             their
             Subjects
             in
             Peace
             and
             Safety
             ,
             as
             being
             the
             main
             ends
             ,
             for
             which
             they
             were
             at
             first
             ordained
             by
             God
             ,
             and
             Instituted
             by
             Men.
             
          
           
           
             §
             .
             7.
             
             And
             as
             it
             is
             proper
             to
             all
             Natural
             Bodies
             ,
             that
             whilst
             they
             persevere
             in
             their
             own
             motion
             ,
             there
             is
             likewise
             a
             necessity
             they
             should
             also
             contribute
             ,
             and
             be
             subservient
             to
             the
             motions
             of
             innumerable
             other
             Bodies
             ,
             from
             the
             general
             Laws
             of
             motion
             ,
             for
             the
             Conservation
             of
             the
             Universe
             ,
             and
             which
             Rule
             being
             also
             found
             true
             in
             Animals
             ;
             it
             seems
             to
             admonish
             us
             ,
             not
             only
             as
             meer
             Animals
             ,
             but
             rational
             Agents
             ,
             that
             we
             contribute
             our
             particular
             endeavours
             towards
             the
             general
             Good
             ,
             or
             Preservation
             of
             all
             those
             of
             their
             own
             Kind
             ,
             since
             it
             is
             not
             only
             a
             possible
             effect
             ,
             but
             also
             such
             a
             one
             ,
             as
             depending
             upon
             Causes
             so
             perfect
             and
             certain
             ,
             we
             may
             with
             reason
             believe
             ,
             that
             it
             will
             endure
             to
             the
             end
             of
             the
             World.
             But
             if
             we
             farther
             add
             to
             these
             Observations
             ,
             those
             things
             that
             distinguish
             Animate
             from
             Inanimate
             Bodies
             ,
             they
             will
             yet
             more
             strongly
             convince
             us
             ,
             and
             make
             us
             see
             more
             sufficient
             reasons
             ,
             wherefore
             (
             not
             so
             much
             concerning
             our selves
             with
             other
             Corporeal
             Beings
             )
             we
             should
             be
             chiefly
             sollicitous
             in
             giving
             our
             assistance
             to
             those
             of
             our
             own
             Kind
             :
             First
             ,
             then
             the
             Nature
             of
             Animate
             is
             distinguished
             from
             that
             of
             Inanimate
             Bodies
             ,
             by
             such
             a
             fit
             disposition
             of
             parts
             ,
             and
             an
             apt
             conformation
             of
             their
             Natural
             Organs
             ,
             as
             suffices
             for
             their
             Generation
             ,
             
             Sensation
             ,
             Imagination
             ,
             Affections
             ,
             Nourishment
             ,
             and
             also
             all
             spontaneous
             motions
             .
             And
             it
             is
             by
             these
             Actions
             ,
             that
             all
             sorts
             of
             Animals
             endeavour
             their
             Conservation
             ,
             and
             Happiness
             for
             the
             time
             that
             is
             appointed
             them
             ,
             and
             thereby
             procure
             the
             Preservation
             of
             the
             whole
             Species
             .
          
           
             §
             .
             8.
             
             But
             I
             shall
             not
             dwell
             too
             long
             upon
             these
             common
             obvious
             things
             ,
             which
             are
             so
             evident
             in
             themselves
             ,
             but
             shall
             from
             hence
             deduce
             something
             more
             material
             to
             our
             purpose
             ,
             (
             viz.
             )
             that
             from
             the
             same
             intrinseck
             Constitution
             of
             all
             Animals
             ,
             whereby
             they
             are
             determined
             to
             this
             Endeavour
             of
             Preserving
             themselves
             ,
             there
             are
             besides
             given
             manifest
             Declarations
             ,
             that
             Loving
             and
             Benevolent
             Actions
             towards
             those
             of
             their
             own
             Kind
             ,
             are
             also
             necessary
             for
             their
             own
             defence
             ,
             and
             constitute
             the
             happiest
             State
             of
             Life
             they
             can
             enjoy
             .
             And
             likewise
             that
             it
             is
             farther
             ordained
             from
             the
             same
             concourse
             of
             External
             and
             Internal
             Causes
             ,
             that
             all
             Rational
             Agents
             cannot
             but
             be
             sensible
             ,
             or
             mindful
             of
             these
             Indications
             .
             The
             first
             of
             these
             Conclusions
             contains
             the
             Sense
             ,
             and
             Sanction
             of
             the
             Law
             of
             Nature
             ,
             as
             the
             latter
             regards
             its
             Promulgation
             ,
             or
             the
             manner
             whereby
             it
             comes
             to
             be
             made
             known
             to
             us
             .
             I
             shall
             explain
             each
             of
             them
             in
             their
             order
             .
          
           
           
             §
             .
             9.
             
             It
             is
             therefore
             first
             to
             be
             observed
             ,
             That
             the
             corporeal
             Bulk
             ,
             even
             of
             the
             largest
             Animals
             ,
             is
             contained
             within
             a
             small
             and
             narrow
             compass
             ;
             as
             also
             that
             the
             space
             of
             Time
             wherein
             they
             can
             live
             ,
             or
             be
             preserved
             ,
             is
             not
             long
             :
             From
             whence
             it
             follows
             ,
             That
             but
             a
             few
             Things
             ,
             and
             a
             small
             quantity
             of
             them
             ,
             are
             really
             necessary
             for
             their
             Nourishment
             and
             Preservation
             ;
             or
             where
             there
             is
             need
             of
             a
             Concurrence
             of
             more
             of
             them
             ,
             they
             are
             only
             such
             as
             may
             be
             freely
             communicated
             to
             many
             at
             once
             ;
             whence
             they
             are
             naturally
             led
             to
             desire
             but
             a
             few
             particular
             Things
             ,
             but
             daily
             stand
             in
             need
             of
             divers
             others
             in
             common
             ,
             whose
             use
             may
             yet
             be
             well
             communicated
             to
             many
             at
             once
             ,
             without
             exhausting
             their
             store
             ;
             such
             as
             are
             the
             free
             Enjoyment
             of
             Air
             ,
             Light
             ,
             Fire
             ,
             Water
             ,
             &c.
             
             And
             farther
             ,
             if
             we
             consider
             the
             Structure
             of
             their
             Bodies
             ,
             we
             may
             observe
             ,
             That
             the
             same
             superficies
             of
             the
             Skin
             which
             hinders
             the
             effusion
             ,
             governs
             also
             the
             Circulation
             of
             the
             Blood
             ,
             and
             does
             at
             the
             same
             time
             fix
             bounds
             to
             those
             Appetites
             and
             Necessities
             by
             which
             they
             are
             urged
             to
             seek
             their
             own
             Preservation
             :
             So
             that
             those
             few
             Things
             that
             suffice
             to
             repair
             the
             vital
             Flame
             which
             daily
             consumes
             ,
             are
             likewise
             sufficient
             not
             only
             for
             the
             Conservation
             of
             their
             life
             ,
             and
             natural
             strength
             ,
             but
             also
             for
             inabling
             
             them
             to
             contribute
             their
             Help
             and
             Assistance
             to
             others
             of
             the
             same
             kind
             .
             And
             ,
             lastly
             ,
             the
             Structure
             and
             Capacity
             of
             the
             Vessels
             ,
             in
             which
             their
             Aliment
             is
             digested
             ,
             and
             of
             those
             that
             convey
             the
             Chyle
             ,
             as
             also
             of
             the
             Veins
             and
             Arteries
             that
             receive
             it
             ,
             being
             but
             narrow
             ,
             require
             but
             a
             small
             quantity
             to
             fill
             them
             .
             So
             that
             I
             think
             no
             Brute
             can
             be
             guilty
             of
             Mr.
             
             H's
             Errour
             ,
             of
             judging
             or
             desiring
             all
             Things
             whatever
             ,
             as
             necessary
             for
             its
             own
             Preservation
             ;
             since
             from
             the
             intrinseck
             and
             constituent
             Parts
             of
             all
             Animals
             ,
             it
             plainly
             appears
             ,
             That
             but
             a
             few
             Things
             suffice
             to
             allay
             their
             Hunger
             and
             Thirst
             ,
             and
             to
             prevent
             the
             Injuries
             of
             the
             Weather
             .
             And
             if
             ,
             so
             few
             Things
             are
             necessary
             for
             their
             Happiness
             and
             Preservation
             ,
             they
             may
             very
             well
             leave
             the
             rest
             of
             those
             Products
             which
             the
             Earth
             so
             plentifully
             brings
             forth
             ,
             to
             be
             enjoyed
             by
             others
             of
             their
             own
             kind
             ,
             since
             the
             finite
             quantity
             of
             their
             Bodies
             limitting
             their
             Appetites
             to
             the
             desiring
             ,
             and
             their
             Powers
             only
             to
             the
             using
             a
             few
             necessary
             Things
             :
             From
             this
             Use
             and
             Necessity
             ,
             there
             arises
             a
             natural
             Division
             or
             Appropriation
             of
             Things
             ,
             amongst
             divers
             Animals
             of
             the
             same
             kind
             (
             as
             I
             shewed
             before
             in
             the
             last
             Chapter
             .
             )
             The
             allowance
             or
             permission
             of
             which
             Distribution
             ,
             is
             the
             Foundation
             of
             all
             that
             mutual
             Concord
             and
             Benevolence
             
             amongst
             them
             ,
             and
             which
             their
             Nature
             requires
             for
             their
             Preservation
             :
             So
             that
             if
             this
             innate
             Love
             ,
             or
             Desire
             of
             Self-preservation
             in
             Animals
             ,
             be
             limited
             after
             the
             manner
             we
             have
             now
             described
             ,
             this
             once
             satisfied
             ,
             there
             can
             be
             no
             Reason
             why
             they
             should
             withstand
             ,
             or
             obstruct
             the
             Conservation
             of
             others
             of
             the
             same
             kind
             ,
             either
             by
             hindring
             their
             Enjoyment
             of
             those
             Things
             which
             they
             themselves
             do
             not
             need
             ,
             or
             in
             refusing
             to
             lend
             them
             their
             Help
             and
             Assistance
             ,
             when
             there
             is
             occasion
             ,
             and
             that
             it
             is
             not
             needful
             for
             themselves
             .
          
           
             §
             .
             10.
             
             The
             next
             Observation
             we
             make
             ,
             is
             from
             the
             Effects
             of
             the
             Senses
             ,
             as
             also
             the
             Imagination
             and
             Memory
             in
             Animals
             when
             they
             are
             taken
             up
             ,
             and
             employed
             about
             others
             of
             the
             same
             kind
             :
             For
             since
             from
             the
             Impressions
             made
             on
             their
             Organs
             of
             Sense
             ,
             they
             cannot
             but
             perceive
             ,
             that
             such
             Creatures
             are
             of
             the
             same
             Nature
             with
             themselves
             ;
             such
             Notions
             must
             ,
             from
             the
             Constitution
             of
             their
             Nature
             ,
             move
             them
             to
             somewhat
             a
             like
             affection
             towards
             them
             as
             towards
             themselves
             .
             But
             I
             shall
             here
             avoid
             all
             Controversies
             concerning
             the
             Knowledge
             of
             Brutes
             ,
             or
             which
             way
             their
             Affections
             are
             moved
             by
             their
             Imaginations
             ;
             and
             shall
             only
             suppose
             ,
             That
             their
             Imagination
             excites
             their
             Passions
             ,
             and
             that
             these
             Passions
             do
             likewise
             often
             produce
             
             the
             like
             Motions
             ,
             or
             Inclinations
             ,
             in
             their
             fellow
             Animals
             :
             From
             whence
             I
             collect
             ,
             That
             this
             Similitude
             of
             Nature
             does
             highly
             conduce
             to
             the
             procuring
             of
             Benevolence
             ,
             or
             Concord
             ,
             amongst
             those
             of
             the
             same
             kind
             ,
             unless
             there
             be
             some
             unaccountable
             Antipathy
             ,
             or
             Dissimilitude
             of
             Disposition
             ,
             which
             may
             happen
             to
             excite
             Enmity
             ,
             or
             Discord
             between
             them
             ;
             which
             yet
             not
             often
             happens
             :
             Whence
             it
             follows
             ,
             That
             Animals
             ,
             as
             long
             as
             they
             are
             in
             their
             Right
             Senses
             ,
             and
             are
             mindful
             of
             themselves
             ,
             cannot
             forget
             others
             of
             the
             same
             kind
             ,
             since
             under
             the
             same
             Idea's
             by
             which
             they
             conceive
             their
             own
             Nature
             ,
             and
             the
             Necessities
             thereof
             ,
             they
             cannot
             but
             have
             an
             Idea
             of
             that
             of
             others
             of
             the
             same
             Species
             with
             themselves
             ;
             and
             must
             also
             be
             sensible
             ,
             that
             such
             Animals
             ,
             being
             urged
             by
             the
             like
             Appetites
             of
             Hunger
             and
             Thirst
             as
             themselves
             ,
             are
             thereby
             moved
             to
             seek
             Food
             when
             hungry
             or
             thirsty
             ;
             and
             cannot
             but
             be
             also
             sensible
             ,
             that
             it
             is
             highly
             grateful
             to
             them
             ,
             when
             the
             use
             of
             these
             Necessaries
             is
             left
             free
             and
             undisturbed
             ,
             or
             else
             is
             administred
             to
             them
             by
             others
             ,
             or
             that
             they
             are
             any
             ways
             assisted
             by
             them
             in
             the
             obtaining
             them
             .
          
           
             §
             .
             11.
             
             But
             since
             Idea's
             of
             this
             sort
             do
             constantly
             spring
             in
             the
             Minds
             of
             Animals
             ,
             as
             also
             produce
             perpetual
             motions
             to
             love
             or
             Good-will
             ,
             
             arising
             necessarily
             from
             this
             similitude
             of
             Nature
             ;
             it
             also
             follows
             ,
             that
             they
             never
             so
             far
             deviate
             from
             their
             natural
             state
             ,
             as
             when
             ,
             through
             Madness
             ,
             or
             any
             other
             violent
             Appetite
             ,
             or
             Passion
             ,
             they
             act
             contrary
             to
             these
             first
             and
             most
             natural
             Dictates
             ;
             as
             all
             Men
             grant
             it
             to
             be
             a
             preternatural
             Disease
             in
             a
             Dog
             ,
             when
             seized
             with
             Madness
             ,
             he
             bites
             all
             other
             Dogs
             he
             meets
             with
             ;
             or
             when
             a
             Sow
             ,
             through
             a
             depraved
             Appetite
             ,
             eats
             her
             own
             Pigs
             .
             Nor
             indeed
             can
             I
             see
             any
             reason
             why
             all
             other
             kinds
             of
             inordinate
             Passions
             ,
             which
             disturb
             the
             natural
             Disposition
             of
             an
             Animal
             ,
             so
             as
             to
             make
             it
             do
             extravagant
             Actions
             ,
             and
             hurtful
             to
             its
             own
             Species
             ,
             without
             any
             just
             Cause
             ,
             (
             such
             as
             Anger
             ,
             and
             vehement
             Envy
             often
             times
             produce
             )
             may
             not
             be
             justly
             esteemed
             as
             preternatural
             Distempers
             of
             the
             Blood
             ,
             or
             Brain
             ,
             very
             like
             to
             that
             of
             a
             mad
             Dog
             ;
             for
             there
             often
             appears
             in
             those
             that
             are
             transported
             with
             these
             Passions
             ,
             all
             the
             Symptoms
             of
             those
             Diseases
             that
             proceed
             from
             an
             overflowing
             of
             Choler
             ,
             or
             a
             violent
             effervescence
             of
             the
             Blood
             ,
             such
             as
             an
             icterial
             blackness
             of
             the
             Face
             ,
             paralytick
             Tremblings
             ,
             and
             other
             Signs
             well
             enough
             known
             to
             Physicians
             .
             Nor
             is
             an
             immoderate
             needless
             Fear
             of
             Animals
             of
             the
             same
             kind
             ,
             to
             be
             less
             reckoned
             among
             such
             Diseases
             ,
             since
             it
             is
             not
             only
             
             preternatural
             ,
             or
             besides
             their
             Constitution
             when
             in
             Health
             ,
             but
             doth
             likewise
             ,
             as
             well
             as
             other
             Diseases
             ,
             destroy
             the
             Body
             ,
             by
             driving
             them
             into
             an
             immoderate
             Sadness
             ,
             unseasonable
             Solitude
             and
             Watchings
             ,
             with
             other
             Symptoms
             of
             predominant
             Melancholy
             ,
             whence
             an
             untimely
             Death
             is
             often
             accelerated
             .
             Neither
             can
             there
             be
             any
             Mean
             ,
             or
             End
             ,
             put
             to
             this
             unreasonable
             Fear
             ,
             when
             once
             the
             Mind
             is
             touch'd
             and
             infected
             with
             a
             false
             Imagination
             ,
             that
             all
             other
             Men
             design
             to
             kill
             and
             destroy
             them
             ;
             which
             Madness
             is
             very
             like
             that
             of
             those
             ,
             who
             being
             bitten
             by
             a
             mad
             Dog
             ,
             are
             afraid
             of
             Water
             ,
             and
             all
             Liquids
             ,
             though
             they
             cannot
             live
             without
             them
             ,
             of
             which
             I
             have
             met
             with
             a
             famous
             Example
             in
             the
             French
             Chronicles
             of
             King
             Charles
             VI.
             
             who
             being
             seized
             with
             a
             violent
             apprehension
             ,
             that
             all
             his
             Servants
             were
             bribed
             ,
             by
             his
             Son
             the
             Dauphin
             ,
             to
             poison
             him
             ,
             did
             quite
             abstain
             from
             all
             Food
             ,
             'till
             at
             last
             he
             died
             ,
             as
             truly
             of
             Hunger
             ,
             as
             Fear
             .
          
           
             §
             .
             12.
             
             And
             it
             is
             evident
             (
             and
             Mr.
             H.
             himself
             confesses
             it
             )
             that
             Men
             ,
             as
             well
             as
             other
             sociable
             Animals
             ,
             do
             more
             or
             less
             delight
             in
             the
             society
             of
             each
             other
             of
             the
             same
             kind
             ,
             as
             may
             be
             observed
             from
             those
             signs
             of
             Joy
             and
             Satisfaction
             which
             they
             express
             when
             
             they
             meet
             after
             any
             long
             absence
             :
             But
             since
             it
             is
             as
             plain
             ,
             that
             the
             Causes
             of
             this
             Association
             and
             Agreement
             ,
             proceed
             from
             the
             intrinseck
             Nature
             of
             the
             Creatures
             ,
             and
             are
             no
             other
             than
             those
             by
             which
             the
             Blood
             ,
             Spirits
             ,
             and
             Nerves
             are
             continued
             and
             preserved
             ,
             in
             a
             due
             and
             healthy
             state
             ;
             it
             as
             evidently
             follows
             ,
             That
             the
             Safety
             and
             Preservation
             of
             each
             of
             them
             ,
             cannot
             be
             separated
             from
             a
             Propension
             ,
             at
             least
             ,
             to
             a
             friendly
             Association
             with
             those
             of
             their
             own
             kind
             ;
             so
             that
             though
             they
             sometimes
             quarrel
             about
             the
             same
             Meat
             ,
             or
             Female
             ,
             yet
             this
             does
             not
             any
             ways
             cross
             or
             contradict
             this
             great
             End
             of
             Nature
             ,
             of
             procuring
             the
             Common
             Good
             of
             the
             Universe
             ;
             but
             is
             rather
             in
             order
             to
             it
             ,
             viz.
             when
             the
             Desire
             of
             Food
             ,
             in
             order
             to
             their
             own
             Preservation
             ,
             or
             Lust
             ,
             to
             propagate
             their
             Species
             ,
             prompts
             them
             to
             fight
             ,
             and
             sometimes
             to
             destroy
             each
             other
             ;
             the
             time
             of
             which
             Contention
             ,
             is
             yet
             but
             small
             ,
             in
             comparison
             of
             the
             greater
             part
             of
             their
             Lives
             ,
             in
             which
             they
             are
             observed
             to
             live
             in
             peace
             :
             And
             that
             all
             Animals
             are
             determin'd
             by
             Nature
             ,
             to
             prosecute
             and
             endeavour
             the
             Common
             Good
             of
             their
             own
             Species
             ,
             by
             the
             same
             Causes
             that
             preserve
             the
             Lives
             of
             each
             of
             them
             in
             particular
             ,
             appears
             from
             the
             great
             Love
             and
             Kindness
             ,
             which
             Creatures
             of
             the
             same
             Species
             ,
             but
             of
             
             different
             Sexes
             ,
             express
             towards
             each
             other
             ,
             and
             by
             virtue
             of
             which
             ,
             they
             perform
             the
             Act
             of
             Generation
             ,
             so
             highly
             grateful
             and
             pleasing
             to
             each
             other
             ,
             and
             thereby
             propagate
             their
             Off-spring
             ;
             which
             when
             brought
             forth
             ,
             they
             love
             and
             defend
             ,
             as
             part
             of
             themselves
             ,
             unless
             some
             unusual
             Distemper
             intervene
             ,
             which
             may
             sometimes
             disturb
             or
             change
             these
             natural
             Propensions
             ;
             as
             when
             Sows
             or
             Rabbets
             eat
             or
             destroy
             their
             young
             ones
             ;
             which
             happening
             but
             seldom
             ,
             is
             rather
             to
             be
             accounted
             among
             the
             Diseases
             of
             the
             Brain
             ,
             or
             Distempers
             of
             the
             Appetite
             ,
             than
             to
             be
             ascribed
             to
             their
             natural
             State
             ,
             or
             Constitution
             ;
             and
             does
             no
             more
             contradict
             this
             general
             Law
             of
             Nature
             ,
             than
             the
             ascent
             of
             Water
             in
             a
             Pump
             ,
             does
             oppose
             that
             general
             Rule
             of
             the
             constant
             descent
             of
             heavy
             Bodies
             .
             So
             that
             we
             may
             ,
             for
             all
             that
             ,
             affirm
             ,
             That
             the
             Procreation
             of
             their
             young
             ,
             and
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             natural
             Affection
             they
             have
             for
             them
             ,
             and
             desire
             of
             breeding
             them
             up
             ,
             'till
             they
             are
             able
             to
             shift
             for
             themselves
             ,
             are
             seldom
             or
             never
             separated
             ;
             for
             Preservation
             is
             but
             ,
             as
             it
             were
             ,
             the
             Generation
             of
             the
             same
             Creature
             still
             continued
             .
             So
             that
             the
             same
             natural
             Causes
             excite
             Animals
             to
             the
             one
             ,
             as
             well
             as
             the
             other
             .
             But
             it
             is
             evident
             ,
             That
             their
             Off-spring
             can
             neither
             be
             generated
             ,
             
             or
             preserved
             ,
             unless
             those
             of
             different
             Sexes
             do
             ,
             for
             some
             time
             ,
             maintain
             Peace
             ,
             and
             a
             Co-habitation
             with
             each
             other
             ,
             which
             in
             many
             others
             of
             them
             ,
             continues
             much
             longer
             than
             the
             bare
             time
             of
             Generation
             ,
             
               (
               viz.
            
             )
             for
             the
             whole
             season
             of
             Coupling
             and
             Breeding
             up
             of
             their
             young
             ones
             ;
             and
             in
             divers
             others
             ,
             as
             Doves
             ,
             Pigeons
             ,
             &c.
             
             This
             Affection
             continues
             (
             like
             Marriage
             )
             as
             long
             as
             their
             Lives
             .
             And
             that
             Creatures
             are
             excited
             to
             generate
             their
             like
             ,
             from
             the
             same
             natural
             Causes
             for
             which
             their
             own
             Preservation
             is
             procured
             ,
             appears
             from
             this
             anatomical
             Observation
             ,
             that
             part
             of
             the
             same
             nutritious
             Juice
             passes
             into
             the
             Nourishment
             of
             the
             Body
             ,
             and
             the
             rest
             to
             the
             Propagation
             of
             Seed
             ;
             and
             the
             whole
             Circulation
             of
             the
             Blood
             ,
             with
             the
             Causes
             that
             produce
             and
             promote
             it
             ,
             as
             the
             muscular
             force
             of
             the
             Heart
             ,
             and
             that
             strange
             and
             wonderful
             Artifice
             of
             the
             Valves
             in
             the
             Veins
             ,
             do
             by
             one
             and
             the
             same
             Action
             ,
             serve
             for
             the
             particular
             Nutrition
             of
             the
             Animal
             ,
             and
             also
             perform
             the
             more
             publick
             Duty
             of
             Propagation
             of
             the
             Species
             ,
             whilst
             it
             does
             ,
             at
             the
             same
             time
             ,
             send
             down
             part
             of
             that
             matter
             to
             the
             Spermatick
             Vessels
             out
             of
             which
             the
             Seed
             is
             produced
             .
          
           
           
             §
             .
             13.
             
             But
             leaving
             the
             nicer
             Disquisition
             of
             these
             anatomical
             Observations
             to
             Naturalists
             and
             Physicians
             ,
             I
             shall
             only
             add
             this
             one
             Observation
             ,
             That
             it
             is
             evident
             that
             all
             Animals
             are
             ,
             by
             these
             means
             ,
             impelled
             to
             the
             Love
             of
             those
             of
             a
             different
             Sex
             ,
             and
             also
             of
             their
             own
             Off-spring
             ,
             and
             so
             are
             brought
             to
             impart
             some
             of
             that
             Self-love
             ,
             with
             which
             they
             are
             first
             endued
             ,
             to
             others
             of
             their
             own
             kind
             ,
             from
             an
             irresistible
             instinct
             of
             Nature
             :
             And
             hence
             it
             is
             truly
             observed
             of
             Men
             ,
             That
             after
             they
             are
             married
             ,
             and
             have
             got
             Children
             ,
             they
             are
             more
             prone
             to
             ,
             and
             sollicitous
             after
             Peace
             than
             before
             ;
             but
             that
             this
             desire
             of
             Propagation
             ,
             disposes
             Men
             to
             a
             greater
             Affection
             towards
             those
             of
             the
             Female
             Sex
             ,
             is
             so
             evident
             ,
             that
             it
             needs
             no
             proof
             .
             But
             since
             Mr.
             H.
             and
             others
             of
             his
             Opinion
             ,
             do
             grant
             these
             Observations
             ,
             concerning
             the
             natural
             Propensions
             of
             Creatures
             to
             be
             true
             ,
             but
             are
             wont
             to
             evade
             them
             ,
             by
             affirming
             ,
             That
             they
             only
             proceed
             from
             the
             sole
             Love
             of
             their
             own
             Pleasure
             and
             Satisfaction
             ;
             and
             that
             all
             the
             Actions
             proceeding
             from
             thence
             ,
             tend
             to
             no
             higher
             end
             than
             the
             Love
             and
             Preservation
             of
             themselves
             ;
             as
             I
             do
             not
             in
             this
             part
             of
             the
             Discourse
             ,
             intend
             to
             dispute
             ,
             so
             have
             I
             not
             omitted
             to
             answer
             this
             Objection
             in
             the
             last
             
             Chapter
             ,
             which
             is
             designed
             on
             purpose
             for
             answering
             all
             those
             Objections
             that
             can
             well
             be
             made
             against
             our
             Definition
             of
             the
             Law
             of
             Nature
             .
          
           
             §
             .
             14.
             
             The
             last
             general
             Observation
             to
             be
             drawn
             from
             the
             Nature
             of
             Living
             Creatures
             ,
             may
             be
             taken
             from
             that
             Sweetness
             and
             Pleasure
             they
             take
             and
             enjoy
             in
             those
             Actions
             and
             Passions
             that
             tend
             to
             the
             Common
             Good
             of
             their
             own
             Kind
             ,
             since
             it
             is
             very
             well
             known
             to
             Naturalists
             ,
             that
             in
             those
             sweeter
             Passions
             of
             Love
             ,
             Desire
             ,
             Hope
             ,
             Joy
             ,
             (
             especially
             when
             employed
             about
             any
             great
             Good
             towards
             others
             )
             the
             vital
             Motions
             of
             the
             Blood
             and
             Heart
             are
             then
             highly
             helped
             and
             promoted
             .
             So
             that
             the
             Veins
             and
             Arteries
             are
             filled
             with
             a
             milder
             and
             nobler
             Juice
             ,
             whilst
             brisker
             and
             more
             active
             Spirits
             are
             thereby
             generated
             ,
             and
             the
             Circulation
             of
             the
             Blood
             ,
             and
             consequently
             all
             the
             other
             animal
             Functions
             ,
             are
             more
             easily
             and
             nimbly
             performed
             .
             So
             that
             by
             those
             very
             Affections
             by
             which
             they
             do
             good
             to
             Animals
             of
             their
             own
             Kind
             ,
             they
             themselves
             are
             also
             satisfied
             and
             delighted
             ,
             and
             as
             far
             as
             they
             feel
             this
             naturally
             rooted
             in
             their
             very
             Natures
             ,
             they
             must
             needs
             incline
             to
             these
             Affections
             so
             highly
             conducing
             to
             their
             own
             Happiness
             and
             Preservation
             ;
             whereas
             ,
             on
             the
             contrary
             ,
             in
             Hatred
             ,
             
             Envy
             ,
             Fear
             ,
             and
             that
             Sadness
             and
             Ill-humour
             which
             necessarily
             springs
             from
             those
             sour
             and
             immoderate
             Passions
             ;
             the
             Circulation
             of
             the
             Blood
             is
             obstructed
             ,
             and
             the
             Heart
             rendred
             more
             heavy
             ,
             and
             unapt
             to
             motion
             .
             So
             that
             it
             thereby
             expels
             the
             Blood
             with
             greater
             difficulty
             in
             its
             Systole
             ,
             from
             whence
             proceeds
             meagerness
             and
             paleness
             of
             the
             Countenance
             ,
             with
             innumerable
             Inconveniencies
             to
             the
             whole
             Oeconomy
             of
             the
             Body
             ,
             but
             chiefly
             in
             the
             Functions
             of
             the
             Brain
             and
             Nerves
             ,
             such
             as
             are
             those
             Diseases
             which
             are
             attributed
             to
             the
             Spleen
             ,
             deep
             Melancholy
             ,
             and
             Discontent
             .
             But
             these
             things
             being
             rather
             of
             a
             medicinal
             Consideration
             ,
             I
             shall
             but
             only
             just
             mention
             them
             ,
             though
             the
             Writings
             of
             Physicians
             may
             yield
             us
             divers
             Examples
             of
             such
             who
             have
             hastened
             their
             own
             Fate
             ,
             through
             immoderate
             Envy
             and
             Regret
             ,
             that
             they
             could
             not
             satisfie
             their
             Malice
             or
             Revenge
             ;
             of
             which
             I
             may
             chance
             to
             give
             you
             a
             taste
             when
             I
             come
             to
             consider
             the
             Sanction
             of
             the
             Law
             of
             Nature
             by
             Punishments
             ,
             proceeding
             from
             the
             undue
             and
             immoderate
             exercise
             of
             those
             Passions
             .
          
           
             §
             .
             15.
             
             But
             as
             Mr.
             H.
             and
             his
             Disciples
             cannot
             deny
             these
             Natural
             Propensions
             in
             Brute
             Creatures
             towards
             mutual
             Concord
             ,
             so
             they
             have
             no
             other
             way
             to
             evade
             these
             
             Instances
             ,
             but
             by
             supposing
             some
             things
             in
             Man's
             Nature
             ,
             that
             render
             him
             worse
             Natur'd
             ,
             and
             more
             unmanageable
             than
             Bears
             ,
             Wolves
             ,
             &c.
             
             That
             so
             being
             naturally
             in
             a
             perpetual
             state
             of
             War
             ,
             they
             can
             no
             way
             be
             kept
             from
             destroying
             each
             other
             ,
             but
             by
             some
             Common
             Supreme
             Power
             set
             over
             them
             to
             keep
             them
             all
             in
             awe
             ;
             which
             Arguments
             ,
             and
             the
             Answers
             to
             them
             ,
             since
             by
             their
             length
             they
             would
             too
             much
             perplex
             the
             Connexion
             of
             this
             Discourse
             ,
             I
             shall
             refer
             you
             to
             the
             Second
             part
             ,
             wherein
             I
             hope
             I
             have
             made
             it
             appear
             ,
             that
             there
             is
             nothing
             in
             Man's
             Nature
             considered
             as
             an
             Animal
             ,
             that
             ought
             to
             be
             governed
             by
             right
             Reason
             ,
             (
             and
             in
             which
             alone
             he
             excels
             other
             Creatures
             )
             that
             can
             lay
             any
             necessity
             upon
             him
             of
             being
             more
             fierce
             ,
             and
             unsociable
             than
             Brutes
             .
          
           
             §
             .
             16.
             
             Having
             now
             dispatched
             these
             common
             and
             easie
             Observations
             concerning
             Man
             ,
             considered
             as
             a
             meer
             Body
             ,
             and
             also
             such
             as
             concern
             his
             Nature
             as
             an
             Animal
             ,
             tending
             to
             prove
             ,
             that
             the
             endeavour
             of
             the
             Common
             Good
             of
             his
             own
             Species
             ,
             was
             one
             great
             End
             and
             Design
             of
             God
             in
             His
             Creation
             .
             I
             come
             in
             the
             next
             place
             to
             consider
             those
             particulars
             ,
             in
             which
             the
             Nature
             of
             Man
             excels
             that
             of
             Brutes
             ,
             and
             whereby
             he
             is
             rendred
             much
             more
             capable
             
             than
             they
             of
             promoting
             ,
             and
             performing
             this
             great
             End
             ,
             viz.
             the
             Common
             Good
             of
             Rational
             Agents
             :
             which
             I
             shall
             divide
             into
             two
             Heads
             ,
             either
             those
             belonging
             to
             the
             Body
             ,
             or
             else
             to
             the
             Soul
             or
             Mind
             ;
             as
             to
             the
             former
             ,
             though
             there
             are
             divers
             Anatomical
             Observations
             ,
             made
             by
             curious
             Anatomists
             and
             Learned
             Physicians
             ,
             concerning
             the
             differences
             between
             the
             Constitution
             of
             the
             inward
             parts
             ,
             or
             vessels
             in
             Men
             and
             Brutes
             ;
             yet
             I
             shall
             take
             notice
             of
             no
             more
             ,
             than
             what
             are
             absolutely
             necessary
             to
             our
             purpose
             ,
             and
             which
             may
             serve
             to
             shew
             ,
             what
             are
             the
             natural
             Causes
             of
             that
             Excellency
             and
             Superiority
             ,
             that
             is
             commonly
             found
             in
             Humane
             Intellects
             ,
             above
             those
             of
             Brutes
             .
             The
             first
             of
             which
             Observations
             may
             be
             drawn
             from
             the
             large
             quantity
             of
             brains
             which
             is
             found
             in
             Humane
             Bodies
             ,
             and
             which
             bears
             a
             much
             greater
             proportion
             in
             respect
             of
             their
             bulk
             ,
             than
             in
             any
             other
             Creatures
             ;
             for
             though
             the
             weight
             of
             an
             ordinary
             Humane
             Body
             ,
             does
             seldom
             exceed
             above
             a
             fourth
             part
             of
             that
             of
             a
             Horse
             or
             Bull
             ;
             yet
             for
             the
             motion
             and
             government
             of
             so
             much
             a
             smaller
             Body
             ,
             Nature
             hath
             allowed
             him
             near
             double
             the
             quantity
             of
             brains
             ,
             viz.
             about
             the
             weight
             of
             four
             or
             five
             pounds
             ,
             so
             that
             there
             is
             eight
             times
             as
             much
             brains
             ,
             appointed
             for
             
             the
             government
             of
             the
             like
             bulk
             in
             a
             Man
             ,
             as
             in
             an
             Ox
             or
             Horse
             .
             And
             though
             the
             Carcases
             of
             the
             largest
             Sheep
             and
             Hogs
             ,
             do
             often
             weigh
             near
             as
             much
             as
             a
             Humane
             Body
             :
             yet
             their
             brain
             is
             not
             above
             an
             eighth
             part
             of
             the
             weight
             in
             proportion
             to
             ours
             ;
             which
             seems
             to
             be
             thus
             ordain'd
             by
             Nature
             ,
             that
             by
             reason
             of
             the
             greater
             largeness
             of
             the
             Vessels
             ,
             the
             Animal
             Spirits
             should
             be
             prepared
             in
             greater
             plenty
             ,
             and
             also
             have
             more
             room
             to
             work
             ,
             and
             so
             should
             become
             more
             lively
             and
             vigorous
             in
             Man
             ,
             than
             in
             other
             Creatures
             ;
             since
             all
             the
             Nerves
             do
             either
             spring
             from
             the
             brain
             ,
             or
             else
             from
             the
             Spinal
             Marrow
             which
             is
             continuous
             ,
             and
             of
             the
             same
             substance
             with
             it
             ;
             whence
             it
             may
             follow
             that
             this
             larger
             quantity
             ,
             and
             consequently
             greater
             strength
             of
             brain
             in
             a
             Man
             above
             other
             Creatures
             ,
             was
             intended
             to
             serve
             him
             to
             direct
             ,
             and
             govern
             that
             greater
             variety
             of
             Motions
             and
             Actions
             depending
             thereupon
             ,
             with
             a
             more
             exact
             care
             and
             deliberation
             .
          
           
             §
             .
             17.
             
             A
             second
             Observation
             to
             prove
             ,
             that
             Man
             is
             a
             Creature
             ordained
             by
             God
             for
             a
             fuller
             and
             more
             constant
             Association
             with
             those
             of
             his
             own
             Kind
             ,
             (
             which
             also
             tends
             to
             the
             promoting
             of
             the
             Common
             Good
             of
             his
             Species
             )
             than
             other
             Creatures
             ,
             may
             be
             taken
             from
             the
             natural
             Constitution
             
             of
             his
             Blood
             ,
             and
             Spermatick
             Vessels
             ,
             by
             which
             his
             Appetite
             to
             Copulation
             is
             not
             confined
             (
             as
             in
             most
             other
             Creatures
             )
             to
             some
             certain
             times
             ,
             but
             are
             equally
             the
             same
             at
             all
             seasons
             of
             the
             Year
             ;
             from
             whence
             proceeds
             a
             desire
             of
             Marriage
             ,
             or
             a
             constant
             Cohabitation
             with
             one
             ,
             or
             more
             Women
             ,
             from
             whence
             must
             likewise
             follow
             a
             more
             constant
             generation
             of
             their
             Off-spring
             ,
             and
             a
             more
             lasting
             care
             of
             them
             when
             generated
             and
             brought
             forth
             .
             For
             whereas
             Brutes
             quit
             the
             care
             of
             their
             Young
             ,
             and
             drive
             them
             away
             from
             them
             as
             soon
             as
             ever
             they
             are
             able
             to
             shift
             for
             themselves
             ;
             Man
             alone
             loves
             and
             cherishes
             his
             Off-spring
             ,
             and
             continues
             his
             love
             and
             care
             of
             them
             as
             long
             as
             they
             Live
             ,
             and
             still
             loves
             them
             the
             more
             the
             longer
             they
             have
             continued
             with
             them
             ,
             and
             the
             more
             care
             and
             pains
             they
             have
             bestowed
             on
             their
             Education
             :
             and
             so
             likewise
             Man
             is
             the
             only
             Creature
             we
             know
             of
             ,
             that
             makes
             any
             returns
             for
             this
             care
             ,
             by
             Acts
             of
             Duty
             and
             Gratitude
             towards
             his
             Parents
             ;
             for
             as
             for
             the
             Gratitude
             of
             Storks
             to
             their
             Sires
             or
             Dams
             when
             old
             ,
             I
             look
             upon
             it
             as
             an
             old
             Fable
             .
          
           
             §
             .
             18.
             
             Lastly
             ,
             I
             shall
             consider
             the
             wonderful
             Frame
             and
             Structure
             of
             the
             Hand
             in
             Man
             ,
             which
             though
             I
             grant
             it
             not
             peculiar
             
             to
             him
             alone
             ;
             all
             Creatures
             of
             the
             Ape
             or
             Monky
             kind
             ,
             having
             their
             fore-paws
             very
             like
             it
             ,
             and
             in
             many
             Actions
             using
             them
             to
             the
             same
             ends
             ,
             both
             in
             feeding
             themselves
             ,
             and
             carrying
             their
             Young
             ones
             ;
             yet
             since
             we
             see
             our
             Hands
             were
             not
             given
             us
             instead
             of
             Feet
             to
             go
             upon
             ,
             (
             as
             in
             them
             )
             we
             may
             justly
             conclude
             ,
             that
             they
             were
             Fram'd
             for
             some
             Higher
             and
             Nobler
             Use
             ,
             than
             our
             bare
             Preservation
             ,
             or
             the
             hurting
             or
             destroying
             of
             others
             .
             Since
             if
             God
             had
             ordained
             them
             only
             for
             this
             end
             ,
             sharp
             Teeth
             ,
             Claws
             and
             Horns
             ,
             would
             have
             done
             much
             better
             ,
             and
             would
             have
             saved
             us
             the
             trouble
             of
             making
             Swords
             ,
             Spears
             ,
             and
             such
             like
             Instruments
             ,
             not
             only
             of
             self-preservation
             but
             destruction
             ;
             whereas
             we
             find
             that
             by
             the
             help
             of
             our
             Hands
             ,
             directed
             by
             our
             reason
             ,
             we
             are
             able
             to
             do
             much
             more
             than
             any
             of
             those
             weak
             silly
             Animals
             can
             do
             with
             their
             Paws
             ,
             since
             they
             cannot
             serve
             them
             to
             make
             any
             of
             those
             ordinary
             Instruments
             ,
             or
             Utensils
             of
             Life
             ,
             which
             even
             the
             most
             Barbarous
             Nations
             cannot
             be
             without
             ;
             or
             so
             much
             as
             to
             administer
             to
             each
             other
             ,
             many
             of
             those
             ordinary
             helps
             and
             assistances
             ,
             which
             Men
             by
             means
             of
             their
             Hands
             do
             daily
             afford
             each
             other
             .
             So
             that
             if
             we
             consider
             the
             Ordinary
             use
             of
             these
             Members
             ,
             especially
             
             in
             labouring
             Men
             and
             Mechanicks
             ,
             we
             shall
             find
             ,
             that
             they
             do
             not
             only
             serve
             for
             their
             own
             Sustenance
             and
             Preservation
             ,
             but
             also
             for
             the
             benefit
             and
             maintenance
             of
             many
             others
             of
             their
             own
             kind
             ,
             who
             cannot
             well
             Subsist
             without
             the
             manual
             Labour
             of
             others
             .
             And
             though
             I
             grant
             this
             noble
             Instrument
             the
             Hand
             ,
             is
             often
             abused
             by
             wicked
             and
             violent
             Men
             ,
             to
             make
             unjust
             Wars
             ,
             and
             commits
             Murders
             and
             Robberies
             ,
             and
             by
             lesser
             Thieves
             to
             pick
             Pockets
             ,
             Pilfer
             ,
             &c.
             and
             that
             without
             this
             they
             could
             never
             commit
             such
             Villainies
             ;
             yet
             doth
             it
             not
             follow
             ,
             that
             their
             Hands
             were
             bestowed
             upon
             them
             by
             God
             for
             that
             end
             .
             Since
             if
             He
             intended
             the
             Common
             Good
             and
             Happiness
             of
             Mankind
             ,
             as
             His
             great
             end
             ,
             He
             never
             could
             intend
             that
             these
             Instruments
             should
             be
             made
             use
             of
             to
             a
             quite
             contrary
             design
             ,
             viz.
             their
             Ruine
             and
             Destruction
             .
             So
             that
             whoever
             will
             but
             strictly
             consider
             all
             this
             ,
             cannot
             but
             confess
             ,
             that
             we
             are
             made
             and
             ordained
             to
             depend
             upon
             each
             others
             assistance
             ,
             and
             that
             Man
             was
             Created
             for
             a
             higher
             purpose
             than
             his
             own
             single
             Self-preservation
             .
          
           
             §
             .
             19.
             
             Which
             may
             be
             farther
             made
             out
             from
             the
             natural
             Constitution
             of
             Humane
             Nature
             ,
             as
             that
             no
             Man
             is
             born
             Self-sufficient
             ,
             or
             able
             to
             procure
             all
             things
             necessary
             
             for
             his
             bare
             Subsistence
             ,
             much
             less
             for
             a
             quiet
             or
             pleasant
             Life
             ,
             but
             needs
             the
             Assistance
             of
             others
             to
             breed
             him
             up
             whilst
             an
             Infant
             ,
             or
             to
             tend
             him
             when
             he
             is
             sick
             ,
             old
             ,
             or
             unable
             to
             help
             himself
             ;
             or
             if
             it
             be
             sometimes
             possible
             for
             a
             time
             ,
             yet
             it
             must
             be
             with
             great
             hardship
             and
             scantiness
             ,
             that
             any
             Man
             's
             own
             single
             Labour
             ,
             unassisted
             with
             the
             Help
             of
             others
             ,
             can
             provide
             himself
             all
             the
             Necessaries
             of
             Life
             .
             Whence
             first
             arises
             another
             necessity
             of
             Marriage
             in
             the
             state
             of
             Nature
             ,
             which
             is
             the
             Contract
             of
             a
             Man
             and
             a
             Woman
             to
             live
             together
             ,
             for
             the
             propagation
             of
             their
             Species
             ,
             and
             breeding
             up
             of
             their
             Off-springs
             ,
             and
             also
             for
             mutual
             Help
             ,
             and
             a
             joint
             Provision
             of
             the
             Necessaries
             of
             Life
             for
             themselves
             and
             them
             .
             And
             ,
             secondly
             ,
             a
             necessity
             of
             a
             Man's
             living
             in
             concord
             ,
             or
             society
             ,
             with
             all
             other
             Men
             ,
             especially
             those
             of
             his
             own
             Nation
             ,
             or
             Commonwealth
             .
             So
             that
             it
             is
             evident
             ,
             the
             chief
             Happiness
             and
             Well-being
             of
             Mankind
             ,
             depends
             upon
             their
             mutual
             administration
             of
             these
             Things
             ,
             as
             often
             as
             need
             shall
             require
             ;
             that
             is
             ,
             upon
             Acts
             of
             the
             highest
             Love
             and
             Benevolence
             ,
             in
             order
             to
             the
             Common
             Good.
             
          
           
             To
             all
             which
             may
             be
             added
             another
             Observation
             ,
             of
             the
             great
             difference
             in
             the
             Frame
             of
             Men's
             Bodies
             from
             those
             of
             Brutes
             ,
             
             in
             the
             upright
             posture
             of
             their
             progressive
             motion
             ;
             Man
             alone
             going
             upon
             two
             Legs
             ,
             whereas
             most
             other
             terrestrial
             Animals
             go
             upon
             all
             four
             ,
             whereby
             Men
             have
             the
             constant
             use
             of
             their
             Hands
             ,
             both
             to
             help
             and
             assist
             themselves
             and
             others
             ,
             to
             a
             much
             greater
             degree
             ,
             and
             in
             a
             much
             more
             powerful
             manner
             than
             what
             Brutes
             are
             able
             to
             perform
             .
             But
             whereas
             some
             Atheists
             have
             alledged
             ,
             That
             this
             Posture
             proceeds
             rather
             from
             Custom
             and
             Example
             than
             Nature
             ;
             I
             desire
             them
             to
             shew
             me
             any
             Nation
             in
             the
             World
             so
             barbarous
             ,
             that
             doth
             not
             go
             upon
             two
             Legs
             as
             well
             as
             we
             :
             And
             though
             Children
             ,
             't
             is
             true
             ,
             before
             they
             can
             go
             ,
             must
             crawl
             ;
             yet
             it
             is
             not
             upon
             their
             Hands
             and
             Feet
             ,
             but
             Knees
             :
             For
             a
             Man's
             Legs
             (
             as
             is
             notorious
             to
             Anatomists
             )
             are
             so
             much
             longer
             than
             his
             Arms
             ,
             and
             are
             likewise
             so
             set
             on
             ,
             that
             they
             cannot
             be
             brought
             to
             move
             in
             Right-Angles
             with
             the
             Arms
             ,
             or
             Fore-legs
             ,
             as
             in
             Brutes
             :
             And
             though
             I
             grant
             that
             some
             Beasts
             ,
             as
             Apes
             ,
             Monkeys
             ,
             and
             Bears
             ,
             can
             sometimes
             go
             upon
             their
             Hind-feet
             ,
             yet
             is
             not
             this
             constant
             ;
             but
             as
             soon
             as
             the
             present
             Necessity
             is
             over
             ,
             they
             soon
             return
             to
             their
             natural
             posture
             .
             To
             conclude
             ,
             I
             think
             I
             may
             leave
             it
             to
             any
             indifferent
             Reader
             to
             judge
             ,
             whether
             from
             all
             these
             natural
             Observations
             from
             the
             
             Frame
             of
             Humane
             Bodies
             ,
             and
             the
             Nature
             of
             their
             Passions
             ,
             it
             doth
             not
             evidently
             appear
             ,
             That
             Man's
             Happiness
             and
             Subsistence
             in
             this
             Life
             ,
             was
             not
             designed
             by
             GOD
             to
             depend
             upon
             his
             own
             particular
             sensual
             Pleasure
             ,
             or
             the
             meer
             satisfaction
             of
             his
             present
             Appetites
             and
             Passions
             ,
             restrained
             to
             himself
             ,
             without
             any
             Consideration
             of
             others
             of
             his
             own
             Kind
             ,
             but
             was
             rather
             intended
             for
             the
             Common
             Good
             and
             Preservation
             of
             the
             whole
             Species
             of
             Mankind
             .
          
           
             §
             .
             20.
             
             Having
             now
             dispatched
             those
             natural
             Observations
             that
             may
             be
             drawn
             from
             the
             Constitution
             or
             Frame
             of
             Man's
             Body
             ,
             in
             order
             to
             the
             rendring
             him
             capable
             of
             serving
             the
             Common
             Good
             in
             the
             propagation
             of
             his
             Species
             ,
             I
             shall
             proceed
             to
             the
             next
             Head
             before
             laid
             down
             ,
             (
             viz.
             )
             those
             Excellencies
             ,
             or
             Prerogatives
             ,
             of
             the
             Humane
             Soul
             ,
             or
             Mind
             ;
             and
             in
             which
             he
             excels
             all
             other
             Creatures
             :
             
               And
               ,
               in
               the
               first
               place
               ,
               Mr.
               
               H.
               very
               well
               observes
               ,
               That
               it
               is
               peculiar
               to
               the
               Nature
               of
               Man
               ,
               to
               be
               inquisitive
               into
               the
               Causes
               of
               the
               Events
               they
               see
               ;
               and
               that
               upon
               the
               sight
               of
               any
               thing
               that
               hath
               a
               beginning
               ,
               to
               judge
               also
               that
               it
               had
               a
               Cause
               which
               determined
               the
               same
               to
               begin
               when
               it
               did
               :
               And
               also
               whereas
               there
               is
               no
               other
               Felicity
               amongst
               Beasts
               ,
               but
               
               the
               enjoying
               their
               daily
               Food
               ,
               Ease
               ,
               and
               Lust
               ,
               as
               having
               little
               or
               no
               foresight
               of
               the
               time
               to
               come
               for
               want
               of
               Observation
               and
               Memory
               of
               the
               Order
               ,
               Consequence
               ,
               and
               Dependance
               of
               the
               Things
               they
               see
               .
               Man
               alone
               observes
               how
               one
               Event
               hath
               been
               produced
               by
               another
               ;
               and
               therein
               remembers
               
                 the
                 Antecedence
                 and
                 Consequence
              
               .
            
             Whence
             he
             certainly
             must
             be
             endued
             with
             a
             larger
             Capacity
             ,
             for
             observing
             the
             natures
             of
             Things
             without
             himself
             ;
             and
             is
             also
             able
             to
             make
             more
             curious
             and
             exact
             Searches
             into
             their
             Causes
             and
             Effects
             ,
             than
             the
             most
             sagacious
             Brutes
             ;
             who
             though
             they
             are
             endued
             with
             some
             few
             Appetites
             ,
             or
             Inclinations
             ,
             towards
             those
             Things
             that
             are
             necessary
             for
             their
             Preservation
             ,
             and
             an
             Aversion
             for
             others
             that
             are
             hurtful
             to
             them
             ;
             yet
             this
             seems
             to
             proceed
             from
             some
             natural
             instinct
             ,
             or
             impression
             ,
             stampt
             by
             GOD
             on
             their
             very
             Natures
             ,
             and
             not
             from
             Reason
             or
             Deliberation
             :
             As
             ,
             young
             Wild-Ducks
             (
             they
             say
             )
             will
             run
             away
             from
             a
             Man
             ,
             as
             soon
             as
             they
             are
             hatch'd
             ;
             and
             Chickens
             know
             the
             Kite
             ,
             though
             they
             never
             saw
             her
             before
             ;
             and
             this
             not
             from
             any
             Experience
             or
             Rational
             Deduction
             .
             But
             as
             for
             Man
             ,
             it
             is
             his
             Faculty
             alone
             ,
             to
             proceed
             from
             some
             known
             Principles
             ,
             to
             draw
             Rational
             Deductions
             ,
             
             or
             Conclusions
             ,
             which
             were
             not
             known
             before
             :
             The
             exercise
             of
             which
             Faculty
             ,
             we
             call
             Right
             Reason
             ,
             or
             Ratiocination
             ;
             which
             though
             I
             grant
             is
             not
             born
             with
             him
             ,
             and
             so
             is
             not
             a
             Property
             belonging
             to
             him
             as
             a
             meer
             Animal
             (
             since
             we
             see
             Children
             ,
             'till
             they
             come
             to
             some
             Years
             ,
             and
             Fools
             ,
             and
             mad
             Folks
             act
             without
             it
             so
             long
             as
             they
             live
             )
             yet
             is
             it
             not
             therefore
             Artificial
             ,
             (
             as
             some
             would
             have
             it
             )
             since
             all
             Persons
             of
             Years
             of
             Discretion
             ,
             and
             who
             will
             give
             themselves
             leisure
             to
             think
             ,
             may
             attain
             to
             a
             sufficient
             degree
             of
             it
             ,
             for
             the
             well-Government
             of
             their
             Actions
             ,
             in
             order
             to
             their
             own
             Preservation
             ,
             and
             the
             discovering
             that
             Duty
             they
             owe
             to
             GOD
             and
             the
             rest
             of
             Mankind
             :
             Which
             Notions
             being
             peculiar
             to
             Man
             ,
             and
             also
             common
             to
             the
             greater
             part
             of
             Mankind
             ,
             either
             from
             Men's
             own
             particular
             Observations
             ,
             or
             Rational
             Deductions
             ;
             or
             else
             from
             the
             Instructions
             of
             others
             ,
             who
             themselves
             first
             found
             out
             such
             Rational
             Conclusions
             ,
             and
             taught
             them
             to
             their
             Children
             ,
             or
             Scholars
             ,
             with
             their
             first
             Elements
             of
             Speech
             ,
             come
             ,
             in
             process
             of
             time
             (
             having
             forgot
             when
             those
             early
             Notions
             were
             first
             instill'd
             into
             them
             )
             to
             be
             taken
             for
             connate
             Idea's
             :
             So
             that
             I
             doubt
             they
             have
             been
             ,
             by
             too
             many
             ,
             (
             who
             have
             not
             well
             
             considered
             their
             Original
             )
             mistaken
             for
             Idea's
             ,
             or
             Notions
             impressed
             by
             GOD
             upon
             their
             Souls
             .
          
           
             But
             leaving
             this
             ,
             of
             which
             others
             have
             said
             enough
             ,
             it
             cannot
             be
             denied
             but
             that
             from
             this
             Faculty
             of
             deducing
             Effects
             from
             their
             Causes
             ,
             Man
             hath
             been
             always
             able
             to
             find
             out
             sufficient
             Remedies
             for
             his
             own
             natural
             Weakness
             ,
             by
             the
             Invention
             of
             several
             Arts
             ,
             such
             as
             Physick
             and
             Chyrurgery
             for
             his
             Preservation
             and
             Cure
             ,
             when
             sick
             or
             hurt
             :
             And
             also
             those
             of
             a
             more
             publick
             Nature
             ,
             such
             are
             the
             Knowledge
             of
             Policies
             ,
             or
             the
             well-Government
             of
             Common-weals
             ,
             of
             Navigation
             ,
             Warfare
             ,
             or
             the
             Art
             Military
             ,
             for
             his
             Happiness
             and
             defence
             ,
             as
             a
             Sociable
             Creature
             .
             So
             that
             ,
             though
             Man
             is
             born
             naked
             ,
             and
             without
             those
             natural
             defences
             and
             Weapons
             ,
             with
             which
             divers
             Brutes
             are
             furnished
             by
             Nature
             ;
             yet
             by
             the
             power
             of
             this
             Faculty
             ,
             he
             is
             able
             ,
             not
             only
             much
             better
             to
             secure
             himself
             from
             the
             violence
             and
             injury
             of
             the
             Weather
             ,
             by
             providing
             himself
             with
             Cloths
             ,
             Houses
             ,
             and
             Victuals
             before-hand
             ,
             since
             Nature
             hath
             not
             made
             him
             to
             live
             like
             Beasts
             upon
             those
             Fruits
             of
             the
             Earth
             ,
             which
             it
             spontaneously
             produces
             ,
             but
             can
             also
             tame
             ,
             subdue
             ,
             and
             kill
             the
             strongest
             ,
             fiercest
             ,
             and
             cunningest
             Brutes
             ,
             and
             make
             them
             subservient
             ,
             
             to
             those
             Ends
             and
             Designs
             for
             which
             he
             pleases
             to
             employ
             them
             :
             So
             likewise
             from
             this
             Faculty
             of
             Judging
             of
             Consequences
             from
             their
             Antecedents
             ,
             and
             foreseeing
             the
             Probability
             or
             Improbability
             of
             future
             Events
             ,
             he
             thereby
             distinguishes
             between
             real
             and
             apparent
             Goods
             ;
             that
             is
             ,
             between
             such
             Things
             that
             may
             please
             for
             the
             present
             ,
             and
             do
             afterwards
             hurt
             him
             ;
             and
             those
             which
             though
             they
             may
             seem
             displeasing
             for
             a
             time
             ,
             yet
             may
             after
             do
             him
             a
             greater
             Benefit
             ;
             which
             Principles
             ,
             since
             they
             contain
             Foundations
             of
             all
             Morality
             ,
             and
             the
             Laws
             of
             Nature
             ,
             which
             we
             now
             treat
             of
             ,
             it
             will
             not
             be
             amiss
             here
             particularly
             to
             set
             down
             ,
             as
             the
             Grounds
             of
             what
             I
             have
             to
             say
             on
             this
             Subject
             .
          
           
             §
             .
             21.
             
             First
             ,
             It
             hath
             been
             already
             proved
             ,
             That
             every
             Animal
             is
             endued
             with
             a
             Natural
             Principle
             ,
             whereby
             it
             is
             necessarily
             inclined
             to
             promote
             his
             own
             Preservation
             and
             Well-being
             (
             yet
             not
             excluding
             that
             of
             others
             of
             their
             own
             Kind
             )
             that
             therefore
             which
             most
             conduces
             to
             this
             end
             ,
             is
             called
             a
             natural
             Good
             ;
             and
             ,
             on
             the
             contrary
             ,
             that
             which
             is
             apt
             to
             obstruct
             and
             hinder
             it
             ,
             is
             evil
             .
             Among
             which
             Goods
             and
             Evils
             ,
             there
             are
             several
             kinds
             or
             degrees
             ,
             according
             as
             Things
             are
             endued
             with
             more
             or
             less
             fitness
             or
             power
             to
             promote
             or
             hinder
             this
             End.
             All
             
             which
             ,
             may
             be
             reduced
             to
             these
             plain
             Maxims
             ,
             or
             Propositions
             ,
             as
             I
             have
             taken
             them
             out
             of
             Dr.
             
             Moor's
             
               Enchiridion
               Ethicum
            
             ;
             so
             that
             I
             have
             collected
             these
             Axioms
             ,
             and
             put
             them
             together
             in
             this
             method
             ,
             as
             they
             are
             represented
             by
             those
             excellent
             Authors
             above-mentioned
             ,
             that
             you
             may
             see
             them
             all
             at
             one
             view
             ;
             though
             I
             grant
             there
             are
             many
             other
             natural
             Truths
             ,
             which
             are
             also
             useful
             to
             prove
             what
             Actions
             are
             productive
             of
             the
             Common
             Good
             ,
             divers
             of
             which
             we
             have
             given
             you
             dispersedly
             in
             these
             two
             Chapters
             .
          
           
             Principle
             I.
             
          
           
             
               THe
               lessening
               or
               escaping
               of
               an
               Evil
               ,
               is
               to
               be
               reckoned
               under
               the
               Notion
               of
               Good.
               
            
          
           
             Principle
             II.
             
          
           
             
               The
               lessening
               or
               loss
               of
               Good
               ,
               is
               to
               be
               reckoned
               under
               the
               Notion
               of
               Evil.
               
            
          
           
             Principle
             III.
             
          
           
             
               That
               which
               is
               Good
               ,
               is
               to
               be
               chosen
               ;
               that
               which
               is
               Evil
               ,
               to
               be
               avoided
               .
            
          
           
           
             Principle
             IV.
             
          
           
             
               The
               greater
               Good
               is
               to
               be
               preferred
               before
               the
               less
               ;
               and
               a
               less
               Evil
               to
               be
               endured
               ,
               rather
               than
               a
               greater
               .
            
          
           
             Principle
             V.
             
          
           
             
               Such
               Things
               ,
               or
               Events
               ,
               whether
               Good
               or
               Evil
               ,
               as
               will
               certainly
               come
               to
               pass
               ,
               may
               fall
               under
               Computation
               ,
               and
               be
               estimated
               according
               to
               their
               several
               Degrees
               as
               well
               as
               Things
               present
               :
               And
               the
               same
               likewise
               is
               for
               such
               Things
               as
               may
               probably
               come
               to
               pass
               ,
               though
               this
               Probability
               may
               be
               somewhat
               remote
               ,
               as
               it
               is
               counted
               a
               valuable
               Thing
               ,
               and
               may
               be
               estimated
               at
               a
               certain
               rate
               ;
               for
               a
               Man
               to
               be
               one
               amongst
               four
               or
               five
               equal
               Competitors
               for
               an
               Office
               ,
               or
               to
               be
               the
               fourth
               or
               fifth
               Expectant
               of
               an
               Inheritance
               ;
               and
               though
               in
               such
               Cases
               there
               may
               be
               the
               odds
               of
               three
               or
               four
               to
               one
               ,
               yet
               the
               Price
               that
               is
               set
               upon
               this
               ,
               may
               be
               so
               proportioned
               ,
               as
               either
               to
               reduce
               the
               Purchase
               to
               an
               equality
               ,
               or
               make
               it
               at
               least
               a
               very
               advantageous
               Bargain
               .
            
          
           
             Principle
             VI.
             
          
           
             
               A
               present
               Good
               may
               reasonably
               be
               parted
               with
               ,
               upon
               a
               probable
               Expectation
               of
               a
               future
               
               Good
               ,
               which
               is
               much
               greater
               ,
               and
               more
               excellent
               .
            
          
           
             Principle
             VII
             .
          
           
             
               A
               present
               Evil
               is
               to
               be
               endured
               ,
               for
               the
               avoiding
               of
               a
               probable
               future
               Evil
               which
               is
               far
               greater
               .
            
          
           
             Principle
             VIII
             .
          
           
             
               The
               greater
               the
               Evil
               ,
               the
               more
               reason
               there
               is
               to
               venture
               the
               loss
               of
               a
               greater
               Good
               ,
               or
               the
               suffering
               of
               a
               less
               Evil
               for
               the
               escaping
               it
               .
            
          
           
             Principle
             IX
             .
          
           
             
               It
               is
               better
               to
               be
               without
               any
               Good
               ,
               than
               by
               the
               enjoyment
               of
               it
               to
               endure
               an
               Evil
               ,
               as
               great
               or
               greater
               than
               that
               Good
               comes
               to
               .
            
          
           
             And
             these
             last
             Principles
             respecting
             our selves
             ,
             may
             serve
             to
             produce
             Prudence
             ,
             Temperance
             ,
             and
             Fortitude
             in
             our
             Minds
             ;
             the
             rest
             that
             follow
             ,
             respect
             our
             Duty
             towards
             others
             ,
             and
             are
             the
             Foundation
             of
             all
             Right
             and
             Wrong
             among
             Men.
             
          
           
           
             Principle
             X.
             
          
           
             
               We
               ought
               to
               pursue
               the
               Chiefest
               ,
               or
               Common
               Good
               ,
               with
               the
               highest
               ;
               and
               all
               less
               or
               subordinate
               Goods
               ,
               with
               a
               less
               Affection
               ,
               or
               Desire
               :
               Neither
               ought
               we
               to
               make
               the
               Highest
               ,
               or
               Common
               Good
               ,
               subordinate
               to
               the
               Meaner
               ,
               or
               middle
               Goods
               ,
               or
               the
               middle
               Goods
               to
               the
               least
               .
            
          
           
             Principle
             XI
             .
          
           
             
               Whatsoever
               Good
               you
               would
               have
               done
               to
               your self
               ,
               in
               such
               and
               such
               Circumstances
               ,
               you
               ought
               to
               do
               the
               same
               to
               another
               ,
               in
               the
               same
               or
               like
               Circumstances
               ,
               as
               far
               as
               may
               be
               ,
               without
               prejudicing
               the
               Community
               .
            
          
           
             Principle
             XII
             .
          
           
             
               Whatsoever
               Evil
               you
               would
               not
               have
               done
               to
               your self
               ,
               you
               ought
               to
               abstain
               from
               doing
               that
               to
               another
               .
            
          
           
             Principle
             XIII
             .
          
           
             
               Good
               is
               to
               be
               recompenced
               with
               Good
               ,
               and
               not
               with
               Evil.
               
            
          
           
           
             Principle
             XIV
             .
          
           
             
               It
               is
               good
               for
               a
               Man
               to
               enjoy
               all
               the
               Means
               wherewith
               he
               may
               live
               happily
               .
            
          
           
             Principle
             XV.
             
          
           
             
               It
               is
               better
               for
               the
               Publick
               ,
               or
               Common
               Good
               ,
               that
               one
               Man
               should
               not
               live
               voluptuously
               ,
               than
               that
               another
               should
               thereby
               live
               miserable
               .
            
          
           
             Principle
             XVI
             .
          
           
             
               If
               it
               is
               a
               Publick
               ,
               as
               well
               as
               a
               Private
               Good
               ,
               for
               any
               one
               to
               have
               enough
               wherewith
               to
               live
               happy
               ;
               it
               follows
               from
               the
               same
               Rule
               ,
               That
               it
               is
               doubly
               better
               ,
               when
               there
               is
               sufficient
               for
               two
               Men
               ;
               and
               by
               the
               same
               Rule
               of
               Proportion
               ,
               a
               thousand
               times
               better
               if
               there
               be
               sufficient
               for
               a
               thousand
               to
               live
               happy
               :
               So
               that
               at
               last
               ,
               from
               the
               same
               Principle
               ,
               it
               must
               be
               confessed
               ,
               That
               if
               all
               the
               Men
               in
               the
               World
               ,
               or
               all
               Mankind
               ,
               could
               live
               happily
               ,
               it
               were
               the
               greatest
               Good
               we
               could
               suppose
               them
               capable
               of
               .
            
          
           
             Principle
             XVII
             .
          
           
             
               It
               is
               necessary
               to
               the
               Publick
               Good
               ,
               That
               every
               Man's
               Right
               and
               Property
               be
               allowed
               
               him
               ,
               and
               its
               free
               Vse
               or
               Possession
               be
               likewise
               permitted
               him
               ,
               without
               any
               Injury
               or
               Molestation
               from
               others
               ,
               though
               it
               must
               be
               granted
               ,
               that
               a
               Man
               may
               so
               behave
               himself
               ,
               as
               whatsoever
               is
               his
               ,
               whether
               by
               Possession
               ,
               Gift
               ,
               or
               Purchase
               ;
               may
               lawfully
               cease
               to
               be
               so
               ,
               as
               a
               Punishment
               for
               his
               Crimes
               ,
               in
               transgressing
               this
               great
               Law
               of
               Nature
               ,
               of
               endeavouring
               the
               Common
               Good.
               
            
          
           
             Principle
             XVIII
             .
          
           
             
               It
               is
               better
               to
               Obey
               God
               ,
               declaring
               His
               Will
               to
               us
               by
               the
               true
               Principles
               of
               Natural
               Reason
               ,
               than
               our
               own
               unreasonable
               Lusts
               and
               Passions
               ,
               or
               the
               wicked
               desires
               or
               Commands
               of
               Men.
               
            
          
           
             These
             and
             the
             like
             Principles
             may
             fitly
             be
             called
             Natural
             ,
             as
             well
             as
             Moral
             Axioms
             ,
             as
             being
             the
             true
             results
             of
             Natural
             Reason
             ,
             and
             are
             so
             clear
             and
             manifest
             of
             themselves
             ,
             that
             if
             any
             one
             will
             consider
             them
             without
             prejudice
             ,
             or
             being
             byass'd
             by
             Passion
             ,
             or
             too
             much
             Self-love
             ,
             they
             will
             not
             need
             a
             long
             train
             of
             Arguments
             to
             prove
             them
             ;
             since
             they
             appear
             true
             and
             evident
             at
             the
             first
             Proposal
             .
             So
             also
             these
             Moral
             Principles
             ,
             considered
             as
             Propositions
             declaring
             the
             Connexion
             of
             all
             Humane
             Actions
             ,
             with
             the
             Natural
             effects
             that
             
             depend
             upon
             them
             ;
             as
             for
             example
             ,
             when
             they
             shew
             us
             any
             Action
             which
             will
             most
             certainly
             conduce
             to
             our
             own
             ,
             and
             all
             others
             happiness
             ,
             and
             that
             it
             appears
             to
             be
             not
             only
             our
             Duty
             but
             Interest
             to
             perform
             them
             .
             These
             Principles
             thus
             considered
             ,
             with
             relation
             to
             our
             future
             Actions
             ,
             may
             be
             called
             Practical
             Dictates
             ,
             since
             they
             do
             not
             only
             shew
             us
             the
             highest
             End
             we
             can
             propose
             to
             our selves
             ,
             in
             order
             to
             our
             present
             and
             future
             happiness
             ;
             but
             do
             also
             direct
             us
             to
             the
             choice
             of
             the
             fittest
             means
             to
             attain
             it
             .
          
           
             But
             I
             think
             it
             doth
             sufficiently
             appear
             ,
             that
             we
             are
             not
             only
             able
             to
             form
             a
             complex
             Idea
             of
             this
             Common
             Good
             of
             Rational
             Beings
             ;
             but
             also
             from
             the
             faculty
             of
             comparing
             the
             likeness
             of
             our
             own
             Nature
             with
             that
             of
             all
             other
             Men
             ,
             can
             also
             frame
             an
             universal
             or
             complex
             Idea
             of
             a
             Species
             ,
             or
             kind
             of
             Creatures
             agreeing
             in
             the
             same
             natural
             Properties
             ,
             and
             requiring
             the
             same
             things
             for
             their
             Happiness
             and
             Subsistence
             as
             himself
             .
             Note
             that
             I
             do
             not
             mean
             by
             this
             ,
             any
             adequate
             Idea
             of
             the
             true
             Physical
             Nature
             of
             Mankind
             ,
             since
             of
             this
             (
             as
             of
             all
             other
             substances
             )
             we
             have
             no
             other
             knowledge
             but
             by
             their
             sensible
             qualities
             ,
             therefore
             I
             mean
             only
             here
             an
             
               Idea
               fori
            
             ,
             or
             such
             a
             common
             and
             inadequate
             Idea
             of
             the
             
             Nature
             of
             Man
             ,
             as
             serves
             us
             for
             all
             the
             moral
             Rules
             of
             Life
             ,
             which
             Idea
             he
             can
             give
             a
             name
             to
             ,
             and
             call
             mankind
             ,
             and
             so
             comes
             to
             consider
             ,
             and
             understand
             all
             the
             Causes
             and
             means
             ,
             not
             only
             of
             his
             own
             Preservation
             and
             Happiness
             ,
             but
             that
             of
             all
             other
             men's
             ,
             considered
             as
             an
             aggregate
             Body
             .
             And
             from
             thence
             is
             able
             to
             draw
             divers
             Conclusions
             concerning
             the
             proportion
             ,
             and
             degrees
             of
             men's
             natural
             Good
             or
             Happiness
             ,
             according
             to
             the
             Principles
             before
             laid
             down
             ;
             till
             he
             at
             last
             arrive
             at
             this
             Universal
             Idea
             of
             the
             Common
             Good
             of
             Rational
             Beings
             ,
             as
             the
             highest
             and
             noblest
             that
             he
             can
             attain
             unto
             ,
             and
             which
             is
             most
             inseparably
             conjoyned
             with
             his
             own
             particular
             Conservation
             and
             Happiness
             .
             But
             whereas
             God
             hath
             Created
             other
             Creatures
             to
             act
             for
             their
             own
             present
             Satisfaction
             and
             Preservation
             ,
             without
             any
             consideration
             of
             that
             of
             others
             :
             He
             hath
             made
             man
             alone
             ,
             not
             only
             able
             to
             contribute
             to
             the
             good
             and
             Preservation
             of
             his
             own
             kind
             ,
             but
             hath
             also
             made
             him
             sensible
             of
             this
             Ability
             :
             and
             I
             shall
             farther
             shew
             in
             this
             Discourse
             ,
             that
             he
             hath
             laid
             a
             sufficient
             Obligation
             on
             him
             to
             exert
             it
             .
          
           
             §
             .
             22.
             
             Another
             faculty
             of
             the
             Rational
             Soul
             ,
             and
             only
             proper
             to
             Man
             as
             a
             sociable
             Creature
             ,
             is
             ,
             That
             of
             Speech
             ,
             or
             expressing
             
             our
             Notions
             by
             significant
             Words
             or
             Sounds
             ;
             which
             though
             it
             be
             not
             born
             with
             us
             ,
             yet
             however
             may
             be
             reckoned
             amongst
             the
             Natural
             faculties
             of
             Mankind
             ,
             as
             well
             as
             going
             with
             two
             legs
             ;
             since
             we
             find
             no
             Brute
             Creatures
             capable
             of
             it
             ,
             though
             divers
             of
             them
             are
             endued
             with
             Tongues
             like
             ours
             ,
             and
             that
             divers
             Birds
             can
             pronounce
             whole
             Sentences
             ,
             yet
             have
             they
             no
             notion
             of
             what
             they
             say
             :
             whereas
             there
             is
             no
             Nation
             ,
             though
             never
             so
             Barbarous
             ,
             but
             hath
             the
             use
             of
             Speech
             .
             And
             to
             shew
             you
             farther
             ,
             how
             natural
             some
             sort
             of
             Speech
             is
             to
             Mankind
             ,
             I
             have
             heard
             of
             two
             young
             Gentlemen
             that
             were
             Brothers
             ,
             (
             and
             I
             knew
             one
             of
             them
             my self
             )
             who
             though
             born
             deaf
             ,
             and
             consequently
             dumb
             ;
             yet
             by
             often
             and
             long
             Conversation
             with
             each
             other
             ,
             came
             to
             frame
             a
             certain
             Language
             between
             themselves
             ,
             which
             though
             it
             seemed
             perfect
             Gibberish
             to
             the
             standers
             by
             ,
             yet
             by
             the
             sole
             motion
             of
             their
             Lips
             and
             other
             signs
             ,
             they
             perfectly
             understood
             each
             other
             ;
             which
             was
             likewise
             evident
             from
             this
             ,
             that
             in
             the
             dark
             they
             were
             not
             able
             to
             converse
             at
             all
             .
             So
             that
             this
             faculty
             seems
             to
             have
             been
             bestowed
             by
             God
             on
             Mankind
             ,
             not
             for
             his
             Preservation
             as
             a
             meer
             Animal
             ,
             Since
             divers
             Brutes
             are
             able
             to
             subsist
             for
             more
             years
             without
             it
             ;
             and
             
             therefore
             seems
             to
             be
             intended
             to
             render
             Man
             a
             Sociable
             Creature
             ,
             and
             who
             was
             by
             this
             Faculty
             to
             benefit
             others
             of
             his
             own
             kind
             ,
             as
             well
             as
             himself
             ;
             for
             we
             are
             not
             only
             hereby
             able
             to
             impose
             certain
             Arbitrary
             names
             to
             particular
             things
             ;
             but
             having
             first
             framed
             Universal
             Idea's
             ,
             can
             likewise
             give
             names
             to
             them
             ,
             as
             to
             this
             general
             Idea
             applicable
             to
             all
             particular
             Men
             in
             the
             World
             ,
             we
             can
             give
             the
             name
             of
             Man
             ;
             and
             herein
             consists
             the
             main
             difference
             between
             Men
             and
             Brutes
             ,
             and
             not
             in
             Ratiocination
             alone
             .
             Since
             I
             suppose
             even
             Brutes
             have
             right
             Idea's
             of
             those
             Objects
             they
             have
             received
             by
             their
             Senses
             ;
             and
             can
             likewise
             inferr
             ,
             or
             reason
             right
             about
             them
             :
             As
             when
             a
             Dog
             by
             often
             seeing
             his
             Master
             take
             down
             his
             stick
             before
             he
             goes
             abroad
             ,
             does
             thence
             argue
             when
             ever
             he
             does
             so
             ,
             that
             his
             going
             abroad
             will
             follow
             ,
             expressing
             his
             Joy
             by
             barking
             and
             leaping
             :
             yet
             we
             cannot
             find
             that
             Brutes
             have
             any
             general
             or
             complex
             Idea's
             ,
             much
             less
             names
             for
             them
             ,
             having
             no
             more
             but
             a
             few
             Ordinary
             signs
             ,
             whereby
             to
             express
             their
             present
             Appetites
             and
             Passions
             ;
             but
             the
             main
             benefit
             of
             Speech
             seems
             to
             respect
             others
             more
             than
             our selves
             ,
             since
             we
             are
             hereby
             able
             to
             instruct
             them
             in
             many
             Arts
             and
             Sciences
             ,
             necessary
             for
             their
             Happiness
             and
             
             Preservation
             ,
             and
             also
             to
             advise
             and
             admonish
             them
             in
             all
             Civil
             and
             Moral
             Duties
             ;
             and
             there
             is
             scarce
             any
             one
             so
             Brutish
             ,
             who
             is
             not
             sensible
             that
             in
             the
             exercise
             of
             this
             Faculty
             ,
             consists
             one
             of
             the
             greatest
             pleasures
             of
             Humane
             Life
             ,
             (
             viz.
             )
             Conversation
             :
             and
             supposing
             Men
             in
             a
             state
             of
             War
             ,
             I
             do
             not
             see
             how
             they
             could
             ever
             well
             get
             out
             of
             it
             again
             ,
             were
             it
             not
             for
             Treaties
             and
             Articles
             of
             Peace
             ;
             but
             must
             (
             like
             game
             Cocks
             and
             Bulls
             )
             fight
             it
             out
             ,
             till
             one
             side
             were
             either
             quite
             destroyed
             ,
             or
             forced
             to
             run
             away
             ,
             and
             quit
             that
             Territory
             or
             Country
             where
             they
             Liv'd
             .
          
           
             §
             .
             23.
             
             Nor
             can
             we
             omit
             another
             great
             benefit
             we
             receive
             from
             Speech
             ,
             (
             viz.
             )
             the
             Invention
             of
             Letters
             ,
             by
             which
             we
             are
             not
             only
             able
             to
             Register
             our
             present
             Thoughts
             for
             our
             own
             remembrance
             ;
             but
             can
             likewise
             Profit
             and
             Instruct
             ,
             not
             only
             the
             present
             ,
             but
             also
             all
             future
             Generations
             ;
             by
             Books
             or
             Writings
             ,
             as
             we
             do
             now
             make
             use
             of
             the
             Knowledge
             and
             Experience
             of
             those
             who
             dyed
             ,
             some
             Thousands
             of
             Years
             before
             we
             were
             born
             .
             But
             since
             Mr.
             H.
             and
             others
             ,
             have
             made
             some
             Objections
             against
             the
             benefit
             of
             Speech
             and
             Letters
             ,
             as
             that
             they
             tend
             oftentimes
             to
             promote
             false
             Opinions
             ,
             and
             War
             amongst
             Mankind
             .
             Granting
             it
             to
             be
             so
             ,
             it
             is
             no
             more
             an
             Objection
             
             against
             the
             benefits
             we
             receive
             by
             them
             ,
             than
             it
             were
             to
             say
             ,
             that
             the
             Air
             ,
             Water
             ,
             or
             Food
             ,
             (
             the
             only
             means
             of
             Life
             )
             are
             hurtful
             to
             Mankind
             ;
             since
             by
             the
             necessary
             course
             of
             Nature
             ,
             or
             else
             our
             own
             Intemperance
             ,
             they
             often
             become
             the
             causes
             of
             Plagues
             ,
             Surfeits
             ,
             and
             divers
             other
             diseases
             ,
             whereby
             Mankind
             is
             destroyed
             .
             Yet
             since
             that
             Author
             hath
             made
             the
             use
             of
             Speech
             ,
             one
             great
             Reason
             why
             Men
             cannot
             live
             so
             peaceably
             as
             Brutes
             ,
             and
             therefore
             fansies
             they
             must
             be
             in
             a
             Natural
             state
             of
             War
             :
             I
             shall
             therefore
             referr
             the
             Answering
             it
             to
             the
             Second
             Part
             ,
             since
             my
             Intention
             is
             not
             here
             to
             Argue
             ,
             but
             Instruct
             .
          
           
             §
             .
             24.
             
             Men
             do
             also
             far
             exceed
             Brutes
             in
             their
             Rational
             or
             discoursive
             Faculty
             ,
             as
             appears
             in
             the
             Knowledge
             of
             Numbers
             ,
             or
             Collecting
             divers
             single
             things
             into
             one
             Total
             Summ
             ,
             which
             we
             call
             Arithmetick
             ;
             so
             necessary
             for
             all
             Affairs
             of
             a
             Civil
             Life
             ,
             and
             the
             Duties
             of
             distributive
             Justice
             .
             And
             though
             I
             grant
             it
             is
             an
             Art
             ,
             and
             that
             divers
             Barbarous
             Nations
             want
             that
             exact
             knowledge
             of
             it
             which
             we
             have
             ;
             yet
             by
             reckoning
             upon
             their
             fingers
             they
             have
             a
             sufficient
             use
             of
             it
             ,
             as
             much
             as
             is
             necessary
             for
             their
             purpose
             or
             business
             ;
             and
             if
             they
             did
             but
             apply
             their
             Minds
             to
             it
             ,
             I
             
             doubt
             not
             but
             that
             they
             would
             arrive
             to
             the
             same
             perfection
             in
             Arithmetick
             as
             we
             do
             .
             But
             I
             look
             upon
             this
             Faculty
             as
             peculiar
             to
             Mankind
             ,
             since
             we
             cannot
             perceive
             Brutes
             to
             have
             any
             knowledge
             of
             it
             .
             Thus
             if
             from
             Bitches
             or
             Sows
             ,
             you
             take
             away
             never
             so
             many
             of
             their
             Young
             ones
             ;
             yet
             if
             you
             leave
             them
             but
             one
             or
             two
             ,
             they
             do
             not
             miss
             the
             rest
             ;
             which
             shews
             that
             they
             have
             no
             Idea's
             of
             Numbers
             ,
             whatever
             they
             may
             have
             of
             Quantity
             .
          
           
             §
             .
             26.
             
             To
             this
             Observation
             may
             likewise
             be
             added
             as
             a
             Consequence
             thereof
             ,
             that
             Faculty
             so
             proper
             to
             Mankind
             ,
             of
             measuring
             the
             quantities
             of
             Bodies
             ,
             the
             distances
             between
             them
             ,
             and
             the
             Proportions
             they
             bear
             to
             each
             other
             ,
             which
             Science
             we
             call
             Geometry
             or
             Mathematicks
             ;
             which
             Arts
             were
             certainly
             invented
             by
             Man
             ,
             as
             a
             Creature
             intended
             for
             a
             Sociable
             Life
             ;
             since
             on
             some
             of
             these
             depend
             most
             Trades
             ,
             all
             Commerce
             ,
             Architecture
             ,
             Navigation
             ,
             and
             most
             of
             the
             Rules
             of
             distributive
             Justice
             ,
             with
             other
             Arts
             needless
             here
             to
             be
             set
             down
             .
             So
             that
             whoever
             will
             but
             seriously
             reflect
             upon
             the
             excellency
             of
             these
             Sciences
             ,
             as
             well
             in
             the
             certainty
             of
             their
             Demonstrations
             ,
             as
             in
             the
             vast
             and
             Stupendious
             effects
             they
             produce
             ;
             cannot
             but
             acknowledge
             
             that
             our
             Rational
             Faculty
             ,
             exceeds
             that
             of
             Brutes
             by
             many
             degrees
             .
          
           
             §
             .
             27.
             
             But
             there
             yet
             remain
             behind
             two
             of
             the
             greatest
             Prerogatives
             of
             Man's
             Soul
             ,
             and
             in
             respect
             of
             which
             alone
             he
             is
             made
             a
             sit
             Subject
             of
             the
             Law
             of
             Nature
             .
             The
             first
             is
             freedom
             in
             Actions
             ,
             or
             the
             power
             of
             doing
             or
             forbearing
             any
             Action
             ;
             which
             does
             not
             only
             consist
             in
             indifferent
             things
             ,
             as
             when
             a
             Man
             of
             two
             different
             Objects
             ,
             chuses
             which
             of
             them
             he
             pleases
             ;
             but
             is
             also
             able
             to
             chuse
             a
             greater
             Good
             ,
             before
             a
             less
             ,
             and
             does
             likewise
             often
             preferr
             (
             though
             unjustly
             )
             a
             present
             less
             Good
             grateful
             to
             his
             Senses
             ,
             before
             a
             greater
             Good
             approved
             of
             by
             his
             Reason
             ;
             yet
             however
             it
             cannot
             be
             denyed
             ,
             but
             that
             Man
             by
             the
             power
             of
             his
             Reason
             ,
             is
             able
             to
             move
             and
             excite
             his
             Passions
             of
             Love
             and
             Pity
             ,
             when
             he
             sees
             Objects
             that
             require
             his
             help
             and
             assistance
             :
             Nay
             ,
             can
             also
             by
             deliberation
             ,
             command
             and
             over-rule
             those
             domineering
             Passions
             of
             Lust
             ,
             Anger
             ,
             and
             Revenge
             ,
             &c.
             
             When
             they
             happen
             to
             prompt
             him
             to
             Actions
             that
             are
             contrary
             to
             his
             own
             true
             Good
             ,
             and
             that
             of
             the
             rest
             of
             Mankind
             .
             And
             lastly
             ,
             Man
             being
             capable
             to
             comprehend
             all
             particular
             goods
             ,
             and
             to
             add
             them
             together
             into
             one
             Sum
             ,
             viz.
             the
             Common
             and
             General
             
             Good
             of
             Rationals
             ,
             as
             the
             best
             and
             most
             noble
             End
             he
             can
             imploy
             himself
             about
             ,
             is
             also
             able
             to
             divert
             his
             thoughts
             from
             his
             own
             private
             pleasure
             and
             profit
             alone
             ;
             and
             fix
             them
             upon
             the
             care
             of
             his
             Relations
             and
             Friends
             ,
             or
             the
             more
             publick
             Good
             of
             his
             Country
             .
             And
             though
             I
             grant
             it
             is
             difficult
             ,
             exactly
             to
             explain
             after
             what
             manner
             we
             exert
             this
             Faculty
             ,
             since
             the
             Nature
             and
             Actings
             of
             the
             Rational
             Soul
             ,
             are
             very
             abstruse
             ;
             yet
             I
             appeal
             to
             every
             Man
             's
             own
             Heart
             ,
             whether
             he
             does
             not
             find
             in
             himself
             ,
             not
             only
             a
             Liberty
             to
             do
             or
             forbear
             indifferent
             Actions
             ,
             such
             as
             going
             abroad
             or
             staying
             at
             home
             ;
             but
             likewise
             such
             as
             are
             certainly
             better
             by
             a
             Rational
             estimate
             ,
             if
             he
             will
             but
             give
             himself
             time
             to
             consider
             ,
             and
             weigh
             the
             Nature
             and
             Consequence
             of
             them
             ,
             or
             else
             to
             what
             purpose
             is
             he
             sorry
             ?
             Or
             why
             does
             he
             repent
             the
             having
             done
             any
             foolish
             ,
             wicked
             ,
             or
             rash
             Action
             ?
             Since
             if
             all
             Actions
             were
             absolutely
             necessary
             ,
             it
             were
             as
             idle
             and
             insignificant
             as
             if
             he
             should
             be
             sorry
             ,
             that
             he
             were
             not
             made
             a
             Prince
             ,
             rather
             than
             a
             private
             Person
             ;
             or
             instead
             of
             a
             Prince
             that
             he
             was
             not
             an
             Angel.
             So
             that
             certainly
             ,
             God
             would
             not
             then
             have
             endued
             Man
             with
             these
             two
             Properties
             peculiar
             to
             him
             ,
             viz.
             That
             of
             Conscience
             ,
             
             or
             a
             Reflection
             upon
             the
             Good
             or
             Evil
             of
             his
             own
             Actions
             ,
             and
             that
             of
             Repentance
             or
             Sorrow
             ,
             for
             having
             done
             amiss
             ,
             altogether
             in
             vain
             ,
             since
             both
             were
             needless
             ,
             if
             all
             Actions
             were
             a-like
             necessitated
             .
          
           
             §
             .
             28.
             
             But
             the
             last
             and
             highest
             Faculty
             ,
             and
             whereby
             Man's
             Nature
             is
             chiefly
             distinguished
             from
             that
             of
             Brutes
             ,
             is
             ,
             when
             by
             the
             force
             of
             his
             Reason
             ,
             (
             acting
             by
             the
             method
             and
             means
             here
             describ'd
             )
             he
             becomes
             sensible
             of
             the
             existence
             ,
             Providence
             ,
             and
             other
             Perfections
             of
             the
             Deity
             ;
             from
             whence
             we
             may
             inferr
             ,
             that
             it
             is
             highly
             improbable
             ,
             if
             not
             impossible
             ,
             that
             this
             most
             Wise
             and
             Powerful
             Being
             ,
             which
             we
             call
             God
             ,
             should
             have
             Ordained
             any
             Power
             or
             Faculty
             in
             Man's
             Soul
             to
             no
             purpose
             .
             If
             therefore
             He
             hath
             Endued
             Man
             alone
             of
             all
             his
             Creatures
             ,
             with
             the
             Knowledge
             of
             his
             own
             Existence
             and
             Attributes
             ,
             as
             far
             as
             is
             necessary
             for
             us
             Finite
             Creatures
             to
             conceive
             of
             them
             ;
             since
             I
             grant
             we
             are
             not
             able
             to
             comprehend
             Infinite
             Perfections
             ,
             it
             is
             not
             likely
             ,
             that
             God
             should
             endue
             Man
             alone
             with
             this
             so
             excellent
             a
             Knowledge
             ,
             for
             so
             useless
             an
             End
             as
             bare
             Speculation
             ;
             which
             alone
             is
             of
             no
             great
             Use
             or
             Benefit
             ,
             either
             to
             himself
             ,
             or
             the
             rest
             of
             Mankind
             ,
             whose
             Good
             and
             Happiness
             
             God
             chiefly
             intended
             in
             their
             Creation
             :
             So
             that
             indeed
             we
             cannot
             apprehend
             any
             End
             more
             worthy
             his
             Divine
             Wisdom
             and
             Goodness
             ,
             in
             Creating
             us
             capable
             of
             these
             Idea's
             ,
             than
             what
             is
             Practical
             ,
             that
             is
             ,
             as
             it
             some
             way
             serves
             to
             direct
             our
             Actions
             ,
             as
             free
             and
             voluntary
             Agents
             towards
             the
             obtaining
             our
             own
             Good
             and
             Happiness
             ,
             Conjoyn'd
             with
             that
             of
             other
             Rational
             Beings
             .
             Nor
             can
             any
             Actions
             render
             us
             more
             Happy
             ,
             than
             those
             that
             testifie
             our
             high
             Veneration
             of
             God's
             Infinite
             Perfections
             ,
             and
             a
             deep
             Sense
             of
             his
             Goodness
             towards
             us
             ,
             and
             whereby
             we
             may
             be
             disposed
             to
             an
             entire
             Obedience
             to
             his
             Laws
             ,
             whether
             Natural
             or
             Reveal'd
             ,
             whenever
             they
             are
             made
             known
             to
             us
             ;
             so
             that
             if
             it
             can
             be
             prov'd
             ,
             that
             these
             Dictates
             of
             right
             reason
             ,
             called
             the
             Laws
             of
             Nature
             ,
             derive
             their
             Authority
             from
             God
             as
             a
             Law-giver
             ,
             and
             were
             intended
             by
             Him
             for
             the
             Happiness
             and
             Preservation
             of
             Mankind
             ,
             and
             as
             Rules
             whereby
             he
             would
             have
             us
             direct
             all
             our
             Actions
             to
             this
             great
             End
             ;
             there
             can
             be
             no
             doubt
             but
             we
             lie
             under
             a
             sufficient
             Obligation
             to
             observe
             them
             ;
             and
             to
             prove
             this
             ,
             will
             be
             the
             next
             and
             greatest
             part
             of
             our
             task
             .
          
           
           
             §
             29.
             
             But
             before
             I
             undertake
             this
             ,
             it
             will
             not
             be
             amiss
             to
             Treat
             a
             little
             ,
             concerning
             those
             Attributes
             of
             the
             Deity
             ,
             as
             far
             as
             we
             can
             have
             any
             Idea's
             of
             them
             ;
             since
             from
             the
             consideration
             of
             the
             Nature
             of
             things
             ,
             and
             also
             of
             our
             own
             Humane
             Nature
             ,
             we
             cannot
             but
             be
             carry'd
             on
             to
             consider
             the
             Nature
             of
             God
             Himself
             ;
             and
             if
             from
             the
             Creation
             of
             the
             Universe
             ,
             we
             cannot
             but
             conceive
             Him
             of
             Infinite
             Power
             ;
             so
             from
             His
             Acting
             and
             Ordaining
             all
             things
             ,
             for
             the
             best
             and
             Worthiest
             End
             ,
             we
             may
             likewise
             affirm
             Him
             to
             be
             also
             Infinitely
             Wise
             and
             Good
             ;
             so
             that
             His
             Infinite
             Power
             always
             Acting
             for
             the
             best
             and
             wisest
             Ends
             ,
             is
             still
             so
             limitted
             by
             His
             Infinite
             Wisdom
             and
             Goodness
             ,
             that
             it
             cannot
             Act
             any
             thing
             destructive
             to
             the
             Common
             Good
             of
             Rational
             Beings
             ,
             of
             which
             Himself
             is
             the
             chief
             ;
             and
             from
             hence
             proceeds
             the
             certainty
             of
             the
             Law
             of
             Nature
             ,
             as
             also
             our
             perpetual
             Obligation
             to
             it
             .
             For
             as
             I
             will
             not
             affirm
             that
             God
             could
             not
             have
             made
             the
             World
             ,
             and
             the
             Things
             therein
             ,
             after
             another
             manner
             than
             He
             hath
             done
             ;
             so
             since
             He
             hath
             made
             it
             in
             the
             Order
             we
             now
             find
             it
             ,
             this
             great
             Law
             of
             Nature
             ,
             of
             endeavouring
             and
             procuring
             the
             Common
             Good
             of
             Rational
             Beings
             ,
             is
             of
             the
             same
             Duration
             with
             that
             
             of
             the
             Universe
             it self
             ;
             and
             so
             consequently
             of
             constant
             and
             perpetual
             Obligation
             in
             respect
             of
             Himself
             ,
             and
             all
             those
             whom
             He
             hath
             Ordained
             to
             be
             His
             Subordinate
             means
             ,
             or
             Instruments
             to
             procure
             it
             ,
             especially
             as
             Men
             ,
             whom
             He
             hath
             made
             Conscious
             of
             our
             Duty
             ,
             and
             able
             to
             Co-operate
             with
             Him
             for
             this
             Great
             and
             Excellent
             End.
             
          
        
         
           
           
             CHAP.
             III.
             
          
           
             
               Of
               the
               Law
               of
               NATURE
               ,
               and
               that
               it
               is
               reducible
               to
               one
               single
               Proposition
               ,
               which
               is
               Truly
               and
               Properly
               a
               LAW
               ,
               as
               containing
               all
               things
               necessary
               thereunto
               .
            
          
           
             §
             1.
             
             HAving
             already
             in
             the
             Two
             former
             Chapters
             from
             the
             Great
             Book
             of
             Nature
             ,
             (
             that
             is
             ,
             as
             well
             that
             of
             things
             without
             us
             ,
             as
             of
             our selves
             in
             particular
             ,
             and
             of
             Mankind
             in
             general
             )
             made
             several
             Observations
             for
             the
             proving
             of
             this
             Proposition
             ,
             That
             Man
             was
             Ordain'd
             by
             God
             for
             a
             Sociable
             Creature
             ,
             whose
             Being
             ,
             Preservation
             and
             Happiness
             ,
             was
             to
             depend
             upon
             the
             Assistance
             and
             Good-will
             of
             God
             his
             Creator
             ,
             as
             also
             those
             of
             his
             own
             kind
             ;
             I
             come
             in
             the
             next
             place
             to
             shew
             ,
             That
             every
             one
             is
             oblig'd
             to
             a
             return
             of
             the
             like
             Benevolence
             to
             others
             ;
             for
             we
             can
             by
             no
             means
             be
             better
             assured
             of
             the
             like
             Good-will
             from
             them
             ,
             than
             by
             doing
             them
             the
             same
             good
             Offices
             ,
             as
             often
             as
             it
             lies
             in
             our
             
             Power
             ,
             which
             we
             desire
             they
             should
             do
             for
             us
             ,
             and
             that
             this
             constitutes
             the
             happiest
             state
             Men
             are
             capable
             of
             in
             this
             Life
             ,
             viz.
             Peace
             and
             Concord
             ,
             not
             only
             among
             particular
             Men
             ,
             but
             also
             between
             all
             Common-wealths
             and
             Nations
             ,
             of
             which
             the
             whole
             body
             of
             Mankind
             consists
             ,
             so
             that
             it
             evidently
             appears
             ,
             that
             the
             true
             and
             Natural
             state
             of
             Mankind
             ,
             is
             ,
             That
             of
             Peace
             ,
             Love
             ,
             or
             mutual
             Benevolence
             ,
             and
             which
             indeed
             would
             require
             no
             other
             Rewards
             ,
             than
             what
             proceeds
             from
             it self
             ,
             (
             were
             Man
             a
             Creature
             always
             governed
             by
             right
             reason
             and
             his
             own
             true
             Good
             )
             Rewards
             and
             Punishments
             being
             Ordained
             for
             Men
             ,
             as
             too
             often
             govern'd
             by
             their
             Passions
             and
             Sensual
             Appetites
             ,
             and
             not
             according
             to
             the
             perfection
             of
             their
             Rational
             Nature
             .
             Yet
             since
             it
             pleased
             God
             ,
             to
             Create
             Man
             a
             mixt
             Creature
             ,
             consisting
             of
             a
             Body
             and
             a
             Soul
             ,
             and
             being
             too
             often
             drawn
             aside
             by
             Passions
             ,
             not
             directed
             by
             right
             reason
             ,
             and
             to
             stand
             in
             need
             of
             Punishments
             as
             well
             as
             Rewards
             ,
             to
             keep
             him
             to
             his
             duty
             ;
             thence
             arises
             a
             necessity
             of
             His
             dealing
             with
             Man
             as
             a
             Legislator
             ,
             and
             of
             giving
             him
             certain
             natural
             Laws
             or
             Rules
             ,
             whereby
             to
             govern
             his
             Actions
             ,
             with
             certain
             Penalties
             and
             Rewards
             annext
             to
             them
             ;
             which
             Laws
             may
             be
             very
             well
             contracted
             into
             one
             single
             Proposition
             ,
             or
             practical
             Conclusion
             
             drawn
             from
             the
             Nature
             of
             God
             ,
             our
             own
             Nature
             ,
             and
             that
             of
             things
             without
             us
             ,
             by
             the
             Observations
             already
             laid
             down
             ,
             
               viz.
               That
               God
               wills
               or
               commands
               ,
               that
               all
               reasonable
               Persons
               should
               endeavour
               the
               Common
               Good
               of
               Rational
               Beings
               ,
               as
               the
               great
               End
               for
               which
               they
               were
               Created
               ,
               and
               in
               pursuance
               of
               which
               ,
               consists
               their
               own
               true
               Good
               or
               Happiness
               ,
               as
               in
               its
               neglect
               or
               violation
               ,
               their
               greatest
               Misery
               .
            
          
           
             §
             .
             2.
             
             Having
             given
             you
             this
             summary
             description
             of
             the
             Laws
             of
             Nature
             ,
             as
             coming
             from
             its
             first
             Cause
             ,
             God
             ,
             I
             shall
             now
             explain
             the
             terms
             therein
             contain'd
             ,
             to
             avoid
             all
             Ambiguity
             and
             Exception
             .
             (
             1
             )
             
               By
               Wills
               and
               Commands
            
             ,
             I
             do
             not
             mean
             any
             Commands
             by
             Words
             ,
             that
             being
             the
             method
             of
             God's
             Revealed
             ,
             and
             not
             Natural
             Will
             ,
             and
             so
             is
             not
             the
             Subject
             of
             this
             Discourse
             ;
             and
             therefore
             I
             do
             here
             only
             understand
             that
             Will
             or
             Command
             of
             God
             ,
             which
             is
             to
             be
             learned
             from
             the
             Consideration
             of
             his
             Divine
             Nature
             ,
             our
             own
             ,
             and
             that
             of
             all
             other
             things
             ,
             consisting
             not
             in
             Words
             ,
             but
             in
             Idea's
             ;
             that
             is
             true
             Conclusions
             drawn
             from
             right
             Reason
             ;
             but
             that
             words
             are
             not
             always
             Essential
             to
             a
             Law
             ,
             or
             that
             it
             cannot
             be
             made
             known
             to
             the
             Subjects
             ,
             without
             some
             set
             form
             of
             Speech
             ,
             may
             appear
             by
             Persons
             born
             Deaf
             and
             Dumb
             ,
             whom
             we
             often
             find
             
             to
             have
             Notions
             of
             a
             God
             ,
             and
             a
             Law
             of
             Nature
             ,
             though
             they
             were
             not
             convey'd
             in
             their
             Minds
             by
             Words
             or
             Writing
             ,
             for
             it
             is
             sufficient
             if
             the
             Will
             of
             the
             Legislator
             may
             be
             discovered
             by
             any
             other
             sit
             means
             or
             signs
             ,
             especially
             when
             (
             as
             in
             this
             Law
             we
             now
             treat
             of
             )
             there
             are
             such
             certain
             Rewards
             and
             Punishments
             ,
             annexed
             to
             their
             Observation
             or
             Transgression
             ,
             as
             may
             make
             it
             their
             Interest
             ,
             rather
             to
             observe
             than
             transgress
             them
             ;
             which
             is
             not
             only
             visible
             in
             Men
             but
             Brutes
             .
             Since
             we
             see
             ,
             that
             by
             certain
             Signs
             imprinted
             in
             their
             Minds
             ,
             by
             the
             means
             of
             fit
             Rewards
             and
             Corrections
             ;
             Elephants
             ,
             Horses
             ,
             Dogs
             ,
             &c.
             are
             made
             Susceptible
             of
             Humane
             Commands
             ,
             (
             and
             as
             far
             as
             their
             Natures
             permit
             )
             are
             governable
             by
             Laws
             of
             our
             Prescribing
             ;
             For
             we
             can
             shew
             them
             by
             such
             signs
             ,
             what
             Actions
             are
             to
             be
             done
             or
             omitted
             by
             them
             ;
             and
             certainly
             God
             hath
             not
             left
             us
             less
             plain
             demonstrations
             of
             his
             Will
             ,
             in
             reference
             to
             our
             Duty
             towards
             him
             ,
             from
             that
             Knowledge
             he
             hath
             given
             us
             of
             his
             Existence
             ,
             as
             also
             of
             our
             own
             Nature
             ,
             as
             I
             shall
             farther
             prove
             in
             this
             Discourse
             .
             
               By
               Rational
               Persons
            
             ,
             I
             mean
             ,
             all
             those
             ,
             though
             of
             never
             so
             mean
             a
             Capacity
             ,
             who
             are
             able
             to
             make
             such
             easie
             and
             natural
             Observations
             and
             Conclusions
             ,
             as
             I
             have
             already
             laid
             down
             :
             And
             
             therefore
             Children
             ,
             under
             the
             Years
             of
             Discretion
             ,
             Idiots
             and
             Mad-folks
             ,
             are
             still
             to
             be
             excepted
             from
             this
             Law
             ,
             who
             not
             having
             the
             actual
             use
             of
             right
             reason
             ,
             are
             not
             able
             to
             draw
             those
             Observations
             and
             Consequences
             from
             the
             Nature
             of
             things
             ,
             as
             are
             already
             laid
             down
             ,
             and
             which
             are
             necessary
             for
             the
             right
             understanding
             thereof
             .
             
               By
               Endeavour
            
             ,
             I
             mean
             all
             such
             voluntary
             Actions
             ,
             which
             Persons
             of
             sound
             Minds
             can
             knowingly
             ,
             and
             deliberately
             perform
             towards
             the
             good
             of
             others
             ,
             without
             destroying
             or
             hurting
             their
             own
             true
             Happiness
             ;
             which
             endeavours
             ,
             though
             (
             by
             many
             unforeseen
             accidents
             in
             the
             Course
             of
             Nature
             )
             they
             may
             be
             often
             frustrated
             ,
             and
             so
             fail
             of
             their
             intended
             design
             :
             yet
             when
             we
             have
             done
             the
             utmost
             we
             are
             able
             ,
             we
             have
             sufficiently
             perform'd
             our
             Duty
             ,
             since
             no
             Laws
             require
             the
             performance
             of
             more
             ,
             than
             is
             in
             our
             Power
             to
             perform
             .
             
               By
               the
               Common
               Good
               of
               Rational
               Beings
               ,
            
             I
             understand
             the
             collective
             Happiness
             of
             the
             Deity
             ,
             as
             the
             head
             of
             them
             ,
             and
             that
             of
             all
             the
             individual
             Persons
             of
             Mankind
             ,
             existing
             together
             with
             us
             ,
             as
             the
             constituent
             parts
             or
             members
             ;
             and
             in
             which
             each
             Man
             's
             particular
             Good
             and
             Happiness
             is
             included
             ;
             since
             it
             is
             impossible
             to
             endeavour
             the
             Happiness
             of
             others
             ,
             as
             voluntary
             Agents
             ,
             unless
             each
             particular
             Person
             whose
             
             duty
             it
             is
             so
             to
             do
             ,
             have
             first
             a
             right
             to
             preserve
             ,
             and
             make
             himself
             happy
             ,
             jointly
             with
             others
             in
             his
             Proportion
             ,
             to
             the
             whole
             Body
             of
             Mankind
             .
             
               By
               true
               Good
               or
               Happiness
            
             ,
             I
             mean
             ,
             all
             those
             Goods
             whether
             of
             Body
             or
             Mind
             ,
             by
             which
             Men
             may
             be
             rendred
             truly
             Happy
             ,
             and
             contented
             in
             this
             Life
             ,
             and
             in
             that
             to
             come
             ;
             but
             in
             which
             ,
             whenever
             the
             former
             stand
             in
             Competition
             with
             the
             latter
             ;
             the
             Goods
             of
             the
             Soul
             are
             to
             be
             preferred
             ;
             that
             is
             ,
             the
             good
             of
             our
             better
             or
             Eternal
             part
             ,
             before
             that
             of
             our
             Body
             ,
             which
             is
             less
             valuable
             and
             temporal
             .
             But
             I
             need
             add
             nothing
             here
             to
             prove
             ,
             That
             God
             is
             the
             Head
             of
             all
             Rational
             Beings
             ,
             and
             in
             what
             Sence
             we
             may
             be
             said
             to
             procure
             or
             endeavour
             his
             Good
             and
             Happiness
             ,
             since
             I
             have
             spoken
             so
             largely
             of
             that
             in
             the
             Preface
             to
             this
             Discourse
             ;
             and
             as
             for
             the
             difference
             between
             Natural
             and
             Moral
             good
             ,
             I
             have
             said
             so
             much
             concerning
             it
             in
             the
             Second
             Part
             ,
             in
             the
             Confutation
             of
             Mr.
             
             H's
             Sixth
             Principle
             ,
             
               that
               by
               Nature
               nothing
               is
               Good
               or
               Evil
            
             ;
             that
             it
             would
             be
             impertinent
             to
             repeat
             it
             here
             .
             I
             shall
             now
             prove
             ,
             that
             this
             Proposition
             ,
             containing
             this
             Description
             of
             the
             Law
             of
             Nature
             is
             true
             ,
             that
             is
             ,
             agreeable
             to
             the
             Will
             of
             God
             ,
             as
             far
             as
             it
             is
             declared
             to
             us
             ;
             by
             what
             we
             are
             able
             to
             know
             of
             His
             Divine
             Nature
             ,
             or
             can
             collect
             from
             our
             own
             ,
             
             and
             the
             Natures
             of
             all
             things
             without
             us
             ,
             and
             that
             all
             the
             Moral
             Duties
             we
             owe
             ,
             either
             to
             God
             ,
             ourselves
             ,
             or
             others
             ,
             are
             contained
             in
             ,
             or
             may
             be
             reduced
             to
             this
             one
             Proposition
             ,
             Of
             our
             endeavouring
             the
             Common
             Good
             of
             Rationals
             ;
             in
             order
             to
             which
             ,
             I
             shall
             lay
             down
             these
             Propositions
             .
          
           
             §
             .
             3.
             1.
             
             That
             God
             in
             the
             first
             place
             Wills
             and
             Intends
             His
             own
             Glory
             and
             Service
             ,
             and
             in
             the
             next
             ,
             the
             Good
             and
             Preservation
             of
             all
             Mankind
             ,
             and
             of
             all
             particular
             Persons
             therein
             contain'd
             ,
             as
             far
             as
             consists
             with
             that
             frail
             and
             Mortal
             state
             wherein
             He
             hath
             Created
             them
             .
             This
             Proposition
             hath
             already
             been
             made
             out
             in
             the
             First
             Part
             of
             this
             Discourse
             ;
             wherein
             I
             have
             proved
             ,
             that
             the
             Preservation
             and
             continuance
             of
             all
             the
             Species
             of
             Creatures
             ,
             (
             and
             consequently
             of
             Mankind
             as
             one
             of
             them
             )
             does
             wholly
             depend
             upon
             God's
             Providence
             .
             And
             as
             for
             the
             Individuals
             ,
             or
             particular
             Persons
             ,
             since
             God's
             Knowledge
             is
             Infinite
             ,
             and
             extends
             even
             to
             the
             least
             things
             ;
             and
             also
             that
             of
             these
             Particulars
             ,
             each
             Species
             of
             Creatures
             is
             made
             up
             ,
             and
             consists
             .
             It
             is
             likewise
             as
             evident
             ,
             that
             God
             designs
             their
             Good
             and
             Preservation
             ,
             as
             well
             as
             that
             of
             the
             whole
             kind
             ;
             though
             I
             grant
             He
             prefers
             the
             Good
             of
             the
             whole
             Species
             ,
             before
             that
             of
             the
             Individuals
             .
          
           
             2.
             
             It
             is
             the
             Will
             of
             God
             that
             all
             Men
             of
             
             sound
             Minds
             ,
             should
             be
             made
             conscious
             of
             this
             His
             intention
             of
             the
             Good
             and
             Preservation
             of
             Mankind
             ,
             and
             that
             they
             should
             operate
             as
             His
             Subordinate
             means
             ,
             or
             Instruments
             towards
             this
             great
             End.
             Which
             I
             shall
             prove
             thus
             :
             1.
             
             It
             is
             evident
             that
             all
             Men
             of
             sound
             Minds
             ,
             have
             a
             notion
             of
             the
             Good
             and
             Happiness
             of
             others
             as
             well
             as
             of
             themselves
             .
             2dly
             .
             That
             this
             Notion
             or
             Idea
             ,
             when
             truly
             pursued
             ,
             will
             at
             last
             extend
             it self
             to
             all
             Mankind
             ;
             for
             it
             can
             never
             stop
             short
             of
             it
             ,
             as
             long
             as
             it
             may
             still
             proceed
             farther
             ,
             and
             find
             new
             and
             fit
             Objects
             to
             work
             on
             ;
             every
             Individual
             Member
             of
             Mankind
             making
             a
             part
             of
             this
             Universal
             Idea
             .
          
           
             3.
             
             That
             this
             Notion
             of
             endeavouring
             the
             Common
             Good
             of
             Rational
             Beings
             ,
             is
             not
             only
             possible
             to
             be
             performed
             ,
             but
             is
             also
             highly
             Rational
             ,
             and
             the
             greatest
             and
             noblest
             End
             we
             can
             imagine
             or
             propose
             to
             our selves
             ,
             as
             comprehending
             the
             Good
             and
             Happiness
             of
             the
             whole
             System
             of
             Rational
             Beings
             ,
             and
             is
             also
             true
             ,
             
               i.
               e.
            
             agreeable
             with
             the
             Divine
             Intellect
             :
             which
             I
             thus
             make
             out
             ,
             these
             grounds
             being
             supposed
             .
          
           
             §
             .
             4.
             
             First
             ,
             It
             is
             certain
             ,
             that
             all
             the
             truths
             our
             Minds
             are
             endued
             with
             ,
             or
             capable
             of
             ,
             are
             from
             God
             ,
             since
             whatever
             perfection
             is
             found
             in
             the
             effect
             ,
             must
             needs
             have
             been
             first
             more
             eminently
             in
             its
             Cause
             .
             Therefore
             
             if
             the
             Knowledge
             of
             Truth
             be
             a
             perfection
             ,
             (
             as
             doubtless
             it
             is
             )
             it
             must
             be
             much
             more
             so
             in
             God
             ,
             the
             Original
             Cause
             thereof
             ,
             so
             that
             if
             this
             Idea
             of
             the
             Common
             Good
             of
             Rational
             Beings
             ,
             as
             the
             highest
             Good
             we
             Men
             are
             capable
             of
             knowing
             ,
             it
             being
             a
             clear
             and
             perfect
             (
             though
             complext
             )
             Idea
             ,
             drawn
             from
             the
             Nature
             of
             God
             and
             all
             other
             things
             ;
             and
             being
             a
             Collection
             of
             the
             Good
             and
             Happiness
             of
             the
             Deity
             ,
             and
             of
             all
             other
             Rational
             Agents
             ;
             it
             must
             be
             true
             ,
             and
             consequently
             from
             God.
             And
             the
             Divine
             Intellect
             ,
             doth
             as
             certainly
             agree
             with
             our
             Idea's
             concerning
             it
             ,
             as
             it
             doth
             when
             we
             judge
             ,
             that
             the
             Base
             of
             an
             Equilateral
             Triangle
             ,
             is
             equal
             to
             either
             of
             the
             Crura
             or
             Legs
             .
             Therefore
             this
             Idea
             of
             the
             Common
             Good
             is
             true
             ,
             and
             that
             it
             is
             also
             certain
             ,
             that
             all
             Truth
             is
             from
             God
             ,
             as
             likewise
             that
             He
             hath
             made
             us
             truly
             to
             understand
             ,
             that
             he
             Wills
             the
             Good
             and
             Happiness
             of
             Mankind
             ;
             it
             is
             likewise
             as
             certain
             ,
             that
             he
             would
             have
             us
             act
             as
             Rational
             Agents
             ,
             conscious
             of
             this
             His
             great
             design
             .
          
           
             §
             .
             5.
             
             The
             Second
             Part
             of
             this
             Proposition
             (
             viz.
             )
             That
             God
             would
             have
             us
             Operate
             as
             his
             Instruments
             to
             this
             End
             ;
             will
             be
             likewise
             as
             clear
             when
             you
             consider
             what
             I
             have
             already
             said
             ,
             That
             God
             who
             hath
             made
             nothing
             in
             vain
             ,
             would
             not
             have
             endued
             us
             with
             an
             Idea
             of
             this
             Common
             Good
             ,
             as
             the
             greatest
             
             End
             we
             can
             propose
             our selves
             ,
             for
             mere
             Speculation
             ,
             but
             rather
             for
             some
             practical
             End
             ,
             in
             order
             to
             our
             own
             Good
             and
             Happiness
             ,
             with
             that
             of
             others
             ;
             especially
             since
             God
             hath
             placed
             it
             so
             much
             in
             our
             Power
             to
             promote
             and
             procure
             this
             Common
             Good
             ,
             since
             as
             far
             as
             we
             endeavour
             the
             Good
             and
             Happiness
             of
             particular
             Persons
             ,
             we
             do
             so
             far
             contribute
             our
             share
             to
             that
             of
             Mankind
             ,
             considered
             as
             one
             aggregate
             Body
             .
             Thus
             whatsoever
             does
             good
             to
             any
             one
             Member
             ,
             does
             so
             far
             benefit
             the
             whole
             Body
             ;
             and
             the
             Good
             and
             Happiness
             of
             an
             aggregate
             Body
             consisting
             of
             divers
             distinct
             Members
             ,
             consists
             in
             that
             of
             each
             of
             its
             parts
             .
             So
             then
             ,
             if
             God
             intends
             the
             End
             ,
             (
             viz.
             )
             the
             Common
             Good
             of
             Mankind
             ,
             (
             as
             I
             have
             already
             proved
             )
             he
             designs
             likewise
             the
             means
             to
             produce
             it
             :
             Nor
             can
             there
             be
             any
             better
             means
             ,
             or
             fitter
             Instruments
             for
             this
             End
             ,
             than
             the
             joint
             Endeavours
             of
             all
             Men
             ,
             expressed
             by
             all
             the
             Acts
             of
             Benevolence
             and
             Kindness
             towards
             each
             other
             ;
             since
             it
             is
             certain
             (
             as
             I
             said
             before
             )
             that
             Men
             can
             contribute
             more
             to
             the
             Hurt
             ,
             or
             Benefit
             ,
             of
             each
             other
             ,
             than
             all
             the
             rest
             of
             the
             Creatures
             put
             together
             .
             Therefore
             as
             God
             hath
             designed
             the
             End
             ,
             and
             ordained
             sufficient
             means
             to
             produce
             it
             ,
             (
             viz.
             )
             Men's
             kind
             and
             benevolent
             Actions
             ;
             so
             it
             is
             as
             evident
             ,
             That
             he
             will
             make
             use
             of
             
             Men
             ,
             as
             the
             necessary
             means
             for
             this
             End.
             Tho'
             I
             grant
             he
             hath
             ordained
             us
             to
             operate
             ,
             not
             only
             as
             mechanick
             Causes
             ,
             but
             rather
             as
             free
             and
             voluntary
             Agents
             to
             produce
             it
             ;
             that
             is
             ,
             as
             true
             Subjects
             to
             this
             Law
             of
             Nature
             .
             *
             Thus
             by
             the
             same
             steps
             that
             we
             arrive
             at
             the
             knowledge
             of
             God
             the
             Supreme
             Being
             ,
             we
             are
             likewise
             brought
             to
             an
             acknowledgment
             of
             this
             his
             great
             Design
             ,
             of
             the
             Common
             Good
             of
             Rational
             Beings
             .
             And
             if
             from
             all
             the
             wonderful
             Observations
             ,
             and
             curious
             Contrivances
             (
             observed
             in
             this
             last
             Chapter
             )
             drawn
             from
             the
             Nature
             of
             Things
             ,
             and
             Mankind
             ,
             we
             cannot
             but
             conclude
             ,
             That
             they
             were
             so
             disposed
             by
             a
             most
             Wise
             ,
             Intelligent
             Being
             ,
             towards
             this
             great
             End
             :
             And
             the
             very
             same
             appearances
             that
             discover
             these
             Things
             ,
             must
             likewise
             declare
             his
             Intention
             of
             making
             use
             of
             us
             men
             ,
             as
             necessary
             means
             thereunto
             .
          
           
             §
             .
             7.
             
             The
             last
             Proposition
             for
             the
             proving
             this
             Description
             of
             the
             
               Law
               of
               Nature
            
             to
             be
             true
             ,
             is
             this
             :
             That
             GOD
             having
             made
             this
             Discovery
             of
             his
             Will
             unto
             us
             ,
             we
             thereupon
             lie
             under
             a
             sufficient
             Obligation
             ,
             to
             observe
             this
             great
             Law
             of
             endeavouring
             this
             Common
             Good
             :
             To
             prove
             which
             ,
             I
             first
             suppose
             that
             Obligation
             to
             an
             Action
             enjoyned
             by
             the
             natural
             Law
             ,
             is
             the
             necessary
             and
             
             constant
             effect
             thereof
             ,
             upon
             every
             Person
             subject
             to
             it
             ;
             and
             that
             this
             immediately
             results
             from
             its
             own
             Nature
             ,
             this
             Law
             being
             always
             just
             and
             right
             as
             the
             Will
             of
             GOD
             ,
             the
             Legislator
             is
             ,
             from
             whence
             it
             proceeds
             :
             So
             that
             I
             understand
             Obligation
             to
             Active
             Obedience
             to
             be
             the
             immediate
             effect
             of
             this
             Law
             ,
             yet
             that
             it
             primarily
             flows
             from
             that
             Will
             of
             GOD
             ,
             which
             ordained
             this
             Law
             ,
             and
             made
             Man
             a
             Creature
             subject
             to
             it
             ;
             as
             Heat
             in
             us
             is
             the
             immediate
             Effect
             or
             Action
             of
             Fire
             upon
             us
             ,
             but
             originally
             both
             the
             Fire
             and
             Heat
             is
             from
             the
             first
             Cause
             .
             Now
             there
             is
             no
             legal
             Liberty
             left
             us
             in
             the
             case
             of
             natural
             Laws
             ,
             to
             chuse
             whether
             we
             will
             be
             obliged
             to
             the
             Actions
             therein
             commanded
             ,
             or
             rather
             will
             submit
             to
             the
             Punishment
             attending
             the
             Violation
             thereof
             ;
             and
             although
             our
             natural
             Liberty
             of
             Will
             be
             not
             destroyed
             thereby
             ,
             yet
             we
             have
             no
             Right
             left
             us
             to
             determine
             our selves
             otherwise
             than
             natural
             Law
             directs
             ,
             because
             all
             Moral
             Truth
             ,
             or
             Rectitude
             ,
             is
             comprehended
             within
             that
             Law.
             But
             in
             Humane
             Laws
             ,
             because
             they
             may
             enjoyn
             something
             amiss
             ,
             there
             a
             Right
             is
             often
             left
             to
             us
             to
             chuse
             rather
             to
             bear
             the
             Penalty
             ,
             than
             to
             obey
             them
             ,
             (
             because
             we
             are
             obliged
             rather
             to
             obey
             GOD
             than
             Man
             )
             in
             case
             they
             command
             any
             Action
             
             contrary
             to
             the
             Divine
             Law
             ,
             whether
             Natural
             or
             Revealed
             .
          
           
             §
             .
             8.
             
             For
             the
             further
             clearing
             of
             this
             ,
             I
             shall
             premise
             somewhat
             to
             explain
             this
             Word
             Obligation
             ,
             which
             the
             Civilians
             thus
             define
             :
             
               Obligatio
               est
               vinculum
               Iuris
               ,
               quo
               quis
               astringitur
               debitum
               persolvere
               .
            
             That
             is
             ,
             an
             Obligation
             is
             that
             Bond
             of
             Law
             ,
             whereby
             every
             one
             is
             obliged
             to
             pay
             his
             Debt
             ,
             or
             Due
             :
             Which
             Definition
             doth
             well
             include
             all
             sorts
             of
             Obligations
             ,
             if
             by
             the
             Word
             Ius
             ,
             or
             Law
             ,
             we
             understand
             that
             Law
             whose
             Obligation
             we
             propose
             to
             define
             .
             So
             that
             by
             
               vinculum
               Iuris
            
             in
             this
             Definition
             ,
             we
             understand
             that
             Bond
             ,
             or
             Tye
             ,
             of
             the
             Law
             of
             Nature
             ,
             by
             which
             every
             one
             is
             obliged
             to
             pay
             this
             natural
             Debt
             ,
             
               i.
               e.
            
             to
             perform
             that
             Duty
             which
             he
             owes
             to
             GOD
             his
             Creator
             ,
             by
             reason
             of
             his
             own
             Rational
             Nature
             ,
             or
             else
             to
             undergo
             those
             Punishments
             which
             are
             ordained
             for
             his
             Disobedience
             or
             Neglect
             .
             So
             that
             there
             is
             a
             twofold
             Tye
             ,
             or
             Obligation
             ,
             in
             all
             Laws
             ;
             the
             one
             active
             in
             the
             Debt
             ,
             or
             Duty
             ;
             the
             other
             passive
             ,
             in
             a
             patient
             submission
             to
             the
             Punishment
             ,
             in
             case
             of
             any
             wilful
             neglect
             ,
             or
             omission
             thereof
             :
             Of
             both
             which
             ,
             we
             shall
             speak
             in
             their
             order
             .
          
           
             §
             .
             9.
             
             But
             you
             are
             first
             to
             take
             notice
             ,
             That
             none
             can
             oblige
             us
             to
             do
             ,
             or
             forbear
             any
             Action
             ,
             but
             such
             who
             have
             a
             right
             to
             Command
             
             us
             :
             So
             that
             this
             Obligation
             proceeds
             from
             that
             just
             Right
             of
             Dominion
             ,
             which
             a
             superiour
             Power
             hath
             over
             us
             and
             our
             Actions
             ;
             and
             as
             far
             as
             we
             are
             subject
             to
             others
             ,
             we
             are
             so
             far
             under
             an
             Obligation
             to
             their
             lawful
             Commands
             ,
             which
             obliges
             us
             to
             a
             discharge
             of
             that
             Debt
             ,
             or
             Duty
             ,
             we
             owe
             them
             ;
             that
             is
             ,
             when
             we
             are
             obliged
             to
             do
             ,
             or
             forbear
             any
             Action
             from
             the
             Will
             ,
             or
             Command
             of
             a
             Supreme
             Power
             ,
             or
             Legislator
             ,
             to
             whom
             ,
             when
             sufficiently
             made
             known
             to
             us
             ,
             we
             are
             bound
             to
             yield
             Obedience
             to
             the
             utmost
             of
             our
             Power
             :
             And
             herein
             consists
             the
             Obligation
             ,
             or
             Duty
             ,
             
               (
               viz.
            
             )
             in
             the
             Conformity
             of
             our
             Actions
             to
             a
             Rule
             ,
             such
             as
             is
             declared
             by
             the
             Will
             of
             the
             Legislator
             .
             So
             that
             all
             our
             Obligation
             to
             the
             Laws
             of
             Nature
             ,
             is
             at
             last
             resolved
             into
             that
             absolute
             Dominion
             ,
             which
             GOD
             ,
             as
             he
             is
             the
             Great
             Creator
             and
             Preserver
             of
             Mankind
             ,
             hath
             over
             us
             :
             For
             I
             cannot
             understand
             a
             Right
             (
             especially
             of
             Dominion
             )
             to
             be
             invested
             or
             seated
             in
             any
             Supreme
             Power
             ,
             but
             by
             virtue
             of
             something
             which
             may
             be
             called
             (
             at
             least
             analogically
             )
             a
             Law.
             2.
             
             That
             every
             Dictate
             of
             the
             Divine
             Wisdom
             ,
             concerning
             Matter
             fit
             to
             be
             established
             by
             a
             Law
             ,
             is
             such
             a
             Law
             :
             And
             so
             Cicero
             (
             the
             best
             Master
             of
             Language
             )
             speaks
             ,
             towards
             the
             end
             of
             his
             First
             Book
             
               de
               Legibus
            
             .
             3.
             
             That
             the
             Eternal
             Wisdom
             of
             
             GOD
             ,
             contains
             eminently
             ,
             or
             analogically
             ,
             in
             it
             ,
             all
             that
             we
             can
             know
             to
             be
             Natural
             Law.
             4.
             
             But
             to
             know
             that
             it
             is
             Natural
             Law
             ,
             or
             the
             Dictate
             of
             true
             Reason
             ,
             concerning
             the
             fittest
             means
             to
             the
             best
             End
             ,
             or
             greatest
             Good
             ,
             it
             is
             necessary
             to
             this
             purpose
             ,
             That
             the
             Supreme
             Government
             of
             all
             Things
             (
             and
             especially
             of
             Rational
             Creatures
             )
             should
             be
             in
             him
             ,
             who
             is
             most
             able
             and
             willing
             to
             pursue
             and
             attain
             that
             greatest
             End
             ;
             that
             is
             ,
             it
             must
             be
             setled
             in
             GOD.
             5.
             
             So
             that
             by
             this
             Dictate
             of
             Eternal
             Wisdom
             ,
             or
             of
             performing
             all
             Things
             for
             the
             best
             End
             ,
             the
             Soveraignty
             becomes
             his
             Right
             ;
             and
             our
             Knowledge
             that
             this
             Dictate
             of
             Eternal
             Wisdom
             is
             in
             him
             ,
             assures
             us
             ,
             That
             this
             Right
             is
             immutably
             fix'd
             and
             vested
             in
             him
             .
             6.
             
             Although
             in
             the
             method
             of
             investigating
             the
             Laws
             of
             Nature
             ,
             as
             they
             subsist
             in
             our
             Minds
             ,
             the
             first
             Law
             respects
             the
             End
             ,
             and
             this
             concerning
             the
             Means
             ,
             comes
             in
             the
             second
             place
             :
             Yet
             in
             our
             Thoughts
             concerning
             GOD
             ,
             we
             know
             that
             infinite
             Wisdom
             comprehends
             all
             these
             Dictates
             together
             ;
             and
             therefore
             that
             the
             Dictate
             ,
             or
             Law
             ,
             setling
             Universal
             Dominion
             in
             GOD
             ,
             is
             co-eternal
             with
             him
             ;
             and
             so
             is
             as
             early
             in
             his
             Nature
             ,
             as
             the
             first
             Natural
             Law
             ;
             the
             Obligation
             of
             which
             ,
             we
             are
             establishing
             in
             this
             Chapter
             .
             And
             here
             arises
             the
             difference
             between
             a
             Moral
             Obligation
             
             (
             which
             is
             that
             we
             now
             treat
             of
             )
             and
             a
             Civil
             one
             ,
             or
             that
             by
             which
             we
             are
             obliged
             to
             Laws
             in
             Civil
             Governments
             ,
             the
             former
             being
             in
             respect
             to
             GOD's
             immediate
             Will
             ,
             as
             the
             Supreme
             Legislator
             ;
             whereas
             all
             the
             Duty
             we
             owe
             to
             our
             Civil
             Magistrates
             ,
             Parents
             ,
             and
             Masters
             ,
             &c.
             is
             only
             in
             subordination
             to
             GGD's
             Will
             so
             declared
             unto
             us
             ,
             and
             who
             hath
             ordained
             this
             Obedience
             for
             his
             own
             Worship
             and
             Glory
             ,
             and
             in
             order
             to
             the
             Common
             Good
             of
             all
             Humane
             Societies
             and
             Commonwealths
             ,
             that
             is
             ,
             of
             Mankind
             in
             general
             .
          
           
             §
             .
             10.
             
             Yet
             I
             think
             notwithstanding
             all
             we
             have
             said
             of
             the
             Force
             and
             Nature
             of
             this
             Obligation
             ,
             it
             may
             well
             enough
             consist
             with
             the
             natural
             Freedom
             of
             Man's
             Will
             ,
             since
             all
             these
             Considerations
             do
             still
             but
             excite
             ,
             not
             necessitate
             Him
             to
             act
             one
             way
             or
             other
             :
             For
             it
             is
             still
             left
             in
             his
             Power
             either
             to
             chuse
             that
             which
             is
             absolutely
             the
             best
             in
             obeying
             this
             Will
             of
             God
             ,
             or
             else
             to
             preferr
             a
             less
             present
             Good
             before
             it
             ,
             in
             the
             satisfaction
             of
             his
             Appetites
             ,
             or
             Passions
             :
             And
             herein
             likewise
             consists
             the
             difference
             between
             an
             Animal
             Good
             ,
             or
             Evil
             ,
             and
             a
             Moral
             one
             ;
             the
             former
             being
             those
             natural
             Means
             conducing
             to
             each
             Man's
             preservation
             ,
             or
             destruction
             ,
             considered
             as
             a
             mere
             Animal
             ,
             without
             any
             respect
             to
             God
             as
             their
             Author
             ,
             or
             the
             Common
             
             Good
             of
             Rationals
             as
             their
             Rule
             .
             The
             latter
             ,
             that
             is
             of
             all
             Humane
             Moral
             Actions
             ,
             or
             Habits
             ,
             considered
             as
             agreeable
             ,
             or
             disagreeable
             unto
             the
             Laws
             of
             Nature
             ,
             ordained
             by
             God
             as
             a
             Legislator
             ,
             and
             made
             known
             to
             Man
             ,
             in
             order
             to
             the
             Common
             Good
             of
             Rational
             Beings
             ;
             so
             that
             they
             are
             thus
             morally
             Good
             ,
             or
             Evil
             ,
             only
             in
             respect
             of
             their
             Conformity
             ,
             or
             Disagreement
             with
             the
             Will
             of
             God
             ;
             and
             as
             their
             Observance
             ,
             or
             Neglect
             ,
             brings
             either
             Good
             ,
             or
             Evil
             (
             that
             is
             ,
             Happiness
             ,
             or
             Misery
             )
             upon
             us
             in
             this
             Life
             ,
             or
             in
             that
             to
             come
             .
             From
             whence
             you
             may
             observe
             the
             necessity
             of
             putting
             God
             ,
             in
             all
             our
             descriptions
             ,
             or
             definitions
             of
             the
             Law
             of
             Nature
             ,
             as
             the
             Author
             thereof
             :
             For
             were
             it
             not
             for
             his
             existence
             ,
             in
             whose
             divine
             Intellect
             the
             Idea's
             of
             Moral
             Good
             ,
             and
             Evil
             ,
             are
             eternally
             established
             ,
             and
             into
             whose
             will
             so
             ordaining
             them
             ,
             they
             are
             ultimately
             to
             be
             resolved
             .
             Mr.
             
             H.'s
             (
             or
             rather
             
             Epicurus's
             Assertion
             )
             would
             certainly
             be
             true
             ,
             That
             there
             is
             nothing
             morally
             Good
             ,
             or
             Evil
             ,
             in
             its
             own
             Nature
             .
             And
             it
             may
             here
             be
             also
             observed
             ,
             That
             the
             great
             omission
             of
             divers
             Writers
             on
             this
             Subject
             ,
             in
             not
             placing
             God
             as
             the
             Cause
             ,
             or
             Author
             of
             the
             Law
             of
             Nature
             ,
             in
             their
             definitions
             ,
             hath
             been
             perhaps
             the
             main
             ,
             if
             not
             only
             Reason
             of
             that
             false
             Assertion
             ,
             That
             the
             Laws
             of
             Nature
             are
             not
             properly
             so
             ,
             
             'till
             they
             are
             established
             by
             the
             Authority
             of
             the
             Supreme
             Civil
             Power
             ;
             so
             on
             the
             other
             side
             ,
             if
             it
             be
             made
             evident
             ,
             That
             God
             Wills
             ,
             or
             Commands
             ,
             all
             Men
             should
             endeavour
             the
             Common
             Good
             of
             Rationals
             ,
             as
             the
             greatest
             they
             are
             capable
             of
             ;
             it
             must
             necessarily
             follow
             ,
             That
             we
             lie
             under
             a
             sufficient
             Obligation
             ,
             by
             all
             the
             Tyes
             of
             Duty
             and
             Gratitude
             ,
             to
             concurr
             with
             God's
             Will
             and
             Design
             ,
             in
             pursuing
             and
             endeavouring
             this
             great
             End.
             
          
           
             §
             .
             11.
             
             But
             since
             God
             hath
             thought
             fit
             to
             make
             Man
             a
             Creature
             consisting
             of
             two
             different
             and
             distinct
             Parts
             ,
             or
             Principles
             ,
             a
             Soul
             and
             a
             Body
             ,
             both
             capable
             of
             Good
             and
             Evil
             ,
             
               i.
               e.
            
             of
             Rewards
             and
             Punishments
             ;
             I
             come
             now
             to
             the
             other
             part
             of
             this
             Duty
             ,
             or
             Obligation
             ,
             by
             which
             we
             are
             bound
             ,
             by
             all
             the
             Rational
             Motives
             ,
             or
             Rewards
             ,
             that
             Man's
             Nature
             is
             capable
             of
             ,
             to
             observe
             this
             great
             Law
             ;
             and
             deterred
             by
             all
             the
             contrary
             Evils
             ,
             or
             Punishments
             ,
             from
             neglecting
             or
             transgressing
             it
             :
             In
             order
             to
             which
             ,
             I
             shall
             lay
             down
             these
             plain
             Axioms
             ,
             drawn
             from
             the
             Nature
             of
             Moral
             Good
             and
             Evil
             ,
             which
             you
             may
             find
             in
             the
             Learned
             Bishop
             
             Wilkin's
             excellent
             Discourse
             of
             
               Natural
               Religion
            
             .
          
           
             Axiom
             1.
             
             That
             which
             is
             morally
             good
             ,
             
               (
               i.e.
            
             )
             agreeable
             to
             the
             Will
             of
             God
             ,
             is
             to
             
             be
             desired
             and
             prosecuted
             ;
             and
             that
             which
             is
             evil
             ,
             
               i.
               e.
            
             contrary
             to
             his
             Will
             ,
             is
             to
             be
             avoided
             .
          
           
             Ax.
             2.
             
             The
             greater
             congruity
             there
             is
             in
             any
             thing
             to
             the
             Reason
             of
             Mankind
             ,
             and
             the
             greater
             tendency
             it
             hath
             to
             promote
             or
             hinder
             the
             Perfection
             of
             Man's
             Nature
             ,
             in
             the
             endeavour
             of
             the
             Common
             Good
             ;
             so
             much
             greater
             degrees
             it
             hath
             of
             moral
             Good
             ,
             or
             Evil
             ;
             and
             according
             to
             which
             ,
             we
             ought
             to
             proportion
             our
             Inclinations
             ,
             or
             Aversions
             thereunto
             .
          
           
             Ax.
             3.
             
             So
             that
             it
             is
             suitable
             both
             to
             the
             Reason
             and
             Interest
             of
             Mankind
             ,
             that
             all
             Persons
             should
             submit
             themselves
             to
             God's
             Will
             ,
             upon
             whom
             they
             depend
             for
             their
             Happiness
             and
             Well-being
             ,
             by
             doing
             such
             Things
             as
             may
             render
             them
             acceptable
             to
             Him
             ,
             and
             avoiding
             those
             contrary
             Actions
             which
             may
             provoke
             his
             Displeasure
             ,
             that
             is
             ,
             in
             short
             ,
             in
             prosecuting
             the
             Common
             Good
             of
             Rational
             Beings
             .
          
           
             Ax.
             4.
             
             Hence
             the
             Rational
             Nature
             ,
             and
             the
             Perfections
             belonging
             to
             it
             ,
             being
             more
             Noble
             than
             the
             Sensitive
             ,
             a
             moral
             Good
             is
             to
             be
             preferred
             before
             an
             animal
             Pleasure
             ;
             and
             that
             which
             is
             morally
             evil
             ,
             is
             more
             to
             be
             avoided
             ,
             than
             that
             which
             is
             merely
             animal
             .
          
           
             Ax.
             5.
             
             A
             present
             animal
             Good
             may
             be
             parted
             with
             ,
             upon
             a
             probable
             Expectation
             of
             a
             greater
             future
             moral
             Good.
             
          
           
           
             Ax.
             6.
             
             A
             present
             Evil
             is
             to
             be
             endured
             ,
             for
             the
             probable
             avoiding
             of
             a
             greater
             ,
             though
             future
             Evil.
             
          
           
             But
             since
             all
             the
             Rewards
             which
             God
             can
             bestow
             upon
             us
             ,
             for
             our
             observing
             this
             fundamental
             Law
             ,
             of
             endeavouring
             the
             Common
             Good
             of
             Rationals
             ,
             does
             only
             amount
             to
             the
             truest
             and
             highest
             Happiness
             that
             Man's
             Nature
             is
             capable
             of
             ;
             it
             is
             fit
             that
             we
             sufficiently
             state
             that
             Happiness
             ,
             and
             wherein
             it
             consists
             :
             For
             the
             clearing
             of
             which
             ,
             I
             shall
             lay
             down
             these
             two
             plain
             Propositions
             .
          
           
             §
             .
             12.
             
             Prop.
             1.
             
             That
             which
             gives
             ,
             or
             constitutes
             the
             Essence
             of
             any
             thing
             ,
             and
             distinguisheth
             it
             from
             all
             other
             things
             ,
             is
             called
             the
             essential
             form
             of
             that
             thing
             .
          
           
             Prop.
             2.
             
             That
             State
             ,
             or
             Condition
             ,
             by
             which
             the
             Nature
             of
             any
             thing
             is
             advanced
             to
             the
             utmost
             perfection
             which
             it
             is
             capable
             of
             ,
             according
             to
             its
             kind
             ,
             is
             called
             the
             Chief
             End
             ,
             Good
             ,
             or
             Happiness
             of
             such
             a
             Being
             :
             Thus
             ,
             for
             Example
             ,
             (
             to
             give
             you
             a
             Scale
             ,
             drawn
             from
             the
             Nature
             of
             those
             Beings
             we
             know
             to
             be
             endued
             with
             Life
             or
             Motion
             )
             1.
             
             The
             Nature
             of
             Plants
             consists
             in
             having
             a
             vegetative
             Life
             ,
             by
             which
             they
             receive
             Nourishment
             and
             Growth
             ,
             and
             are
             enabled
             to
             multiply
             their
             kind
             .
             The
             utmost
             Perfection
             which
             this
             kind
             of
             Being
             is
             capable
             of
             ,
             is
             to
             grow
             up
             to
             a
             state
             of
             Maturity
             ,
             
             to
             continue
             unto
             its
             natural
             Period
             ,
             and
             to
             propagate
             its
             kind
             .
             2.
             
             The
             Nature
             of
             Brutes
             (
             besides
             what
             is
             common
             to
             them
             with
             Plants
             ,
             consists
             in
             their
             being
             endued
             with
             Faculties
             ,
             whereby
             they
             are
             capable
             of
             apprehending
             external
             Objects
             ,
             and
             of
             receiving
             Pain
             or
             Pleasure
             from
             them
             ,
             in
             order
             to
             their
             own
             Preservation
             ,
             and
             the
             propagation
             of
             their
             Species
             .
             The
             utmost
             Perfection
             of
             these
             ,
             consists
             in
             mere
             sensitive
             Pleasures
             ;
             
               i.
               e.
            
             of
             doing
             and
             enjoying
             such
             Things
             as
             are
             grateful
             to
             their
             Appetites
             and
             Senses
             .
             But
             the
             Nature
             of
             Man
             ,
             (
             besides
             what
             is
             common
             to
             him
             with
             Plants
             and
             Brutes
             ,
             both
             in
             the
             vegetative
             and
             sensitive
             Life
             )
             consists
             in
             the
             Faculty
             of
             Right
             Reason
             ,
             whereby
             he
             is
             made
             capable
             of
             understanding
             the
             Law
             of
             Nature
             ,
             and
             of
             its
             Rewards
             and
             Punishments
             ,
             either
             in
             this
             Life
             ,
             or
             that
             to
             come
             ,
             to
             induce
             him
             to
             their
             Observation
             ,
             and
             deterr
             him
             from
             the
             transgression
             of
             them
             :
             Which
             Sentiments
             ,
             as
             no
             Creature
             in
             this
             visible
             World
             ,
             except
             Man
             ,
             does
             partake
             of
             ;
             so
             his
             Chief
             Good
             ,
             or
             Happiness
             ,
             consists
             in
             the
             improvement
             and
             perfection
             of
             this
             Faculty
             ;
             that
             is
             ,
             in
             such
             Actions
             as
             are
             most
             agreeable
             to
             Right
             Reason
             ,
             and
             as
             may
             best
             entitle
             him
             to
             the
             Divine
             Favour
             ,
             and
             afford
             him
             the
             greatest
             Assurance
             of
             a
             lasting
             Happiness
             ,
             both
             in
             
             this
             Life
             ,
             and
             after
             it
             is
             ended
             .
             So
             that
             all
             the
             Actions
             of
             Man
             ,
             considered
             as
             voluntary
             and
             subject
             to
             the
             Law
             of
             Nature
             ,
             and
             thereby
             capable
             of
             Rewards
             and
             Punishments
             ,
             are
             called
             Moral
             ,
             as
             being
             directed
             by
             God
             the
             Supreme
             Legislator
             ,
             to
             the
             greatest
             and
             most
             excellent
             End
             ,
             viz.
             the
             Common
             Good
             of
             Rational
             Beings
             .
          
           
             §
             .
             13.
             
             Having
             laid
             down
             these
             Principles
             of
             moral
             Good
             and
             Evil
             ,
             in
             order
             to
             the
             setling
             and
             clearing
             the
             Nature
             of
             this
             Obligation
             ,
             and
             wherein
             it
             consists
             ;
             I
             shall
             ,
             in
             the
             next
             place
             ,
             particularly
             declare
             the
             Sanction
             of
             this
             Law
             ,
             
               (
               viz.
            
             )
             those
             Rewards
             which
             God
             hath
             ordained
             for
             the
             Observation
             of
             this
             Law
             of
             Nature
             ,
             of
             endeavouring
             the
             Common
             Good
             ,
             and
             those
             Punishments
             he
             hath
             appointed
             for
             its
             Breach
             ,
             or
             Transgression
             .
             But
             I
             have
             already
             laid
             down
             ,
             That
             all
             Obligation
             upon
             the
             Soul
             of
             Man
             ,
             arises
             properly
             from
             the
             Commands
             of
             some
             rightful
             Superior
             Power
             ;
             that
             is
             ,
             such
             a
             one
             who
             hath
             not
             only
             force
             sufficient
             to
             inflict
             what
             Evils
             he
             pleases
             upon
             the
             Disobedient
             ;
             but
             ,
             who
             hath
             also
             given
             us
             just
             Grounds
             ,
             or
             Reasons
             ,
             wherefore
             he
             requires
             us
             to
             determine
             the
             natural
             Liberties
             of
             our
             Wills
             ,
             according
             to
             his
             Pleasure
             ;
             both
             which
             ,
             whenever
             they
             meet
             in
             any
             Supreme
             Power
             ;
             and
             that
             he
             hath
             once
             signified
             his
             Will
             to
             us
             ,
             
             ought
             to
             produce
             in
             our
             Minds
             not
             only
             fear
             to
             offend
             ,
             but
             also
             a
             love
             of
             ,
             and
             obedience
             to
             his
             Commands
             .
             The
             former
             ,
             from
             the
             Consideration
             of
             his
             irresistible
             Power
             :
             The
             latter
             ,
             from
             their
             own
             intrinseck
             Goodness
             ,
             as
             also
             from
             all
             those
             Motives
             which
             ought
             to
             persuade
             us
             to
             perform
             his
             Will.
             For
             as
             one
             who
             hath
             no
             other
             Reason
             than
             down-right
             force
             ,
             why
             he
             will
             have
             me
             perform
             and
             submit
             to
             his
             Commands
             ,
             whether
             I
             will
             or
             no
             ,
             may
             indeed
             so
             far
             terrifie
             me
             ,
             that
             to
             avoid
             a
             greater
             Evil
             ,
             I
             may
             think
             it
             best
             to
             obey
             him
             ;
             yet
             that
             fear
             once
             removed
             ,
             there
             will
             then
             remain
             nothing
             that
             can
             hinder
             me
             from
             acting
             according
             to
             my
             own
             ,
             rather
             than
             his
             Will
             ,
             or
             Humour
             :
             So
             on
             the
             other
             side
             ,
             he
             who
             can
             give
             me
             never
             so
             good
             Reasons
             why
             I
             ought
             to
             obey
             him
             ;
             yet
             if
             destitute
             of
             Power
             ,
             to
             inflict
             any
             Punishment
             upon
             me
             for
             my
             Disobedience
             ,
             such
             his
             Commands
             may
             ,
             without
             any
             outward
             inconvenience
             ,
             be
             neglected
             by
             me
             ,
             if
             I
             think
             fit
             ,
             unless
             he
             is
             endued
             with
             sufficient
             Power
             to
             vindicate
             the
             Neglect
             ,
             or
             Contempt
             ,
             of
             his
             Authority
             .
             Therefore
             the
             strictest
             Sanction
             which
             any
             Soveraign
             Power
             can
             give
             unto
             its
             Laws
             ,
             is
             ,
             when
             it
             is
             not
             only
             able
             ,
             but
             hath
             also
             sufficiently
             declared
             ,
             That
             it
             will
             conferr
             a
             sufficient
             share
             of
             good
             Things
             ,
             or
             Rewards
             ,
             for
             so
             doing
             ;
             and
             of
             
             Evils
             ,
             or
             Punishments
             ,
             upon
             any
             breach
             ,
             or
             neglect
             of
             its
             Commands
             :
             So
             though
             I
             grant
             the
             whole
             force
             of
             this
             Obligation
             is
             properly
             resolved
             into
             the
             Will
             of
             the
             Legislator
             ,
             or
             those
             to
             whom
             the
             Custody
             of
             these
             Laws
             are
             committed
             ;
             all
             which
             ,
             are
             included
             in
             this
             Law
             of
             Nature
             ,
             since
             we
             find
             God
             commanding
             it
             ,
             to
             whom
             we
             ought
             to
             yield
             absolute
             Obedience
             ;
             though
             not
             in
             Right
             of
             his
             irresistible
             Power
             alone
             ,
             but
             rather
             as
             he
             hath
             ,
             by
             his
             Eternal
             Wisdom
             and
             Goodness
             ,
             in
             his
             Creation
             and
             Preservation
             of
             us
             ,
             an
             absolute
             Dominion
             over
             ,
             and
             an
             undoubted
             Right
             to
             Command
             us
             ;
             and
             consequently
             we
             are
             obliged
             to
             yield
             Obedience
             to
             his
             Laws
             ,
             as
             they
             are
             not
             only
             highly
             reasonable
             ,
             (
             being
             ordained
             for
             the
             Common
             Good
             of
             Rationals
             )
             but
             are
             also
             established
             by
             sufficient
             Rewards
             and
             Punishments
             .
             But
             since
             the
             former
             seem
             more
             plainly
             declared
             to
             Mankind
             ,
             and
             are
             likewise
             more
             agreeable
             to
             our
             Rational
             Nature
             ,
             which
             should
             rather
             delight
             to
             be
             allured
             by
             Rewards
             ,
             than
             terrified
             by
             Punishments
             ;
             I
             shall
             first
             begin
             with
             the
             natural
             Rewards
             annexed
             to
             the
             Observation
             of
             this
             great
             Law
             of
             Nature
             ,
             of
             endeavouring
             the
             Common
             Good
             :
             Which
             may
             be
             divided
             into
             Internal
             ,
             or
             External
             ;
             that
             is
             ,
             either
             in
             relation
             to
             the
             Soul
             alone
             ,
             or
             to
             the
             Body
             and
             the
             Soul
             joyntly
             considered
             .
          
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
           
             judice
             to
             his
             Health
             ,
             do
             so
             much
             indulge
             his
             Genius
             ,
             as
             to
             keep
             a
             Table
             above
             his
             Estate
             ,
             and
             thereby
             become
             unable
             to
             provide
             for
             his
             Family
             ,
             or
             to
             contribute
             to
             the
             publick
             charges
             of
             the
             Commonweal
             ,
             he
             is
             highly
             guilty
             of
             Intemperance
             ,
             though
             perhaps
             he
             may
             do
             it
             without
             any
             prejudice
             to
             his
             Health
             .
          
           
             §
             .
             18.
             
             And
             as
             for
             that
             other
             sort
             of
             Temperance
             ,
             called
             Chastity
             ,
             or
             Continence
             ,
             I
             need
             not
             farther
             to
             declare
             how
             much
             the
             Common
             Good
             and
             Happiness
             of
             Mankind
             depend
             upon
             it
             ,
             having
             already
             shewn
             divers
             of
             those
             Evils
             ,
             and
             Inconveniencies
             ,
             that
             do
             necessarily
             follow
             the
             contrary
             Vices
             :
             I
             shall
             only
             add
             ,
             That
             it
             is
             sufficient
             that
             the
             commission
             of
             this
             Offence
             of
             Incontinence
             ,
             makes
             a
             Man
             guilty
             of
             another's
             Sin
             ,
             as
             well
             as
             his
             own
             :
             Therefore
             I
             define
             Chastity
             to
             be
             the
             abstaining
             from
             all
             inordinate
             ,
             or
             forbidden
             Lusts
             ,
             in
             order
             to
             the
             Common
             Good
             ,
             or
             for
             the
             propagation
             of
             Mankind
             ;
             and
             therefore
             is
             not
             only
             confined
             to
             the
             bare
             forbidding
             of
             Fornication
             ,
             but
             also
             extends
             it self
             to
             that
             moral
             Obligation
             ,
             or
             Contract
             ,
             which
             we
             call
             Marriage
             :
             So
             that
             out
             of
             a
             consideration
             of
             this
             great
             End
             ,
             those
             promiscuous
             Copulations
             between
             Brothers
             and
             Sisters
             ,
             and
             divers
             other
             near
             Relations
             ,
             which
             upon
             the
             first
             Peopling
             of
             the
             World
             were
             lawful
             because
             then
             necessary
             
             for
             the
             propagation
             of
             Mankind
             ,
             are
             now
             ,
             for
             the
             same
             Reason
             ,
             become
             unlawful
             ;
             since
             without
             an
             abhorrence
             of
             this
             Copulation
             between
             Brothers
             and
             Sisters
             ,
             it
             were
             hard
             ,
             if
             not
             impossible
             ,
             that
             the
             Chastity
             of
             such
             young
             Persons
             ,
             conversing
             so
             constantly
             and
             intimately
             together
             from
             their
             youth
             ,
             should
             be
             otherwise
             preserved
             ,
             without
             an
             early
             prepossession
             of
             the
             horrour
             of
             such
             promiscuous
             Copulations
             .
             And
             hence
             also
             I
             suppose
             ,
             That
             Natural
             Reason
             taught
             most
             Nations
             ,
             after
             Mankind
             began
             to
             be
             multiplied
             upon
             the
             Earth
             ;
             and
             the
             memory
             of
             their
             first
             original
             Relation
             they
             had
             to
             each
             other
             ,
             to
             be
             forgotten
             ,
             to
             prohibit
             Marriage
             between
             near
             Relations
             ,
             that
             by
             this
             means
             new
             Friendships
             ,
             and
             stricter
             Bonds
             of
             Amity
             ,
             should
             be
             contracted
             between
             Families
             and
             Persons
             not
             nearly
             related
             in
             Blood
             ;
             from
             whence
             a
             larger
             diffusion
             of
             Friendship
             and
             Kindness
             ,
             proceeding
             from
             this
             Relation
             ,
             might
             be
             spread
             amongst
             Persons
             not
             only
             of
             the
             same
             Commonweal
             ,
             but
             of
             divers
             Nations
             ;
             and
             also
             that
             those
             Factions
             ,
             and
             Enmities
             ,
             which
             would
             often
             happen
             between
             particular
             Men
             ,
             and
             Families
             ,
             were
             they
             only
             to
             marry
             into
             their
             own
             Clan
             ,
             or
             Tribe
             ,
             may
             be
             prevented
             ;
             or
             if
             begun
             ,
             may
             ,
             by
             fresh
             Alliances
             ,
             be
             reconciled
             and
             taken
             away
             .
             So
             that
             it
             is
             evident
             ,
             
             That
             the
             Reason
             of
             this
             Vertue
             of
             Chastity
             ,
             or
             Continence
             ,
             can
             no
             way
             be
             truly
             explained
             ,
             or
             understood
             ,
             without
             a
             true
             knowledge
             of
             the
             End
             for
             which
             it
             was
             ordained
             ,
             viz.
             the
             Common
             Peace
             ,
             Happiness
             ,
             and
             Preservation
             of
             Mankind
             .
          
           
             §
             .
             19.
             
             I
             shall
             only
             add
             somewhat
             more
             concerning
             that
             other
             sort
             of
             Temperance
             ,
             relating
             to
             our
             seeking
             after
             ,
             and
             acquiring
             those
             outward
             Goods
             often
             conducing
             ,
             though
             not
             absolutely
             necessary
             ,
             to
             our
             Well
             being
             ,
             (
             viz.
             )
             Riches
             and
             Honour
             ;
             and
             therefore
             the
             same
             general
             Law
             which
             limits
             our
             Love
             towards
             our selves
             ,
             in
             order
             to
             the
             Common
             Good
             ,
             ought
             also
             ,
             from
             the
             same
             Consideration
             ,
             to
             limit
             and
             regulate
             our
             Desires
             ,
             both
             in
             acquiring
             and
             keeping
             these
             Advantages
             ;
             and
             therefore
             they
             are
             to
             be
             sought
             for
             to
             no
             other
             End
             ,
             than
             as
             they
             may
             render
             us
             more
             capable
             of
             promoting
             the
             great
             End
             above-mentioned
             ,
             and
             to
             which
             they
             ought
             always
             to
             be
             subordinate
             .
             The
             former
             of
             these
             Vertues
             relating
             to
             Riches
             ,
             is
             called
             Moderation
             ,
             which
             is
             a
             limitted
             Care
             in
             acquiring
             and
             keeping
             Riches
             ;
             of
             which
             I
             need
             speak
             no
             farther
             ,
             having
             sufficiently
             shewn
             the
             Measure
             and
             Reason
             of
             it
             ,
             when
             I
             defined
             Liberality
             and
             Frugality
             ,
             with
             their
             opposite
             Vices
             :
             The
             other
             sort
             of
             Temperance
             relating
             to
             Honours
             ,
             is
             
             called
             Modesty
             ,
             and
             may
             be
             defined
             a
             Justice
             towards
             our selves
             ,
             in
             a
             reasonable
             Desire
             of
             Honours
             ,
             in
             order
             to
             the
             Common
             Good
             ;
             and
             therefore
             consists
             in
             a
             due
             Mediocrity
             ,
             as
             well
             in
             desiring
             Honours
             ,
             as
             avoiding
             Infamy
             ;
             and
             this
             Vertue
             ,
             as
             it
             curbs
             the
             Desire
             from
             seeking
             higher
             Things
             than
             the
             Person
             really
             deserves
             ,
             or
             may
             well
             pretend
             to
             ,
             in
             order
             to
             this
             great
             End
             ,
             is
             called
             Humility
             ;
             which
             is
             a
             low
             or
             true
             esteem
             of
             a
             Man's
             self
             ,
             or
             personal
             Merits
             .
             But
             as
             this
             Desire
             of
             the
             Common
             Good
             ,
             often
             elevates
             the
             Mind
             to
             the
             performing
             of
             great
             and
             noble
             Actions
             ,
             whereby
             he
             may
             acquire
             the
             highest
             Honours
             ,
             it
             is
             then
             called
             Magnanimity
             ;
             and
             therefore
             the
             Magnanimous
             is
             still
             supposed
             to
             be
             endued
             with
             perfect
             Vertue
             ,
             and
             a
             most
             large
             Desire
             of
             the
             Common
             Good
             of
             Mankind
             ,
             as
             believing
             he
             hath
             reason
             to
             judge
             himself
             worthy
             of
             any
             Honour
             that
             he
             can
             justly
             pretend
             to
             :
             And
             I
             suppose
             every
             Man
             is
             sensible
             ,
             That
             it
             is
             a
             part
             of
             the
             same
             Vertue
             ,
             not
             only
             to
             seek
             for
             true
             Honour
             ,
             but
             also
             to
             take
             care
             to
             preserve
             it
             ,
             when
             it
             is
             obtained
             :
             And
             from
             the
             Consideration
             of
             these
             Vertues
             ,
             the
             contrary
             Vices
             are
             more
             easily
             understood
             ;
             for
             Pride
             is
             directly
             opposite
             both
             to
             Magnanimity
             ,
             and
             Humility
             shewing
             it self
             in
             a
             preposterous
             Ambition
             ,
             foolish
             Arrogance
             ,
             or
             Vain-glory
             ;
             and
             so
             
             Pusillanimity
             ,
             or
             meanness
             of
             Spirit
             ,
             is
             directly
             contrary
             to
             Magnanimity
             .
          
           
             §
             .
             20.
             
             Thus
             we
             have
             run
             through
             almost
             all
             the
             particular
             Vertues
             ,
             and
             do
             still
             find
             in
             each
             of
             them
             a
             constant
             Respect
             ,
             or
             Tendency
             ,
             to
             the
             Common
             Good
             of
             Mankind
             :
             So
             that
             whether
             they
             regard
             our selves
             or
             others
             ,
             the
             same
             great
             End
             is
             still
             intended
             by
             God
             ,
             the
             most
             Wife
             Legislator
             :
             And
             this
             Law
             being
             thus
             established
             ,
             there
             is
             therein
             contained
             the
             largest
             and
             most
             diffusive
             Society
             between
             divers
             Nations
             ,
             or
             Commonweals
             ,
             and
             the
             truest
             Love
             and
             Benevolence
             between
             all
             the
             Members
             of
             the
             same
             Commonweal
             ,
             as
             also
             between
             particular
             Families
             :
             So
             that
             there
             may
             be
             hence
             demonstrated
             and
             determined
             the
             certain
             Rules
             and
             Measures
             of
             true
             Piety
             towards
             God
             ,
             as
             distinguish'd
             from
             Impiety
             and
             Superstition
             ;
             and
             also
             of
             all
             other
             Vertues
             towards
             Men
             ,
             which
             must
             be
             first
             truly
             known
             ,
             and
             applied
             to
             their
             right
             Objects
             ,
             that
             the
             Names
             of
             these
             Vertues
             ,
             when
             falsly
             imposed
             on
             Actions
             contrary
             to
             the
             Laws
             of
             God
             and
             Nature
             ,
             may
             not
             deceive
             us
             :
             For
             it
             is
             hence
             evident
             ,
             That
             all
             the
             parts
             of
             universal
             Justice
             and
             Benevolence
             ,
             (
             viz.
             )
             all
             the
             particular
             Vertues
             contained
             under
             them
             ,
             are
             
             only
             commanded
             in
             order
             to
             this
             Common
             Good
             ;
             because
             it
             is
             manifest
             by
             Experience
             ,
             That
             such
             Just
             and
             Benevolent
             Actions
             ,
             are
             always
             endued
             with
             a
             natural
             Power
             of
             procuring
             and
             promoting
             the
             Common
             Peace
             and
             Happiness
             of
             divers
             Nations
             and
             Commonweals
             ,
             as
             also
             of
             lesser
             Societies
             and
             particular
             Persons
             ;
             of
             all
             which
             ,
             considered
             in
             their
             due
             order
             and
             subordination
             to
             each
             other
             ,
             this
             Common
             Good
             of
             Mankind
             is
             made
             up
             ,
             and
             consists
             .
          
           
             §
             .
             21.
             
             And
             ,
             farther
             ,
             it
             may
             be
             hence
             clearly
             shewn
             what
             is
             that
             Right
             Reason
             ,
             by
             which
             every
             prudent
             Man
             ought
             to
             prescribe
             to
             himself
             a
             just
             Mediocrity
             in
             all
             his
             moral
             Actions
             ;
             for
             it
             only
             consists
             in
             practical
             Propositions
             ,
             proposing
             or
             declaring
             to
             us
             this
             great
             End
             ;
             and
             also
             shewing
             us
             all
             the
             means
             in
             our
             Power
             whereby
             we
             may
             attain
             it
             ;
             which
             are
             those
             that
             ,
             in
             the
             first
             place
             ,
             prescribe
             the
             Rules
             of
             Piety
             ,
             and
             Divine
             Worship
             ,
             both
             private
             and
             publick
             .
             (
             2.
             )
             Those
             that
             concern
             the
             Society
             and
             Commerce
             of
             divers
             Nations
             and
             Commonweals
             .
             (
             3.
             )
             All
             positive
             Laws
             ,
             whether
             Civil
             or
             Domestick
             ,
             tending
             to
             the
             Good
             of
             the
             Civil
             Society
             wherein
             we
             live
             .
             (
             4.
             )
             True
             and
             rational
             Conclusions
             ,
             drawn
             from
             Knowledge
             ,
             or
             Experience
             ,
             either
             of
             our selves
             ,
             or
             others
             ,
             
             concerning
             the
             natural
             Efficacy
             of
             Things
             and
             Actions
             ,
             all
             which
             are
             at
             last
             resolved
             into
             the
             natural
             Power
             of
             such
             Humane
             Actions
             ,
             as
             may
             either
             benefit
             ,
             or
             hurt
             Mankind
             ,
             considered
             apart
             ,
             or
             in
             an
             aggregate
             Body
             ,
             as
             in
             a
             Family
             ,
             or
             Nation
             ;
             since
             Experience
             doth
             not
             with
             less
             certainty
             teach
             us
             ,
             what
             kind
             of
             Actions
             are
             beneficial
             ,
             or
             hurtful
             to
             Mankind
             ;
             then
             it
             shews
             what
             sort
             of
             Diet
             will
             either
             nourish
             ,
             or
             destroy
             us
             :
             Nor
             is
             it
             more
             difficult
             to
             understand
             the
             Truth
             of
             this
             Proposition
             ,
             That
             a
             right
             ,
             or
             equal
             Distribution
             of
             all
             Things
             necessary
             for
             Life
             ,
             is
             requisite
             to
             the
             Common
             Good
             and
             Happiness
             of
             Mankind
             ,
             than
             it
             is
             to
             know
             in
             Physick
             ,
             That
             it
             is
             necessary
             for
             the
             Life
             and
             Health
             of
             an
             Animal
             ,
             that
             a
             due
             proportion
             of
             Nourishment
             be
             equally
             distributed
             to
             all
             its
             Parts
             ,
             or
             Members
             ;
             both
             which
             Truths
             ,
             are
             grounded
             on
             the
             same
             natural
             Principles
             ,
             
               (
               viz.
            
             )
             That
             the
             same
             Things
             which
             preserve
             the
             whole
             ,
             do
             also
             preserve
             all
             its
             parts
             ;
             and
             ,
             
               vice
               versa
            
             ,
             the
             same
             Things
             which
             preserve
             all
             the
             Parts
             ,
             or
             Members
             ,
             do
             likewise
             serve
             to
             the
             Conservation
             of
             the
             whole
             ;
             which
             being
             evident
             from
             true
             Principles
             ,
             is
             a
             Science
             taught
             by
             Experience
             ,
             drawn
             from
             the
             Nature
             of
             Things
             .
          
           
           
             §
             .
             22.
             
             And
             th●●
             from
             the
             immutable
             Efficacy
             of
             Corporeal
             Causes
             of
             this
             sort
             ;
             for
             the
             production
             of
             their
             Effects
             on
             all
             Humane
             Bodies
             ▪
             depends
             all
             the
             Certainty
             and
             Knowledge
             of
             Natural
             Philosophy
             and
             Physick
             :
             So
             likewise
             from
             their
             immutable
             Influence
             ,
             or
             Powers
             on
             Humane
             Actions
             ,
             for
             the
             Conservation
             of
             particular
             Persons
             ,
             Families
             ,
             and
             Commonweals
             ,
             proceeds
             all
             the
             Certainty
             of
             those
             practical
             Propositions
             ,
             called
             Natural
             Laws
             ,
             which
             constitute
             Moral
             Philosophy
             ,
             shewing
             and
             determining
             the
             Nature
             of
             all
             Vertues
             and
             Vices
             :
             Nor
             is
             that
             variety
             of
             Actions
             ,
             which
             may
             be
             prescribed
             to
             Persons
             in
             distinct
             Families
             ,
             or
             Commonweals
             ,
             and
             under
             various
             Circumstances
             of
             Life
             ,
             more
             repugnant
             to
             the
             constant
             Care
             of
             preserving
             all
             the
             Parts
             ,
             or
             Members
             ,
             which
             contribute
             to
             this
             great
             End
             ,
             than
             the
             diversity
             of
             Diety
             ,
             and
             ways
             of
             living
             peculiar
             to
             divers
             ,
             Climates
             ,
             Ages
             ,
             or
             Constitutions
             of
             Men's
             Bodies
             ,
             are
             to
             the
             constant
             Care
             that
             all
             Men
             have
             of
             preserving
             their
             own
             Lives
             and
             Healths
             ,
             according
             to
             the
             several
             Necessities
             of
             their
             Natures
             :
             For
             as
             in
             these
             we
             cannot
             ,
             by
             doing
             whatever
             we
             will
             ,
             promote
             this
             End
             ;
             but
             Nature
             hath
             put
             some
             limits
             thereunto
             ,
             although
             our
             weak
             Understandings
             cannot
             attain
             to
             a
             nice
             ,
             or
             mathematical
             exactness
             in
             assigning
             them
             ,
             as
             
             we
             may
             live
             long
             and
             healthfully
             enough
             ,
             without
             weighing
             our
             Meat
             and
             Drink
             ,
             like
             Lessius
             ;
             so
             we
             may
             likewise
             procure
             the
             Common
             Good
             ,
             as
             far
             as
             lies
             in
             our
             Power
             ,
             although
             we
             do
             not
             always
             perform
             that
             which
             is
             absolutely
             or
             simply
             best
             in
             all
             Cases
             ;
             it
             is
             as
             much
             as
             God
             the
             Legislator
             requires
             ,
             if
             we
             truly
             endeavour
             it
             ,
             and
             contribute
             as
             far
             as
             we
             are
             able
             unto
             this
             great
             End.
             
          
           
             §
             .
             23.
             
             In
             the
             last
             place
             ,
             I
             shall
             here
             repeat
             what
             I
             have
             before
             laid
             down
             ,
             That
             this
             Common
             Good
             of
             Rationals
             ,
             as
             it
             is
             a
             Collection
             of
             all
             natural
             Goods
             (
             and
             the
             greatest
             of
             all
             others
             )
             so
             it
             is
             the
             true
             Standard
             of
             all
             other
             Goods
             ,
             either
             natural
             ,
             or
             moral
             :
             So
             that
             by
             our
             comparing
             them
             with
             this
             ,
             we
             may
             truly
             determine
             whether
             they
             are
             greater
             ,
             or
             less
             than
             each
             other
             ;
             and
             so
             whether
             they
             are
             principally
             to
             be
             desired
             and
             sought
             after
             ,
             or
             to
             be
             postponed
             to
             other
             greater
             Goods
             .
             Likewise
             the
             same
             measure
             where
             the
             proportion
             of
             these
             Goods
             is
             taken
             ,
             gives
             us
             a
             true
             estimate
             of
             all
             the
             contrary
             Evils
             ,
             and
             so
             shews
             us
             what
             is
             more
             ,
             or
             less
             to
             be
             avoided
             ,
             or
             repented
             of
             .
          
           
             §
             .
             24.
             
             We
             may
             also
             hence
             learn
             what
             degrees
             of
             Passions
             ,
             or
             Affections
             are
             lawful
             ;
             for
             it
             is
             certain
             ,
             That
             only
             such
             a
             proportion
             of
             Affections
             are
             required
             ,
             as
             are
             congruous
             to
             our
             Rational
             Nature
             ,
             and
             
             exactly
             answering
             the
             true
             Estimate
             of
             those
             good
             ,
             or
             evil
             Things
             by
             which
             they
             are
             excited
             ;
             but
             since
             the
             Government
             of
             our
             Appetites
             and
             Passions
             ,
             is
             a
             thing
             of
             so
             great
             moment
             ,
             as
             that
             on
             which
             all
             our
             Vertue
             and
             Happiness
             (
             as
             far
             as
             it
             is
             in
             our
             Power
             )
             depends
             ;
             which
             Government
             proceeds
             from
             our
             knowledge
             of
             a
             true
             measure
             of
             all
             Goods
             ,
             and
             Evils
             ,
             according
             to
             which
             they
             are
             to
             be
             judged
             ;
             therefore
             I
             shall
             be
             the
             larger
             in
             explaining
             what
             I
             have
             a
             little
             before
             laid
             down
             ,
             (
             viz.
             )
             That
             the
             Common
             Good
             ought
             to
             be
             the
             Standard
             of
             all
             our
             Affections
             and
             Passions
             ,
             as
             being
             so
             ordained
             by
             God
             ,
             and
             determined
             by
             the
             Nature
             of
             Things
             ;
             which
             is
             evident
             ,
             in
             that
             we
             have
             demonstrated
             this
             Common
             Good
             ,
             to
             be
             that
             great
             End
             ,
             to
             whose
             prosecution
             all
             Men
             are
             naturally
             obliged
             ,
             by
             the
             Will
             of
             God
             ,
             as
             a
             Legislator
             ,
             who
             must
             have
             given
             us
             the
             knowledge
             of
             any
             thing
             as
             Good
             ,
             or
             Evil
             ,
             to
             little
             purpose
             ,
             unless
             he
             had
             also
             given
             us
             a
             Rule
             by
             which
             we
             might
             judge
             of
             the
             several
             measures
             ,
             or
             degrees
             of
             this
             Goodness
             :
             So
             that
             this
             Common
             Good
             being
             once
             established
             as
             a
             certain
             Measure
             ,
             or
             Standard
             for
             this
             End
             ,
             the
             Good
             of
             each
             particular
             Person
             will
             bear
             such
             a
             proportion
             to
             that
             of
             the
             whole
             Body
             of
             
             Rationals
             ,
             as
             the
             Soundness
             of
             any
             one
             Member
             ,
             does
             to
             the
             Health
             of
             the
             whole
             Body
             .
             So
             from
             the
             knowledge
             of
             this
             Order
             of
             divers
             subordinate
             Goods
             ,
             and
             the
             proportion
             which
             any
             one
             of
             them
             bears
             to
             the
             Common
             ,
             or
             Greatest
             Good
             ,
             may
             easily
             be
             deduced
             how
             much
             the
             Well-being
             ,
             or
             Happiness
             of
             every
             single
             Person
             ,
             may
             contribute
             to
             that
             of
             the
             whole
             Family
             ;
             the
             Felicity
             of
             a
             Family
             ,
             to
             that
             of
             a
             Commonwealth
             ;
             that
             of
             a
             Common-weal
             ,
             to
             the
             Happiness
             of
             all
             Nations
             ;
             and
             of
             all
             these
             considered
             together
             ,
             what
             proportion
             they
             may
             bear
             to
             the
             Common
             Felicity
             of
             Mankind
             .
             So
             that
             hence
             you
             may
             be
             easily
             satisfied
             how
             much
             the
             knowledge
             of
             this
             one
             Truth
             ,
             conduces
             to
             our
             right
             prosecution
             of
             this
             great
             End
             ,
             and
             ,
             indeed
             ,
             Sum
             of
             all
             the
             Laws
             of
             Nature
             .
          
           
             §
             .
             25.
             
             Lastly
             ,
             (
             which
             yet
             ought
             rather
             to
             have
             been
             put
             in
             the
             first
             place
             of
             all
             )
             let
             us
             consider
             the
             chief
             and
             principal
             of
             all
             the
             moral
             Vertues
             ,
             Love
             ,
             or
             Piety
             towards
             God
             ,
             expressed
             in
             all
             the
             Acts
             of
             Divine
             Worship
             ,
             as
             Prayer
             ,
             Praise
             ,
             Thanksgiving
             ,
             &c.
             
             This
             must
             needs
             be
             a
             Vertue
             ,
             since
             it
             does
             that
             which
             is
             highly
             grateful
             and
             pleasing
             to
             God
             the
             Head
             of
             all
             Rational
             Beings
             ,
             and
             speaking
             after
             the
             manner
             
             of
             us
             Men
             ,
             performing
             somewhat
             Good
             ,
             and
             agreeable
             to
             his
             Divine
             Nature
             ;
             and
             which
             also
             in
             respect
             of
             our selves
             ,
             makes
             us
             most
             happy
             ,
             not
             only
             by
             rendring
             the
             Deity
             propitious
             to
             us
             ,
             but
             also
             by
             a
             nearer
             spiritual
             approach
             and
             conversation
             with
             it
             ,
             in
             those
             holy
             Exercises
             ,
             it
             puts
             us
             in
             the
             happiest
             state
             we
             can
             be
             capable
             of
             in
             this
             mortal
             Life
             ,
             and
             so
             makes
             us
             more
             able
             to
             perform
             the
             great
             End
             of
             our
             Creation
             ,
             
               (
               viz.
            
             )
             Our
             contributing
             to
             the
             Common
             Good
             of
             Rational
             Beings
             .
          
           
             §
             .
             26.
             
             I
             have
             been
             the
             larger
             in
             laying
             down
             ,
             and
             explaining
             this
             Law
             ,
             as
             a
             Measure
             ,
             or
             Standard
             of
             all
             good
             Actions
             ,
             to
             the
             end
             that
             we
             should
             esteem
             all
             Good
             ,
             or
             Evil
             ,
             not
             as
             it
             more
             or
             less
             profits
             or
             hurts
             our
             own
             particular
             Bodies
             alone
             ,
             but
             as
             it
             may
             more
             or
             less
             add
             to
             ,
             or
             detract
             from
             this
             Common
             Good
             :
             So
             that
             in
             comparing
             of
             all
             Goods
             together
             ,
             whether
             Natural
             or
             Moral
             ,
             we
             ought
             still
             to
             look
             upon
             that
             as
             the
             greatest
             Good
             which
             conferrs
             most
             ;
             and
             that
             to
             be
             the
             least
             ,
             which
             contributes
             least
             to
             this
             great
             End
             ,
             which
             is
             therefore
             to
             be
             desired
             ,
             or
             prosecuted
             by
             us
             with
             proportionable
             Affections
             and
             Endeavours
             :
             From
             whence
             also
             may
             be
             drawn
             a
             general
             and
             powerful
             Remedy
             ,
             against
             all
             those
             inordinate
             Passions
             proceeding
             from
             excessive
             Self-Love
             ,
             
             by
             which
             Men
             are
             most
             commonly
             drawn
             to
             hurt
             or
             injure
             others
             :
             For
             a
             Man
             who
             thus
             governs
             himself
             ,
             will
             not
             extravagantly
             desire
             any
             of
             these
             outward
             Things
             ,
             nor
             suffer
             his
             Soul
             to
             be
             disturbed
             by
             the
             consciousness
             of
             any
             Crime
             ,
             who
             judges
             nothing
             truly
             Good
             ,
             but
             what
             really
             conduces
             to
             the
             common
             Good
             of
             Rationals
             .
          
           
             §
             .
             27.
             
             Thus
             I
             hope
             I
             have
             demonstrated
             the
             true
             Reasons
             and
             Grounds
             of
             Moral
             Good
             and
             Evil
             ,
             or
             of
             Vertue
             and
             Vice
             ;
             and
             have
             endeavoured
             to
             render
             Moral
             Philosophy
             (
             or
             the
             true
             Knowledge
             of
             the
             Laws
             of
             Nature
             )
             a
             practical
             Science
             ,
             and
             not
             merely
             Speculative
             ,
             or
             Notional
             ,
             like
             that
             of
             the
             Stoicks
             ;
             who
             whilst
             they
             allowed
             nothing
             to
             be
             really
             good
             ,
             but
             Vertue
             ;
             or
             Evil
             ;
             except
             Vice
             ;
             and
             kept
             such
             a
             pother
             to
             extol
             the
             real
             Good
             of
             the
             former
             ,
             and
             declaim
             against
             the
             certain
             Evil
             of
             the
             latter
             ;
             yet
             by
             not
             giving
             us
             the
             true
             Reasons
             ,
             or
             Grounds
             ,
             why
             Vertue
             should
             be
             embraced
             ,
             and
             Vice
             avoided
             ,
             they
             rendred
             their
             Philosophy
             merely
             speculative
             ,
             and
             only
             fit
             for
             those
             idle
             Porches
             in
             which
             they
             declaimed
             ,
             scarce
             having
             any
             farther
             influence
             upon
             the
             Actions
             of
             Life
             ,
             when
             either
             their
             own
             Affections
             ,
             or
             any
             powerful
             outward
             Temptation
             ,
             did
             at
             any
             time
             prompt
             them
             to
             act
             contrary
             thereunto
             :
             
             For
             Vertue
             is
             only
             to
             be
             esteemed
             as
             the
             highest
             or
             most
             perfect
             Good
             ;
             not
             as
             it
             is
             a
             well-sounding
             Word
             ,
             or
             that
             fills
             our
             Minds
             with
             some
             vain
             empty
             Notions
             ,
             but
             as
             it
             determines
             our
             Actions
             to
             their
             utmost
             influeence
             upon
             the
             Common
             Good
             of
             Rational
             Beings
             ,
             which
             is
             the
             only
             true
             Piety
             ,
             as
             consisting
             in
             the
             Performance
             of
             the
             Commands
             and
             Will
             of
             God
             ,
             by
             the
             imitation
             of
             his
             Divine
             Goodness
             and
             Beneficence
             .
          
           
             §
             .
             28.
             
             So
             that
             I
             shall
             conclude
             this
             Chapter
             with
             Dr.
             
             Parker's
             excellent
             Consideration
             on
             this
             Subject
             ;
             and
             which
             being
             better
             than
             any
             thing
             that
             I
             can
             now
             think
             of
             ,
             I
             shall
             make
             bold
             to
             give
             it
             you
             almost
             in
             his
             own
             Words
             ,
             
             with
             a
             little
             alteration
             .
             So
             that
             it
             is
             now
             demonstratively
             certain
             by
             induction
             of
             Particulars
             (
             according
             to
             the
             method
             we
             have
             now
             taken
             )
             that
             every
             Vertue
             hath
             some
             natural
             Efficacy
             to
             promote
             the
             Common
             Good
             of
             Rationals
             ;
             and
             is
             no
             otherwise
             a
             Vertue
             ,
             but
             as
             it
             contributes
             to
             this
             great
             End
             ,
             and
             that
             each
             Man
             's
             true
             private
             Interest
             and
             Happiness
             ,
             is
             therein
             contained
             ,
             and
             inseparably
             connected
             with
             it
             ,
             by
             the
             necessary
             order
             of
             Nature
             ,
             
               i.
               e
            
             by
             the
             Contrivance
             and
             Wisdom
             of
             Divine
             Providence
             :
             So
             that
             nothing
             can
             be
             more
             evident
             ,
             than
             that
             its
             Author
             
             commands
             all
             his
             Rational
             Creatures
             ,
             that
             are
             capable
             of
             any
             knowledge
             of
             his
             Will
             ,
             and
             sence
             of
             their
             Duty
             ,
             to
             act
             suitably
             to
             that
             Order
             of
             Things
             which
             he
             hath
             established
             in
             the
             World
             ,
             and
             to
             that
             Declaration
             of
             his
             Will
             ,
             which
             he
             hath
             made
             by
             that
             Establishment
             ,
             in
             order
             to
             the
             bringing
             about
             this
             great
             End
             of
             the
             Common
             Good
             of
             Rational
             Beings
             .
          
        
         
           
           
             CHAP.
             V.
             
          
           
             
               Containing
               an
               Answer
               to
               such
               Objections
               as
               may
               be
               made
               against
               the
               Law
               of
               Nature
               ,
               thus
               explained
               and
               reduc'd
               into
               this
               Proposition
               ,
               
                 Of
                 Endeavouring
                 the
                 Common
                 Good
                 of
                 Rational
                 Beings
              
               ;
               with
               a
               Conclusion
               ,
               proving
               this
               to
               be
               the
               sum
               of
               all
               Laws
               ,
               whether
               Natural
               or
               Revealed
               .
            
          
           
             §
             .
             1.
             
             SInce
             there
             are
             two
             sorts
             of
             men
             ,
             who
             according
             to
             their
             several
             Principles
             ,
             and
             Inclinations
             ,
             may
             make
             different
             Objections
             against
             this
             our
             Method
             of
             proving
             ,
             and
             deducing
             the
             Law
             of
             Nature
             ,
             and
             contracting
             it
             into
             this
             sing'e
             easie
             Proposition
             ,
             of
             our
             endeavouring
             the
             common
             good
             of
             Rational
             Beings
             ;
             I
             shall
             therefore
             divide
             them
             into
             Platonists
             ,
             or
             Epicureans
             .
             Those
             who
             put
             the
             whole
             stress
             of
             their
             belief
             of
             the
             Laws
             of
             Nature
             upon
             innate
             Ideas
             ,
             or
             Principles
             of
             Moral
             Good
             and
             Evil
             imprest
             by
             God
             upon
             mens
             Souls
             ;
             and
             who
             ,
             I
             doubt
             not
             ,
             may
             have
             a
             true
             zeal
             (
             though
             without
             knowledge
             )
             for
             this
             Common
             Good
             ;
             which
             is
             more
             than
             I
             can
             promise
             for
             those
             ,
             who
             fal●ing
             into
             the
             other
             extream
             ,
             will
             not
             acknowledge
             that
             we
             can
             have
             any
             true
             or
             certain
             notion
             ,
             or
             idea
             ,
             of
             this
             Common
             Good
             ,
             so
             as
             to
             make
             it
             the
             
             main
             end
             of
             all
             our
             Actions
             .
             I
             shall
             therefore
             in
             the
             first
             place
             consider
             those
             Objections
             that
             may
             be
             made
             by
             the
             former
             sort
             of
             Men
             ;
             whose
             first
             Objection
             may
             be
             this
             ,
             That
             it
             is
             most
             suitable
             to
             the
             goodness
             of
             God
             to
             imprint
             upon
             the
             minds
             of
             men
             certain
             Characters
             and
             Notions
             of
             himself
             ,
             and
             also
             of
             those
             Moral
             Duties
             which
             he
             requires
             of
             them
             ;
             and
             not
             to
             leave
             them
             in
             the
             dark
             ,
             and
             in
             doubt
             about
             things
             of
             so
             great
             a
             Concernment
             to
             them
             ;
             since
             by
             that
             means
             he
             would
             not
             only
             have
             secured
             himself
             of
             that
             Worship
             and
             Veneration
             which
             is
             due
             from
             so
             Intelligent
             a
             Creature
             as
             Man
             ,
             but
             would
             also
             with
             great
             ease
             and
             certainty
             have
             taught
             him
             his
             duty
             towards
             himself
             ,
             and
             others
             ,
             without
             puting
             him
             to
             the
             trouble
             and
             pains
             of
             discovering
             his
             Existence
             ,
             and
             all
             those
             Moral
             Duties
             that
             depend
             upon
             it
             ,
             by
             so
             tedious
             a
             Method
             as
             I
             have
             here
             proposed
             ;
             which
             every
             man
             hath
             not
             time
             to
             inquire
             into
             ,
             nor
             perhaps
             Faculties
             strong
             enough
             to
             make
             such
             rational
             Conclusions
             or
             Deductions
             from
             the
             Nature
             of
             God
             ,
             and
             other
             things
             ,
             for
             the
             understanding
             of
             the
             Laws
             of
             Nature
             ,
             as
             we
             have
             here
             laid
             down
             :
             and
             therefore
             ,
             that
             God
             (
             who
             doth
             all
             things
             by
             the
             best
             and
             easiest
             means
             )
             hath
             imprest
             all
             the
             Notions
             or
             Ideas
             of
             Good
             and
             Evil
             upon
             mens
             Souls
             .
          
           
           
             §
             .
             2.
             
             To
             which
             Objection
             I
             need
             return
             no
             other
             Answer
             than
             what
             is
             already
             made
             by
             the
             Author
             of
             the
             Essay
             concerning
             
               Human
               Vnderstanding
            
             (
             so
             often
             cited
             by
             me
             )
             ;
             I
             shall
             therefore
             give
             it
             to
             you
             in
             his
             own
             words
             ,
             Book
             I.
             chap.
             4.
             
             §
             .
             12.
             
             
               This
               Argument
               ,
               if
               it
               be
               of
               any
               force
               ,
               will
               prove
               much
               more
               than
               those
               who
               use
               it
               in
               this
               case
               expect
               from
               it
               ;
               for
               if
               we
               may
               conclude
               ,
               That
               God
               hath
               done
               for
               men
               ,
               all
               that
               men
               shall
               judge
               is
               best
               for
               them
               ,
               because
               it
               is
               suitable
               for
               his
               Goodness
               so
               to
               do
               ;
               it
               will
               prove
               not
               only
               ,
               that
               God
               hath
               imprinted
               on
               the
               minds
               of
               men
               an
               Idea
               of
               himself
               ;
               but
               that
               he
               hath
               plainly
               stamped
               there
               ,
               in
               fair
               Characters
               ,
               all
               that
               men
               ought
               to
               know
               or
               believe
               of
               him
               ,
               and
               all
               that
               they
               ought
               to
               do
               in
               obedience
               to
               his
               Will
               ;
               and
               that
               he
               hath
               given
               them
               a
               Will
               and
               Affections
               conformable
               to
               it
               .
               This
               no
               doubt
               every
               one
               will
               think
               is
               better
               for
               men
               ,
               than
               that
               they
               should
               in
               the
               dark
               grope
               after
               Knowledge
               ,
               as
               St.
               Paul
               tell
               us
               ,
            
             all
             Nations
             did
             after
             God
             ,
             Acts
             VIII
             .
             27
             ,
             
               or
               than
               that
               their
               Wills
               should
               clash
               with
               their
               Vnderstandings
               ,
               and
               their
               Appetites
               cross
               their
               Duty
               .
               The
            
             Romanists
             
               say
               ,
               'T
               is
               best
               for
               men
               ,
               and
               so
               suitable
               to
               the
               Goodness
               of
               God
               ,
               that
               there
               should
               be
               an
               Infallible
               Iudge
               of
               Controversies
               on
               Earth
               ,
               and
               therefore
               there
               is
               one
               :
               And
               I
               by
               the
               same
               reason
               say
               ,
               'T
               is
               better
               for
               men
               that
               every
               man
               himself
               should
               be
               infallible
               .
               I
               leave
               them
               to
               consider
               ,
               whether
               by
               the
               force
               of
               this
               Argument
               
               they
               shall
               think
               that
               every
               man
               is
               so
               .
               I
               think
               it
               a
               very
               good
               Argument
               to
               say
               ,
               the
               infinitely
               Wise
               God
               hath
               made
               it
               so
               ,
               and
               therefore
               it
               is
               best
               .
               But
               it
               seems
               to
               me
               a
               little
               too
               much
               confidence
               of
               our
               Wisdom
               ,
               to
               say
               ,
               I
               think
               it
               best
               ,
               and
               therefore
               God
               hath
               made
               it
               so
               ;
               and
               in
               the
               matter
               in
               hand
               ,
               it
               will
               be
               in
               vain
               to
               argue
               from
               such
               a
               Topick
               ,
               that
               God
               hath
               done
               so
               ,
               when
               certain
               Experience
               shews
               us
               that
               he
               hath
               not
               .
               But
               the
               Goodness
               of
               God
               hath
               not
               been
               wanting
               to
               men
               ,
               without
               such
               original
               impressions
               of
               Knowledge
               ,
               or
               Ideas
               stamped
               on
               the
               mind
               ,
               since
               he
               hath
               furnished
               man
               with
               those
               Faculties
               which
               will
               serve
               for
               the
               sufficient
               discovery
               of
               all
               things
               requisite
               to
               the
               end
               of
               such
               a
               Being
               :
               And
               I
               doubt
               not
               but
               to
               shew
               ,
               that
               a
               man
               by
               the
               right
               use
               of
               his
               natual
               Abilities
               may
               ,
               without
               any
               innate
               Principles
               ,
               attain
               to
               the
               knowledge
               of
               a
               God
               ,
               and
               other
               things
               that
               concern
               him
               :
               God
               having
               endued
               man
               with
               those
               faculties
               of
               Knowledge
               which
               he
               hath
               ,
               was
               no
               more
               obliged
               by
               his
               Goodness
               to
               implant
               these
               innate
               Notions
               in
               his
               Mind
               ,
               than
               that
               having
               given
               him
               Reason
               ,
               Hands
               and
               Materials
               ,
               he
               should
               also
               build
               him
               Bridges
               ,
               or
               Houses
               ;
               which
               some
               People
               in
               the
               World
               ,
               however
               of
               good
               natural
               parts
               ,
               do
               either
               totally
               want
               ,
               or
               are
               but
               ill
               provided
               of
               as
               well
               as
               others
               are
               ,
               (
               perhaps
               )
               wholly
               without
               Ideas
               of
               God
               ,
               and
               Principles
               of
               Morality
               ,
               or
               at
               least
               have
               but
               very
               ill
               ones
               .
               The
               reason
               in
               both
               Cases
               being
               this
               ,
               That
               they
               never
               employed
               their
               Parts
               ,
               Faculties
               
               and
               Powers
               industriously
               that
               way
               ,
               but
               contented
               themselves
               with
               the
               Opinions
               ,
               Fashions
               ,
               and
               things
               of
               their
               Countrey
               ,
               as
               they
               found
               them
               ,
               without
               looking
               any
               farther
               .
            
             So
             far
             this
             Learned
             Author
             .
          
           
             §
             .
             3.
             
             And
             as
             for
             what
             is
             farther
             urged
             ,
             the
             difficulties
             of
             the
             coming
             to
             the
             knowledge
             of
             the
             Being
             of
             a
             God
             ,
             by
             the
             method
             we
             propose
             ,
             if
             this
             were
             not
             plainly
             to
             be
             read
             from
             the
             great
             Book
             of
             the
             World
             ,
             St.
             Paul
             had
             in
             vain
             accused
             the
             general
             corruption
             of
             the
             Gentiles
             ,
             and
             their
             loss
             of
             the
             knowledge
             of
             the
             true
             God
             ,
             as
             he
             doth
             in
             the
             1st
             of
             the
             Romans
             ,
             v.
             19
             ,
             20.
             
             
               Because
               that
               which
               may
               be
               known
               of
               God
               is
               manifest
               in
               them
               ,
               for
               God
               hath
               shewed
               it
               unto
               them
               :
               For
               the
               invisible
               things
               of
               him
               from
               the
               creation
               of
               the
               world
               are
               clearly
               seen
               ,
               being
               understood
               by
               the
               things
               that
               are
               made
               ,
               even
               his
               eternal
               power
               ,
               and
               Godhead
               :
               so
               that
               they
               are
               without
               exaus
               .
            
             Where
             you
             may
             observe
             ,
             the
             Apostle
             here
             appeals
             to
             the
             common
             Reason
             of
             Mankind
             ,
             guided
             by
             things
             without
             us
             ,
             for
             the
             proof
             of
             the
             Existence
             of
             a
             Delty
             ,
             that
             they
             may
             be
             left
             without
             all
             excuse
             for
             this
             their
             wilful
             ignorance
             and
             neglect
             .
          
           
             §
             .
             4.
             
             And
             as
             for
             the
             other
             part
             of
             the
             Objection
             ,
             concerning
             the
             difficulty
             and
             laboriousness
             
             of
             the
             Method
             we
             have
             here
             proposed
             ,
             for
             the
             discovery
             of
             the
             Law
             of
             Nature
             ,
             and
             the
             weakness
             of
             mens
             Faculties
             ,
             for
             the
             making
             such
             rational
             Conclusions
             from
             the
             Nature
             of
             Things
             ;
             I
             think
             that
             will
             signifie
             much
             less
             than
             the
             former
             ,
             if
             those
             that
             make
             this
             Objection
             will
             please
             to
             consider
             how
             obvious
             such
             Conclusions
             are
             ,
             and
             how
             easily
             made
             out
             ,
             in
             the
             Third
             Chapter
             of
             this
             Discourse
             ;
             where
             I
             particularly
             treat
             of
             the
             Natural
             Power
             of
             mens
             Minds
             ,
             in
             making
             Observations
             from
             the
             Nature
             of
             Things
             ,
             and
             reducing
             them
             into
             certain
             practical
             Propositions
             ,
             in
             order
             to
             their
             own
             future
             happiness
             ,
             in
             conjunction
             with
             that
             of
             others
             :
             So
             that
             I
             think
             I
             may
             safely
             affirm
             ,
             that
             those
             who
             are
             not
             of
             Natural
             Parts
             sufficient
             to
             discover
             the
             Being
             of
             a
             God
             ,
             and
             a
             Providence
             ;
             as
             also
             to
             understand
             the
             Laws
             of
             Nature
             ,
             which
             depend
             upon
             that
             Knowledge
             :
             If
             they
             did
             but
             duly
             apply
             their
             Minds
             to
             think
             upon
             their
             own
             Original
             ,
             and
             that
             of
             the
             World
             ,
             by
             true
             Principles
             of
             Reason
             ,
             must
             be
             either
             Fools
             or
             Madmen
             ,
             and
             so
             not
             capable
             Subjects
             of
             the
             Laws
             of
             Nature
             ,
             as
             not
             being
             to
             be
             reckoned
             amongst
             rational
             Creatures
             ;
             or
             else
             ,
             which
             is
             worse
             ,
             are
             down-right
             Atheists
             ;
             who
             ,
             to
             indulge
             their
             own
             unreasonable
             Lusts
             and
             Passions
             ,
             do
             absolutely
             deny
             all
             those
             clear
             Demonstrations
             from
             Natural
             Things
             ,
             which
             
             are
             brought
             for
             the
             proof
             of
             a
             Deity
             ,
             and
             of
             their
             Duty
             towards
             it
             .
          
           
             §
             .
             5.
             
             And
             tho
             I
             grant
             that
             all
             men
             do
             not
             ordinarily
             reduce
             all
             the
             Laws
             of
             Nature
             into
             this
             one
             single
             Proposition
             ,
             of
             endeavouring
             this
             common
             good
             of
             Rational
             Beings
             ,
             or
             may
             not
             have
             an
             explicite
             Notion
             of
             it
             ;
             Yet
             this
             will
             not
             hinder
             ,
             but
             that
             they
             may
             for
             all
             that
             really
             pursue
             it
             ,
             tho'
             they
             may
             not
             have
             so
             large
             and
             perfect
             a
             knowledge
             of
             the
             grounds
             of
             their
             Duty
             ,
             as
             they
             would
             have
             if
             they
             were
             sensible
             of
             this
             Idea
             :
             For
             if
             a
             man
             be
             but
             throughly
             convinced
             that
             he
             is
             not
             made
             for
             himself
             alone
             ,
             but
             that
             he
             ought
             to
             mind
             the
             good
             and
             preservation
             of
             others
             besides
             himself
             ;
             and
             that
             he
             doth
             truly
             observe
             the
             Laws
             of
             Nature
             ,
             towards
             himself
             ,
             by
             a
             temperate
             and
             a
             rational
             Life
             :
             As
             also
             ,
             towards
             his
             Neighbour
             ,
             by
             observing
             that
             great
             Rule
             ,
             of
             doing
             as
             he
             would
             be
             done
             by
             ,
             in
             all
             cases
             towards
             others
             .
             I
             say
             ,
             such
             a
             man
             ,
             tho'
             never
             so
             simple
             and
             ignorant
             in
             other
             things
             ,
             doth
             really
             contribute
             his
             share
             of
             endeavour
             towards
             procuring
             the
             common
             good
             :
             And
             tho'
             he
             may
             not
             distinctly
             know
             all
             the
             true
             reasons
             and
             grounds
             of
             his
             own
             Actions
             ;
             yet
             if
             he
             thus
             lead
             his
             Life
             ,
             and
             observe
             all
             these
             Rules
             tending
             to
             this
             End
             ,
             I
             doubt
             not
             but
             that
             he
             will
             meet
             with
             
             all
             those
             Rewards
             intended
             by
             God
             for
             Vertuous
             Actions
             ;
             provided
             he
             have
             never
             heard
             of
             ,
             or
             at
             least
             wilfully
             refused
             the
             more
             perfect
             Law
             of
             the
             Gospel
             ,
             delivered
             by
             our
             Saviour
             Jesus
             Christ
             ,
             when
             duly
             proposed
             to
             him
             .
             Thus
             a
             Countrey
             Carpenter
             may
             deserve
             sufficient
             Wages
             ,
             and
             Commendation
             ,
             if
             he
             can
             build
             a
             House
             ,
             and
             honestly
             perform
             his
             Work
             ,
             according
             to
             those
             few
             practical
             Rules
             he
             hath
             learnt
             ,
             tho'
             he
             doth
             not
             understand
             all
             the
             Principles
             of
             Geometry
             ,
             or
             Architecture
             ,
             according
             to
             which
             ,
             all
             that
             he
             hath
             wrought
             may
             easily
             be
             demonstrated
             to
             him
             ,
             if
             he
             will
             but
             take
             the
             pains
             to
             understand
             them
             .
          
           
             §
             .
             6.
             
             There
             is
             another
             Objection
             which
             this
             sort
             of
             men
             may
             make
             against
             our
             Method
             of
             finding
             out
             ,
             and
             demonstrating
             this
             great
             Law
             of
             Nature
             ,
             in
             that
             I
             make
             every
             man's
             obligation
             to
             endeavour
             it
             ,
             to
             arise
             from
             its
             being
             good
             or
             evil
             to
             himself
             alone
             ;
             whereby
             it
             may
             seem
             ,
             as
             if
             we
             supposed
             the
             honour
             of
             God
             ,
             and
             the
             common
             good
             of
             mankind
             were
             to
             be
             postponed
             ▪
             and
             made
             subservient
             to
             the
             happiness
             of
             any
             particular
             person
             .
             To
             satisfie
             which
             Scruple
             ,
             I
             do
             in
             the
             first
             place
             affirm
             ,
             that
             we
             do
             not
             intend
             any
             such
             thing
             ,
             since
             we
             have
             all
             along
             endeavoured
             to
             establish
             the
             quite
             contrary
             Doctrine
             ;
             For
             I
             assert
             ,
             
             that
             no
             man
             hath
             any
             Right
             ,
             properly
             so
             called
             ,
             to
             his
             own
             Life
             or
             Being
             ,
             but
             in
             order
             ,
             and
             as
             it
             conduces
             to
             the
             honour
             and
             service
             of
             God
             ,
             and
             the
             common
             good
             of
             mankind
             .
             I
             shall
             therefore
             now
             more
             distinctly
             declare
             how
             these
             (
             tho'
             some
             may
             think
             them
             contrary
             to
             each
             other
             )
             do
             very
             well
             consist
             .
             In
             the
             first
             place
             therefore
             I
             desire
             you
             to
             take
             notice
             ,
             that
             our
             Natural
             Obligation
             to
             this
             Law
             is
             not
             discovered
             by
             us
             in
             the
             same
             order
             and
             method
             ,
             as
             it
             is
             constituted
             by
             God
             in
             the
             nature
             of
             Things
             ;
             for
             our
             weak
             finite
             Understandings
             ,
             when
             acting
             without
             the
             assistance
             of
             Divine
             Revelation
             ,
             do
             slowly
             enough
             at
             first
             ,
             attain
             to
             the
             knowledge
             of
             Individual
             ,
             or
             Single
             Things
             ;
             and
             thence
             taking
             rise
             from
             such
             common
             effects
             as
             are
             most
             obvious
             to
             our
             Senses
             ,
             proceed
             to
             their
             more
             obstruse
             Causes
             ,
             until
             at
             length
             discovering
             one
             Infinite
             Being
             ,
             called
             God
             ,
             to
             be
             the
             first
             Cause
             and
             Creator
             of
             all
             things
             .
             We
             from
             thence
             collect
             not
             only
             what
             is
             his
             Nature
             ,
             but
             also
             what
             is
             his
             Will
             ;
             whereby
             we
             do
             not
             only
             find
             that
             he
             is
             the
             best
             ,
             and
             most
             perfect
             Being
             ;
             But
             that
             as
             such
             ,
             he
             willeth
             and
             procures
             the
             good
             and
             preservation
             ,
             not
             of
             some
             few
             Singulars
             alone
             ,
             but
             of
             the
             whole
             Species
             of
             Mankind
             .
             And
             lastly
             ,
             that
             he
             would
             have
             us
             men
             cooperate
             ,
             as
             subordinate
             ,
             (
             tho
             free
             Agents
             )
             to
             this
             End
             ,
             as
             the
             greatest
             and
             worthiest
             
             we
             can
             undertake
             :
             Which
             tho'
             it
             be
             the
             last
             thing
             we
             come
             to
             the
             knowledge
             of
             ,
             yet
             is
             that
             which
             is
             first
             and
             chiefly
             intended
             by
             God
             ,
             as
             the
             principal
             object
             of
             our
             Knowledge
             ,
             and
             the
             main
             End
             of
             all
             our
             Moral
             Actions
             .
             So
             that
             it
             seems
             evident
             ,
             this
             knowledge
             of
             our selves
             ,
             and
             of
             things
             thus
             learnt
             from
             experience
             and
             observation
             ,
             was
             intended
             by
             God
             ,
             only
             to
             serve
             as
             steps
             to
             raise
             us
             to
             that
             larger
             knowledge
             ,
             and
             nobler
             desire
             of
             pursuing
             the
             common
             good
             of
             Rationals
             ,
             as
             the
             sum
             of
             all
             our
             Moral
             Duties
             .
             And
             that
             our
             Wills
             and
             Affections
             towards
             this
             end
             ,
             are
             not
             to
             be
             regulated
             or
             directed
             in
             the
             same
             order
             ,
             by
             which
             this
             common
             good
             comes
             to
             be
             discovered
             ;
             
               i.
               e.
            
             (
             with
             a
             respect
             to
             our selves
             alone
             )
             ;
             but
             from
             a
             true
             judgment
             concerning
             the
             measures
             of
             that
             natural
             good
             and
             perfection
             therein
             contained
             .
             So
             that
             tho'
             we
             are
             at
             first
             indeed
             excited
             to
             the
             procuring
             our
             own
             happiness
             ,
             as
             the
             prime
             and
             most
             natural
             motive
             of
             all
             our
             Actions
             ;
             yet
             we
             come
             at
             last
             upon
             better
             consideration
             to
             discover
             ,
             that
             this
             happiness
             of
             ours
             is
             contained
             in
             our
             endeavours
             of
             the
             Common
             good
             of
             Rational
             Beings
             ,
             and
             is
             inseparable
             from
             it
             ,
             as
             the
             conservation
             of
             any
             of
             our
             particular
             Members
             is
             contained
             in
             the
             health
             and
             preservation
             of
             the
             whole
             Body
             .
          
           
           
             §
             .
             7.
             
             And
             this
             Proposition
             ,
             that
             every
             single
             man's
             good
             is
             contained
             in
             the
             common-good
             ,
             proves
             indeed
             ,
             that
             the
             sanction
             of
             this
             general
             Law
             ,
             is
             by
             rewards
             and
             punishments
             to
             Every
             single
             man
             :
             But
             that
             Every
             is
             not
             to
             be
             restrained
             to
             my self
             ,
             or
             any
             one
             man
             alone
             ,
             but
             extends
             alike
             to
             each
             other
             man
             ,
             or
             all
             men
             :
             Since
             it
             is
             evident
             ,
             that
             these
             words
             (
             
               Every
               man
            
             )
             collectively
             taken
             ,
             amount
             to
             all
             men
             ;
             as
             every
             part
             collectively
             taken
             signifies
             the
             whole
             .
             And
             tho'
             the
             main
             end
             intended
             by
             God
             ,
             the
             Legislator
             ,
             from
             such
             Rewards
             and
             Punishments
             ,
             are
             obedience
             to
             his
             Laws
             ,
             and
             the
             preservation
             of
             Mankind
             ,
             as
             his
             Subjects
             (
             which
             are
             indeed
             of
             much
             greater
             value
             to
             him
             ,
             than
             the
             happiness
             of
             any
             one
             single
             person
             )
             ;
             Yet
             will
             it
             not
             detract
             from
             the
             perfection
             or
             sincerity
             of
             this
             obedience
             ,
             if
             from
             the
             consideration
             of
             a
             man
             's
             own
             particular
             happiness
             or
             misery
             ,
             he
             thereby
             comes
             to
             consider
             and
             understand
             ,
             that
             God
             hath
             commanded
             him
             to
             pursue
             an
             higher
             and
             nobler
             end
             than
             that
             alone
             ;
             yet
             to
             which
             his
             own
             happiness
             or
             misery
             are
             inseparably
             connected
             .
          
           
             §
             .
             8.
             
             I
             come
             in
             the
             last
             place
             to
             these
             objections
             ,
             that
             may
             be
             made
             by
             men
             of
             quite
             contrary
             Principles
             ;
             and
             who
             will
             not
             acknowledge
             ,
             that
             we
             either
             can
             ,
             or
             ought
             to
             
             propose
             this
             common
             good
             ,
             as
             the
             Sum
             of
             all
             the
             Laws
             of
             Nature
             ,
             and
             the
             main
             end
             of
             all
             our
             Moral
             Actions
             .
             Their
             first
             objection
             may
             be
             this
             ;
             That
             it
             seems
             not
             suitable
             to
             God's
             Infinite
             Goodness
             ,
             and
             Power
             ,
             and
             Wisdom
             ,
             in
             the
             Government
             of
             Mankind
             ,
             if
             he
             did
             really
             intend
             its
             good
             and
             happiness
             (
             as
             we
             here
             suppose
             )
             to
             permit
             so
             great
             a
             Design
             to
             be
             so
             often
             disturbed
             ,
             if
             not
             quite
             frustrated
             ,
             in
             divers
             parts
             of
             the
             World
             ,
             by
             the
             various
             Passions
             ,
             and
             unreasonable
             Appetites
             ,
             of
             so
             many
             violent
             ,
             wicked
             and
             unjust
             men
             ;
             which
             ,
             if
             Mankind
             is
             well
             considered
             ,
             do
             make
             up
             the
             greatest
             part
             of
             this
             Aggregate
             Body
             .
          
           
             In
             answer
             to
             this
             objection
             ,
             I
             might
             tell
             those
             that
             make
             it
             ,
             that
             the
             true
             original
             of
             that
             depraved
             State
             of
             Mankind
             ,
             and
             from
             which
             all
             that
             Disorder
             ,
             which
             we
             now
             find
             in
             Humane
             Nature
             is
             derived
             ,
             was
             the
             Fall
             of
             Adam
             ,
             the
             first
             Father
             of
             Mankind
             ;
             who
             thereby
             conveyed
             a
             weakness
             of
             Reason
             ,
             and
             that
             prevailing
             Power
             which
             we
             feel
             in
             our
             sensual
             Appetites
             and
             Passions
             to
             all
             his
             Posterity
             ,
             whereby
             man
             is
             become
             very
             prone
             to
             Evil
             ,
             and
             too
             apt
             to
             transgress
             the
             Laws
             of
             Nature
             .
             But
             I
             shall
             not
             insist
             upon
             this
             ,
             because
             the
             Gentlemen
             with
             whom
             I
             have
             to
             do
             ,
             may
             laugh
             at
             all
             Divine
             Revelation
             ,
             not
             accept
             of
             any
             Proofs
             as
             sufficient
             ,
             but
             what
             can
             be
             brought
             from
             meer
             Natural
             Reason
             ,
             
             I
             shall
             therefore
             answer
             them
             in
             their
             own
             way
             ;
             and
             shall
             first
             of
             all
             grant
             ;
             That
             God
             might
             ,
             if
             he
             had
             thought
             fit
             ,
             have
             created
             Man
             without
             any
             possibility
             of
             sinning
             ,
             and
             have
             determined
             him
             only
             to
             that
             which
             is
             morally
             good
             .
             But
             then
             God
             hath
             not
             created
             a
             Man
             ,
             but
             quite
             another
             Creature
             :
             For
             he
             having
             made
             Man
             to
             consist
             of
             two
             different
             Principles
             ,
             a
             Body
             and
             a
             Soul
             ;
             the
             one
             to
             be
             driven
             on
             by
             Sensual
             Appetites
             and
             Passions
             ;
             the
             other
             to
             be
             governed
             by
             Reason
             :
             It
             was
             necessary
             that
             he
             should
             be
             carried
             towards
             Good
             or
             Evil
             ,
             as
             one
             or
             other
             of
             these
             should
             prevail
             .
             So
             that
             considering
             what
             sort
             of
             Creature
             God
             hath
             made
             us
             ,
             he
             hath
             done
             all
             he
             needed
             to
             do
             towards
             the
             good
             and
             happiness
             of
             Mankind
             ;
             Supposing
             that
             he
             hath
             created
             us
             ,
             and
             deals
             with
             us
             as
             free
             ,
             voluntary
             Agents
             ,
             endued
             with
             a
             freedom
             of
             choice
             ,
             either
             to
             deliberate
             upon
             the
             consequence
             and
             nature
             of
             all
             our
             Moral
             Actions
             before
             we
             do
             them
             ;
             and
             either
             to
             act
             according
             to
             the
             Rules
             of
             Right
             Reason
             ,
             or
             else
             clean
             contrary
             thereunto
             ,
             that
             is
             ,
             wholly
             at
             random
             ,
             or
             by
             chance
             ,
             which
             is
             unworthy
             our
             Rational
             Nature
             .
          
           
             §
             .
             9.
             
             So
             that
             God
             having
             thus
             left
             the
             greatest
             part
             of
             man's
             happiness
             in
             his
             own
             power
             ,
             either
             to
             be
             obtained
             by
             endeavouring
             this
             
             common
             good
             ;
             or
             else
             missed
             of
             ,
             or
             lost
             by
             his
             own
             neglect
             of
             it
             .
             It
             is
             not
             to
             be
             wondered
             ,
             if
             mens
             unreasonable
             Appetites
             and
             Passions
             ,
             looking
             no
             farther
             than
             their
             present
             Pleasures
             ,
             or
             outward
             Advantages
             ,
             do
             often
             carry
             them
             away
             without
             any
             consideration
             of
             those
             future
             ,
             but
             as
             certain
             and
             greater
             evils
             which
             may
             follow
             them
             in
             the
             whole
             course
             of
             their
             lives
             .
             By
             which
             abuse
             of
             mens
             natural
             Freedom
             ,
             I
             grant
             the
             good
             and
             happiness
             of
             Mankind
             is
             very
             much
             disturbed
             and
             diminished
             :
             Therefore
             it
             is
             no
             wonder
             ,
             that
             (
             tho'
             God's
             will
             be
             sufficiently
             declared
             against
             such
             Actions
             ,
             )
             it
             is
             not
             more
             often
             observed
             and
             followed
             ;
             nor
             could
             God
             have
             ordered
             things
             better
             or
             otherwise
             than
             they
             are
             ;
             unless
             he
             should
             have
             made
             man
             with
             out
             all
             freedom
             of
             choice
             ,
             and
             have
             determined
             his
             Will
             only
             to
             one
             sort
             of
             Actions
             ;
             which
             had
             rendered
             him
             quite
             another
             Creature
             ,
             and
             incapable
             of
             those
             rewards
             and
             punishments
             ,
             which
             are
             absolutely
             necessary
             for
             the
             government
             of
             man
             ,
             as
             he
             is
             made
             by
             God
             ,
             a
             free
             ,
             voluntary
             Agent
             .
             Secondly
             ,
             Tho'
             God
             hath
             thus
             made
             us
             free
             Agents
             ,
             but
             that
             by
             the
             ill
             use
             of
             our
             Faculties
             ,
             we
             become
             more
             prone
             to
             evil
             Actions
             than
             good
             ones
             ;
             Yet
             it
             must
             still
             be
             acknowledged
             ,
             God's
             Infinite
             Power
             and
             Providence
             hath
             set
             such
             limits
             to
             the
             unruly
             Appetites
             and
             
             Passions
             of
             wicked
             men
             ,
             that
             tho'
             it
             must
             be
             confessed
             ,
             that
             by
             private
             Violence
             ,
             Wars
             and
             Persecutions
             for
             Religion
             ,
             they
             do
             more
             mischief
             to
             Mankind
             than
             all
             the
             Savage
             Beasts
             ,
             Earthquakes
             or
             Plagues
             in
             the
             World
             ever
             did
             :
             Yet
             this
             is
             but
             in
             some
             few
             particular
             Places
             or
             Countries
             at
             a
             time
             ;
             and
             God
             hath
             so
             restrained
             these
             Passions
             and
             Lusts
             ,
             not
             only
             by
             Natural
             ,
             Divine
             and
             Civil
             Laws
             ;
             but
             also
             by
             necessary
             ill
             consequences
             that
             follow
             such
             Actions
             ;
             that
             it
             is
             not
             often
             that
             such
             men
             can
             accomplish
             their
             wicked
             designs
             with
             that
             success
             and
             pleasure
             they
             propose
             to
             themselves
             .
             And
             in
             those
             Countries
             where
             these
             Violences
             are
             acted
             ,
             the
             Scene
             often
             alters
             :
             And
             in
             those
             Countries
             where
             Civil-Wars
             and
             Persecution
             for
             Religion
             ,
             have
             not
             only
             very
             much
             disturbed
             the
             Common
             Peace
             and
             Happiness
             ,
             but
             also
             diminished
             the
             number
             of
             the
             Inhabitants
             ,
             God
             doth
             often
             think
             fit
             ,
             either
             through
             mens
             weariness
             of
             Wars
             ,
             or
             by
             the
             sudden
             death
             of
             a
             Cruel
             and
             Ambitious
             Prince
             (
             who
             was
             the
             chief
             cause
             of
             it
             )
             again
             to
             restore
             peace
             and
             happiness
             to
             these
             Kingdoms
             or
             Countries
             where
             Civil-Wars
             and
             Persecutions
             had
             before
             so
             cruelly
             raged
             ,
             and
             so
             long
             prevailed
             .
             So
             that
             notwithstanding
             all
             that
             can
             be
             objected
             ,
             against
             God's
             intending
             the
             good
             and
             happiness
             of
             Mankind
             ;
             it
             is
             certain
             ,
             that
             
             from
             the
             beginning
             of
             the
             World
             to
             this
             day
             ,
             he
             hath
             preserved
             it
             in
             the
             same
             State
             ;
             as
             he
             hath
             also
             done
             all
             other
             Species
             of
             Creatures
             .
             So
             that
             we
             may
             boldly
             affirm
             ,
             the
             number
             of
             men
             in
             the
             world
             rather
             increases
             than
             diminishes
             ;
             tho'
             it
             may
             please
             God
             ,
             for
             the
             correction
             or
             extirpation
             of
             some
             extremely
             wicked
             ,
             and
             incorrigible
             Nations
             ,
             to
             permit
             them
             to
             be
             oppressed
             ,
             diminished
             ,
             or
             quite
             destoyed
             by
             Forreign
             Force
             ,
             Civil
             Wars
             ,
             or
             Domestick
             Tyranny
             .
          
           
             §
             .
             10.
             
             A
             Second
             Objection
             that
             may
             be
             brought
             by
             those
             of
             Epicurean
             Principles
             ,
             is
             ,
             That
             if
             the
             Being
             of
             a
             God
             ,
             and
             the
             certainty
             of
             the
             Laws
             of
             Nature
             be
             so
             easy
             to
             be
             found
             out
             ,
             and
             discovered
             by
             mens
             Natural
             Reasons
             and
             Observations
             ;
             how
             it
             comes
             to
             pass
             that
             there
             are
             some
             whole
             Nations
             in
             the
             World
             ,
             who
             have
             (
             as
             we
             know
             of
             )
             no
             Notions
             at
             all
             of
             a
             God
             ,
             or
             a
             Moral
             Good
             or
             Evil
             ;
             as
             Travellers
             report
             of
             those
             Negroes
             ,
             who
             inhabit
             near
             the
             Bay
             of
             Soldania
             ,
             not
             far
             from
             the
             Cape
             of
             Good-Hope
             ;
             who
             also
             fell
             their
             Children
             for
             Slaves
             ,
             to
             those
             that
             will
             give
             most
             for
             them
             :
             As
             also
             others
             in
             the
             West
             and
             East-Indies
             ;
             that
             make
             War
             upon
             ,
             and
             devour
             all
             Strangers
             they
             can
             take
             Prisoners
             Others
             ,
             as
             in
             the
             Isle
             of
             Formosa
             ,
             rendring
             abortive
             all
             Children
             that
             the
             Mothers
             conceive
             ,
             
             before
             they
             are
             thirty
             years
             old
             .
             Others
             in
             the
             West-Indies
             ,
             and
             in
             Africa
             ,
             stealing
             from
             Strangers
             whatsoever
             they
             can
             lay
             their
             hands
             on
             .
             It
             were
             tedious
             to
             relate
             all
             the
             particular
             Instances
             of
             this
             kind
             .
             Whosoever
             desires
             to
             see
             more
             of
             them
             .
             may
             consult
             the
             Learned
             Author
             of
             the
             above-mentioned
             Essay
             of
             Human
             Understanding
             ,
             Book
             the
             I.
             Chap.
             III.
             §
             .
             9.
             besides
             what
             he
             may
             himself
             collect
             from
             his
             own
             reading
             ,
             or
             observation
             .
             So
             that
             it
             may
             be
             urged
             ,
             that
             if
             these
             People
             are
             part
             of
             Mankind
             ,
             and
             therefore
             Rational
             Creatures
             ,
             how
             it
             comes
             to
             pass
             that
             they
             should
             not
             be
             able
             ,
             as
             well
             as
             we
             ,
             to
             come
             to
             the
             knowledge
             of
             a
             God
             ,
             and
             of
             those
             Natural
             Laws
             ,
             which
             we
             suppose
             to
             be
             given
             to
             Mankind
             ?
          
           
             §
             .
             11.
             
             To
             all
             which
             I
             shall
             reply
             ,
             not
             by
             denying
             ,
             as
             some
             do
             ,
             the
             matters
             of
             Fact
             themselves
             ,
             which
             is
             an
             easy
             ,
             but
             too
             positive
             a
             way
             of
             confutation
             ;
             but
             shall
             take
             them
             at
             present
             for
             granted
             ,
             since
             they
             are
             delivered
             to
             us
             by
             many
             Authors
             of
             sufficient
             credit
             .
             And
             therefore
             ,
             first
             of
             all
             ,
             I
             think
             I
             may
             safely
             affirm
             ,
             That
             tho'
             these
             Instances
             may
             be
             of
             considerable
             weight
             ,
             against
             those
             who
             found
             all
             our
             Knowledge
             of
             the
             Laws
             of
             Nature
             upon
             certain
             Innate
             Principles
             ,
             or
             the
             common
             consent
             of
             Mankind
             :
             Yet
             they
             will
             
             prove
             nothing
             against
             us
             ,
             who
             have
             ,
             I
             hope
             ,
             made
             out
             the
             certainty
             and
             obligation
             of
             this
             Law
             ,
             from
             more
             evident
             Principles
             :
             So
             that
             the
             contrary
             belief
             or
             practice
             of
             divers
             Nations
             in
             the
             World
             ,
             is
             no
             more
             an
             Argument
             against
             the
             Being
             of
             a
             God
             ,
             or
             of
             the
             Laws
             of
             Nature
             ,
             than
             their
             ignorance
             in
             Arithmetick
             and
             Geometry
             ,
             is
             against
             the
             certainty
             or
             usefulness
             of
             those
             Sciences
             ;
             these
             people
             ,
             being
             most
             of
             them
             not
             able
             to
             reckon
             beyond
             their
             ten
             Fingers
             .
             Now
             setting
             aside
             Innate
             Ideas
             ,
             and
             Consent
             of
             Nations
             ,
             as
             proofs
             of
             the
             Laws
             of
             Nature
             ;
             what
             other
             means
             do
             there
             remain
             ;
             but
             the
             uncertain
             Tradition
             of
             a
             God
             ,
             and
             these
             Moral
             Laws
             from
             their
             Parents
             ,
             or
             Ancestors
             ;
             or
             else
             to
             discover
             them
             by
             Reason
             ,
             and
             taking
             observation
             from
             the
             Nature
             of
             things
             ,
             according
             to
             the
             method
             here
             laid
             down
             .
             The
             former
             of
             these
             (
             if
             they
             had
             ever
             any
             such
             thing
             )
             it
             is
             certain
             that
             they
             have
             now
             quite
             lost
             so
             that
             no
             Footsteps
             of
             it
             now
             remains
             among
             them
             .
             And
             as
             for
             the
             latter
             ,
             these
             ignorant
             and
             barbarous
             Nations
             ,
             being
             wholly
             taken
             up
             ,
             through
             the
             whole
             course
             of
             their
             lives
             ,
             either
             in
             procuring
             for
             themselves
             the
             common
             necessaries
             for
             life
             ,
             or
             else
             in
             brutish
             and
             sensual
             Lusts
             and
             Pleasures
             ;
             it
             is
             no
             wonder
             that
             they
             give
             themselves
             no
             time
             or
             opportunity
             to
             think
             of
             these
             things
             ,
             nor
             yet
             employ
             
             their
             thoughts
             ,
             in
             considering
             the
             cause
             of
             their
             Being
             ,
             or
             for
             what
             end
             they
             came
             into
             the
             World.
             So
             that
             it
             is
             not
             strange
             that
             they
             should
             be
             so
             little
             sensible
             of
             the
             Being
             of
             a
             God
             ,
             and
             what
             Worship
             or
             Duties
             he
             requires
             of
             them
             :
             Nor
             can
             I
             give
             a
             better
             account
             of
             this
             ignorance
             ,
             than
             what
             you
             may
             find
             in
             the
             Author
             last
             mentioned
             ,
             who
             thus
             concludes
             his
             Paragraph
             against
             the
             necessity
             of
             Innate
             Principles
             (
             already
             cited
             in
             the
             beginning
             of
             this
             Chapter
             .
             )
             
               Had
               you
               or
               I
               been
               born
               (
               says
               he
               )
               at
               the
               Bay
               of
               Soldania
               ,
               possibly
               our
               Thoughts
               and
               Notions
               had
               not
               exceeded
               these
               brutish
               ones
               of
               the
               Hoteutots
               that
               inhabit
               there
               :
               And
               had
               the
               Virginian
               King
               ,
               Apochancana
               ,
               been
               educated
               in
               England
               ,
               he
               had
               perhaps
               ,
               been
               as
               knowing
               a
               Divine
               ,
               and
               as
               good
               a
               Mathematician
               as
               any
               in
               it
               .
               The
               difference
               between
               him
               ,
               and
               a
               more
               improved
               English-man
               ,
               lying
               barely
               in
               this
               ,
               That
               the
               exercise
               of
               his
               Faculties
               was
               bounded
               within
               the
               Ways
               ,
               Modes
               and
               Notions
               of
               his
               own
               Countrey
               ,
               and
               was
               never
               directed
               to
               any
               other
               ,
               or
               farther
               Enquiries
               :
               And
               if
               he
               had
               not
               any
               Idea
               of
               a
               God
               ,
               as
               we
               have
               ,
               it
               was
               only
               because
               he
               pursued
               not
               those
               Thoughts
               that
               would
               certainly
               have
               led
               him
               to
               it
               .
            
          
           
           
             §
             .
             12.
             
             Which
             account
             ,
             tho'
             it
             were
             sufficient
             alone
             to
             take
             off
             this
             difficulty
             ,
             yet
             I
             shall
             farther
             add
             ;
             That
             altho
             it
             is
             true
             the
             Existence
             of
             a
             God
             ,
             and
             the
             Laws
             of
             Nature
             are
             to
             be
             discovered
             by
             Natural
             Reason
             ;
             yet
             this
             must
             be
             exerted
             ,
             and
             made
             use
             of
             according
             to
             a
             right
             Method
             ,
             and
             is
             like
             the
             Talent
             in
             the
             Gospel
             ,
             either
             to
             be
             infinitely
             increased
             ,
             or
             else
             may
             be
             buried
             ,
             without
             ever
             being
             made
             use
             of
             as
             it
             ought
             .
             So
             that
             mens
             not
             making
             use
             of
             their
             Reason
             ,
             and
             those
             Faculties
             which
             God
             hath
             given
             them
             ,
             is
             no
             more
             an
             Argument
             against
             God
             's
             not
             having
             given
             men
             sufficient
             Means
             and
             Faculties
             to
             attain
             to
             the
             knowledge
             of
             these
             things
             ,
             than
             if
             a
             man
             ,
             who
             by
             perpetual
             sitting
             still
             ,
             should
             have
             lost
             the
             use
             of
             his
             Legs
             ,
             had
             reason
             to
             find
             fault
             with
             God
             ,
             for
             not
             giving
             him
             sufficient
             means
             of
             going
             ,
             and
             helping
             himself
             .
             So
             that
             it
             seems
             evident
             to
             me
             ,
             that
             it
             is
             left
             in
             most
             mens
             power
             ,
             whether
             they
             will
             by
             a
             due
             use
             of
             their
             Reason
             ,
             raise
             themselves
             to
             the
             highest
             perfection
             and
             happiness
             that
             thei
             human
             nature
             is
             capable
             of
             ;
             or
             else
             by
             employing
             their
             minds
             about
             meer
             sensual
             objects
             and
             carnal
             enjoyments
             ,
             debase
             themselves
             into
             the
             state
             of
             Brutes
             :
             For
             I
             am
             satisfied
             ,
             that
             it
             is
             not
             reasoning
             about
             common
             and
             outward
             things
             ,
             that
             constitutes
             the
             only
             difference
             between
             us
             and
             them
             ;
             since
             they
             reason
             
             right
             about
             those
             things
             that
             are
             the
             objects
             of
             their
             Senses
             ;
             but
             that
             it
             rather
             consists
             in
             the
             more
             excellent
             Faculties
             of
             framing
             Universal
             Ideas
             ,
             and
             by
             a
             due
             enquiry
             into
             the
             causes
             and
             nature
             of
             things
             ,
             of
             coming
             to
             the
             knowledge
             of
             God
             ,
             and
             of
             his
             Will
             ,
             either
             naturally
             declared
             ,
             according
             to
             the
             method
             here
             laid
             down
             ;
             or
             else
             supernaturally
             revealed
             in
             the
             Holy
             Scripture
             .
             And
             indeed
             ,
             I
             think
             ,
             a
             Dog
             or
             a
             Horse
             ,
             to
             be
             a
             much
             better
             Creature
             than
             a
             Man
             ,
             who
             hath
             never
             had
             ,
             or
             else
             hath
             totally
             extinguished
             the
             belief
             of
             a
             God
             ,
             and
             of
             his
             Duty
             towards
             him
             ;
             for
             the
             one
             lives
             according
             to
             its
             nature
             ,
             and
             those
             Faculties
             God
             hath
             given
             it
             :
             But
             a
             Man
             ,
             who
             wants
             the
             knowledge
             of
             God
             ,
             and
             of
             his
             duty
             towards
             him
             ,
             by
             neglecting
             the
             chief
             end
             of
             his
             Creation
             ,
             and
             by
             giving
             himself
             wholly
             up
             to
             the
             government
             of
             his
             Passions
             ,
             and
             unreasonable
             Appetites
             ,
             debases
             his
             nature
             ,
             and
             so
             becomes
             ,
             by
             his
             own
             fault
             ,
             like
             a
             Brute
             .
          
           
             §
             .
             13.
             
             The
             last
             Objection
             that
             I
             can
             think
             of
             ,
             and
             which
             may
             be
             also
             made
             by
             Mr.
             
             Hobs's
             Disciples
             ,
             is
             ;
             That
             they
             look
             upon
             this
             endeavour
             of
             the
             Common
             Good
             of
             Mankind
             ,
             as
             a
             meer
             Platonick
             Idea
             ,
             or
             Term
             of
             Art
             ,
             without
             any
             reality
             in
             nature
             to
             support
             it
             .
             Of
             which
             opinion
             Mr.
             Hobs
             seems
             to
             be
             ,
             when
             
             he
             tells
             us
             ,
             in
             his
             Leviath
             .
             Book
             I.
             chap.
             4.
             
             
               That
               of
               Names
               ,
               some
               are
               proper
               and
               singular
               to
               ore
               only
               thing
               ,
               as
            
             Peter
             ,
             John
             ,
             
               This
               Man
               ,
               this
               Tree
               ;
               and
               some
               are
               common
               to
               many
               things
               ,
               as
               Man
               ,
               Horse
               ,
               Tree
               ,
               every
               of
               which
               ,
               though
               but
               one
               name
               ,
               is
               nevertheless
               the
               name
               of
               divers
               particular
               things
               ,
               in
               respect
               of
               all
               which
               together
               it
               is
               called
               an
               universal
               ,
               there
               being
               nothing
               in
               the
               World
               universal
               ,
               but
               Names
               .
               For
               the
               things
               named
               are
               every
               one
               of
               them
               individual
               and
               singular
               .
            
             So
             that
             on
             these
             Principles
             we
             can
             have
             no
             knowledge
             of
             any
             common
             good
             out
             of
             a
             Commonwealth
             ,
             where
             it
             arises
             merely
             from
             Compacts
             ;
             every
             man
             being
             naturally
             determined
             to
             seek
             his
             own
             particular
             preservation
             and
             satisfaction
             ,
             without
             the
             least
             consideration
             of
             any
             thing
             else
             .
          
           
             §
             .
             14.
             
             In
             answer
             to
             which
             Objection
             ,
             I
             desire
             you
             to
             take
             notice
             ,
             That
             if
             in
             our
             
               Description
               of
               the
               Law
               of
               Nature
               ,
            
             or
             Explication
             of
             it
             ,
             we
             had
             any
             where
             supposed
             ,
             that
             in
             this
             endeavour
             of
             the
             common
             Good
             ,
             a
             Man
             either
             could
             ,
             or
             ought
             to
             neglect
             his
             own
             preservation
             ,
             and
             true
             happiness
             ,
             there
             might
             have
             been
             some
             reason
             for
             this
             Objection
             ;
             But
             since
             I
             have
             proved
             ,
             that
             the
             true
             good
             and
             happiness
             of
             every
             particular
             person
             is
             included
             in
             the
             Common
             Good
             of
             Rationals
             ,
             and
             depends
             inseparably
             upon
             it
             ;
             though
             I
             grant
             
             every
             man
             's
             own
             happiness
             and
             misery
             is
             a
             main
             motive
             of
             his
             acting
             to
             this
             end
             ,
             and
             also
             consists
             in
             a
             right
             endeavour
             of
             it
             ;
             which
             if
             it
             be
             so
             ,
             this
             part
             of
             the
             Objection
             falls
             of
             it self
             ,
             unless
             they
             will
             affirm
             ,
             That
             a
             Man's
             self-preservation
             and
             happiness
             only
             consists
             in
             the
             present
             satisfaction
             of
             his
             own
             sensual
             Appetites
             and
             Passions
             ,
             let
             what
             will
             be
             the
             consequence
             ;
             which
             how
             false
             and
             unreasonable
             a
             thing
             it
             is
             ,
             any
             rational
             Man
             may
             judge
             .
             2dly
             ,
             We
             have
             also
             sufficiently
             made
             out
             ,
             that
             there
             is
             an
             unalterable
             Common
             Good
             and
             Evil
             established
             by
             God
             in
             the
             nature
             of
             things
             ,
             necessary
             for
             the
             preservation
             ,
             or
             tending
             to
             the
             destruction
             ,
             not
             only
             of
             this
             ,
             or
             that
             particular
             man
             ,
             but
             for
             all
             the
             men
             in
             the
             World
             ,
             conceived
             under
             the
             collective
             Idea
             of
             Mankind
             ,
             and
             that
             in
             the
             state
             of
             Nature
             ,
             and
             out
             of
             a
             Civil
             State
             or
             Common-wealth
             :
             Since
             by
             comparing
             our
             own
             particular
             Natures
             with
             those
             of
             all
             other
             men
             ,
             and
             finding
             them
             to
             agree
             in
             the
             same
             Wants
             ,
             general
             Properties
             ,
             and
             desires
             of
             like
             things
             necessary
             for
             life
             ,
             and
             an
             aversion
             to
             others
             destructive
             to
             it
             ,
             we
             can
             thereby
             certainly
             determine
             what
             Things
             or
             Actions
             will
             conduce
             not
             only
             to
             our
             own
             happiness
             and
             preservation
             ,
             but
             to
             all
             others
             of
             our
             own
             Kind
             .
             From
             whence
             there
             arises
             a
             clear
             Idea
             of
             the
             Common
             Good
             of
             Mankind
             ,
             since
             (
             as
             I
             have
             
             already
             proved
             )
             one
             peculiar
             Faculty
             of
             human
             Nature
             different
             from
             that
             of
             Beasts
             ,
             is
             ,
             to
             abstract
             universal
             Ideas
             from
             particular
             things
             ,
             and
             then
             to
             give
             general
             Names
             to
             those
             Ideas
             ,
             which
             though
             they
             are
             but
             Creatures
             of
             our
             own
             understanding
             ,
             and
             not
             existing
             out
             of
             our
             own
             Brains
             ;
             yet
             are
             for
             all
             that
             true
             Ideas
             of
             the
             general
             Natures
             of
             those
             things
             from
             whence
             they
             are
             taken
             ;
             and
             as
             for
             the
             general
             Names
             of
             them
             ,
             if
             there
             were
             not
             real
             notions
             in
             our
             minds
             ,
             agreeable
             to
             the
             nature
             of
             those
             things
             from
             whence
             they
             were
             taken
             ,
             and
             that
             before
             any
             Names
             imposed
             upon
             them
             ,
             they
             would
             indeed
             be
             non-sense
             ,
             or
             meer
             empty
             Sounds
             ,
             without
             any
             Ideas
             to
             support
             them
             :
             But
             the
             before-cited
             Author
             of
             the
             
               Essay
               of
               Humane
               Vnderstanding
               ,
               Book
            
             II.
             Chap.
             24.
             grants
             ,
             
               That
               the
               Mind
               hath
               a
               power
               to
               make
               complex
               ,
               collective
               Ideas
               of
               Substances
               ,
               which
               he
               so
               calls
               ,
               because
               such
               Ideas
               are
               made
               up
               of
               many
               particular
               Substances
               ,
               considered
               together
               as
               united
               into
               one
               Idea
               ,
               and
               which
               so
               joined
               ,
               are
               looked
               on
               as
               one
            
             ;
             v.
             g.
             
               the
               Idea
               of
               such
               a
               collection
               of
               men
               as
               make
               an
               Army
               ,
               though
               consisting
               of
               a
               great
               number
               of
               distinct
               Substances
               ,
               is
               as
               much
               one
               Idea
               as
               the
               Idea
               of
               a
               Man.
               And
               the
               great
               collective
               Idea
               of
               all
               Bodies
               whatsoever
               ,
               signified
               by
               the
               name
               World
               ,
               is
               as
               much
               one
               Idea
               ,
               as
               the
               Idea
               of
               any
               the
               least
               particle
               of
               matter
               in
               it
               ;
               it
               sufficing
               to
               the
               unity
               of
               any
               Idea
               ,
               that
               it
               be
               
               considered
               as
               one
               Representation
               ,
               or
               Picture
               ,
               tho
               made
               up
               of
               never
               so
               many
               particulars
               .
               And
               he
               likewise
               farther
               grants
               ,
               That
               it
               is
               not
               harder
               to
               conceive
               how
               an
               Army
               of
               Ten
               thousand
               men
               should
               make
               one
               Idea
               ,
               than
               how
               a
               Man
               should
               make
               one
               Idea
               ;
               it
               being
               as
               easie
               to
               the
               mind
               to
               unite
               into
               one
               the
               Idea
               of
               a
               great
               number
               of
               men
               ,
               to
               consider
               it
               as
               one
               ,
               as
               it
               is
               to
               unite
               into
               one
               particular
               all
               the
               distinct
               Ideas
               that
               make
               up
               the
               composition
               of
               a
               Man
               ,
               and
               consider
               them
               altogether
               as
               one
               .
            
          
           
             Therefore
             I
             can
             see
             no
             reason
             ,
             why
             any
             man
             by
             considering
             the
             nature
             of
             all
             the
             Men
             in
             the
             World
             ,
             may
             not
             only
             have
             a
             true
             Idea
             of
             all
             Mankind
             ,
             but
             also
             of
             the
             things
             or
             means
             that
             may
             produce
             their
             common
             good
             ,
             or
             happiness
             ,
             as
             well
             as
             a
             General
             of
             an
             Army
             of
             100000
             men
             can
             have
             a
             true
             Idea
             of
             that
             collective
             Body
             of
             Men
             ,
             and
             order
             all
             things
             necessary
             for
             their
             common
             safety
             and
             preservation
             ;
             And
             if
             Mr.
             
             Hobs's
             Assertion
             be
             true
             ,
             
               That
               there
               is
               nothing
               universal
               but
               Names
               ,
            
             his
             beloved
             Sciences
             of
             Arithmetick
             and
             Geometry
             would
             also
             be
             false
             and
             uncertain
             ;
             since
             they
             only
             considering
             Numbers
             ,
             Lines
             and
             Figures
             in
             general
             ,
             and
             collecting
             universal
             Ideas
             from
             thence
             ,
             do
             raise
             true
             Rules
             or
             Axioms
             in
             those
             Sciences
             from
             those
             universal
             Ideas
             ,
             though
             there
             be
             nothing
             really
             existing
             in
             Nature
             out
             of
             our
             own
             Brains
             ,
             but
             Units
             
             and
             single
             bodies
             .
             And
             therefore
             Mr.
             H.
             is
             mistaken
             ,
             when
             he
             will
             have
             nothing
             to
             have
             any
             real
             Existence
             in
             nature
             but
             single
             things
             ,
             as
             if
             our
             abstract
             Idea's
             of
             Universals
             were
             Nothing
             ,
             because
             they
             are
             not
             Bodies
             :
             But
             if
             these
             general
             Idea's
             are
             true
             ,
             as
             agreeing
             with
             the
             things
             from
             whence
             they
             are
             taken
             ,
             it
             will
             also
             follow
             ,
             that
             they
             have
             a
             real
             existence
             ,
             and
             consequently
             may
             have
             Names
             given
             them
             ,
             whereby
             to
             signifie
             and
             represent
             them
             to
             our
             own
             minds
             ,
             and
             those
             of
             others
             we
             converse
             with
             .
             So
             that
             whatsoever
             we
             find
             to
             contribute
             to
             the
             Preservation
             ,
             Happiness
             and
             Perfection
             of
             all
             the
             men
             we
             know
             ,
             or
             have
             heard
             of
             ,
             we
             may
             as
             certainly
             conclude
             to
             be
             naturally
             good
             for
             all
             Mankind
             ,
             and
             so
             a
             much
             greater
             good
             than
             that
             of
             any
             one
             particular
             Person
             ;
             which
             Mr.
             H.
             himself
             acknowledges
             in
             his
             Treatise
             
               De
               homine
            
             ,
             Chap.
             11.
             
             §
             .
             14.
             where
             treating
             of
             the
             Degrees
             of
             Good
             ,
             which
             of
             them
             are
             greater
             or
             less
             he
             plainly
             declares
             ,
             
               that
               to
               be
               a
               greater
               good
            
             (
             coeteris
             paribus
             )
             
               which
               is
               so
               to
               more
               men
               ,
               than
               that
               which
               is
               so
               to
               fewer
               .
            
          
           
             So
             that
             if
             the
             Rational
             and
             free
             use
             of
             a
             man's
             Will
             consists
             in
             its
             consent
             with
             that
             true
             judgment
             the
             Understanding
             makes
             ,
             concerning
             those
             things
             that
             agree
             in
             one
             Common
             Nature
             ;
             and
             if
             we
             can
             thereby
             truly
             judge
             or
             determine
             what
             things
             are
             necessary
             ,
             or
             beneficial
             
             for
             the
             Natures
             of
             all
             other
             men
             ,
             as
             well
             as
             our
             own
             ;
             I
             see
             no
             reason
             why
             we
             may
             not
             desire
             ,
             that
             they
             should
             also
             enjoy
             the
             like
             good
             things
             with
             our selves
             ,
             and
             likewise
             endeavour
             (
             as
             far
             as
             lies
             in
             our
             power
             )
             to
             procure
             it
             for
             them
             ;
             since
             it
             is
             also
             a
             Duty
             imposed
             upon
             us
             by
             God
             ;
             and
             that
             we
             lie
             under
             sufficient
             obligations
             to
             do
             it
             ,
             we
             have
             already
             proved
             .
          
           
             In
             short
             ,
             This
             Common
             Good
             of
             Rationals
             ,
             being
             thus
             made
             known
             to
             us
             ,
             may
             very
             well
             be
             proposed
             as
             the
             end
             of
             all
             our
             Moral
             Actions
             ,
             and
             being
             the
             greatest
             we
             can
             desire
             or
             imagine
             ,
             the
             Understanding
             judging
             aright
             ,
             cannot
             but
             determine
             ,
             that
             this
             Knowledge
             and
             Desire
             will
             more
             conduce
             to
             the
             Happiness
             and
             Perfection
             of
             our
             Human
             Nature
             ,
             than
             that
             of
             any
             lesser
             Good
             :
             So
             that
             if
             this
             be
             greater
             than
             any
             other
             Good
             we
             can
             come
             to
             the
             knowledge
             of
             ,
             it
             will
             likewise
             prove
             to
             be
             the
             greatest
             and
             noblest
             end
             men
             can
             propose
             to
             themselves
             .
             And
             Mr.
             H.
             himself
             is
             also
             sometimes
             sensible
             of
             this
             Common
             Good
             ,
             when
             in
             the
             31
             Chap.
             of
             his
             Leviathan
             ,
             in
             the
             last
             Page
             ,
             he
             hath
             made
             in
             his
             Latin
             Translation
             ,
             this
             Addition
             .
          
           
             
               That
               he
               doth
               not
               despair
               that
               this
               Doctrine
               of
               his
               being
               become
               more
               acceptable
               by
               custom
               ,
               will
               at
               length
               be
               received
            
             bono
             publico
             ,
             
               for
               the
            
             Common
             Good.
             
          
           
           
             So
             that
             it
             seems
             he
             presages
             his
             Doctrine
             will
             come
             one
             day
             to
             be
             beneficial
             not
             only
             to
             one
             particular
             State
             ,
             or
             Commonwealth
             ,
             but
             for
             the
             
               Common
               Good
               of
               all
               men
            
             ,
             who
             are
             with
             him
             yet
             in
             the
             State
             of
             Nature
             :
             And
             if
             Mr.
             H.
             hath
             so
             perfect
             a
             Notion
             of
             the
             Common
             Good
             of
             all
             Nations
             ,
             I
             think
             there
             will
             be
             no
             great
             difference
             but
             in
             Words
             ,
             between
             that
             and
             the
             Common
             Good
             which
             we
             maintain
             .
          
           
             §
             .
             15.
             
             But
             to
             come
             to
             a
             conclusion
             ;
             I
             hope
             ,
             notwithstanding
             all
             that
             hath
             been
             objected
             to
             the
             contrary
             ,
             it
             hath
             been
             sufficiently
             made
             out
             ,
             that
             not
             only
             all
             the
             Moral
             Virtues
             are
             contained
             in
             ,
             and
             may
             be
             reduced
             to
             this
             one
             Principle
             ,
             
               Of
               endeavouring
               the
               Common
               Good
               of
               Rational
               Beings
            
             ;
             But
             that
             likewise
             all
             the
             Laws
             of
             Nature
             ,
             (
             which
             are
             but
             the
             Exercise
             or
             Practice
             of
             these
             particular
             Vertues
             upon
             their
             due
             Objects
             ,
             may
             be
             also
             reduced
             into
             this
             single
             Proposition
             ;
             since
             they
             all
             of
             them
             respect
             either
             a
             man's
             Duty
             towards
             God
             ,
             by
             a
             dué
             worship
             of
             him
             ,
             or
             else
             towards
             himself
             ,
             in
             the
             exercise
             of
             Temperance
             ,
             &c.
             or
             else
             by
             the
             due
             observation
             of
             Justice
             and
             Charity
             ,
             or
             the
             most
             diffusive
             Benevolence
             towards
             others
             of
             our
             own
             Kind
             ;
             according
             to
             the
             Order
             we
             have
             already
             laid
             down
             in
             the
             former
             Chapter
             .
             All
             which
             is
             
             but
             our
             endeavouring
             to
             procure
             (
             as
             far
             as
             we
             are
             able
             )
             this
             Common
             Good
             of
             Rational
             Agents
             .
          
           
             'T
             is
             true
             Mr.
             H.
             in
             his
             Lev.
             Chap.
             13.
             contracts
             all
             the
             Laws
             of
             Nature
             into
             this
             short
             and
             easy
             Rule
             which
             he
             says
             is
             intelligible
             even
             by
             the
             meanest
             capacities
             (
             viz.
             )
             
               Do
               not
               that
               to
               another
               ,
               thou
               wouldest
               not
               have
               done
               to
               thy self
               .
            
             Which
             Rule
             ,
             tho'
             very
             true
             ,
             and
             the
             same
             in
             effect
             ,
             which
             was
             given
             by
             our
             Blessed
             Saviour
             himself
             ;
             yet
             without
             the
             consideration
             of
             the
             Common
             Good
             of
             Mankind
             ,
             would
             too
             often
             fail
             .
             For
             if
             this
             Rule
             were
             strictly
             and
             literally
             to
             be
             understood
             ,
             no
             Prince
             ,
             Judge
             ,
             or
             other
             Magistrate
             ,
             could
             condemn
             a
             Malefactor
             to
             death
             ;
             for
             in
             so
             doing
             ,
             he
             did
             that
             to
             another
             ,
             which
             he
             would
             not
             have
             done
             to
             himself
             ,
             in
             the
             like
             State
             :
             Since
             he
             himself
             ,
             as
             well
             as
             the
             Criminal
             he
             condemns
             ,
             would
             then
             desire
             to
             be
             pardoned
             if
             he
             could
             .
             But
             indeed
             the
             reason
             why
             all
             Judges
             ,
             and
             other
             inferior
             Officers
             of
             Justice
             ,
             are
             excused
             from
             the
             observation
             of
             this
             Rule
             ,
             in
             their
             publick
             Capacities
             ,
             is
             ,
             Because
             they
             do
             not
             then
             act
             as
             private
             persons
             ,
             but
             as
             publick
             Representatives
             ,
             or
             Trustees
             ,
             with
             whom
             the
             Common
             Good
             and
             Peace
             of
             the
             whole
             Kingdom
             or
             Commonwealth
             is
             intrusted
             ;
             which
             (
             as
             I
             have
             already
             shewn
             )
             makes
             but
             a
             small
             part
             of
             the
             Common
             Good
             of
             all
             Rational
             Agents
             .
          
           
           
             §
             .
             16.
             
             There
             are
             likewise
             others
             who
             reduce
             the
             Laws
             of
             Nature
             into
             this
             single
             Rule
             or
             Precept
             ,
             
               Preserve
               or
               do
               good
               to
               thy self
               ,
               and
               any
            
             other
             innocent
             persons
             as
             to
             thy self
             :
             Which
             tho'
             I
             grant
             to
             be
             a
             true
             Rule
             ,
             as
             containing
             our
             Saviour's
             Epitome
             of
             the
             Commandments
             of
             the
             Second
             Table
             ,
             
               Love
               thy
               Neighbour
               as
               thy self
            
             :
             Yet
             doth
             it
             not
             express
             the
             Reason
             or
             Principle
             on
             which
             it
             is
             founded
             ;
             for
             we
             have
             no
             reason
             to
             love
             our
             Neighbour
             ,
             but
             as
             they
             partake
             of
             the
             same
             Common
             Rational
             Nature
             with
             our selves
             ;
             and
             that
             our
             doing
             them
             good
             ,
             doth
             conduce
             to
             the
             preservation
             and
             happiness
             of
             the
             whole
             Body
             of
             Mankind
             ;
             of
             which
             that
             person
             ,
             as
             well
             as
             our selves
             ,
             are
             but
             small
             parts
             ,
             or
             Members
             :
             Nor
             have
             we
             any
             particular
             obligation
             to
             endeavour
             our
             own
             particular
             Good
             ,
             but
             as
             it
             conduces
             to
             ,
             and
             is
             part
             of
             the
             Common
             Good
             of
             Mankind
             .
          
           
             §
             .
             17.
             
             And
             as
             the
             whole
             Law
             of
             Nature
             ,
             so
             likewise
             the
             Revealed
             Law
             ,
             given
             from
             God
             by
             Moses
             to
             the
             Iews
             ,
             and
             intended
             in
             due
             time
             to
             be
             made
             known
             to
             all
             Mankind
             ;
             tends
             to
             no
             other
             end
             ,
             than
             this
             great
             Law
             of
             endeavouring
             the
             Common
             Good
             of
             Rational
             Agents
             .
             For
             all
             the
             Precepts
             of
             the
             First
             Table
             of
             the
             Decalogue
             ,
             which
             prescribe
             our
             Duty
             towards
             God
             ,
             and
             which
             our
             Saviour
             
             hath
             so
             excellently
             well
             contracted
             into
             this
             single
             Precept
             ,
             
               Thou
               shalt
               love
               the
               Lord
               thy
               God
               with
               all
               thy
               heart
               ,
               and
               with
               all
               thy
               soul
               ,
               and
               with
               all
               thy
               strength
               ,
            
             &c.
             contain
             nothing
             more
             than
             this
             great
             Rule
             .
             For
             as
             God
             ,
             before
             he
             thought
             fit
             to
             create
             the
             World
             ,
             and
             whilst
             there
             was
             yet
             no
             Creature
             to
             worship
             or
             serve
             him
             ,
             was
             not
             then
             less
             happy
             or
             perfect
             ;
             so
             neither
             now
             he
             hath
             created
             them
             is
             he
             the
             happier
             ,
             if
             we
             worship
             him
             ,
             or
             the
             more
             unhappy
             ,
             if
             we
             omit
             it
             .
             For
             man
             being
             created
             as
             an
             Object
             for
             the
             Divine
             Goodness
             to
             exert
             it self
             upon
             ,
             it
             must
             necessarily
             follow
             ,
             that
             all
             the
             Precepts
             of
             the
             First
             Table
             ,
             as
             well
             as
             of
             the
             Second
             ,
             are
             in
             some
             sort
             intended
             for
             Man's
             Good
             and
             Happiness
             ,
             as
             well
             as
             God's
             Honour
             and
             Service
             .
             So
             that
             even
             that
             Great
             Commandment
             of
             keeping
             holy
             the
             Seventh
             day
             ,
             which
             most
             chiefly
             respects
             God's
             own
             Glory
             and
             Service
             ,
             did
             also
             promote
             the
             Good
             and
             Happiness
             not
             only
             of
             the
             Iews
             ,
             God's
             particular
             Subjects
             ,
             but
             also
             of
             all
             Mankind
             ,
             whensoever
             this
             Law
             should
             be
             discovered
             to
             them
             .
             So
             that
             tho'
             it
             commands
             the
             dedicating
             of
             that
             day
             to
             the
             Worship
             and
             Service
             of
             God
             ,
             and
             is
             observed
             in
             obedience
             to
             his
             Commands
             ;
             Yet
             even
             in
             this
             ,
             he
             does
             not
             design
             his
             own
             Glory
             and
             Honour
             alone
             ;
             (
             nay
             ,
             according
             to
             
             Saint
             
               Austin
               ,
               Our
               Good
               only
            
             )
             but
             also
             our
             Good
             and
             Happiness
             ;
             
             which
             is
             then
             most
             perfect
             and
             compleat
             ,
             when
             we
             bestow
             our
             time
             in
             the
             contemplation
             of
             his
             Infinite
             Perfections
             and
             Goodness
             towards
             us
             ,
             and
             in
             rendring
             him
             thanks
             for
             his
             unspeakable
             Benefits
             .
             So
             that
             though
             I
             grant
             he
             hath
             made
             and
             ordained
             us
             for
             his
             Service
             ;
             yet
             he
             hath
             so
             constituted
             our
             Nature
             ,
             as
             to
             make
             our
             highest
             happiness
             inseparably
             connected
             with
             all
             the
             particular
             Acts
             of
             his
             Worship
             .
             And
             therefore
             our
             Saviour
             reproves
             the
             Iews
             ,
             when
             they
             found
             fault
             with
             him
             ,
             for
             suffering
             his
             Disciples
             to
             pluck
             the
             Ears
             of
             Corn
             on
             the
             Sabbath
             day
             ,
             expresly
             telling
             them
             ,
             
               That
               if
               they
               h●d
               known
               what
               this
               means
               ,
               
               I
               will
               have
               mercy
               ,
               and
               not
               sacrifice
               ,
               they
               would
               not
               have
               condemned
               the
               guiltless
               ;
               for
               the
               Son
               of
               Man
            
             [
             
               i.
               e.
            
             not
             Christ
             alone
             ,
             but
             every
             Christian
             ]
             
               is
               Lord
               even
               of
               the
               Sabbath-day
            
             :
             And
             in
             St.
             Mark
             ,
             
             
               That
               the
               Sabbath
               was
               made
               for
               man
               ,
               and
               not
               man
               for
               the
               Sabbath
               .
            
             Thereby
             teaching
             us
             ,
             that
             the
             Sabbath
             it self
             was
             also
             instituted
             for
             Man's
             sake
             ;
             and
             that
             in
             cases
             of
             necessity
             ,
             he
             is
             Master
             of
             it
             .
             And
             so
             likewise
             our
             Saviour
             himself
             ,
             by
             chusing
             to
             do
             his
             greatest
             Miracles
             of
             healing
             on
             the
             
             Sabbath-day
             ,
             hath
             taught
             us
             ,
             that
             the
             performance
             of
             acts
             of
             Charity
             and
             Mercy
             on
             that
             Day
             ,
             is
             a
             great
             and
             necessary
             part
             of
             God's
             Service
             .
          
           
             §
             .
             18.
             
             But
             as
             for
             the
             Precepts
             of
             the
             Second
             Table
             ,
             I
             need
             not
             insist
             upon
             them
             ;
             because
             our
             Saviour
             himself
             hath
             contracted
             them
             all
             ,
             (
             even
             that
             of
             honouring
             our
             Parents
             )
             into
             this
             short
             Precept
             ,
             
               Thou
               shalt
               love
               thy
               neighbour
               as
               thy self
            
             :
             Which
             is
             no
             more
             than
             to
             bid
             us
             endeavour
             the
             common
             good
             of
             Mankind
             ,
             to
             the
             utmost
             of
             our
             power
             .
             So
             that
             as
             this
             Law
             of
             the
             most
             diffusive
             Benevolence
             of
             Rational
             Agents
             ,
             contains
             the
             Sum
             of
             all
             the
             Laws
             of
             Nature
             ,
             as
             also
             of
             the
             Moral
             Law
             ,
             contained
             in
             the
             Ten
             Commandments
             ;
             so
             likewise
             is
             it
             the
             Sum
             of
             the
             whole
             Gospel
             delivered
             by
             our
             Saviour
             Christ
             ,
             and
             his
             Apostles
             .
             For
             as
             one
             great
             design
             of
             our
             Saviour's
             coming
             into
             the
             World
             ,
             was
             by
             his
             most
             excellent
             Precepts
             and
             Examples
             ,
             to
             exalt
             the
             Law
             of
             Nature
             to
             a
             higher
             perfection
             ,
             than
             what
             Men
             ,
             by
             the
             common
             use
             of
             Reason
             ,
             could
             generally
             attain
             to
             ;
             so
             likewise
             was
             it
             one
             of
             the
             main
             designs
             of
             his
             coming
             ,
             to
             restore
             the
             Law
             of
             Moses
             to
             its
             Primitive
             Purity
             and
             Perfection
             ;
             and
             to
             free
             it
             from
             those
             false
             Interpretations
             and
             Traditions
             ,
             with
             which
             the
             Pharisees
             had
             corrupted
             it
             .
             For
             whereas
             
             they
             had
             confined
             the
             observation
             of
             that
             Command
             of
             loving
             our
             Neighbours
             ,
             only
             to
             outward
             Acts
             ,
             or
             at
             least
             ,
             restrained
             it
             only
             to
             those
             of
             their
             own
             Nation
             or
             Religion
             ;
             our
             Saviour
             Christ
             commands
             a
             greater
             perfection
             ,
             and
             forbids
             even
             so
             much
             as
             the
             thoughts
             or
             desires
             of
             Murder
             ,
             Adultery
             ,
             &c.
             
             And
             whereas
             the
             Iews
             did
             suppose
             ,
             that
             they
             were
             not
             obliged
             to
             shew
             Acts
             of
             Charity
             or
             Mercy
             ,
             to
             those
             of
             a
             different
             Religion
             from
             themselves
             ,
             
             our
             Saviour
             teacheth
             them
             by
             that
             excellent
             Parable
             of
             the
             Traveller
             that
             fell
             amongst
             Thieves
             ,
             and
             was
             taken
             up
             and
             cured
             by
             the
             merciful
             Samaritan
             ,
             when
             the
             ill-natured
             Priest
             and
             Levite
             had
             passed
             him
             by
             ,
             saying
             to
             the
             Lawyer
             who
             had
             ask'd
             ,
             Who
             is
             my
             Neighbour
             ,
             
               Go
               thy
               ways
               ,
               and
               do
               thou
               likewise
               .
            
             By
             which
             he
             plainly
             intimates
             ;
             That
             we
             ought
             to
             do
             all
             Acts
             of
             Charity
             and
             Benevolence
             ,
             to
             all
             persons
             that
             stand
             in
             need
             of
             them
             ,
             let
             their
             Nation
             or
             Religion
             be
             never
             so
             different
             from
             our
             own
             .
             So
             that
             whosoever
             will
             but
             seriously
             consider
             the
             great
             end
             of
             our
             Saviour
             Christ's
             coming
             into
             the
             World
             ,
             and
             also
             the
             whole
             scope
             and
             design
             of
             his
             Doctrine
             ;
             will
             find
             ,
             that
             it
             was
             only
             to
             procure
             ,
             as
             well
             by
             his
             Example
             as
             Precepts
             ,
             the
             good
             and
             happiness
             of
             all
             Mankind
             .
             For
             to
             what
             end
             else
             did
             he
             take
             upon
             him
             the
             Form
             of
             a
             Servant
             ,
             
             and
             endured
             a
             poor
             and
             miserable
             life
             ,
             with
             an
             ignominious
             Death
             ,
             but
             to
             procure
             everlasting
             happiness
             for
             all
             those
             that
             should
             truly
             believe
             in
             him
             ?
             Or
             to
             what
             other
             end
             were
             all
             those
             excellent
             Precepts
             ,
             so
             often
             given
             by
             Christ
             and
             his
             Apostles
             ,
             
               of
               loving
               one
               another
            
             ?
             And
             therefore
             St.
             Paul
             tells
             the
             Romans
             ,
             Chap.
             13.
             v.
             8.
             
               that
               he
               that
               loveth
               another
               ,
               hath
               fulfilled
               the
               Law
            
             :
             And
             more
             fully
             in
             the
             last
             Chapter
             to
             the
             Galatians
             ,
             v.
             14.
             
             
               For
               the
               Law
               is
               fulfilled
               in
               this
               one
               word
               ,
               even
            
             in
             this
             ,
             
               Thou
               shalt
               love
               thy
               neighbour
               as
               thy self
               .
            
             And
             in
             his
             First
             Epistle
             to
             the
             Corinthians
             ,
             Cap.
             13.
             he
             is
             very
             large
             and
             particular
             in
             setting
             forth
             the
             necessity
             ,
             and
             exalting
             the
             excellency
             of
             Charity
             ,
             above
             all
             the
             other
             Spiritual
             Graces
             ;
             without
             which
             ,
             he
             tells
             them
             ,
             
               If
               he
               had
               Faith
               so
               as
               to
               remove
               Mountains
               ;
               yet
               ,
               if
               he
               had
               not
               Charity
               ,
               he
               were
               nothing
               .
            
             Now
             what
             is
             this
             Charity
             ,
             but
             an
             unfeigned
             love
             and
             good-will
             to
             all
             Mankind
             ?
             Ch.
             2.17
             .
             And
             St.
             Iames
             tells
             us
             ,
             
               That
               Faith
               without
               Works
               is
               dead
               ,
               being
               alone
               .
            
             And
             St.
             Iohn
             in
             his
             First
             Epistle
             ,
             makes
             the
             love
             
               of
               our
               Brethren
            
             ,
             (
             that
             is
             of
             all
             men
             )
             
               the
               great
               sign
               and
               demonstration
               of
               our
               love
               to
               God
               ,
               when
               he
               tells
               them
               ,
               that
               if
               a
               man
               says
               ,
               I
               love
               God
               ,
               and
               hateth
               his
               Brother
               ,
               he
               is
               a
               lyar
               ;
               for
               he
               that
               loveth
               not
               his
               Brother
               ,
               whom
               he
               hath
               seen
               ,
               how
               can
               he
               love
               God
               ,
               whom
               he
               hath
               not
               seen
               .
               And
               this
               Commandment
               we
               have
               from
               him
               ,
               That
               he
               
               who
               loveth
               God
               ,
               love
               his
               Brother
               also
               .
            
             So
             that
             whoever
             will
             but
             consider
             what
             hath
             here
             been
             said
             ,
             cannot
             but
             acknowledge
             ,
             that
             this
             excellent
             Doctrine
             of
             the
             Gospel
             ,
             concerning
             the
             most
             intense
             love
             towards
             God
             ,
             and
             the
             most
             diffusive
             Charity
             towards
             Men
             ,
             doth
             not
             only
             far
             exceed
             all
             the
             Precepts
             of
             Philosophers
             ,
             but
             also
             the
             Revealed
             Law
             of
             Moses
             it self
             .
             Now
             what
             can
             be
             the
             design
             of
             all
             these
             excellent
             Precepts
             ?
             but
             by
             all
             the
             Commands
             and
             Perswasions
             imaginable
             ,
             and
             by
             all
             the
             Promises
             of
             the
             most
             glorious
             Rewards
             and
             Threatnings
             of
             the
             most
             terrible
             and
             lasting
             Punishments
             ,
             to
             advance
             the
             Glory
             of
             God
             ,
             and
             to
             procure
             the
             Welfare
             and
             Happiness
             of
             the
             whole
             Race
             of
             Mankind
             .
          
           
             §
             .
             19.
             
             To
             conclude
             ;
             Though
             I
             suppose
             the
             Law
             of
             Nature
             ,
             if
             duly
             observed
             ,
             where
             it
             hath
             pleased
             God
             to
             give
             men
             no
             other
             knowledge
             or
             discovery
             of
             his
             Will
             ,
             may
             yet
             give
             them
             a
             rational
             share
             of
             happiness
             ,
             not
             only
             in
             this
             Life
             ,
             but
             in
             that
             to
             come
             ;
             yet
             I
             hope
             no
             indifferent
             or
             rational
             Man
             ,
             but
             upon
             due
             consideration
             of
             the
             lapsed
             and
             depraved
             state
             of
             Humane
             Nature
             ,
             and
             how
             prone
             it
             is
             to
             be
             carried
             away
             by
             exorbitant
             Lusts
             and
             Passions
             ,
             contrary
             to
             the
             Dictates
             of
             right
             Reason
             ,
             and
             his
             own
             Conscience
             ,
             but
             must
             also
             acknowledge
             ,
             that
             it
             was
             a
             great
             demonstration
             
             of
             God's
             Goodness
             and
             Mercy
             ,
             to
             give
             us
             the
             most
             Glorious
             Light
             of
             his
             Gospel
             ;
             and
             to
             send
             his
             Blessed
             Son
             ,
             not
             only
             to
             instruct
             us
             ,
             but
             also
             to
             die
             for
             us
             .
             Which
             great
             Mystery
             ,
             that
             in
             God's
             due
             time
             ,
             and
             according
             to
             his
             Promise
             ,
             may
             be
             speedily
             revealed
             to
             all
             Mankind
             ,
             we
             ought
             daily
             to
             make
             it
             our
             hearty
             Prayers
             to
             his
             Divine
             Majesty
             ,
             
               That
               every
               Heart
               may
               know
               ,
               and
               every
               Tongue
               confess
               ,
               That
               Iesus
               is
               both
               Lord
               and
               Christ
               ;
               who
               hath
               brought
               Life
               and
               Immortality
               to
               light
               ,
               through
               the
               Gospel
               .
            
          
           
             The
             End
             of
             the
             First
             Part.
             
          
           
        
      
       
         
         
           THE
           HEADS
           OF
           THE
           SECOND
           PART
           .
           BEING
           A
           Confutation
           of
           Mr.
           
           H's
           Principles
           .
        
         
           THE
           Introduction
           Containing
           the
           Reasons
           why
           we
           have
           put
           these
           Answers
           to
           Mr.
           
           H's
           Principles
           into
           this
           Method
           .
           Sect.
           1.
           
        
         
           
             The
             Heads
             of
             the
             First
             Principle
             .
          
           
             
               That
               Man
               is
               not
               a
               Creature
               born
               apt
               for
               Society
               .
            
          
           
             His
             Reasons
             for
             it
             ;
             
               That
               a
               Man
               is
               not
               a
               Sociable
               Creature
               by
               Nature
               ,
               but
               Accident
               ;
               for
               otherwise
               we
               should
               love
               all
               men
               alike
               .
               All
               Society
               proceeds
               from
               Self-interest
               ;
               this
               resolved
               into
               mutual
               Fear
               ,
               or
               else
               desire
               of
               Glory
               and
               Dominion
               over
               others
               .
            
             Sect.
             2.
             
          
           
           
             1.
             
             Answer
             ,
             That
             these
             words
             ,
             
               born
               unapt
               for
               Society
            
             ,
             are
             equivocal
             ;
             since
             who
             doth
             not
             know
             how
             unapt
             Children
             and
             Fools
             are
             to
             understand
             the
             force
             of
             Compacts
             .
             Mr.
             H.
             takes
             his
             whole
             measure
             of
             Humane
             Nature
             from
             those
             Passions
             that
             precede
             the
             use
             of
             Reason
             and
             Experience
             ,
             which
             are
             also
             natural
             ,
             as
             he
             himself
             confesses
             in
             another
             place
             .
             Sect.
             3.
             
          
           
             That
             is
             natural
             which
             every
             man
             ,
             when
             of
             years
             of
             Discretion
             ,
             either
             doth
             ,
             or
             may
             attain
             to
             .
             Sect.
             4.
             
          
           
             Answer
             to
             his
             2d
             Argument
             concerning
             Interest
             ;
             Society
             ,
             though
             desired
             for
             a
             man
             's
             own
             good
             ,
             or
             Interest
             ,
             doth
             not
             make
             it
             for
             all
             that
             less
             natural
             .
             Sect.
             5.
             
          
           
             Answer
             to
             his
             Argument
             from
             Fear
             ;
             not
             the
             cause
             of
             Natural
             ,
             but
             of
             Civil
             Society
             ,
             which
             we
             are
             not
             now
             treating
             of
             .
             Sect.
             6.
             
          
           
             Answer
             to
             his
             Instances
             from
             the
             Company
             he
             had
             kept
             ;
             which
             being
             some
             witty
             ,
             ill-natured
             men
             ,
             no
             standard
             can
             be
             taken
             from
             thence
             of
             the
             nature
             of
             all
             men
             .
             Sect.
             7.
             
          
           
             Answer
             to
             his
             Argument
             concerning
             Dominion
             :
             No
             Man
             able
             by
             his
             own
             single
             Power
             to
             force
             all
             the
             rest
             of
             Mankind
             to
             submit
             to
             his
             Will.
             Sect.
             8.
             
          
           
             Mr.
             H.
             himself
             doth
             not
             deny
             ,
             but
             that
             men
             cannot
             subsist
             or
             live
             without
             Society
             ,
             though
             to
             evade
             this
             ,
             he
             consounds
             Natural
             
             with
             Civil
             Society
             ;
             the
             absurdity
             of
             which
             is
             exposed
             by
             shewing
             it
             to
             be
             besides
             the
             Question
             .
             Sect.
             9.
             
          
        
         
           
             The
             Heads
             of
             the
             Second
             Principle
             .
          
           
             
               That
               all
               men
               are
               by
               nature
               equal
               .
            
          
           
             His
             Argument
             proved
             from
             Mens
             mutual
             will
             and
             power
             of
             hurting
             each
             other
             ;
             and
             chiefly
             from
             the
             power
             which
             all
             men
             ,
             even
             the
             most
             weak
             ,
             have
             of
             taking
             away
             each
             others
             lives
             .
             Sect.
             1.
             
          
           
             Answer
             .
             This
             equality
             ,
             though
             granted
             ,
             doth
             not
             prove
             that
             all
             men
             are
             by
             nature
             equal
             as
             to
             all
             things
             .
             Sect.
             2.
             
          
        
         
           
             The
             Heads
             of
             the
             Third
             Principle
             .
          
           
             
               That
               there
               is
               a
               mutual
               will
               or
               desire
               in
               all
               men
               of
               hurting
               each
               other
               .
            
          
           
             His
             Argument
             proposed
             ,
             That
             tho
             some
             men
             according
             to
             a
             natural
             Equality
             will
             allow
             to
             other
             men
             the
             same
             things
             as
             to
             themselves
             ;
             yet
             that
             the
             major
             part
             of
             men
             are
             not
             so
             modest
             ,
             but
             will
             arrogate
             to
             themselves
             honour
             above
             others
             ,
             or
             else
             will
             assault
             other
             mens
             Goods
             ,
             or
             Persons
             ,
             out
             of
             a
             false
             esteem
             of
             their
             own
             Power
             ;
             from
             thence
             arises
             a
             necessity
             of
             others
             defending
             their
             Persons
             and
             Goods
             against
             them
             .
             This
             proved
             also
             from
             
             the
             great
             Contention
             arising
             among
             men
             from
             strife
             of
             wit
             ;
             And
             lastly
             from
             many
             desiring
             the
             same
             thing
             at
             once
             .
             Sect.
             1.
             
          
           
             Answer
             .
             None
             but
             Fools
             and
             wicked
             Men
             can
             have
             a
             desire
             to
             hurt
             those
             that
             have
             done
             them
             no
             injury
             ;
             so
             that
             this
             does
             not
             reach
             all
             men
             ,
             nor
             yet
             that
             even
             these
             have
             a
             will
             to
             hurt
             all
             men
             alike
             ,
             but
             only
             those
             that
             stand
             in
             their
             way
             ,
             or
             whose
             Goods
             they
             desire
             .
             Self-defence
             argues
             no
             desire
             of
             hurting
             others
             .
             Sect.
             2.
             
          
           
             Answer
             to
             his
             2d
             Argument
             ,
             from
             mens
             contention
             of
             wit
             ;
             difference
             of
             Opinion
             ,
             no
             real
             ground
             of
             mens
             destroying
             each
             other
             .
             Sect.
             3.
             
          
           
             Answer
             to
             his
             Argument
             ,
             from
             mens
             desire
             to
             think
             well
             of
             themselves
             ,
             and
             to
             contemn
             others
             ;
             viz.
             That
             this
             Observation
             doth
             not
             reach
             all
             men
             ,
             but
             only
             those
             foolish
             and
             unreasonable
             men
             he
             describes
             .
             Sect.
             4.
             
          
           
             Answer
             to
             his
             Argument
             ,
             from
             many
             men
             desiring
             the
             same
             thing
             at
             once
             .
             This
             ,
             tho
             true
             ,
             among
             Brutes
             and
             wicked
             ,
             and
             unreasonable
             Men
             ,
             yet
             doth
             not
             reach
             all
             Mankind
             ,
             since
             Reason
             dictates
             the
             contrary
             ;
             God
             hath
             bestowed
             enough
             of
             the
             necessaries
             of
             life
             among
             Mankind
             in
             the
             state
             of
             Nature
             ,
             so
             that
             they
             need
             not
             fight
             for
             them
             .
             Sect.
             5.
             
          
        
         
           
           
             Heads
             of
             the
             Fourth
             Principle
             .
          
           
             
               That
               Nature
               hath
               given
               to
               all
               men
               a
               right
               to
               all
               things
               .
            
          
           
             Mr.
             
             H's
             Argument
             proposed
             ,
             That
             all
             men
             having
             a
             Right
             to
             preserve
             themselves
             ,
             have
             also
             a
             Right
             to
             judge
             of
             the
             means
             of
             their
             own
             preservation
             ;
             therefore
             whatever
             they
             think
             conduces
             thereunto
             ,
             they
             have
             a
             Right
             to
             ,
             let
             it
             be
             what
             it
             will
             ;
             Profit
             being
             here
             the
             only
             measure
             of
             Right
             .
             Sect.
             1.
             
          
           
             Answer
             .
             Mr.
             
             H's
             Argument
             reduced
             into
             a
             Syllogisme
             ,
             shews
             ,
             That
             all
             men
             have
             not
             a
             right
             to
             all
             things
             ,
             but
             only
             so
             many
             of
             them
             as
             they
             shall
             think
             necessary
             for
             their
             own
             preservation
             :
             Yet
             even
             here
             that
             mens
             false
             Judgment
             concerning
             the
             means
             ,
             cannot
             give
             them
             a
             right
             to
             all
             things
             whatever
             ,
             tho
             judging
             never
             so
             unreasonably
             .
             Sect.
             2.
             
          
           
             Farther
             proved
             from
             Mr.
             
             H's
             own
             Definition
             of
             right
             Reason
             ;
             Right
             never
             used
             properly
             ,
             but
             with
             respect
             to
             some
             Law
             acknowledged
             by
             Mr.
             H.
             himself
             ,
             in
             his
             Treatise
             
               De
               Cive
            
             .
             Mr.
             
             H's
             Errors
             and
             Contradictions
             of
             himself
             about
             the
             use
             of
             the
             word
             Right
             Reason
             .
             Sect.
             3.
             
          
           
             Not
             true
             ,
             that
             in
             a
             Commonwealth
             the
             publick
             Reason
             ,
             or
             Law
             thereof
             ,
             is
             always
             to
             be
             taken
             for
             Right
             ,
             or
             that
             no
             man
             can
             distinguish
             
             true
             Reason
             from
             false
             ,
             but
             by
             comparing
             it
             with
             his
             own
             .
             Mr.
             
             H's
             Argument
             reduced
             into
             a
             Syllogism
             ;
             whereby
             it
             appears
             ,
             That
             the
             major
             is
             false
             .
             Mens
             false
             Judgments
             ,
             or
             Reasons
             ,
             cannot
             alter
             the
             nature
             of
             things
             ,
             nor
             can
             give
             them
             a
             right
             to
             all
             things
             .
             Sect.
             4.
             
          
           
             Mr.
             
             H's
             Error
             in
             this
             matter
             ;
             whence
             it
             proceeds
             .
             Sect.
             5.
             
          
           
             No
             Rule
             of
             deciding
             any
             doubt
             ,
             or
             difference
             in
             the
             state
             of
             Nature
             ,
             but
             the
             nature
             of
             things
             ,
             or
             consent
             of
             the
             Parties
             concerned
             .
             Sect.
             6.
             
          
           
             Humane
             Nature
             will
             ever
             acknowledge
             a
             difference
             between
             Right
             and
             False
             Reason
             ,
             and
             that
             according
             to
             Mr.
             
             H's
             own
             definition
             of
             it
             .
             Sect.
             7.
             
          
           
             But
             to
             evade
             this
             Difficulty
             ,
             M.
             H.
             supposes
             all
             men
             to
             be
             necessarily
             evil
             ,
             or
             to
             be
             so
             by
             Nature
             .
             The
             Argument
             of
             the
             Author
             of
             
               Tractatus
               Theologico
               politicus
            
             ,
             to
             the
             same
             effect
             ;
             That
             whatever
             Action
             ,
             though
             never
             so
             wicked
             or
             unreasonable
             any
             man
             doth
             ,
             he
             hath
             a
             right
             to
             do
             it
             ,
             because
             he
             could
             act
             no
             otherwise
             at
             that
             time
             .
             Sect.
             8.
             
          
           
             Those
             Arguments
             refuted
             :
             Necessity
             never
             called
             a
             Right
             ,
             that
             word
             being
             never
             used
             ,
             but
             with
             respect
             to
             Men
             capable
             of
             Reason
             ,
             and
             Deliberation
             ;
             Men
             of
             sound
             Minds
             ,
             and
             mature
             Age
             ,
             can
             never
             plead
             Ignorance
             ,
             
             nor
             be
             excused
             if
             they
             voluntarily
             give
             themselves
             up
             to
             be
             governed
             wholly
             by
             their
             own
             Appetites
             and
             Passions
             .
             Sect.
             9
             ,
             10.
             
          
           
             Mr.
             
             H's
             Excuse
             ;
             
               That
               in
               the
               state
               of
               Nature
               ,
               and
               where
               there
               is
               no
               Legislator
               ,
               Mens
               Passions
               are
               no
               sins
               .
            
             Answered
             ,
             Since
             there
             is
             no
             State
             either
             Natural
             ,
             or
             Civil
             ,
             wherein
             God
             ceases
             to
             be
             a
             Legislator
             ,
             or
             that
             the
             Laws
             of
             Nature
             are
             not
             properly
             Laws
             .
             Sect.
             10.
             
          
           
             Mr.
             
             H's
             Artifice
             in
             taking
             away
             all
             Freedom
             from
             Mankind
             ,
             and
             making
             all
             Actions
             necessary
             ,
             whereby
             he
             destroys
             all
             the
             grounds
             of
             Moral
             Good
             and
             Evil
             ;
             his
             contradicting
             himself
             ,
             when
             he
             acknowledges
             this
             Right
             of
             all
             men
             to
             all
             things
             to
             be
             unprofitable
             ,
             since
             himself
             before
             makes
             Utility
             to
             be
             the
             measure
             of
             all
             Right
             .
          
        
         
           
             The
             Heads
             of
             the
             Fifth
             Principle
             .
          
           
             
               That
               in
               the
               state
               of
               Nature
               ,
               whatsoever
               any
               one
               doth
               to
               another
               is
               no
               injury
               .
            
          
           
             Mr.
             
             H's
             Arguments
             for
             this
             ;
             
               That
               in
               the
               state
               of
               Nature
               there
               are
               no
               Laws
               ;
               where
               there
               is
               no
               Law
               ,
               there
               is
               no
               Injustice
               ;
               where
               there
               is
               no
               Injustice
               ,
               there
               is
               no
               Injury
               ;
               Iustice
               and
               Injustice
               ,
               no
               Faculties
               either
               of
               the
               Body
               ,
               or
               Mind
               ;
               for
               Injustice
               supposes
               some
               Propriety
               or
               Dominion
               ,
               which
               cannot
               be
               supposed
               in
               this
               State.
            
             The
             
             same
             Opinion
             held
             by
             Epicurus
             long
             ago
             ,
             Sect.
             1.
             
          
           
             Answer
             .
             The
             Dictates
             of
             Right
             Reason
             ,
             or
             the
             Laws
             of
             Nature
             ,
             are
             the
             Laws
             of
             God
             ,
             and
             therefore
             give
             every
             man
             a
             right
             to
             his
             Life
             ,
             and
             all
             means
             necessary
             thereunto
             .
             So
             that
             whatever
             a
             man
             enjoys
             by
             the
             Right
             of
             Nature
             ,
             it
             must
             be
             Injury
             and
             Injustice
             to
             take
             it
             away
             .
             And
             Mr.
             H.
             himself
             agrees
             ,
             that
             to
             be
             injurious
             ,
             which
             is
             repugnant
             to
             Right
             Reason
             ;
             that
             is
             ,
             to
             any
             known
             Truth
             ,
             that
             may
             be
             collected
             from
             thence
             .
             He
             likewise
             acknowledges
             the
             Dictates
             of
             Right
             Reason
             to
             be
             the
             Laws
             of
             Nature
             ,
             and
             therefore
             must
             confer
             a
             right
             to
             every
             man
             to
             their
             Lives
             ,
             and
             all
             the
             Necessaries
             thereof
             .
             Sect.
             2.
             
          
           
             Yet
             Mr.
             H.
             when
             he
             is
             hard
             prest
             ,
             cannot
             deny
             ,
             but
             that
             there
             may
             be
             injury
             done
             to
             another
             ,
             in
             the
             state
             of
             Nature
             ;
             as
             when
             a
             Son
             kills
             his
             Father
             ,
             but
             hath
             this
             Subterfuge
             ,
             that
             a
             Son
             cannot
             be
             understood
             in
             the
             State
             of
             Nature
             to
             his
             Father
             .
             This
             Opinion
             confuted
             :
             That
             every
             man
             owes
             the
             like
             gratitude
             to
             any
             other
             who
             should
             maintain
             and
             educate
             him
             ,
             as
             to
             his
             Father
             ;
             and
             it
             would
             be
             as
             much
             injury
             to
             hurt
             the
             one
             ,
             as
             the
             other
             .
             Sect.
             3.
             
          
           
             This
             Argument
             in
             his
             Lev.
             false
             and
             precacarious
             .
             For
             if
             God
             ,
             in
             the
             State
             of
             Nature
             ,
             is
             truly
             a
             Legislator
             ,
             then
             the
             Laws
             
             of
             Nature
             are
             truly
             Laws
             ;
             but
             this
             is
             already
             proved
             .
             Sect.
             4.
             
          
        
         
           
             The
             Heads
             of
             the
             Sixth
             Principle
             .
          
           
             
               That
               nothing
               is
               Good
               or
               Evil
               in
               the
               State
               of
               Nature
               .
            
          
           
             Mr.
             
             H's
             Reason
             for
             it
             :
             
               That
               every
               Man
               in
               the
               State
               of
               Nature
               ,
               makes
               his
               own
               Iudgment
               or
               Appetite
               the
               Rule
               of
               Good
               and
               Evil
               ;
               which
               are
               ever
               understood
               with
               respect
               to
               the
               Party
               that
               uses
               them
               ;
               and
               that
               in
               the
               State
               of
               Nature
               ,
               is
               either
               every
               man
               's
               own
               self
               ;
               or
               in
               a
               Civil
               ,
               of
               the
               Persons
               that
               represent
               the
               Commonwealth
               .
            
             Sect.
             1.
             
          
           
             This
             he
             explains
             Physically
             in
             his
             Human
             Nature
             ,
             from
             the
             different
             Motions
             which
             those
             Objects
             produce
             in
             the
             Brain
             ,
             proceeding
             from
             mens
             different
             Temperaments
             .
             Sect.
             2.
             
          
           
             Answer
             .
             Mr.
             
             H's
             uncertainty
             and
             looseness
             in
             his
             Notions
             of
             Good
             or
             Evil
             observed
             .
             Sect.
             3.
             
          
           
             That
             notwithstanding
             the
             variety
             of
             Tempers
             or
             Humours
             ,
             or
             the
             different
             Genius
             of
             particular
             Nations
             in
             some
             Customs
             ,
             &c.
             yet
             they
             for
             the
             most
             part
             agree
             in
             certain
             Notions
             necessary
             for
             the
             Common
             Good
             and
             Preservation
             ;
             and
             consequently
             that
             of
             all
             Mankind
             .
             Sect.
             4.
             
          
           
           
             A
             more
             certain
             Account
             of
             Good
             and
             Evil
             ,
             as
             well
             Natural
             as
             Moral
             ,
             than
             what
             Mr.
             H.
             hath
             given
             us
             .
             Sect.
             5.
             
          
           
             Mr.
             H.
             notwithstanding
             all
             he
             hath
             said
             to
             the
             contrary
             ,
             acknowledges
             a
             Common
             Good
             in
             the
             state
             of
             Nature
             .
             Sect.
             6.
             
          
           
             The
             difference
             between
             a
             Natural
             and
             a
             Moral
             Good
             ,
             and
             wherein
             it
             consists
             .
             The
             confounding
             of
             these
             ,
             the
             great
             cause
             of
             Mr.
             
             H's
             .
             Errours
             in
             this
             Matter
             .
             Sect.
             7.
             
          
           
             Mr.
             H.
             sometimes
             blames
             this
             narrow
             Humour
             in
             some
             men
             ,
             that
             desire
             nothing
             but
             their
             own
             private
             advantage
             ;
             and
             likewise
             confesses
             that
             that
             is
             a
             greater
             good
             which
             benefits
             more
             persons
             ,
             than
             what
             doth
             good
             but
             to
             a
             few
             .
             Sect.
             8.
             
          
           
             That
             notwithstanding
             all
             what
             Mr.
             H.
             hath
             said
             to
             the
             contrary
             ,
             all
             rational
             and
             good
             men
             must
             acknowledge
             ,
             that
             to
             be
             good
             ,
             which
             tends
             to
             the
             happiness
             and
             preservation
             of
             Mankind
             ,
             and
             which
             likewise
             may
             any
             ways
             contribute
             to
             effect
             it
             :
             That
             if
             we
             do
             not
             make
             the
             Common
             Good
             of
             Rational
             Agents
             ,
             the
             End
             of
             all
             our
             Actions
             ;
             all
             our
             Notions
             about
             Moral
             ,
             as
             well
             as
             Natural
             Good
             ,
             will
             be
             various
             and
             uncertain
             .
             Sect.
             9.
             
          
        
         
           
           
             The
             Heads
             of
             the
             Seventh
             Principle
             .
          
           
             
               That
               the
               State
               of
               Nature
               is
               a
               State
               of
               War.
               
            
          
           
             That
             all
             Mr.
             
             H's
             precedent
             Principles
             ,
             tend
             only
             to
             prove
             this
             darling
             one
             :
             If
             therefore
             ,
             those
             are
             well
             answered
             ,
             this
             Principle
             must
             fall
             .
             His
             New
             Reasons
             in
             his
             Leviathan
             proposed
             :
             He
             deduces
             this
             state
             of
             War
             from
             Three
             Causes
             in
             the
             Nature
             of
             Man.
             
          
           
             1st
             ,
             Competition
             .
             2dly
             ,
             Diffidence
             .
             3ly
             ,
             Glory
             .
             Each
             of
             which
             do
             in
             their
             turns
             make
             men
             fall
             together
             by
             the
             ears
             .
             A
             state
             of
             War
             ,
             not
             only
             that
             of
             actual
             fighting
             ,
             but
             all
             that
             time
             wherein
             mens
             Inclination
             to
             it
             may
             be
             certainly
             known
             ;
             illustrated
             by
             a
             Simile
             of
             rainy
             Weather
             .
             Sect.
             1.
             
          
           
             Answer
             to
             this
             Argument
             :
             'T
             is
             first
             observed
             ,
             that
             Mr.
             H.
             differs
             in
             his
             manner
             of
             proving
             the
             necessity
             of
             this
             state
             of
             War
             ;
             differs
             in
             his
             Leviathan
             ,
             from
             that
             in
             his
             
               De
               Cive
            
             :
             Since
             he
             here
             only
             supposes
             such
             a
             War
             to
             be
             lawful
             ,
             without
             any
             other
             proof
             .
             Sect.
             2.
             
          
           
             2
             d.
             Observation
             ,
             That
             this
             Author
             in
             his
             Argument
             here
             proposed
             ,
             doth
             still
             take
             the
             Natural
             state
             of
             Man
             only
             from
             his
             Passions
             ,
             without
             any
             consideration
             of
             Reason
             or
             Experience
             ;
             which
             is
             contrary
             to
             what
             he
             had
             before
             laid
             down
             ,
             when
             he
             made
             Experience
             
             any
             of
             the
             Faculties
             of
             the
             Mind
             .
             Yet
             that
             none
             of
             these
             Passions
             do
             necessarily
             and
             uninevitably
             hurry
             men
             into
             a
             State
             of
             War.
             Sect.
             3.
             
          
           
             That
             none
             of
             these
             Persons
             ,
             if
             governed
             by
             Reason
             ,
             ought
             to
             incite
             men
             to
             War
             ;
             and
             that
             Reason
             can
             never
             perswade
             men
             to
             fall
             together
             by
             the
             ears
             ,
             out
             of
             Competition
             .
             Sect.
             4.
             
          
           
             That
             Diffidence
             of
             others
             ,
             can
             never
             ,
             if
             duly
             considered
             ,
             be
             any
             Motive
             to
             make
             War
             with
             all
             men
             ;
             since
             such
             a
             War
             is
             not
             only
             destructive
             in
             its
             own
             nature
             ,
             but
             also
             impracticable
             .
             Sect.
             5.
             
          
           
             Mr.
             H.
             appeals
             to
             experience
             of
             what
             men
             do
             for
             their
             own
             security
             ,
             answered
             ;
             as
             also
             his
             Simile
             from
             the
             Weather
             .
             Sect.
             6
          
           
             He
             himself
             grants
             that
             there
             was
             never
             actually
             throughout
             the
             World
             ,
             such
             a
             state
             of
             War
             ,
             as
             he
             describes
             .
             His
             instances
             from
             the
             Savage
             People
             of
             America
             make
             rather
             against
             ,
             than
             for
             him
             ;
             proved
             by
             Authorities
             of
             Travellers
             .
             Sect.
             7.
             
          
           
             His
             Instance
             from
             the
             practice
             of
             Sovereign
             Powers
             ,
             proved
             to
             be
             of
             no
             force
             .
             Sect.
             8.
             
          
           
             Answer
             to
             his
             Argument
             from
             the
             Passion
             of
             Glory
             ,
             which
             doth
             not
             inevitably
             hurry
             men
             to
             War
             ,
             since
             it
             is
             more
             often
             mastered
             by
             other
             greater
             Passions
             ;
             as
             Fear
             of
             Death
             ,
             
             Desire
             of
             things
             necessary
             ,
             
               &c.
               
               Observation
            
             ;
             That
             the
             same
             Passions
             which
             excite
             men
             to
             War
             ,
             do
             also
             ,
             with
             him
             ,
             at
             other
             times
             perswade
             them
             to
             Peace
             ;
             and
             that
             those
             Passions
             are
             really
             the
             more
             strong
             ,
             that
             do
             so
             .
             Sect
             9.
             
          
           
             Mr.
             
             H's
             Argument
             from
             certain
             Peculiarities
             in
             Humane
             Nature
             ;
             why
             men
             cannot
             live
             as
             sociably
             with
             each
             other
             as
             Brutes
             ?
             The
             1st
             .
             
               Competition
               for
               Honours
            
             ,
             &c.
             
             Answer
             ,
             No
             Argument
             to
             be
             drawn
             from
             this
             ,
             in
             the
             state
             of
             Nature
             .
             Sect.
             10.
             
          
           
             His
             2d
             Reason
             answered
             ;
             That
             the
             Common
             Good
             ,
             among
             Brutes
             ,
             differs
             not
             from
             the
             Private
             ,
             as
             it
             does
             among
             Men.
             Sect
             11.
             
          
           
             Answer
             to
             his
             3d.
             Instance
             ;
             That
             Creatures
             not
             having
             the
             use
             of
             Reason
             ,
             do
             not
             find
             fault
             with
             the
             Administration
             of
             the
             Commonwealth
             ;
             That
             this
             can
             be
             no
             Argument
             in
             the
             state
             of
             Nature
             ,
             before
             Common-wealths
             are
             instituted
             ,
             
               &c.
               Sect.
            
             12.
             
          
           
             Answer
             to
             his
             4th
             Reason
             ;
             That
             Brutes
             have
             not
             the
             use
             of
             Speech
             ,
             and
             so
             cannót
             make
             Good
             seem
             Evil
             ,
             and
             Evil
             Good
             :
             Men
             not
             in
             a
             worse
             condition
             than
             Brutes
             ,
             by
             reason
             of
             Speech
             ,
             but
             rather
             in
             a
             better
             .
             Sect.
             13.
             
          
           
             Answer
             to
             his
             5th
             Reason
             ;
             That
             Brutes
             do
             not
             distinguish
             between
             Injury
             and
             Damage
             ,
             whereas
             it
             is
             otherwise
             in
             men
             .
             Sect.
             14.
             
          
           
           
             Answer
             to
             his
             last
             Reason
             ;
             That
             the
             agreement
             of
             Brutes
             is
             natural
             ;
             but
             in
             Men
             artificial
             .
             Sect.
             15.
             
          
           
             So
             much
             granted
             Mr.
             H.
             That
             men
             are
             tormented
             with
             divers
             Passions
             ,
             which
             Beasts
             are
             not
             :
             And
             so
             on
             the
             other
             side
             ,
             men
             are
             endued
             with
             other
             Passions
             ,
             which
             move
             them
             more
             strongly
             to
             Concord
             .
             Sect.
             16.
             
          
           
             A
             farther
             Consideration
             of
             the
             absurdity
             and
             Inconsistency
             of
             this
             Hypothesis
             ,
             of
             a
             Natural
             state
             of
             War.
             Sect.
             17.
             
          
        
         
           
             The
             Heads
             of
             the
             Eighth
             Principle
             .
          
           
             
               That
               mutual
               Compacts
               of
               Fidelity
               are
               void
               in
               the
               state
               of
               Nature
               ;
               but
               not
               so
               in
               a
               Common-wealth
               .
            
          
           
             His
             Reason
             for
             it
             :
             
               Because
               where
               Covenants
               are
               made
               upon
               a
               mutual
               trust
               of
               future
               Performances
               ,
               either
               Party
               may
               chuse
               whether
               he
               will
               perform
               ,
               or
               not
               ;
               because
               he
               is
               not
               sure
               that
               the
               other
               will
               perform
               his
               Part
               also
            
             :
             And
             of
             this
             he
             is
             the
             sole
             judge
             :
             But
             that
             it
             is
             otherwise
             in
             a
             Civil
             State
             ,
             where
             there
             is
             a
             Common
             Power
             to
             compel
             either
             of
             them
             that
             refuse
             .
             Sect.
             1.
             
          
           
             The
             reason
             apparent
             why
             he
             supposes
             Civil
             Sovereigns
             always
             in
             a
             state
             of
             War.
             Sect.
             2.
             
          
           
           
             Upon
             these
             Principles
             it
             is
             altogether
             in
             vain
             for
             Princes
             or
             States
             ,
             to
             make
             any
             Leagues
             or
             Treaties
             of
             Peace
             with
             each
             other
             .
             This
             Notion
             gives
             them
             also
             a
             Right
             of
             putting
             to
             death
             ,
             or
             making
             Slaves
             of
             Embassadors
             ,
             and
             all
             others
             that
             come
             into
             their
             Dominions
             .
             Sect.
             3.
             
          
           
             That
             upon
             this
             Principle
             of
             Mr.
             
             H's
             .
             if
             Compacts
             do
             not
             bind
             in
             the
             state
             of
             Nature
             ;
             neither
             will
             they
             be
             of
             any
             force
             in
             a
             Civil
             State
             ,
             if
             either
             all
             ,
             or
             the
             major
             part
             of
             the
             Contractors
             ,
             should
             have
             all
             at
             once
             a
             mind
             to
             break
             them
             ;
             upon
             pretence
             ,
             that
             either
             others
             do
             not
             perform
             their
             Parts
             ,
             or
             that
             they
             fear
             they
             will
             not
             do
             it
             .
             Sect.
             4.
             
          
           
             Mr.
             H.
             far
             exceeds
             his
             Master
             Epicurus
             in
             this
             Evil
             Principle
             .
             Sect.
             5.
             
          
        
         
           
             The
             Heads
             of
             the
             Ninth
             Principle
             .
          
           
             
               The
               Law
               of
               Nature
               is
               not
               truly
               a
               Law
               ,
               unless
               as
               it
               is
               delivered
               in
               the
               Holy
               Scripture
               .
            
          
           
             His
             Reasons
             for
             it
             :
             
               That
               though
               they
               are
               Dictates
               of
               Reason
               ,
               yet
               that
               for
               want
               of
               a
               Legislator
               ,
               and
               of
               sufficient
               security
               for
               those
               that
               shall
               observe
               them
               ;
               they
               are
               not
               Laws
               ,
               but
               as
               delivered
               in
               Scripture
               .
            
             Sect.
             1.
             
          
           
             That
             it
             hath
             been
             already
             proved
             ,
             that
             this
             Law
             of
             endeavouring
             the
             Common
             Good
             ,
             is
             the
             sum
             of
             all
             the
             Laws
             of
             Nature
             ,
             and
             that
             
             proceeding
             from
             God
             ,
             and
             established
             by
             sufficient
             Rewards
             and
             Punishments
             ;
             it
             hath
             all
             the
             Conditions
             required
             to
             a
             Law.
             That
             the
             defect
             of
             other
             Writers
             ,
             in
             not
             taking
             the
             like
             Method
             ,
             hath
             been
             the
             cause
             of
             Mr.
             
             H's
             ▪
             and
             others
             falling
             into
             this
             Error
             .
             This
             Law
             not
             being
             given
             in
             any
             S●t
             form
             of
             Words
             ,
             no
             Objection
             against
             its
             certainty
             ,
             or
             plainness
             .
             Sect.
             2.
             
          
           
             This
             Law
             of
             Nature
             being
             to
             be
             collected
             from
             our
             own
             Natures
             ,
             and
             that
             of
             things
             ,
             is
             capable
             of
             being
             known
             even
             by
             persons
             born
             deaf
             and
             dumb
             .
             Mr.
             H.
             acknowledges
             ▪
             these
             Laws
             to
             be
             properly
             so
             ,
             as
             proceeding
             from
             God.
             His
             allowing
             that
             those
             Laws
             oblige
             only
             to
             a
             desire
             or
             endeavour
             of
             the
             Mind
             ,
             that
             they
             should
             be
             observed
             ,
             a
             meer
             Evasion
             .
             Answer
             to
             his
             Objection
             ,
             of
             the
             want
             of
             Rewards
             and
             Punishments
             ,
             he
             himself
             having
             obviated
             this
             ,
             by
             confessing
             in
             his
             Lev.
             that
             they
             are
             established
             by
             natural
             Rewards
             and
             Punishments
             :
             If
             the
             Law
             of
             Nature
             is
             not
             properly
             a
             Law
             ,
             then
             there
             are
             no
             natural
             Rights
             properly
             so
             call'd
             .
             Sect.
             3.
             
          
           
             Answer
             to
             his
             main
             Reason
             ;
             That
             we
             are
             not
             obliged
             to
             external
             Acts
             ,
             for
             want
             of
             sufficient
             security
             ;
             That
             if
             this
             were
             a
             sufficient
             Objection
             ;
             then
             neither
             Civil
             Laws
             would
             oblige
             .
             Divine
             Punishments
             ,
             as
             certain
             as
             Humane
             .
             Sect.
             4.
             
          
           
           
             That
             mens
             greatest
             Security
             consists
             in
             a
             strict
             observation
             of
             all
             the
             Laws
             of
             Nature
             ▪
             Mr.
             H.
             in
             some
             places
             acknowledges
             ,
             That
             if
             we
             do
             not
             observe
             the
             Laws
             of
             Nature
             ,
             we
             shall
             fall
             into
             other
             Evils
             ,
             besides
             those
             that
             proceed
             from
             the
             violence
             of
             Men.
             Sect.
             5.
             
          
           
             Two
             Reasons
             proposed
             ;
             shewing
             the
             falseness
             of
             this
             Argument
             of
             Mr.
             H.
             The
             one
             ,
             the
             Declaration
             of
             all
             Civil
             Sovereigns
             concerning
             mens
             Innocency
             till
             accused
             ;
             The
             other
             from
             Mr.
             
             H's
             own
             Concession
             of
             a
             much
             greater
             Insecurity
             that
             will
             follow
             from
             their
             non-observation
             ;
             
               (
               viz.
            
             )
             a
             War
             of
             all
             men
             against
             all
             ,
             which
             is
             the
             most
             miserable
             State
             of
             all
             others
             .
             Sect.
             6
             ,
             7.
             
          
        
         
           
             The
             Heads
             of
             the
             Tenth
             Principle
             .
          
           
             
               That
               the
               Laws
               of
               Nature
               are
               alterable
               at
               the
               will
               of
               the
               Civil
               Sovereign
               .
            
          
           
             That
             this
             is
             but
             a
             consequence
             of
             his
             former
             Principle
             ,
             
               That
               nothing
               is
               good
               or
               evil
               in
               the
               state
               of
               Nature
            
             ;
             his
             Arguments
             for
             this
             Principle
             ,
             
               Because
               it
               proceeds
               from
               Civil
               Laws
               ,
               that
               every
               man
               should
               have
               distinct
               Rights
               to
               himself
               ,
               as
               also
               should
               not
               invade
               those
               of
               others
            
             ;
             it
             follows
             that
             these
             Precepts
             ,
             
               Thou
               shalt
               honour
               thy
               Parents
               ;
               Thou
               shalt
               not
               kill
               ,
            
             &c.
             are
             Civil
             Laws
             ,
             and
             that
             the
             Laws
             of
             Nature
             prescribe
             the
             same
             things
             ,
             yet
             implicitely
             ;
             for
             the
             same
             
             Law
             commands
             all
             Compacts
             to
             be
             observed
             ;
             and
             that
             to
             yield
             obedience
             ,
             when
             obedience
             is
             due
             ,
             was
             covenanted
             at
             the
             Institution
             of
             the
             Commonwealth
             ;
             and
             therefore
             whatever
             Civil
             Sovereigns
             command
             concerning
             these
             things
             ,
             must
             be
             obeyed
             ,
             since
             they
             alone
             can
             appoint
             what
             shall
             be
             yours
             ,
             or
             anothers
             ,
             or
             what
             shall
             be
             Murther
             ,
             Theft
             ,
             
               &c.
               Sect.
            
             1.
             
          
           
             Nothing
             written
             by
             Mr.
             H.
             more
             wickedly
             or
             loosely
             ,
             nor
             wherein
             he
             more
             contradicts
             himself
             ,
             than
             in
             this
             Principle
             .
             The
             main
             foundations
             of
             which
             are
             already
             destroyed
             .
             No
             Compacts
             made
             at
             the
             Institution
             of
             any
             Commonwealth
             ,
             which
             can
             be
             of
             greater
             force
             than
             the
             Law
             of
             Nature
             .
             The
             dreadful
             Consequences
             that
             will
             follow
             from
             the
             contrary
             Principle
             ;
             Mr.
             H.
             allowing
             even
             Idolatry
             it self
             to
             be
             lawful
             ,
             if
             commanded
             by
             the
             Supream
             Powers
             .
          
           
             That
             the
             Secondary
             Laws
             of
             Nature
             can
             never
             contradict
             ,
             or
             alter
             those
             that
             are
             prior
             to
             them
             ,
             as
             more
             conducing
             to
             the
             Common
             Good
             ;
             though
             Civil
             Laws
             may
             restrain
             ,
             or
             enlarge
             several
             particular
             Instances
             .
             His
             Example
             of
             the
             Lacedemonian
             Boys
             answered
             .
             Sect.
             2.
             
          
           
             A
             Concluding
             Instance
             in
             answer
             to
             this
             ,
             from
             that
             Law
             of
             ours
             ,
             against
             relieving
             wandring
             Beggars
             .
             Sect.
             3.
             
          
           
           
             Uncertain
             ,
             whether
             Mr.
             H.
             broached
             this
             dangerous
             Doctrine
             out
             of
             ignorance
             ,
             or
             design
             of
             flattering
             Civil
             Sovereigns
             ;
             yet
             that
             by
             this
             he
             endeavours
             to
             destroy
             all
             Vertue
             and
             Goodness
             in
             Princes
             ,
             and
             all
             obligation
             of
             Obedience
             in
             Subjects
             ,
             whenever
             they
             are
             strong
             enough
             to
             rebel
             .
             Sect.
             4.
             
          
           
             The
             Conclusion
             ;
             containing
             an
             Apology
             for
             the
             length
             of
             these
             Confutations
             .
             Sect.
             5.
             
          
        
      
       
         
         
         
           The
           Second
           Part
           :
        
         
           
             Wherein
             the
             Moral
             Principles
             of
             Mr.
             
             Hobbs's
             
               De
               Cive
               &
               Leviathan
            
             ,
             are
             fully
             Considered
             ,
             and
             Confuted
             .
          
        
         
           
             INTRODUCTION
             .
          
           
             §
             .
             1
             THough
             perhaps
             it
             may
             not
             seem
             unnecessary
             ,
             after
             so
             much
             as
             hath
             been
             said
             ,
             to
             prove
             the
             certainty
             ,
             and
             constant
             obligation
             of
             the
             Law
             of
             Nature
             ,
             of
             endeavouring
             the
             Common
             Good
             of
             all
             Rational
             Bei●gs
             ;
             more
             particularly
             to
             confute
             the
             Principles
             of
             Epicurus
             ,
             and
             his
             Follower
             Mr.
             H.
             it
             being
             a
             true
             Maxim
             in
             other
             Sciences
             ,
             as
             well
             as
             Geometry
             ,
             
               Rectum
               est
               Index
               sui
               ,
               &
               obliqui
               :
            
             Yet
             since
             those
             Authors
             have
             not
             only
             poisoned
             the
             World
             with
             their
             pernicious
             Tenets
             ,
             but
             have
             also
             endeavoured
             to
             support
             them
             with
             the
             specious
             appearances
             of
             Reason
             and
             Argument
             ;
             it
             may
             be
             expected
             ,
             that
             we
             should
             say
             somewhat
             in
             
             answer
             to
             these
             Reasons
             and
             Arguments
             Mr.
             H.
             the
             Reviver
             of
             those
             Principles
             in
             this
             Age
             ,
             hath
             brought
             in
             his
             Book
             
               De
               Cive
               &
               Leviathan
            
             ,
             to
             maintain
             and
             support
             them
             .
             And
             therefore
             I
             have
             thought
             fit
             to
             add
             some
             Considerations
             ,
             and
             Confutations
             of
             them
             ,
             as
             far
             as
             they
             contradict
             the
             Principles
             we
             have
             here
             laid
             down
             ;
             and
             rather
             to
             put
             them
             here
             all
             together
             at
             the
             end
             ,
             than
             in
             the
             Body
             of
             our
             Treatise
             of
             the
             
               Law
               of
               Nature
            
             ;
             since
             there
             they
             would
             not
             only
             have
             interrupted
             the
             Coherence
             of
             the
             Discourse
             it self
             ,
             but
             would
             have
             also
             disturbed
             ,
             and
             taken
             off
             the
             minds
             of
             the
             ordinary
             Readers
             (
             for
             whom
             I
             chiefly
             intend
             it
             )
             from
             a
             due
             consideration
             of
             the
             truth
             and
             connexion
             of
             the
             things
             therein
             contained
             .
             And
             therefore
             I
             have
             thought
             fit
             rather
             to
             cast
             them
             all
             together
             into
             a
             distinct
             part
             by
             themselves
             ;
             since
             if
             you
             are
             Master
             of
             that
             former
             Part
             of
             this
             Discourse
             ,
             you
             will
             easily
             perceive
             ,
             not
             only
             the
             Falshood
             and
             Absurdity
             of
             Mr.
             
             H's
             Principles
             ,
             but
             that
             it
             was
             from
             his
             Ignorance
             ,
             or
             Inconsideration
             of
             this
             great
             Principle
             of
             the
             Common
             Good
             of
             Rational
             Beings
             ,
             that
             he
             first
             fell
             into
             those
             Errors
             ,
             and
             made
             private
             Self-preservation
             not
             only
             the
             first
             motive
             (
             which
             had
             been
             true
             enough
             )
             but
             also
             the
             sole
             end
             of
             all
             Moral
             Actions
             ,
             which
             is
             altogether
             false
             ,
             and
             below
             the
             dignity
             ,
             not
             only
             of
             a
             Philosopher
             ,
             but
             a
             Man.
             I
             have
             therefore
             
             gone
             through
             all
             his
             Moral
             Principles
             in
             order
             ;
             and
             as
             for
             his
             Politick
             ones
             ,
             if
             these
             are
             false
             ,
             they
             will
             need
             no
             other
             Confutation
             ;
             and
             I
             have
             reduced
             them
             into
             certain
             Heads
             ,
             or
             Propositions
             ,
             and
             have
             truly
             given
             you
             this
             Sum
             of
             Arguments
             ,
             that
             no
             man
             may
             find
             fault
             with
             me
             for
             misrepresenting
             his
             Opinions
             .
          
        
         
           
             PRINCIPLE
             I.
             
          
           
             
               Man
               is
               not
               a
               Creature
               born
               apt
               for
               Society
               .
            
          
           
             §
             .
             1.
             
             MR.
             H.
             in
             his
             Philosophical
             Elements
             ,
             or
             Treatise
             
               De
               Cive
            
             ,
             Chap.
             1.
             
             §
             .
             2.
             lays
             down
             ,
             and
             maintains
             this
             Principle
             ,
             and
             gives
             certain
             specious
             Reasons
             for
             it
             ;
             which
             because
             they
             are
             somewhat
             tedious
             ,
             and
             divers
             of
             them
             very
             trivial
             ,
             I
             shall
             rather
             chuse
             to
             contract
             them
             ,
             than
             be
             at
             the
             trouble
             of
             transcribing
             all
             that
             he
             hath
             loosely
             enough
             laid
             down
             for
             the
             maintenance
             of
             this
             Assertion
             ;
             referring
             you
             ,
             if
             you
             doubt
             whether
             I
             rightly
             represent
             his
             meaning
             ,
             to
             the
             Author
             himself
             in
             the
             place
             above-cited
             .
          
           
             
               He
               there
               in
               the
               first
               place
               supposes
               ,
               that
               Man
               is
               not
               a
               Sociable
               Creature
               ,
               because
               it
               could
               not
               be
               otherwise
               in
               Nature
               ,
               but
               only
               by
               accident
               ;
               for
               if
               Man
               loved
               Man
               naturally
               ,
               there
               could
               be
               no
               reason
               
               given
               why
               every
               one
               should
               not
               love
               every
               one
               alike
               ,
               as
               being
               alike
               Man
               ;
               or
               why
               he
               should
               rather
               frequent
               those
               in
               whose
               Society
               Honour
               and
               Profit
               is
               conferred
               ,
               rather
               on
               himself
               ,
               than
               others
               .
               Therefore
               we
               do
               not
               by
               nature
               seek
               Companions
               ,
               but
               to
               be
               either
               honoured
               ,
               or
               profited
               by
               them
               .
            
             These
             in
             the
             first
             place
             ;
             but
             those
             in
             the
             second
             ;
             And
             this
             he
             thinks
             he
             hath
             sufficiently
             proved
             ,
             
               by
               shewing
               us
               for
               what
               end
               men
               herd
               together
               ,
               and
               what
               they
               do
               when
               they
               are
               met
               ;
               for
               if
               they
               come
               together
               for
               Commerce-sake
               ,
               every
               one
               minds
               not
               his
               Companion
               's
               ,
               but
               his
               own
               Interest
               .
               If
               for
               Publick
               Affairs
               ,
               there
               arises
               a
               certain
               Court-friendship
               ,
               having
               more
               of
               mutual
               fear
               than
               love
               ;
               from
               whence
               often
               Faction
               ,
               but
               never
               Good-will
               is
               produced
               .
               If
               for
               the
               sake
               of
               Mirth
               and
               Pleasure
               ,
               every
               one
               is
               wont
               to
               please
               himself
               in
               those
               things
               which
               raise
               laughter
               ;
               from
               whence
               he
               may
               (
               as
               it
               is
               the
               nature
               of
               what
               is
               ridiculous
               )
               by
               the
               comparison
               of
               another's
               weakness
               or
               infirmity
               ,
               become
               more
               acceptable
               to
               himself
               :
            
             And
             he
             there
             proceeds
             to
             shew
             from
             several
             Observations
             he
             had
             made
             in
             the
             Companies
             he
             had
             kept
             ,
             
               That
               all
               men
               that
               converse
               together
               either
               for
               the
               sake
               ,
               or
               the
               instruction
               of
               others
               ,
               do
               only
               seek
               Company
               for
               their
               own
               profit
               ,
               or
               glory
               ,
               and
               not
               the
               good
               of
               others
               ;
               that
               is
               ,
               for
               the
               love
               of
               himself
               ,
               not
               of
               his
               Companions
               :
               And
               therefore
               since
               Man
               can
               never
               seek
               Civil
               Society
               ,
               only
               out
               of
               a
               desire
               of
               glory
               ;
               and
               although
               the
               Profits
               and
               Conveniences
               
               of
               life
               may
               be
               encreased
               by
               mens
               mutual
               assistance
               ,
               yet
               since
               that
               may
               be
               much
               better
               procured
               by
               a
               dominion
               over
               others
               ,
               than
               by
               their
               Society
               ,
               no
               body
               can
               doubt
               ,
               but
               that
               men
               are
               more
               vehemently
               carried
               by
               their
               Nature
               ,
               when
               fear
               is
               removed
               ,
               to
               dominion
               ,
               than
               Society
               ;
               therefore
               it
               is
               to
               be
               laid
               down
               for
               a
               Principle
               ,
               That
               the
               original
               of
               all
               great
               and
               lasting
               Societies
               did
               not
               proceed
               from
               the
               mutual
               Benevolence
               of
               Men
               ,
               but
               their
               mutual
               Fear
               ;
               And
               by
               Fear
               ,
               as
               he
               tells
               us
               in
               the
               Annotation
               to
               this
               Paragraph
               ,
               he
               doth
               not
               mean
               only
               to
               be
               frightned
               ,
               but
               under
               that
               word
            
             Fear
             ,
             
               he
               comprehends
               any
               prospect
               of
               a
               future
               Evil
               ,
               as
               to
               distrust
               ,
               suspect
               ,
               beware
               ,
               and
               to
               provide
               that
               they
               may
               not
               fear
               ,
               to
               be
               also
               the
               part
               of
               those
               who
               are
               afraid
               .
            
          
           
             §
             .
             2.
             
             Having
             given
             you
             the
             Author's
             Sense
             ,
             and
             in
             great
             part
             his
             own
             words
             ;
             I
             shall
             now
             proceed
             to
             make
             some
             Observations
             upon
             them
             ;
             and
             in
             the
             first
             place
             must
             observe
             ,
             That
             the
             main
             strength
             of
             his
             Arguments
             consists
             in
             the
             ill
             ,
             or
             false
             use
             of
             these
             words
             ,
             
               unapt
               for
               Society
            
             .
             For
             if
             he
             only
             understands
             by
             them
             ,
             that
             Men
             are
             born
             actually
             unapt
             for
             Civil
             Society
             ,
             because
             they
             are
             Infants
             ,
             or
             else
             unexperienced
             of
             the
             Evils
             proceeding
             from
             the
             Wants
             thereof
             ;
             this
             is
             indeed
             a
             great
             discovery
             ,
             and
             worthy
             a
             Philosopher
             ,
             that
             Children
             ,
             or
             People
             without
             experience
             ,
             are
             not
             
             able
             to
             understand
             the
             meaning
             or
             force
             of
             Compacts
             ;
             or
             are
             unable
             immediately
             to
             enter
             into
             a
             Civil
             State.
             Nor
             is
             his
             Reason
             any
             better
             ;
             That
             though
             Infants
             and
             persons
             of
             full
             Age
             ,
             though
             unexperienced
             ,
             partake
             of
             Human
             Nature
             ;
             yet
             being
             thus
             unapt
             for
             Society
             ,
             Man
             is
             not
             made
             fit
             for
             it
             by
             Nature
             ,
             but
             Discipline
             .
          
           
             §
             .
             3.
             
             From
             whence
             I
             observe
             ,
             That
             he
             only
             takes
             the
             measure
             of
             Humane
             Nature
             ,
             from
             those
             Passions
             which
             precede
             the
             use
             of
             Reason
             ,
             Experience
             ,
             and
             Discipline
             .
             And
             as
             they
             first
             and
             chiefly
             shew
             themselves
             in
             Children
             and
             Fools
             ;
             or
             persons
             unexperienced
             .
             Whereas
             ,
             according
             to
             the
             Opinion
             of
             the
             best
             Philosophers
             ,
             we
             suppose
             the
             truer
             nature
             of
             Man
             ,
             ought
             rather
             to
             be
             taken
             from
             his
             utmost
             Perfection
             ,
             viz.
             his
             Reason
             ,
             or
             the
             power
             of
             deducing
             Effects
             from
             their
             Causes
             ;
             by
             which
             alone
             ,
             he
             is
             distinguished
             from
             Brutes
             :
             And
             so
             the
             Will
             may
             incline
             us
             to
             those
             things
             ,
             which
             Reason
             shall
             judge
             most
             fit
             and
             convenient
             for
             our
             Natures
             .
             And
             therefore
             Mr.
             H.
             doth
             very
             absurdly
             ,
             to
             oppose
             Experience
             ,
             and
             Discipline
             ,
             to
             Nature
             ;
             since
             whatever
             men
             learn
             by
             either
             of
             these
             ,
             they
             must
             still
             attain
             to
             it
             by
             the
             force
             of
             their
             Rational
             Natures
             ,
             and
             those
             Faculties
             of
             Reason
             and
             Speech
             ,
             which
             Brutes
             are
             not
             capable
             
             of
             :
             And
             therefore
             the
             nature
             of
             a
             Creature
             is
             best
             judged
             of
             from
             the
             utmost
             Perfection
             it
             attains
             to
             :
             As
             the
             Nature
             of
             a
             Plant
             is
             not
             to
             be
             taken
             from
             its
             first
             appearance
             ,
             or
             as
             soon
             as
             ever
             it
             peeps
             out
             of
             the
             Earth
             ,
             but
             from
             its
             utmost
             state
             of
             perfection
             ,
             when
             it
             comes
             to
             bear
             Flowers
             ,
             Seed
             ,
             or
             Fruit.
             And
             even
             that
             Experience
             ,
             to
             which
             Mr.
             H.
             attributes
             all
             our
             Reason
             ,
             he
             himself
             grants
             to
             be
             a
             natural
             ,
             and
             not
             acquired
             Power
             :
             See
             his
             Leviathan
             ,
             Chap.
             8.
             where
             treating
             of
             Intellectual
             Vertues
             ,
             he
             hath
             these
             Words
             ;
             
               The
               Intellectual
               Vertues
               are
               of
               two
               sorts
               ,
               Natural
               ,
               and
               acquired
               .
               By
               Natural
               ,
               I
               mean
               not
               that
               which
               a
               man
               hath
               from
               his
               Birth
               ,
               for
               that
               is
               nothing
               else
               but
               sense
               ,
               wherein
               men
               differ
               so
               little
               from
               one
               another
               ,
               and
               from
               brute
               Beasts
               ,
               as
               it
               is
               not
               to
               be
               reckoned
               amongst
               the
               Virtues
               .
               But
               I
               mean
               that
               Wit
               ,
               which
               is
               gotten
               by
               use
               only
               ,
               and
               experience
               ,
               without
               method
               ,
               culture
               ,
               or
               Instruction
               .
            
          
           
             §
             .
             4.
             
             To
             conclude
             this
             Head
             ,
             I
             desire
             those
             Gentlemen
             of
             his
             Opinion
             ,
             to
             take
             notice
             ,
             That
             all
             Philosophers
             ,
             and
             Writers
             of
             Politicks
             ,
             as
             well
             as
             Mr.
             H.
             were
             not
             ignorant
             how
             unfit
             Infants
             ,
             and
             Grown
             Persons
             ,
             without
             experience
             ,
             or
             labouring
             under
             any
             unruly
             Passion
             ,
             were
             to
             enter
             into
             Leagues
             ,
             or
             Compacts
             ;
             or
             to
             perform
             any
             of
             the
             Duties
             of
             a
             Civil
             Society
             :
             But
             yet
             for
             all
             that
             ,
             they
             supposed
             
             man
             to
             be
             born
             for
             those
             ends
             ;
             which
             by
             the
             force
             of
             his
             Rational
             Nature
             ,
             he
             may
             at
             last
             attain
             to
             ,
             unless
             something
             preternatural
             (
             such
             as
             are
             those
             disorderly
             Passions
             ,
             or
             Diseases
             of
             the
             Mind
             )
             intervene
             :
             And
             
             Iuvenal's
             Saying
             is
             as
             old
             as
             true
             ;
             
               Non
               aliud
               Natura
               ,
               aliud
               Sapientia
               dictat
               .
            
             And
             sure
             it
             is
             a
             childish
             Inference
             ,
             and
             favours
             more
             of
             Sophistry
             ,
             than
             true
             Philosophy
             ,
             to
             say
             ,
             
               Men
               are
               born
               Infants
               ,
               and
               therefore
               unapt
               for
               Civil
               Society
               .
            
             Since
             any
             Country
             Fellow
             could
             have
             taught
             him
             better
             ,
             who
             thinks
             his
             Son
             born
             apt
             to
             be
             a
             Plough-man
             ,
             or
             a
             Grasier
             ,
             though
             he
             knows
             he
             will
             not
             be
             able
             to
             hold
             the
             Plough
             ,
             until
             he
             is
             twelve
             or
             thirteen
             years
             of
             age
             ▪
             Nor
             yet
             to
             understand
             Grazing
             ,
             until
             he
             is
             able
             to
             ride
             and
             go
             to
             Market
             .
          
           
             §
             .
             5.
             
             But
             let
             us
             now
             more
             particularly
             examine
             the
             Reasons
             this
             Author
             there
             gives
             us
             ,
             why
             Man
             is
             a
             Creature
             naturally
             unapt
             for
             Society
             ,
             which
             he
             will
             have
             to
             be
             only
             by
             accident
             ;
             
               Because
               if
               one
               man
               loved
               another
               naturally
               as
               man
               ,
               there
               could
               be
               no
               reason
               why
               every
               man
               should
               not
               love
               every
               man
               alike
               ;
               or
               wherefore
               he
               should
               rather
               frequent
               those
               in
               whose
               company
               he
               is
               most
               likely
               to
               get
               Honour
               and
               Profit
               .
               Therefore
               we
               do
               not
               naturally
               seek
               Companions
               ,
            
             i.
             e.
             
               for
               their
               own
               sakes
               ;
               but
               either
               to
               gain
               Honour
               or
               Prosit
               by
               them
               :
               These
               in
               the
               first
               place
               ;
               but
               those
               in
               the
               Second
               ,
            
             &c.
             
          
           
           
             In
             answer
             to
             which
             ,
             I
             grant
             indeed
             ,
             that
             particular
             persons
             ,
             when
             they
             joyn
             with
             others
             ,
             in
             any
             Society
             or
             Company
             ,
             do
             usually
             consider
             some
             peculiar
             end
             ,
             either
             of
             Profit
             or
             Pleasure
             ;
             which
             may
             thence
             redound
             to
             themselves
             .
             Yet
             doth
             it
             not
             therefore
             follow
             that
             Man
             is
             not
             a
             Creature
             designed
             by
             God
             for
             Society
             ;
             or
             that
             he
             is
             not
             obliged
             by
             the
             Laws
             of
             Nature
             ,
             or
             right
             Reason
             to
             be
             friendly
             and
             sociable
             even
             to
             those
             from
             whom
             no
             present
             advantage
             can
             be
             expected
             .
             For
             tho'
             it
             be
             granted
             ,
             that
             men
             either
             from
             a
             peculiar
             agreement
             of
             dispositions
             ,
             or
             that
             they
             suppose
             they
             can
             sooner
             obtain
             some
             particular
             end
             or
             advantage
             ,
             in
             some
             mens
             Conversation
             than
             others
             ;
             and
             do
             therefore
             prefer
             such
             mens
             Company
             before
             others
             ;
             yet
             does
             not
             this
             prove
             ,
             That
             man
             is
             not
             naturally
             a
             Sociable
             Creature
             :
             Since
             he
             himself
             grants
             ,
             That
             men
             can
             neither
             live
             comfortably
             ,
             nor
             be
             so
             much
             as
             bred
             up
             ,
             or
             preserved
             ,
             without
             the
             help
             and
             society
             of
             others
             .
          
           
             Therefore
             if
             he
             is
             determined
             to
             the
             end
             ,
             viz.
             happiness
             ,
             and
             self-preservation
             ,
             he
             is
             likewise
             as
             necessarily
             determined
             to
             the
             means
             ,
             (
             viz.
             )
             Society
             .
             And
             his
             inclination
             to
             this
             or
             that
             man's
             company
             more
             than
             others
             ,
             is
             no
             more
             an
             Argument
             against
             our
             Natures
             requiring
             Society
             ,
             than
             if
             I
             should
             argue
             ▪
             That
             because
             I
             love
             Mutton
             better
             than
             Veal
             ▪
             
             therefore
             it
             is
             not
             from
             my
             nature
             ,
             but
             only
             by
             accident
             ,
             that
             I
             am
             ordained
             to
             preserve
             my
             life
             by
             eating
             .
             And
             as
             for
             the
             instances
             which
             he
             gives
             ,
             to
             let
             us
             see
             with
             what
             intent
             men
             meet
             together
             ,
             from
             what
             men
             do
             when
             they
             are
             met
             .
             It
             is
             plain
             that
             Mr.
             H.
             here
             confounds
             that
             natural
             Society
             ,
             which
             is
             absolutely
             necessary
             for
             man's
             preservation
             ,
             with
             these
             particular
             Clubs
             or
             Companies
             ,
             which
             men
             keep
             for
             their
             greater
             pleasure
             or
             advantage
             ▪
             And
             though
             I
             have
             already
             granted
             ,
             that
             some
             mens
             particular
             profit
             or
             pleasure
             may
             be
             promoted
             or
             increased
             ,
             by
             frequenting
             some
             mens
             Companies
             ,
             rather
             than
             others
             ;
             as
             suppose
             there
             be
             a
             greater
             agreement
             of
             Dispositions
             ;
             or
             that
             we
             have
             been
             more
             used
             to
             this
             or
             that
             man's
             Company
             by
             Education
             ,
             or
             long
             acquaintance
             ,
             &c.
             
             And
             though
             it
             be
             likewise
             granted
             ,
             that
             a
             man
             does
             more
             frequent
             their
             Company
             ,
             among
             whom
             he
             finds
             most
             honour
             and
             profit
             .
             Since
             every
             man
             may
             lawfully
             pursue
             his
             own
             pleasures
             and
             advantages
             (
             if
             he
             knows
             rightly
             how
             to
             judge
             of
             it
             .
             )
             Yet
             this
             doth
             not
             at
             all
             contradict
             man's
             sociable
             nature
             ,
             provided
             the
             Common
             Bonds
             of
             Society
             be
             not
             broken
             and
             disturbed
             ,
             by
             any
             mans
             more
             particular
             Interests
             or
             Inclinations
             ;
             and
             God
             has
             not
             so
             designed
             us
             to
             good
             for
             others
             ,
             as
             that
             we
             should
             neglect
             all
             care
             of
             our selves
             ;
             but
             that
             
             this
             sociableness
             is
             therefore
             to
             be
             observed
             by
             mankind
             ,
             that
             by
             a
             mutual
             communication
             of
             humane
             assistances
             ,
             and
             other
             natural
             goods
             ,
             between
             divers
             persons
             ,
             we
             may
             more
             conveniently
             promote
             our
             own
             pleasure
             or
             advantage
             jointly
             with
             that
             of
             others
             ;
             Since
             a
             mutual
             love
             and
             benevolence
             ,
             is
             to
             be
             observed
             among
             men
             ,
             though
             not
             otherwise
             related
             to
             each
             other
             ,
             than
             by
             the
             common
             relation
             of
             Humanity
             ,
             and
             with
             whom
             we
             may
             preserve
             a
             sufficient
             concord
             ,
             by
             doing
             them
             good
             ,
             rather
             than
             hurt
             ,
             whenever
             it
             lies
             in
             our
             power
             .
             And
             though
             a
             man
             ,
             when
             he
             joyns
             himself
             with
             some
             particular
             Company
             ,
             will
             in
             the
             first
             place
             consider
             his
             own
             pleasure
             or
             profit
             ,
             before
             that
             of
             his
             Companions
             :
             Yet
             ought
             he
             not
             so
             to
             consult
             his
             private
             advantage
             ,
             as
             that
             the
             good
             of
             the
             Civil
             Society
             ,
             or
             of
             Mankind
             in
             general
             ,
             be
             thereby
             prejudiced
             ,
             by
             injuring
             any
             of
             its
             particular
             Members
             :
             And
             a
             man
             as
             well
             in
             Natural
             ,
             as
             Moral
             and
             Civil
             Actions
             ,
             may
             propose
             his
             own
             pleasure
             or
             profit
             ,
             in
             the
             first
             place
             ,
             though
             he
             may
             also
             intend
             some
             higher
             or
             nobler
             end
             of
             his
             thus
             acting
             .
             Thus
             a
             man
             who
             intends
             to
             marry
             ,
             may
             lawfully
             propose
             to
             himself
             his
             own
             pleasure
             and
             satisfaction
             ;
             though
             the
             great
             end
             of
             Marriage
             ,
             (
             and
             which
             he
             may
             also
             chiefly
             intend
             )
             be
             the
             propagation
             of
             Mankind
             .
             So
             likewise
             a
             Master
             or
             Tutor
             that
             
             instructs
             others
             ,
             may
             lawfully
             propose
             to
             himself
             his
             own
             profit
             or
             advantage
             thereby
             ;
             though
             he
             may
             also
             ultimately
             intend
             the
             instruction
             of
             his
             Scholars
             ,
             or
             Pupils
             (
             that
             is
             ,
             the
             Common
             Good
             of
             Mankind
             )
             as
             the
             great
             end
             of
             his
             taking
             that
             Profession
             .
             So
             likewise
             in
             Civil
             Societies
             or
             Commonwealths
             ,
             a
             man
             may
             propose
             to
             himself
             his
             own
             Security
             ,
             Profit
             ,
             or
             Honour
             ,
             as
             a
             reason
             why
             he
             bestows
             his
             time
             and
             labour
             ,
             or
             ventures
             his
             life
             in
             the
             service
             of
             the
             Publick
             :
             And
             yet
             he
             may
             farther
             propose
             to
             himself
             the
             love
             of
             his
             Countrey
             ,
             or
             the
             good
             of
             the
             Common-wealth
             ,
             as
             the
             great
             End
             of
             his
             Actions
             .
          
           
             §
             .
             6.
             
             So
             that
             it
             is
             to
             little
             purpose
             ,
             which
             Mr.
             H.
             alledges
             ,
             That
             the
             original
             of
             the
             greatest
             and
             most
             lasting
             Societies
             ,
             to
             wit
             ,
             Commonwealths
             ,
             did
             not
             proceed
             from
             mutual
             Good-will
             ,
             but
             mutual
             Fear
             ;
             (
             the
             Word
             Fear
             being
             used
             for
             any
             fore-sight
             ,
             or
             precaution
             of
             a
             future
             Evil.
             )
             For
             we
             are
             not
             here
             considering
             the
             original
             of
             Civil
             Societies
             ,
             but
             of
             that
             natural
             sociableness
             among
             men
             ,
             which
             we
             look
             upon
             as
             most
             necessary
             and
             agreeable
             to
             the
             nature
             of
             man
             ;
             though
             some
             particular
             men
             being
             also
             sensible
             how
             obnoxious
             they
             were
             to
             the
             Injuries
             of
             those
             who
             sought
             their
             own
             pleasure
             or
             profit
             ,
             without
             any
             consideration
             of
             the
             
             interest
             or
             good
             of
             others
             ,
             did
             ,
             to
             prevent
             them
             ,
             unite
             themselves
             together
             in
             that
             stricter
             League
             of
             Amity
             ,
             called
             Civil
             Society
             .
             So
             that
             this
             Common
             Amity
             or
             Benevolence
             ,
             cannot
             be
             omitted
             to
             be
             first
             supposed
             ,
             even
             in
             the
             very
             constitution
             of
             Common
             wealths
             :
             Since
             those
             who
             founded
             them
             ,
             must
             have
             been
             before
             united
             ,
             either
             by
             some
             natural
             relation
             ;
             and
             a
             mutual
             confidence
             in
             ,
             or
             benevolence
             towards
             each
             other
             ;
             although
             perhaps
             ,
             others
             might
             afterwards
             ,
             out
             of
             fear
             of
             their
             Power
             ,
             or
             a
             liking
             of
             their
             Government
             ,
             be
             compelled
             or
             allured
             ,
             to
             joyn
             or
             associate
             themseves
             with
             them
             .
          
           
             §
             .
             7.
             
             But
             as
             for
             those
             Instances
             Mr.
             H.
             gives
             us
             of
             those
             that
             seek
             Society
             only
             to
             censure
             the
             Lives
             and
             Actions
             of
             other
             men
             ;
             thereby
             to
             gain
             Glory
             to
             themselves
             ,
             from
             the
             Follies
             or
             Infirmities
             of
             those
             they
             converse
             with
             ;
             Such
             sort
             of
             Conversation
             ,
             consisting
             for
             the
             most
             part
             of
             some
             idle
             ill-natured
             men
             ,
             who
             count
             themselves
             Wits
             ,
             and
             have
             little
             else
             to
             do
             ,
             but
             to
             speak
             ill
             of
             ,
             and
             censure
             others
             ,
             does
             not
             concern
             the
             major
             part
             of
             Mankind
             ;
             who
             needing
             each
             others
             Society
             ,
             for
             more
             necessary
             occasions
             ,
             have
             commonly
             other
             Business
             to
             discourse
             of
             ,
             when
             they
             meet
             .
          
           
           
             §
             .
             8.
             
             As
             for
             the
             rest
             of
             those
             things
             he
             says
             ,
             That
             the
             Necessaries
             of
             life
             may
             be
             much
             better
             procured
             by
             dominion
             over
             ,
             than
             by
             the
             Society
             of
             others
             ,
             that
             is
             altogether
             false
             ,
             and
             precarious
             ;
             since
             no
             man
             by
             his
             own
             single
             strength
             ,
             and
             without
             the
             voluntary
             help
             or
             society
             of
             others
             ,
             could
             ever
             yet
             subdue
             ,
             and
             make
             Slaves
             of
             all
             other
             men
             he
             met
             with
             :
             And
             therefore
             if
             any
             man
             ever
             increased
             his
             natural
             power
             or
             advantage
             over
             others
             ,
             it
             was
             not
             by
             vertue
             of
             his
             own
             sole
             power
             or
             strength
             ,
             but
             by
             mens
             deference
             to
             his
             Valour
             ,
             or
             Vertue
             ,
             when
             they
             chose
             him
             for
             their
             Head
             ,
             or
             Leader
             ;
             or
             else
             that
             they
             followed
             him
             ,
             and
             obeyed
             his
             Commands
             as
             their
             Father
             ,
             or
             Grandfather
             ,
             out
             of
             reverence
             to
             his
             Wisdom
             ,
             or
             Gratitude
             for
             his
             Benefits
             .
          
           
             §
             .
             9.
             
             To
             conclude
             ,
             He
             himself
             there
             objects
             ,
             that
             men
             cannot
             grow
             up
             ,
             or
             live
             contentedly
             without
             the
             society
             and
             assistance
             of
             others
             :
             And
             therefore
             cannot
             deny
             ,
             but
             men
             desire
             the
             society
             of
             each
             other
             ,
             their
             Nature
             compelling
             them
             thereunto
             .
             But
             to
             come
             off
             from
             this
             Objection
             ,
             he
             will
             have
             nothing
             called
             Society
             ,
             but
             Commonwealths
             ;
             which
             ,
             says
             he
             ,
             are
             not
             meer
             Meetings
             ,
             but
             Leagues
             ,
             for
             making
             of
             which
             Compacts
             are
             necessary
             .
             And
             therefore
             still
             argues
             ,
             that
             Infants
             ,
             and
             
             those
             that
             are
             unexperienced
             ,
             are
             uncapable
             of
             them
             ,
             &c.
             
             Upon
             which
             I
             shall
             only
             observe
             ,
             That
             Mr.
             H.
             imposes
             upon
             himself
             ,
             and
             others
             ,
             by
             confounding
             that
             first
             ,
             and
             most
             natural
             amity
             ,
             and
             sociableness
             of
             Persons
             of
             one
             and
             the
             same
             Family
             ,
             as
             of
             Husband
             and
             Wife
             ,
             Parents
             and
             Children
             ,
             &c.
             towards
             each
             other
             ,
             with
             that
             artificial
             Society
             ,
             which
             proceeding
             wholly
             from
             Compacts
             ,
             we
             call
             a
             Commonwealth
             :
             So
             likewise
             he
             imposes
             on
             his
             Readers
             in
             the
             use
             of
             the
             words
             
               Nature
               ,
               and
               Natural
            
             (
             as
             I
             have
             partly
             shewn
             already
             )
             for
             by
             these
             words
             is
             commonly
             understood
             ,
             either
             something
             that
             is
             by
             Nature
             inseparably
             proper
             to
             its
             subject
             ,
             as
             to
             a
             Fish
             to
             swim
             ;
             and
             other
             things
             are
             natural
             and
             proper
             to
             a
             Creature
             ,
             not
             as
             a
             meer
             Animal
             ,
             but
             as
             of
             such
             a
             Species
             ,
             and
             at
             such
             an
             Age
             ;
             as
             for
             a
             Man
             to
             go
             upon
             two
             Legs
             ,
             and
             speak
             .
             Lastly
             ,
             It
             sometimes
             signifies
             an
             aptness
             in
             a
             Subject
             to
             receive
             some
             farther
             perfection
             by
             culture
             and
             discipline
             ,
             with
             which
             Nature
             intended
             it
             should
             be
             endued
             .
             So
             the
             Earth
             is
             intended
             by
             Nature
             for
             the
             production
             of
             Vegetables
             ;
             yet
             it
             doth
             not
             naturally
             bring
             forth
             all
             Plants
             in
             all
             places
             alike
             ,
             without
             Plowing
             ,
             or
             Setting
             ;
             yet
             are
             not
             these
             Plants
             so
             sown
             ,
             or
             set
             ,
             less
             natural
             for
             all
             that
             :
             So
             likewise
             I
             have
             already
             proved
             ,
             that
             whatever
             perfection
             we
             attain
             to
             by
             the
             power
             of
             our
             Reason
             or
             Experience
             ,
             
             it
             is
             not
             less
             natural
             notwithstanding
             .
          
        
         
           
             PRINCIPLE
             II.
             
          
           
             
               All
               Men
               by
               Nature
               are
               equal
               .
            
          
           
             §
             .
             1.
             
             WHich
             he
             thus
             undertakes
             to
             make
             out
             in
             the
             Chapter
             last
             cited
             ,
             §
             .
             3.
             
             
               The
               cause
               of
               mutual
               Fear
               consists
               partly
               in
               mens
               natural
               equality
               ,
               partly
               in
               their
               mutual
               Will
               of
               hurting
               ;
               from
               whence
               it
               happens
               ,
               that
               we
               are
               neither
               able
               to
               expect
               security
               from
               others
               ,
               nor
               yet
               afford
               it
               to
               our selves
               ;
               For
               if
               we
               consider
               Men
               grown
               up
               ,
               and
               take
               notice
               how
               frail
               the
               Frame
               of
               a
               Man's
               Body
               is
               (
               which
               failing
               ,
               all
               his
               force
               ,
               strength
               and
               wisdom
               fails
               together
               with
               it
               )
               and
               how
               easie
               it
               is
               for
               any
               the
               most
               weak
               ,
               to
               kill
               the
               strongest
               Man
               ;
               there
               is
               no
               reason
               ,
               that
               any
               man
               trusting
               in
               his
               own
               strength
               ,
               should
               suppose
               himself
               superior
               by
               Nature
               to
               others
               .
               For
               those
               are
               equal
               ,
               who
               are
               able
               to
               do
               the
               like
               things
               against
               each
               other
               ;
               but
               those
               who
               can
               do
               the
               greatest
               thing
               ,
               that
               is
               ,
               take
               away
               life
               ,
               are
               able
               to
               do
               like
               ,
               or
               equal
               things
               to
               each
               other
               ;
               therefore
               all
               men
               are
               by
               nature
               equal
               ,
               that
               unequality
               which
               now
               is
               ,
               being
               introduced
               by
               Civil
               Laws
               .
            
          
           
           
             §
             .
             2.
             
             Before
             I
             answer
             which
             ,
             I
             shall
             first
             make
             these
             Concessions
             and
             Limitations
             :
             First
             ,
             I
             grant
             ,
             That
             all
             Civil
             unequality
             of
             ●●rsons
             is
             introduced
             by
             Civil
             Laws
             .
             2
             dly
             ,
             ●●at
             there
             is
             also
             such
             a
             natural
             equality
             among
             Men
             ,
             that
             there
             is
             nothing
             which
             one
             man
             can
             arrogate
             to
             himself
             as
             a
             Man
             ,
             but
             by
             the
             same
             reason
             which
             he
             judges
             it
             fit
             or
             necessary
             for
             himself
             ,
             he
             must
             also
             judge
             it
             alike
             fit
             and
             necessary
             for
             another
             man
             ,
             who
             stands
             in
             like
             need
             of
             it
             .
             Thus
             if
             Victuals
             ,
             Cloaths
             ,
             and
             Liberty
             ,
             are
             things
             necessary
             for
             his
             own
             being
             ,
             and
             preservation
             ,
             they
             are
             likewise
             equally
             necessary
             for
             the
             well-being
             and
             preservation
             of
             all
             other
             men
             ,
             and
             consequently
             that
             they
             have
             a
             like
             right
             to
             them
             ;
             from
             which
             natural
             equality
             proceeds
             that
             great
             Rule
             of
             the
             Law
             of
             Nature
             ,
             
               To
               do
               to
               others
               ,
               as
               we
               would
               have
               others
               do
               to
               us
               :
            
             And
             in
             this
             sense
             I
             agree
             with
             him
             ,
             that
             all
             men
             are
             equal
             ;
             so
             that
             in
             this
             sense
             it
             is
             so
             far
             from
             being
             a
             cause
             of
             war
             ,
             or
             dissention
             among
             men
             ,
             that
             it
             rather
             perswades
             to
             amity
             and
             concord
             :
             Yet
             doth
             not
             this
             equality
             hinder
             ,
             but
             that
             there
             is
             notwithstanding
             a
             natural
             unequality
             of
             strength
             or
             power
             amongst
             men
             ,
             both
             in
             body
             and
             mind
             ;
             since
             any
             man
             ,
             that
             doth
             but
             observe
             the
             great
             difference
             there
             is
             in
             both
             the
             strength
             and
             understanding
             of
             some
             persons
             above
             others
             ,
             but
             will
             grant
             ,
             that
             there
             is
             as
             
             great
             ,
             or
             greater
             difference
             between
             some
             men
             and
             others
             ,
             than
             there
             is
             between
             some
             Brutes
             (
             supposing
             Apes
             ,
             or
             Elephants
             )
             and
             men
             ,
             in
             understanding
             :
             Yet
             does
             there
             not
             any
             natural
             equality
             follow
             from
             the
             Reason
             Mr.
             H.
             here
             gives
             us
             ,
             
               That
               those
               are
               equal
               ,
               that
               are
               able
               to
               do
               the
               like
               things
               to
               each
               other
               ,
               to
               wit
               ,
               take
               away
               their
               lives
               :
            
             For
             besides
             that
             ,
             there
             are
             some
             born
             maimed
             ,
             and
             cripled
             ,
             or
             else
             so
             void
             of
             understanding
             ,
             as
             not
             to
             have
             either
             the
             will
             or
             ability
             to
             hurt
             or
             kill
             others
             ;
             and
             if
             a
             Coward
             and
             a
             stout
             man
             are
             to
             fight
             ,
             or
             a
             very
             weak
             man
             and
             a
             strong
             ,
             will
             any
             man
             say
             that
             they
             are
             an
             equal
             match
             ?
             And
             this
             Mr.
             H.
             tells
             us
             ,
             
               That
               it
               is
               easie
               for
               the
               weakest
               to
               kill
               the
               strongest
               man
               ;
               he
               grants
               it
               must
               either
               be
               by
               chance
               ,
               cunning
               ,
               or
               surprize
               .
            
             I
             grant
             indeed
             it
             may
             happen
             by
             chance
             ,
             and
             yet
             this
             will
             not
             make
             the
             match
             to
             be
             equal
             ;
             any
             more
             than
             it
             is
             in
             Cockfighting
             ,
             where
             the
             Gamesters
             will
             lay
             five
             to
             one
             on
             such
             a
             Cock's
             side
             against
             another
             set
             down
             to
             fight
             with
             him
             ;
             and
             though
             perhaps
             the
             weaker
             Cock
             may
             happen
             to
             kill
             the
             stronger
             by
             a
             chance
             stroke
             ,
             yet
             no
             man
             will
             therefore
             affirm
             ,
             that
             both
             these
             Cocks
             were
             equal
             by
             nature
             ;
             the
             same
             may
             be
             said
             of
             Men.
             But
             it
             may
             be
             replied
             ,
             That
             there
             is
             a
             great
             difference
             between
             Men
             and
             Beasts
             ,
             since
             though
             Brutes
             cannot
             ,
             yet
             a
             Man
             weaker
             in
             body
             or
             
             mind
             than
             another
             he
             would
             be
             revenged
             of
             ,
             may
             join
             ,
             or
             combine
             with
             one
             as
             wise
             and
             strong
             as
             his
             Adversary
             ,
             and
             then
             they
             will
             be
             an
             equal
             Match
             in
             point
             of
             strength
             .
             If
             this
             were
             a
             good
             Argument
             ,
             it
             would
             prove
             more
             ,
             or
             rather
             contrary
             to
             that
             for
             which
             it
             is
             designed
             ;
             for
             this
             weaker
             man
             may
             combine
             with
             one
             as
             strong
             and
             wise
             as
             the
             other
             ,
             and
             then
             the
             odds
             will
             be
             apparently
             on
             the
             weaker
             man's
             side
             :
             But
             if
             I
             should
             grant
             the
             utmost
             that
             can
             be
             asked
             ,
             that
             both
             these
             mens
             wit
             and
             strength
             taken
             together
             ,
             are
             still
             but
             an
             equal
             match
             to
             the
             other
             ,
             may
             not
             this
             wiser
             and
             stronger
             man
             as
             well
             also
             combine
             with
             others
             as
             wise
             and
             strong
             as
             himself
             ,
             and
             then
             will
             not
             the
             unequality
             be
             much
             greater
             than
             it
             was
             before
             ?
             And
             as
             for
             cunning
             ,
             or
             surprize
             ,
             it
             signifies
             as
             little
             ,
             since
             the
             stronger
             man
             may
             be
             as
             cunning
             as
             the
             other
             ,
             and
             may
             have
             also
             as
             good
             luck
             in
             surprising
             him
             at
             unawares
             ;
             but
             it
             is
             indeed
             a
             very
             trivial
             Argument
             to
             prove
             this
             natural
             equality
             ,
             because
             those
             are
             equal
             that
             are
             able
             to
             do
             the
             like
             things
             to
             each
             other
             ;
             since
             this
             were
             to
             level
             Man
             with
             the
             most
             despicable
             Creatures
             ;
             For
             there
             is
             scarce
             any
             Beast
             ,
             nay
             Insect
             ,
             so
             weak
             ,
             but
             may
             sometime
             or
             other
             destroy
             a
             man
             by
             force
             ,
             or
             surprize
             ;
             and
             we
             read
             of
             a
             Pope
             who
             was
             choaked
             by
             swallowing
             of
             a
             Fly
             in
             his
             Drink
             ,
             which
             if
             it
             could
             be
             
             supposed
             to
             be
             done
             by
             the
             Fly
             on
             purpose
             ,
             would
             make
             the
             Fly
             and
             the
             Pope
             to
             be
             equal
             by
             Nature
             .
          
        
         
           
             PRINCIPLE
             III.
             
          
           
             
               That
               there
               is
               a
               mutual
               will
               or
               desire
               in
               all
               men
               in
               the
               state
               of
               Nature
               ,
               of
               hurting
               each
               other
               .
            
          
           
             §
             .
             1.
             
             WHich
             Mr.
             H.
             thus
             endeavours
             to
             prove
             in
             the
             same
             Chapter
             of
             his
             
               De
               Cive
            
             .
          
           
             
               There
               is
               a
               will
            
             (
             says
             he
             )
             
               indeed
               in
               all
               men
               of
               doing
               hurt
               in
               the
               state
               of
               Nature
               ,
               but
               not
               from
               the
               same
               cause
               ,
               nor
               alike
               culpable
               .
               For
               one
               man
               ,
               according
               to
               a
               natural
               equality
               ,
               allows
               to
               others
               all
               the
               same
               things
               as
               to
               himself
               ,
               which
               is
               the
               part
               of
               a
               modest
               man
               ,
               and
               of
               one
               that
               rightly
               measures
               his
               own
               strength
               ;
               another
               esteeming
               himself
               superior
               to
               others
               ,
               will
               have
               all
               things
               to
               be
               lawful
               for
               himself
               only
               ,
               and
               arrogates
               an
               honour
               to
               himself
               above
               others
               ,
               which
               is
               the
               part
               of
               a
               proud
               disposition
               ;
               therefore
               the
               will
               of
               hurting
               is
               in
               this
               man
               from
               a
               vain
               glory
               ;
               and
               a
               false
               esteem
               of
               his
               own
               power
               ,
               as
               it
               is
               in
               the
               other
               from
               a
               necessity
               of
               defending
               his
               own
               Goods
               and
               Liberty
               against
               the
               other's
               violence
               .
               Besides
               ,
               since
               the
               strife
               of
               wit
               is
               the
               greatest
               amongst
               men
               ,
               it
               is
               necessary
               that
               very
               great
               discord
               should
               arise
               from
               that
               Contention
               ;
               
               for
               it
               is
               not
               only
               odious
               to
               contradict
               ,
               but
               also
               not
               to
               consent
               ;
               for
               not
               to
               consent
               to
               another
               in
               a
               thing
               ,
               is
               tacitly
               to
               accuse
               him
               of
               error
               in
               that
               matter
               ;
               so
               likewise
               to
               dissent
               in
               very
               many
               things
               ,
               is
               as
               much
               as
               to
               count
               him
               a
               Fool
               ;
               which
               may
               appear
               from
               hence
               ,
               that
               no
               Wars
               are
               more
               sharply
               prosecuted
               ,
               than
               between
               different
               Sects
               of
               the
               same
               Religion
               ,
               and
               the
               Factions
               of
               the
               same
               Commonwealth
               ,
               where
               there
               is
               a
               strife
               concerning
               Doctrine
               ,
               or
               Civil
               Prudence
               .
               But
               since
               all
               pleasure
               and
               satisfaction
               of
               mind
               consists
               in
               this
               ,
               That
               a
               man
               may
               have
               somewhat
               ,
               by
               which
               ,
               comparing
               himself
               with
               others
               ,
               he
               may
               think
               highly
               well
               of
               himself
               ;
               it
               is
               impossible
               but
               that
               they
               should
               shew
               their
               mutual
               hatred
               and
               contempt
               sometimes
               ,
               either
               by
               laughter
               ,
               words
               or
               gestures
               ,
               or
               by
               some
               outward
               sign
               ,
               than
               which
               there
               is
               indeed
               no
               greater
               vexation
               of
               ,
               mind
               ,
               neither
               from
               which
               a
               greater
               desire
               of
               hurting
               can
               arise
               .
               But
               the
               most
               frequent
               cause
               why
               men
               desire
               to
               hurt
               each
               other
               ,
               arises
               from
               hence
               ,
               that
               many
               desire
               the
               same
               thing
               at
               once
               ;
               yet
               (
               which
               very
               often
               happens
               )
               they
               neither
               may
               ,
               nor
               can
               enjoy
               it
               in
               common
               ,
               nor
               will
               yet
               divide
               it
               ;
               from
               whence
               it
               follows
               ,
               that
               it
               must
               be
               given
               to
               the
               stronger
               ;
               but
               who
               is
               the
               stronger
               ,
               can
               only
               be
               known
               by
               fighting
               .
            
          
           
             §
             .
             2.
             
             From
             which
             ,
             I
             shall
             first
             observe
             ,
             That
             it
             is
             not
             true
             ,
             that
             in
             the
             state
             of
             Nature
             ,
             
             there
             is
             in
             all
             men
             a
             like
             will
             of
             hurting
             each
             other
             :
             For
             in
             this
             State
             ,
             the
             first
             ,
             and
             most
             natural
             condition
             to
             be
             considered
             is
             ,
             when
             men
             have
             not
             as
             yet
             at
             all
             provoked
             each
             other
             ,
             nor
             done
             them
             either
             good
             or
             harm
             .
             And
             in
             this
             condition
             ,
             none
             but
             a
             Fool
             ,
             a
             Wicked
             man
             ,
             or
             a
             Mad-man
             can
             have
             any
             desire
             to
             hurt
             another
             ,
             who
             hath
             given
             him
             no
             provocation
             for
             it
             :
             Though
             I
             grant
             ,
             that
             there
             are
             too
             many
             men
             (
             such
             as
             Mr.
             Hobbs
             describes
             )
             who
             will
             arrogate
             more
             things
             to
             themselves
             ,
             than
             they
             either
             deserve
             ,
             or
             really
             need
             ;
             yet
             even
             in
             these
             men
             ,
             there
             is
             not
             a
             will
             to
             hurt
             every
             man
             alike
             ,
             but
             only
             those
             who
             stand
             in
             their
             way
             ;
             and
             whose
             Goods
             ,
             or
             other
             things
             ,
             they
             may
             think
             may
             be
             useful
             for
             themselves
             .
             Nor
             yet
             are
             these
             all
             Mankind
             ,
             since
             he
             grants
             there
             are
             some
             ,
             and
             perhaps
             as
             many
             ,
             or
             more
             ;
             who
             ,
             according
             to
             natural
             equality
             ,
             will
             allow
             to
             others
             all
             the
             same
             things
             ,
             as
             to
             themselves
             ,
             which
             he
             grants
             is
             the
             part
             of
             a
             modest
             man
             ,
             and
             who
             makes
             a
             true
             estimate
             of
             his
             own
             strength
             .
             And
             certainly
             ,
             if
             this
             modest
             man
             judges
             according
             to
             right
             reason
             ,
             who
             allows
             to
             others
             the
             same
             things
             ,
             as
             to
             himself
             ;
             this
             violent
             or
             proud
             man
             (
             he
             here
             describes
             )
             cannot
             acquire
             any
             right
             to
             the
             liberty
             or
             goods
             of
             others
             ,
             from
             his
             own
             unreasonable
             judgment
             ,
             and
             false
             estimation
             of
             his
             own
             strength
             or
             merit
             :
             
             Nor
             is
             this
             self-defence
             ,
             of
             the
             modest
             or
             honest
             man
             ,
             properly
             a
             desire
             to
             hurt
             the
             other
             ,
             but
             only
             a
             necessity
             to
             defend
             himself
             against
             his
             assaults
             ,
             since
             he
             had
             no
             intention
             to
             hurt
             him
             ,
             before
             this
             violent
             man
             gave
             him
             a
             just
             provocation
             .
          
           
             §
             .
             3.
             
             As
             for
             that
             strife
             of
             Wit
             ,
             which
             (
             as
             he
             says
             )
             is
             the
             greatest
             among
             men
             ;
             though
             there
             may
             be
             some
             difference
             in
             Opinions
             ,
             and
             Contentions
             arise
             from
             thence
             ;
             Yet
             doth
             it
             not
             therefore
             follow
             ,
             that
             there
             must
             from
             thence
             necessarily
             arise
             a
             desire
             in
             all
             men
             ,
             of
             hurting
             or
             destroying
             others
             :
             For
             there
             are
             many
             of
             so
             equal
             and
             reasonable
             a
             disposition
             ,
             that
             they
             can
             find
             no
             cause
             of
             hating
             ,
             much
             less
             of
             hurting
             others
             ;
             though
             they
             often
             differ
             from
             them
             in
             opinion
             ;
             or
             that
             they
             must
             take
             all
             others
             for
             fools
             ,
             if
             they
             prefer
             their
             own
             Judgment
             before
             another
             Man's
             .
          
           
             And
             as
             for
             Mr.
             
             H's
             Instances
             ,
             that
             there
             are
             no
             Wars
             more
             sharp
             than
             those
             between
             the
             different
             Sects
             of
             the
             same
             Religion
             ,
             or
             the
             Factions
             of
             the
             same
             Commonwealth
             ,
             these
             Examples
             will
             not
             make
             out
             that
             for
             which
             he
             produces
             them
             ;
             Since
             he
             grants
             ,
             Wars
             about
             Religion
             do
             seldom
             happen
             ,
             but
             amongst
             those
             of
             different
             Sects
             in
             the
             same
             Religion
             ;
             which
             shews
             it
             doth
             not
             proceed
             from
             the
             Natural
             State
             of
             Mankind
             ,
             which
             
             ought
             to
             be
             governed
             by
             Reason
             ,
             not
             Superstition
             ;
             much
             less
             from
             natural
             Religion
             ,
             but
             from
             an
             unreasonable
             Superstition
             ,
             or
             blind
             Zeal
             ,
             too
             often
             inflamed
             by
             the
             Priests
             of
             either
             Party
             ;
             making
             it
             not
             their
             own
             ,
             but
             God's
             Cause
             ,
             or
             Glory
             ,
             (
             as
             they
             call
             it
             )
             for
             which
             they
             would
             have
             them
             fight
             ,
             persecute
             ,
             and
             destroy
             each
             other
             .
             And
             as
             for
             the
             Wars
             and
             Contentions
             between
             the
             different
             Factions
             of
             the
             same
             Commonwealth
             ;
             it
             is
             apparent
             they
             have
             no
             place
             in
             the
             meer
             state
             of
             Nature
             ;
             since
             they
             are
             produced
             by
             mens
             entring
             into
             Civil
             Society
             ;
             aud
             therefore
             they
             are
             not
             fairly
             urged
             by
             Mr.
             H.
             as
             an
             Instance
             of
             their
             desire
             to
             hurt
             each
             other
             in
             the
             state
             of
             Nature
             .
          
           
             §
             .
             4.
             
             In
             answer
             to
             his
             Assertion
             ,
             
               That
               all
               satisfaction
               of
               the
               mind
               is
               placed
               in
               something
               ,
               by
               which
               a
               man
               comparing
               himself
               with
               others
               ,
               may
               thereby
               think
               highly
               well
               of
               himself
               :
               And
               therefore
               it
               is
               impossible
               but
               they
               must
               declare
               their
               hatred
               and
               contempt
               of
               each
               other
               ,
               sometimes
               either
               by
               laughter
               ,
            
             &c.
             
               than
               which
               there
               can
               be
               no
               greater
               vexation
               ,
               neither
               from
               which
               a
               greater
               desire
               of
               revenge
               doth
               usually
               arise
               .
            
          
           
             I
             thus
             reply
             :
             First
             ,
             Neither
             does
             this
             Observation
             reach
             ,
             so
             that
             they
             must
             needs
             take
             pleasure
             in
             puting
             a
             higher
             value
             upon
             themselves
             ,
             than
             they
             deserve
             ;
             or
             that
             right
             Reason
             ,
             
             or
             Prudence
             ,
             should
             perswade
             them
             to
             affront
             others
             ,
             either
             by
             Words
             or
             Actions
             :
             Neither
             yet
             to
             take
             for
             Affronts
             ,
             and
             mortal
             Injuries
             ,
             all
             those
             things
             ,
             which
             any
             silly
             ,
             ill-bred
             Fellow
             may
             happen
             to
             do
             :
             Since
             such
             quarrels
             do
             not
             proceed
             either
             from
             Nature
             ,
             or
             Reason
             ,
             but
             from
             foolish
             Customs
             ,
             and
             bad
             Education
             ;
             as
             appears
             in
             making
             ,
             
               giving
               the
               lie
            
             ,
             an
             affront
             ,
             which
             was
             not
             so
             ,
             till
             about
             an
             Age
             agone
             ;
             neither
             is
             among
             other
             Nations
             ,
             but
             us
             Europeans
             ,
             any
             occasion
             of
             a
             Quarrel
             :
             Nor
             yet
             is
             there
             any
             necessity
             ,
             but
             that
             men
             may
             ,
             and
             often
             do
             differ
             from
             each
             other
             ,
             in
             opinion
             and
             words
             too
             ,
             without
             giving
             one
             another
             the
             lie
             ,
             or
             any
             just
             occasion
             of
             offence
             :
             And
             therefore
             these
             are
             no
             sufficient
             grounds
             to
             raise
             a
             general
             Rule
             of
             the
             Natural
             state
             of
             all
             Mankind
             ,
             from
             the
             indiscretion
             ,
             or
             ill
             manners
             of
             some
             ,
             nay
             many
             men
             .
          
           
             §
             .
             5.
             
             As
             for
             his
             last
             Reason
             ,
             from
             the
             desire
             of
             divers
             men
             at
             once
             to
             the
             same
             thing
             ,
             which
             cannot
             be
             decided
             without
             fighting
             .
          
           
             In
             answer
             to
             this
             ,
             I
             grant
             this
             may
             be
             true
             amongst
             Brutes
             ;
             as
             also
             amongst
             brutish
             and
             unreasonable
             men
             :
             But
             since
             God
             hath
             endued
             men
             with
             Reason
             ,
             either
             to
             divide
             the
             thing
             ,
             if
             it
             be
             capable
             of
             division
             ;
             or
             else
             to
             use
             it
             by
             turns
             ,
             where
             it
             is
             not
             ,
             where
             
             divers
             have
             an
             equal
             right
             in
             it
             ;
             or
             else
             to
             leave
             it
             wholly
             to
             the
             first
             occupant
             ;
             since
             every
             man
             hath
             a
             natural
             right
             to
             what
             he
             thus
             acquires
             ,
             as
             is
             fully
             proved
             in
             the
             precedent
             discourse
             .
             Therefore
             granting
             mens
             Lusts
             and
             Passions
             do
             often
             encline
             them
             to
             War
             and
             contention
             ,
             yet
             are
             not
             they
             therefore
             determined
             ,
             or
             necessitated
             thereunto
             ;
             seeing
             God
             hath
             given
             Man
             Reason
             to
             foresee
             ,
             as
             also
             to
             prevent
             the
             evils
             of
             War
             ;
             and
             has
             likewise
             endued
             them
             with
             as
             strong
             Passions
             (
             as
             Mr.
             H.
             acknowledges
             )
             to
             incline
             them
             to
             peace
             ;
             as
             hath
             been
             more
             fully
             made
             out
             ,
             when
             we
             speak
             of
             the
             Natural
             State
             of
             Mankind
             :
             Neither
             in
             the
             state
             of
             Nature
             ,
             hath
             God
             made
             so
             niggardly
             a
             distribution
             of
             things
             ,
             that
             no
             man
             can
             desire
             ;
             or
             make
             use
             of
             any
             thing
             necessary
             for
             life
             ,
             but
             presently
             another
             must
             start
             up
             to
             be
             his
             competitor
             for
             it
             :
             Since
             if
             men
             lived
             according
             to
             right
             Reason
             ,
             and
             the
             necessities
             of
             Nature
             ,
             and
             still
             used
             the
             Fruits
             of
             the
             whole
             Earth
             in
             Common
             ,
             there
             would
             be
             yet
             left
             a
             sufficient
             stock
             to
             supply
             the
             Necessities
             of
             them
             all
             ,
             without
             coveting
             the
             Goods
             of
             others
             ,
             or
             taking
             away
             that
             they
             are
             already
             possessed
             of
             .
          
        
         
           
           
             PRINCIPLE
             IV.
             
          
           
             
               That
               Nature
               hath
               given
               to
               every
               one
               a
               right
               to
               all
               things
               .
               
                 De
                 Cive
                 .
                 C.
              
               1.
               
               §
               .
               10.
               
            
          
           
             §
             .
             1.
             
             
               THAT
               is
               (
               as
               he
               explains
               it
               )
               in
               a
               meer
               natural
               state
               ,
               or
               before
               men
               were
               obliged
               to
               each
               other
               by
               any
               Compacts
               ,
               it
               was
               lawful
               for
               every
               one
               to
               do
               all
               things
               whatsoever
               ,
               and
               against
               whomsoever
               it
               pleased
               him
               so
               to
               do
               ;
               and
               to
               possess
               ,
               use
               ,
               and
               enjoy
               all
               things
               ,
               which
               he
               would
               or
               could
               ;
               but
               Since
               whatsoever
               things
               any
               one
               would
               have
               ,
               they
               either
               seemed
               good
               for
               himself
               ,
               because
               he
               desires
               them
               ,
               and
               do
               either
               conduce
               to
               his
               own
               preservation
               ,
               or
               at
               least
               may
               seem
               to
               conduce
               to
               it
               :
               But
               whether
               those
               things
               do
               really
               conduce
               to
               this
               end
               ,
               he
               supposes
               he
               hath
               in
               the
               former
               Article
               proved
               the
               Person
               himself
               to
               be
               sole
               judge
               .
               So
               that
               those
               must
               be
               counted
               as
               necessary
               means
               ,
               which
               he
               judges
               as
               such
               :
               And
               by
               the
               7th
               Article
               aforegoing
               ,
               those
               things
               are
               done
               and
               enjoyed
               by
               the
               right
               of
               Nature
               ,
               which
               do
               necessarily
               conduce
               to
               the
               preservation
               of
               his
               own
               life
               and
               members
               :
               Whence
               it
               follows
               ,
               to
               have
               and
               do
               all
               things
               in
               the
               state
               of
               Nature
               ,
               is
               lawful
               for
               all
               men
               ;
               and
               this
               is
               what
               is
               commonly
               said
               ,
               That
               Nature
               hath
               given
               all
               things
               to
               all
               men
               :
               From
               whence
               also
               it
               is
               understood
               ,
               that
               in
               the
               state
               of
               nature
               ,
               Profit
               or
            
             utility
             ,
             is
             the
             measure
             of
             Right
             .
          
           
           
             
               Which
               Argument
               in
               his
               Annotations
               to
               this
               Article
               ,
               he
               thus
               explains
               and
               contracts
               .
            
          
           
             
               This
               is
               so
               to
               be
               understood
               ,
               that
               that
               which
               anyone
               may
               do
               ,
               in
               a
               meer
               natural
               state
               ,
               is
               injurious
               to
               no
               man
               :
               Not
               that
               in
               such
               a
               state
               it
               is
               impossible
               to
               sin
               against
               God
               ,
               or
               to
               violate
               the
               Laws
               of
               Nature
               ;
               but
               injustice
               towards
               men
               supposes
               Human
               Laws
               ,
               which
               are
               not
               in
               the
               state
               of
               Nature
               ▪
               But
               the
               truth
               of
               the
               proposition
               so
               understood
               ,
               is
               demonstrated
               to
               the
               mindful
               Reader
               ,
               in
               the
               foregoing
               Paragraphs
               :
               But
               because
               in
               some
               cases
               ,
               the
               hardness
               of
               the
               Conclusion
               drives
               out
               the
               memory
               of
               the
               Premises
               ,
               he
               contracts
               the
               Argument
               ,
               and
               lays
               it
               thus
               to
               be
               seen
               at
               once
               ;
               By
               Art
               ,
               the
               7th
               it
               is
               proved
               ,
               that
               every
               one
               hath
               a
               right
               of
               preserving
               himself
               ;
               and
               by
               Art.
               the
               8th
               .
               Therefore
               the
               same
               person
               hath
               a
               right
               to
               use
               all
               means
               necessary
               thereunto
               .
               But
               by
               Art.
               the
               9th
               ,
               Those
               means
               are
               necessary
               ,
               which
               he
               shall
               judge
               to
               be
               so
               .
               Therefore
               the
               same
               person
               hath
               a
               right
               to
               have
               ,
               and
               possess
               all
               things
               which
               he
               shall
               judge
               necessary
               for
               his
               own
               preservation
               :
               Therefore
               in
               the
               judgment
               of
               the
               doer
               ,
               that
               which
               is
               done
               ,
               either
               by
               Right
               ,
               or
               by
               Injury
               .
               Therefore
               it
               is
               done
               by
               Right
               ,
               because
               in
               the
               state
               of
               Nature
               nothing
               is
               injurious
               .
            
          
           
             I
             have
             made
             bold
             to
             add
             this
             last
             Clause
             from
             what
             went
             before
             ,
             because
             otherwise
             the
             Argument
             is
             imperfect
             .
          
           
           
             
               Therefore
               it
               is
               evidently
               true
               ,
               That
               in
               a
               mere
               natural
               State
               ,
               every
               man
               hath
               a
               right
               to
               all
               things
               .
            
          
           
             §
             .
             2.
             
             For
             the
             destroying
             of
             which
             Principle
             ,
             as
             also
             for
             the
             answering
             the
             Arguments
             which
             he
             brings
             to
             support
             it
             ,
             I
             shall
             in
             the
             first
             place
             observe
             ,
             That
             the
             Author's
             Conclusion
             ▪
             which
             he
             makes
             from
             his
             Premises
             in
             his
             Annotations
             ,
             
               viz.
               That
               every
               man
               hath
               a
               right
               to
               do
               ,
               and
               possess
               all
               things
               which
               himself
               shall
               judge
               necessary
               for
               his
               own
               preservation
               ,
            
             is
             not
             the
             same
             which
             he
             draws
             from
             the
             same
             Premises
             in
             the
             Text
             ,
             (
             viz.
             )
             
               That
               every
               man
               hath
               a
               right
               to
               have
               ,
               and
               do
               all
               things
               in
               the
               state
               of
               Nature
               .
            
             For
             indeed
             from
             his
             own
             Principles
             no
             other
             Conclusion
             can
             follow
             ,
             than
             what
             he
             hath
             now
             drawn
             from
             thence
             in
             his
             Annotation
             ;
             for
             no
             man
             in
             his
             right
             Senses
             ever
             yet
             judged
             ,
             that
             to
             have
             ,
             and
             do
             all
             things
             whatever
             ,
             was
             absolutely
             necessary
             for
             his
             preservation
             ;
             only
             that
             he
             had
             a
             right
             indefinitely
             to
             as
             many
             of
             them
             as
             he
             should
             judge
             necessary
             for
             this
             End.
             2
             dly
             ,
             Neither
             ought
             a
             man
             in
             the
             state
             of
             Nature
             to
             propose
             the
             bare
             preservation
             of
             his
             own
             Life
             ,
             and
             Members
             ,
             as
             the
             only
             end
             of
             living
             ,
             since
             that
             may
             be
             enjoyed
             by
             those
             who
             are
             really
             very
             miserable
             ,
             as
             may
             be
             observed
             in
             such
             as
             labour
             under
             tedious
             and
             constant
             Infirmities
             ,
             or
             are
             
             condemned
             to
             the
             Mines
             ,
             or
             Gallies
             ,
             or
             suffer
             themselves
             to
             be
             carried
             away
             by
             any
             domineering
             ,
             or
             irrational
             Appetite
             or
             Passion
             ▪
             And
             if
             the
             preservation
             of
             a
             man's
             Life
             and
             Members
             ,
             were
             the
             only
             ends
             of
             life
             ;
             then
             if
             another
             in
             the
             state
             of
             Nature
             should
             threaten
             to
             kill
             or
             maim
             him
             ,
             unless
             he
             would
             deny
             ,
             or
             blaspheme
             God
             ,
             or
             murther
             his
             Father
             ,
             it
             were
             upon
             this
             Principle
             lawful
             ,
             nay
             necessary
             for
             him
             so
             to
             do
             ;
             it
             being
             the
             only
             means
             by
             which
             he
             could
             preserve
             his
             life
             and
             Limbs
             .
             3
             dly
             ,
             Neither
             doth
             any
             man's
             rash
             or
             false
             judgment
             ,
             that
             such
             a
             thing
             is
             necessary
             for
             his
             own
             preservation
             ,
             confer
             on
             him
             a
             right
             to
             that
             thing
             ;
             for
             then
             God
             had
             given
             him
             a
             right
             to
             all
             things
             they
             should
             in
             any
             passion
             ,
             or
             rash
             and
             inconsiderate
             humour
             fancy
             necessary
             for
             that
             end
             ,
             tho
             it
             really
             tended
             to
             their
             destruction
             ,
             or
             that
             of
             other
             innocent
             men
             ;
             So
             that
             if
             a
             man
             should
             think
             the
             blood
             of
             his
             dearest
             Friend
             would
             cure
             him
             of
             some
             Distemper
             he
             lay
             under
             ,
             he
             might
             lawfully
             upon
             this
             Principle
             murther
             him
             (
             if
             he
             could
             do
             it
             safely
             )
             ;
             And
             then
             God
             should
             have
             given
             men
             a
             right
             of
             destroying
             themselves
             and
             others
             ,
             whenever
             they
             thought
             (
             though
             falsly
             )
             that
             it
             conduced
             to
             their
             preservation
             ,
             the
             satisfaction
             of
             their
             unreasonable
             Appetites
             or
             Humours
             :
             since
             such
             an
             unlimited
             Right
             ,
             or
             rather
             License
             ,
             can
             be
             so
             far
             from
             conducing
             to
             
             any
             man's
             preservation
             ,
             that
             if
             any
             men
             should
             ever
             have
             gone
             about
             to
             put
             it
             in
             practice
             ,
             it
             would
             have
             long
             since
             produced
             not
             only
             their
             own
             destruction
             ,
             but
             that
             of
             all
             Mankind
             .
          
           
             §
             .
             3.
             
             And
             if
             Mr.
             H.
             his
             own
             definition
             of
             right
             Reason
             be
             true
             ,
             Art.
             7th
             of
             this
             Chapter
             ,
             
               That
               it
               is
               a
               liberty
               of
               using
               a
               man's
               Faculties
               according
               to
               right
               Reason
            
             ;
             then
             certainly
             right
             Reason
             can
             never
             judge
             contradictory
             Propositions
             to
             be
             true
             ,
             as
             that
             I
             should
             in
             the
             state
             of
             Nature
             have
             a
             right
             to
             all
             things
             my
             Neighbour
             was
             possessed
             of
             ,
             and
             his
             life
             into
             the
             bargain
             ,
             if
             I
             thought
             it
             might
             conduce
             to
             my
             self-preservation
             ;
             and
             that
             this
             should
             be
             likewise
             as
             true
             ,
             and
             rational
             a
             conclusion
             ,
             that
             he
             should
             have
             the
             like
             right
             against
             me
             ;
             since
             the
             word
             right
             is
             never
             used
             by
             any
             Writers
             of
             this
             Subject
             ,
             but
             with
             respect
             to
             some
             Law
             ,
             either
             Natural
             ,
             or
             Civil
             ,
             which
             Mr.
             H.
             acknowledges
             in
             the
             next
             Chapter
             ,
             Art.
             1st
             ,
             in
             these
             words
             .
             
               But
               since
               all
               do
               grant
               that
               to
               be
               done
               by
               Right
               ,
               which
               is
               not
               done
               contrary
               to
               right
               Reason
               ,
               we
               ought
               to
               suppose
               that
               done
               by
               Injury
               ,
               which
               is
               repugnant
               to
               right
               reason
               ;
               or
               which
               contradicts
               some
               truth
               collected
               from
               true
               Principles
               by
               right
               Reason
               ;
               but
               that
               is
               done
               by
               Injury
               ,
               which
               is
               done
               against
               some
               Law
               ,
               therefore
               right
               Reason
               is
               a
               certain
               Law
               ,
               which
               is
               called
               natural
               ,
               
               since
               it
               is
               not
               less
               a
               part
               of
               Humane
               Nature
               than
               any
               other
               Faculty
               or
               Affection
               of
               the
               Mind
               :
            
             as
             Mr.
             H.
             himself
             confesses
             in
             this
             2d
             Chapter
             of
             this
             Treatise
             
               De
               Cive
            
             ,
             §
             .
             1.
             tho
             he
             strives
             to
             avoid
             the
             force
             of
             it
             in
             his
             Annotations
             to
             this
             Article
             ;
             where
             ,
             by
             right
             Reason
             in
             the
             state
             of
             Nature
             ,
             he
             tells
             us
             ,
             
               He
               does
               not
               thereby
               understand
               (
               as
               many
               do
               )
               any
               infallible
               Faculty
               in
               men
               ,
               but
               the
               Act
               of
               Ratiocination
               ;
               that
               is
               ,
               every
               man
               's
               own
               true
               reason
               concerning
               his
               own
               Actions
               ,
               as
               they
               may
               redound
               to
               the
               profit
               or
               hurt
               of
               himself
               ,
               or
               other
               men
               ;
               and
               the
               reason
               why
               he
               calls
               it
               a
               mans
               own
               Reason
               ,
               is
               ,
               that
               though
               in
               a
               Commonwealth
               the
               reason
               thereof
               ,
               that
               is
               ,
               the
               Civil
               Law
               ,
               is
               to
               be
               taken
               as
               right
               by
               all
               the
               Subjects
               ;
               yet
               out
               of
               a
               Common-wealth
               ,
               where
               no
               man
               can
               distinguish
               right
               Reason
               from
               false
               ,
               but
               by
               comparing
               it
               with
               his
               own
               ,
               every
               man
               's
               own
               Reason
               is
               not
               only
               to
               be
               taken
               for
               the
               Rule
               of
               his
               own
               Actions
               ,
               but
               also
               in
               his
               own
               Affairs
               ,
               for
               the
               measure
               of
               all
               other
               mens
               Reason
               :
            
             But
             how
             this
             will
             agree
             with
             what
             follows
             ,
             I
             cannot
             tell
             ;
             
               When
               he
               calls
               right
               Reason
               that
               which
               concludes
               from
               true
               Principles
               ;
               because
               that
               in
               false
               ratiocination
               ,
               or
               in
               the
               folly
               of
               men
               not
               observing
               those
               duties
               towards
               others
               which
               are
               necessary
               to
               their
               own
               preservation
               ,
               consists
               all
               the
               violation
               of
               natural
               Laws
               .
            
          
           
             But
             how
             false
             ratiocination
             ,
             or
             folly
             ,
             should
             give
             them
             a
             right
             to
             all
             they
             have
             a
             mind
             to
             
             act
             thus
             towards
             others
             ,
             I
             cannot
             apprehend
             ;
             but
             from
             these
             words
             of
             Mr.
             H.
             I
             shall
             only
             observe
             ,
             That
             though
             I
             do
             not
             suppose
             Reason
             to
             be
             any
             infallible
             Faculty
             ,
             any
             more
             than
             the
             casting
             up
             of
             an
             Account
             into
             a
             Sum
             total
             ,
             though
             false
             ,
             to
             be
             right
             Arithmetick
             ,
             or
             true
             Counting
             ;
             yet
             by
             right
             Reason
             ,
             when
             it
             is
             not
             erroneous
             ,
             is
             to
             be
             understood
             the
             true
             exercise
             of
             that
             Faculty
             ;
             not
             erroneous
             in
             its
             judgments
             ,
             and
             therefore
             doth
             not
             consist
             in
             the
             bare
             act
             of
             Ratiocination
             ,
             but
             in
             its
             true
             effects
             ;
             that
             is
             ,
             when
             true
             Propositions
             ,
             or
             Premises
             ,
             being
             laid
             up
             in
             the
             memory
             ,
             those
             Conclusions
             are
             drawn
             from
             thence
             ,
             which
             when
             they
             are
             practical
             ,
             and
             contain
             true
             moral
             Rules
             of
             life
             ,
             are
             called
             Laws
             of
             Nature
             .
          
           
             §
             .
             4.
             
             And
             therefore
             it
             is
             not
             true
             ,
             that
             in
             a
             Commonwealth
             the
             publick
             Reason
             ,
             or
             Law
             thereof
             ,
             are
             to
             be
             always
             taken
             for
             Right
             ;
             for
             then
             if
             the
             Laws
             of
             the
             Common-wealth
             should
             enact
             Parricide
             ,
             Ingratitude
             ,
             and
             breach
             of
             Faith
             ,
             to
             be
             exercised
             as
             Vertues
             ,
             and
             to
             conduce
             to
             the
             good
             and
             preservation
             of
             Mankind
             ,
             they
             would
             presently
             become
             so
             ;
             which
             ,
             I
             suppose
             ,
             neither
             this
             Author
             ,
             nor
             any
             rational
             Man
             would
             affirm
             .
             Nor
             is
             his
             other
             Proposition
             any
             truer
             ,
             that
             out
             of
             a
             Commonwealth
             ,
             no
             man
             can
             distinguish
             right
             Reason
             from
             false
             ,
             but
             by
             comparing
             it
             
             with
             his
             own
             ;
             and
             therefore
             that
             must
             be
             the
             measure
             of
             all
             his
             Actions
             ,
             from
             whence
             he
             deduces
             the
             right
             of
             all
             men
             to
             all
             things
             ;
             which
             Argument
             I
             shall
             reduce
             into
             the
             form
             of
             a
             Syllogism
             ,
             that
             you
             may
             the
             better
             judge
             of
             its
             truth
             .
             
               It
               is
               lawful
               in
               the
               state
               of
               Nature
               for
               every
               one
               to
               possess
               all
               things
               ,
               and
               to
               do
               all
               things
               towards
               all
               men
               ,
               which
               some
               Iudge
               shall
               judge
               necessary
               for
               the
               preservation
               of
               his
               own
               life
               and
               Members
               :
               But
               those
               things
               that
               every
               man
               himself
               shall
               judge
               to
               be
               necessary
               to
               his
               preservation
               ,
               those
               the
               only
               Iudge
               in
               this
               case
               judges
               to
               be
               necessary
               for
               this
               end
            
             ;
             (
             for
             he
             had
             proved
             before
             ,
             that
             himself
             is
             the
             only
             Judge
             in
             the
             state
             of
             Nature
             ,
             what
             things
             are
             necessary
             for
             his
             preservation
             ;
             )
             
               therefore
               to
               have
               ,
               and
               do
               all
               things
               ,
            
             &c.
             
               is
               necessary
               for
               a
               man
               's
               own
               preservation
               .
            
             In
             which
             Syllogism
             the
             major
             is
             certainly
             false
             ,
             because
             though
             a
             man's
             self
             be
             the
             sole
             Judge
             in
             the
             state
             of
             Nature
             ,
             yet
             he
             may
             give
             a
             false
             Sentence
             ,
             and
             suppose
             those
             things
             to
             be
             necessary
             for
             his
             preservation
             which
             really
             are
             not
             ;
             neither
             is
             there
             any
             reason
             that
             in
             the
             state
             of
             Nature
             ,
             any
             more
             than
             in
             a
             Civil
             State
             ,
             the
             bare
             Sentence
             of
             a
             Judge
             should
             confer
             a
             true
             and
             equitable
             Right
             on
             any
             man
             to
             an
             Estate
             ,
             if
             the
             Judge
             determines
             contrary
             to
             all
             the
             Rules
             of
             Law
             and
             Equity
             .
             So
             likewise
             in
             the
             state
             of
             Nature
             ,
             a
             man
             's
             own
             judgment
             can
             confer
             no
             
             Right
             upon
             him
             ,
             when
             he
             quits
             the
             only
             true
             Rules
             of
             his
             Judgment
             ,
             which
             in
             this
             State
             can
             only
             be
             the
             Laws
             of
             Nature
             ,
             or
             right
             Reason
             ,
             and
             the
             nature
             of
             things
             ,
             and
             Mankind
             ,
             from
             whence
             only
             they
             are
             drawn
             .
             Nor
             can
             there
             be
             any
             State
             supposed
             ,
             either
             Natural
             ,
             or
             Civil
             ,
             in
             which
             there
             is
             no
             Rule
             of
             Humane
             Judgment
             ,
             or
             that
             whatsoever
             a
             man's
             mind
             shall
             rashly
             suppose
             things
             to
             be
             ,
             that
             they
             must
             presently
             become
             such
             as
             he
             hath
             fancied
             them
             :
             Since
             the
             utility
             of
             things
             necessary
             for
             the
             preservation
             of
             Humane
             Nature
             depend
             not
             upon
             mens
             rash
             judgments
             ,
             but
             upon
             the
             force
             of
             their
             natural
             Causes
             ;
             and
             a
             man
             by
             thus
             falsly
             judging
             ,
             that
             he
             had
             a
             right
             to
             all
             things
             that
             he
             hath
             a
             mind
             to
             ,
             and
             that
             they
             are
             absolutely
             necessary
             for
             his
             preservation
             ,
             can
             no
             more
             make
             them
             become
             so
             ,
             than
             if
             he
             should
             judge
             that
             Ratsbane
             were
             Sugar-candy
             ,
             it
             would
             be
             thereby
             presently
             turned
             into
             wholsome
             Food
             :
             So
             likewise
             those
             general
             ,
             and
             universal
             Causes
             ,
             which
             procure
             the
             preservation
             ,
             or
             mischief
             of
             Mankind
             ,
             do
             depend
             upon
             such
             fixt
             Principles
             in
             Nature
             ,
             as
             are
             not
             to
             be
             altered
             by
             the
             judgment
             of
             any
             Judge
             ,
             whether
             he
             be
             a
             single
             man
             in
             the
             state
             of
             Nature
             ,
             or
             the
             Supream
             Powers
             in
             a
             Commonwealth
             .
          
           
           
             §
             .
             5.
             
             But
             this
             Error
             of
             Mr.
             H.
             concerning
             the
             force
             of
             his
             Sentence
             ,
             which
             thus
             falsly
             pronounces
             an
             absolute
             Dominion
             over
             all
             men
             ,
             and
             all
             things
             ,
             to
             be
             necessary
             for
             his
             preservation
             ,
             and
             thereby
             to
             confer
             a
             Right
             thereunto
             ;
             seems
             to
             proceed
             from
             hence
             ,
             That
             he
             having
             observed
             in
             a
             Civil
             State
             the
             Sentence
             of
             the
             Supream
             Magistrate
             ,
             or
             Judge
             ,
             had
             that
             force
             with
             the
             Subjects
             ,
             that
             whether
             his
             Sentence
             were
             according
             to
             the
             Rules
             of
             Law
             ,
             or
             natural
             Equity
             ,
             or
             not
             ,
             it
             was
             nevertheless
             to
             be
             obeyed
             ,
             and
             submitted
             to
             :
             Whereas
             this
             Submission
             proceeds
             wholly
             from
             their
             Consents
             who
             instituted
             the
             Commonwealth
             ,
             in
             order
             to
             the
             publick
             Good
             ,
             and
             for
             the
             putting
             some
             end
             to
             Controversies
             ;
             since
             all
             the
             Subjects
             must
             submit
             to
             the
             Judgment
             of
             the
             Supream
             Power
             ,
             or
             Magistrate
             ,
             whether
             it
             be
             right
             or
             wrong
             ;
             because
             they
             are
             all
             satisfied
             ,
             that
             it
             conduces
             more
             to
             their
             common
             quiet
             and
             safety
             ,
             that
             some
             few
             should
             sometimes
             suffer
             through
             an
             unjust
             Judgment
             ,
             than
             that
             Controversies
             should
             be
             endless
             ,
             or
             at
             least
             not
             without
             Civil
             Wars
             ,
             or
             Disturbances
             .
             So
             that
             it
             is
             evident
             ,
             That
             it
             is
             only
             from
             a
             greater
             care
             of
             the
             Common
             Good
             ,
             than
             of
             the
             Lives
             or
             Estates
             of
             any
             particular
             person
             that
             lays
             a
             foundation
             for
             this
             Prerogative
             ,
             which
             though
             I
             grant
             belongs
             to
             all
             Supream
             Powers
             ,
             yet
             if
             this
             once
             
             come
             to
             be
             generally
             and
             notoriously
             abused
             by
             constant
             course
             of
             wilful
             Violence
             ,
             Oppression
             and
             Injustice
             ,
             so
             that
             the
             Subjects
             cannot
             longer
             bear
             it
             ,
             they
             will
             quickly
             make
             their
             appeal
             somewhere
             else
             ,
             unless
             they
             are
             hindred
             by
             some
             predominant
             Power
             ,
             or
             Force
             over
             them
             .
          
           
             §
             .
             6.
             
             But
             on
             the
             other
             side
             it
             is
             certain
             ,
             That
             men
             in
             the
             state
             of
             Nature
             cannot
             admit
             of
             any
             final
             Judgment
             ,
             or
             determination
             of
             a
             doubt
             or
             difference
             ,
             besides
             an
             evidence
             either
             from
             the
             things
             themselves
             ,
             or
             from
             that
             trust
             or
             credit
             they
             place
             in
             some
             mens
             either
             Judgment
             or
             Testimony
             ,
             whereby
             all
             manner
             of
             doubt
             or
             scruple
             is
             clearly
             removed
             out
             of
             the
             minds
             of
             the
             Parties
             concerned
             ;
             and
             that
             it
             appears
             evident
             to
             them
             ,
             that
             they
             are
             not
             imposed
             upon
             ;
             neither
             can
             there
             be
             any
             end
             of
             debates
             amongst
             divers
             Pretenders
             ,
             unless
             one
             Party
             being
             convinced
             by
             the
             strength
             of
             the
             other's
             Reasons
             ,
             come
             over
             to
             his
             ,
             or
             their
             Opinion
             ;
             or
             else
             being
             satisfied
             of
             the
             Knowledge
             and
             Integrity
             of
             some
             third
             Person
             ,
             as
             an
             Arbitrator
             ,
             do
             willingly
             submit
             to
             his
             Sentence
             .
          
           
             §
             .
             7.
             
             For
             Humane
             Nature
             will
             ever
             acknowledge
             a
             difference
             between
             right
             Reason
             ,
             and
             false
             ;
             and
             between
             a
             just
             ,
             and
             an
             
             unjust
             Judgment
             ;
             and
             't
             is
             only
             Truth
             and
             right
             Reason
             that
             have
             this
             Prerogative
             ,
             that
             they
             can
             confer
             a
             right
             on
             us
             of
             doing
             those
             things
             which
             they
             prescribe
             .
             For
             even
             Mr.
             H.
             in
             his
             definition
             of
             Right
             ,
             acknowledges
             ,
             that
             it
             is
             only
             a
             liberty
             of
             using
             our
             Faculties
             according
             to
             right
             Reason
             ;
             whereas
             all
             Error
             ,
             or
             false
             Judgment
             ,
             whether
             it
             be
             concerning
             Necessaries
             for
             the
             preservation
             of
             Life
             ,
             or
             in
             any
             other
             practical
             matter
             ,
             can
             give
             no
             man
             a
             right
             of
             doing
             that
             which
             he
             then
             falsly
             judges
             necessary
             for
             his
             preservation
             .
             And
             therefore
             Mr.
             
             H's
             Conclusion
             ,
             where
             he
             acknowledges
             at
             last
             ,
             
               That
               right
               Reason
               is
               that
               which
               concludes
               from
               true
               Principles
               ;
               and
               likewise
               that
               in
               the
               false
               reasoning
               ,
               and
               folly
               of
               men
               ,
               in
               not
               understanding
               their
               Duties
               towards
               other
               men
               ,
               consists
               all
               the
               violation
               of
               the
               Laws
               of
               Nature
            
             ;
             grants
             as
             much
             as
             I
             can
             desire
             ;
             but
             how
             this
             will
             agree
             with
             that
             loose
             definition
             of
             Reason
             ,
             where
             he
             supposes
             every
             man's
             reason
             to
             be
             alike
             right
             ,
             I
             desire
             any
             of
             his
             Disciples
             to
             shew
             me
             .
             Therefore
             to
             conclude
             ,
             I
             can
             only
             allow
             that
             to
             be
             practical
             right
             Reason
             ,
             which
             gives
             us
             leave
             to
             undertake
             things
             reasonable
             and
             possible
             ,
             and
             that
             forbids
             a
             man
             to
             arrogate
             to
             himself
             alone
             a
             dominion
             over
             all
             men
             ,
             and
             all
             things
             ,
             which
             is
             needless
             and
             impossible
             ,
             indeed
             wholly
             pernicious
             to
             his
             preservation
             .
          
           
           
             §
             .
             8.
             
             But
             to
             avoid
             this
             difficulty
             ,
             Mr.
             H.
             and
             his
             Followers
             fly
             to
             the
             Subterfuge
             of
             a
             natural
             necessity
             in
             men
             ,
             that
             so
             judge
             thus
             falsly
             ,
             and
             act
             contrary
             to
             the
             Laws
             of
             Nature
             ,
             or
             Reason
             :
             And
             therefore
             in
             his
             Preface
             to
             this
             Treatise
             ,
             he
             supposes
             
               all
               men
               to
               be
               evil
               by
               Nature
               ,
               and
               makes
               them
               necessarily
               determined
               by
               their
               Appetites
               and
               Passions
               (
               before
               they
               are
               endued
               with
               Reason
               and
               Discipline
               )
               to
               act
               mischievously
               ,
               and
               unreasonably
               ;
               and
               therefore
               tells
               us
               ,
               that
               Children
               ,
               unless
               you
               give
               them
               every
               thing
               they
               desire
               ,
               cry
               ,
               and
               are
               angry
               ,
               and
               will
               strike
               their
               very
               Fathers
               and
               Mothers
               ;
               and
               it
               is
               by
               nature
               they
               do
               so
               ,
               and
               yet
               are
               blameless
               ;
               as
               well
               because
               they
               cannot
               hurt
               ,
               as
               also
               that
               wanting
               the
               use
               of
               Reason
               ,
               they
               are
               yet
               free
               from
               all
               its
               Duties
               :
               But
               the
               same
               persons
               ,
               when
               grown
               up
               ,
               and
               having
               got
               strength
               enough
               to
               hurt
               ,
               if
               they
               hold
               on
               to
               do
               the
               same
               things
               ,
               they
               then
               begin
               both
               to
               be
               ,
               and
               to
               be
               called
               evil
               .
               So
               that
               a
               wicked
               man
               is
               almost
               the
               same
               thing
               ,
               as
               an
               overgrown
               Child
               ,
               or
               a
               man
               of
               a
               childish
               disposition
               ,
               because
               there
               is
               the
               same
               defect
               of
               Reason
               at
               that
               age
               ,
               in
               which
               by
               Nature
               ,
               improved
               by
               Discipline
               ,
               and
               experience
               of
               its
               inconveniencies
               ,
               it
               commonly
               happens
               to
               be
               amended
               .
            
             So
             likewise
             the
             Author
             of
             
               Tractatus
               Theologico
               Politicus
            
             ,
             who
             more
             openly
             than
             Mr.
             H.
             (
             but
             upon
             the
             same
             Principles
             )
             endeavours
             to
             destroy
             all
             Religion
             ,
             both
             Natural
             ,
             and
             Revealed
             ;
             argues
             to
             this
             purpose
             ,
             
             in
             the
             16th
             Chap.
             of
             the
             said
             Treatise
             .
             First
             ,
             
               By
               the
               Law
               of
               Nature
               ,
               He
               understands
               nothing
               but
               the
               Nature
               of
               every
               Individual
               ;
               according
               to
               which
               ,
               we
               conceive
               each
               of
               them
               naturally
               determined
               to
               exist
               after
               a
               certain
               manner
               .
               Thus
               Fishes
               are
               ordained
               to
               swim
               ,
               and
               the
               great
               ones
               to
               devour
               the
               less
               :
               Therefore
               Fishes
               live
               in
               the
               Water
               ,
               and
               devour
               each
               other
               by
               the
               highest
               Right
               :
               For
               Nature
               considered
               simply
               ,
               hath
               a
               right
               to
               all
               things
               it
               can
               do
               ,
               or
               its
               right
               extends
               it self
               ,
               as
               far
               as
               its
               power
               ;
               Since
               the
               power
               of
               Nature
               is
               but
               the
               power
               of
               God
               ,
               who
               hath
               the
               highest
               right
               to
               all
               things
               .
               But
               because
               the
               power
               of
               Vniversal
               Nature
               ,
               is
               nothing
               but
               the
               power
               of
               all
               the
               Individual
               Creatures
               together
               ,
               it
               follows
               that
               every
               Individual
               hath
               the
               highest
               right
               to
               all
               things
               it
               can
               do
               ;
               that
               is
               ,
               it
               extends
               it self
               as
               far
               as
               its
               power
               .
               And
               since
               it
               is
               the
               first
               Law
               of
               Nature
               ,
               that
               every
               thing
               should
               endeavour
               ,
               as
               far
               as
               it
               is
               able
               ,
               to
               preserve
               it self
               in
               its
               Natural
               State
               :
               and
               that
               ,
               without
               any
               consideration
               of
               other
               Creatures
               ,
               but
               only
               of
               it self
               :
               Therefore
               it
               follows
               ,
               that
               every
               Individual
               hath
               the
               highest
               right
               to
               exist
               ,
               and
               operate
               ,
               as
               it
               is
               thus
               naturally
               determined
               :
               Nor
               will
               he
               allow
               any
               difference
               ,
               by
               Nature
               ,
               between
               men
               and
               other
               Creatures
               ;
               neither
               between
               men
               endued
               with
               Reason
               ,
               and
               those
               that
               have
               not
               yet
               attained
               the
               use
               of
               it
               ;
               neither
               between
               Fools
               and
               Madmen
               ,
               and
               others
               that
               are
               of
               sound
               Vnderstanding
               ;
               and
               his
               Reason
               is
               this
               ,
               For
               whatever
               
               any
               Creature
               doth
               by
               the
               force
               of
               its
               Nature
               ,
               it
               doth
               it
               by
               the
               highest
               Right
               ,
            
             viz.
             
               because
               it
               acts
               as
               it
               is
               by
               Nature
               determined
               ,
               neither
               is
               it
               able
               to
               act
               otherwise
               :
               Therefore
               among
               men
               ,
               whilst
               considered
               as
               living
               under
               the
               meer
               Empire
               of
               Nature
               ,
               as
               well
               he
               that
               doth
               not
               yet
               understand
               Reason
               ,
               or
               hath
               not
               acquired
               a
               habit
               of
               Virtue
               ,
               lives
               by
               the
               highest
               Right
               ,
               according
               to
               the
               Laws
               of
               his
               own
               Appetite
               ,
               as
               well
               as
               he
               that
               directs
               his
               Life
               according
               to
               the
               Rules
               of
               Reason
               .
               So
               that
               as
               a
               Wise-man
               hath
               a
               Right
               to
               all
               things
               that
               Reason
               dictates
               ,
               or
               of
               living
               according
               to
               its
               Rules
               :
               So
               likewise
               the
               ignorant
               and
               foolish
               hath
               a
               like
               right
               to
               all
               things
               which
               their
               Appetites
               desire
               .
               So
               that
               every
               man's
               Natural
               Right
               ,
               is
               not
               determined
               by
               Right
               Reason
               ,
               but
               by
               Power
               and
               Appetite
               .
               For
               all
               men
               are
               not
               naturally
               ordained
               to
               operate
               according
               to
               the
               Laws
               of
               Reason
               ,
               but
               on
               the
               contrary
               are
               born
               ignorant
               of
               all
               things
               ;
               and
               before
               they
               come
               to
               know
               the
               true
               Rules
               of
               life
               ,
               or
               acquire
               a
               habit
               of
               Vertue
               ,
               a
               great
               part
               of
               their
               life
               slips
               away
               ,
               tho'
               they
               are
               never
               so
               well
               educated
               :
               And
               therefore
               he
               concludes
               ,
               that
               whatever
               any
               one
               does
               in
               order
               as
               he
               thinks
               to
               his
               own
               preservation
               ,
               or
               the
               satisfaction
               of
               Sensual
               Appetites
               ,
               whilst
               he
               is
               in
               this
               meer
               state
               of
               Nature
               ,
               it
               is
               lawful
               ,
               because
               the
               only
               Rule
               he
               hath
               to
               act
               by
               .
            
          
           
             §
             .
             9.
             
             Having
             given
             you
             all
             that
             can
             be
             said
             for
             this
             wicked
             ,
             as
             well
             as
             foolish
             Opinion
             ,
             
             in
             their
             own
             words
             ;
             I
             shall
             now
             endeavour
             to
             confute
             it
             .
             In
             the
             first
             place
             therefore
             I
             observe
             ,
             that
             this
             which
             they
             call
             the
             right
             of
             Nature
             ,
             and
             which
             Mr.
             H.
             defines
             to
             be
             a
             state
             of
             perfect
             Liberty
             ,
             is
             in
             their
             sense
             no
             other
             than
             that
             of
             absolute
             necessity
             :
             And
             therefore
             I
             shall
             leave
             it
             to
             the
             Reader
             to
             judge
             how
             properly
             this
             word
             Right
             belongs
             to
             Brutes
             ,
             Infants
             ,
             and
             Fools
             .
             For
             the
             Word
             Right
             is
             used
             by
             those
             that
             treat
             of
             Ethicks
             ,
             only
             in
             respect
             of
             reasonable
             men
             ,
             as
             capable
             of
             deliberation
             and
             judgment
             ,
             and
             endued
             with
             freedom
             of
             Action
             ,
             and
             so
             subject
             to
             Laws
             .
             For
             to
             call
             that
             necessity
             ,
             by
             which
             Fishes
             devour
             each
             other
             ,
             and
             Mad-men
             beat
             their
             Keepers
             ,
             a
             Right
             ,
             were
             as
             proper
             to
             talk
             of
             a
             Right
             of
             Stones
             to
             fall
             downwards
             :
             no
             Philosophers
             but
             these
             ,
             ever
             using
             the
             word
             Right
             for
             necessity
             ,
             but
             a
             liberty
             left
             by
             the
             Law
             of
             Nature
             ,
             of
             acting
             according
             to
             Reason
             :
             2ly
             ,
             The
             last
             Author
             confounds
             the
             nature
             of
             Beasts
             ,
             Fools
             and
             Mad-men
             ,
             who
             have
             no
             knowledge
             of
             a
             God
             ,
             or
             sense
             of
             a
             Moral
             Good
             and
             Evil
             ,
             with
             that
             of
             rational
             Creatures
             ,
             who
             are
             ordained
             for
             greater
             ends
             ,
             and
             to
             be
             governed
             by
             a
             higher
             Law
             ,
             than
             that
             of
             meer
             Appetite
             or
             Passion
             :
             And
             I
             desire
             these
             Gentlemen
             to
             shew
             us
             ,
             that
             such
             unreasonable
             Appetites
             and
             Passions
             do
             necessarily
             and
             unevitably
             carry
             men
             to
             act
             constantly
             
             according
             to
             them
             ;
             so
             that
             the
             men
             had
             then
             no
             power
             left
             ,
             to
             oppose
             ,
             resist
             or
             restrain
             them
             :
             and
             tho'
             we
             grant
             that
             Children
             are
             not
             yet
             sensible
             ;
             and
             Fools
             and
             Mad-men
             are
             never
             perhaps
             capable
             of
             the
             Laws
             of
             Reason
             or
             Nature
             ,
             and
             so
             cannot
             be
             subject
             to
             them
             ,
             nor
             are
             to
             be
             esteemed
             amongst
             voluntary
             Agents
             :
             Yet
             doth
             it
             not
             follow
             ,
             that
             those
             that
             are
             of
             Mature
             Age
             ,
             and
             sound
             Minds
             ,
             and
             so
             cannot
             plead
             invincible
             ignorance
             of
             the
             Laws
             of
             Nature
             ,
             but
             out
             of
             their
             own
             wilful
             humour
             ,
             or
             unreasonable
             Appetites
             ,
             neglect
             to
             know
             or
             learn
             ,
             or
             through
             wilful
             ignorance
             transgress
             it
             ,
             should
             claim
             the
             like
             exemption
             .
             For
             though
             we
             are
             not
             angry
             with
             Children
             ,
             or
             natural
             Fools
             ,
             if
             they
             cry
             for
             ,
             or
             take
             away
             any
             thing
             they
             see
             ,
             and
             pity
             mad
             people
             ,
             even
             while
             they
             are
             outragious
             with
             those
             that
             tend
             them
             :
             Yet
             have
             we
             not
             the
             same
             forbearance
             and
             pity
             for
             men
             of
             sound
             Minds
             ,
             and
             mature
             Age
             ,
             if
             they
             do
             the
             like
             unreasonable
             things
             ,
             and
             govern
             themselves
             by
             no
             other
             Law
             ,
             but
             their
             own
             unreasonable
             Appetites
             and
             Passions
             ;
             Since
             it
             was
             in
             their
             power
             both
             to
             have
             known
             and
             acted
             otherwise
             ;
             and
             to
             have
             deliberated
             and
             judged
             ,
             whether
             it
             were
             not
             better
             for
             them
             to
             forbear
             such
             evil
             Acts
             ,
             than
             to
             do
             them
             .
          
           
           
             §
             .
             10.
             
             Neither
             can
             invincible
             ignorance
             be
             any
             excuse
             as
             to
             them
             ;
             for
             though
             perhaps
             they
             may
             not
             have
             Brains
             fit
             for
             the
             Mathematicks
             ,
             or
             are
             not
             able
             to
             deduce
             all
             the
             Laws
             of
             Nature
             from
             their
             true
             Principles
             ;
             yet
             by
             the
             Precepts
             of
             others
             ,
             as
             well
             as
             their
             own
             Reason
             ,
             and
             the
             observation
             of
             their
             own
             Natures
             ,
             as
             well
             as
             other
             mens
             ,
             they
             might
             easily
             have
             learnt
             all
             the
             Duties
             of
             an
             honest
             man
             ;
             that
             is
             ,
             their
             Duty
             towards
             their
             Neighbour
             ,
             by
             that
             Golden
             Rule
             ,
             of
             doing
             as
             they
             would
             be
             done
             by
             :
             And
             their
             Duty
             towards
             themselves
             ,
             by
             endeavouring
             their
             own
             true
             happiness
             and
             preservation
             ,
             by
             the
             only
             means
             tending
             thereunto
             ,
             viz.
             Without
             injuring
             others
             ;
             and
             doing
             their
             Duty
             towards
             God
             ,
             in
             reverencing
             him
             ,
             and
             obeying
             his
             Will
             ,
             when
             discovered
             to
             them
             ;
             also
             in
             endeavouring
             ,
             to
             the
             utmost
             of
             their
             power
             ,
             the
             Common
             Good
             of
             Mankind
             ;
             and
             all
             which
             Principles
             have
             been
             ever
             so
             natural
             to
             men
             ,
             that
             they
             have
             in
             all
             Ages
             acknowledged
             them
             to
             have
             still
             remained
             the
             same
             .
             Therefore
             Mr.
             H.
             as
             also
             the
             Author
             of
             the
             Treatise
             last
             mentioned
             ,
             are
             very
             much
             mistaken
             ,
             so
             directly
             to
             oppose
             our
             knowledge
             of
             the
             Laws
             of
             Nature
             ,
             to
             the
             Rational
             Nature
             of
             Man
             ;
             as
             if
             he
             were
             so
             much
             beholden
             to
             Art
             for
             them
             ,
             that
             he
             could
             never
             have
             acquired
             them
             himself
             ,
             without
             teaching
             ;
             
             which
             were
             all
             one
             as
             to
             say
             ,
             That
             because
             most
             men
             learn
             Arithmetick
             .
             ,
             therefore
             it
             is
             so
             absolutely
             besides
             ,
             or
             above
             Nature
             ,
             that
             no
             man
             ever
             attained
             it
             of
             himself
             ,
             which
             is
             contrary
             both
             to
             Reason
             and
             Experience
             ,
             since
             both
             Arithmetick
             and
             Geometry
             ,
             as
             also
             Ethicks
             ,
             must
             have
             been
             natural
             to
             those
             that
             first
             taught
             them
             .
          
           
             But
             I
             have
             already
             sufficiently
             proved
             by
             Mr.
             
             H's
             own
             Concession
             ,
             That
             Reason
             and
             Experience
             are
             as
             natural
             to
             Humane
             Nature
             ,
             as
             Hunting
             is
             to
             Dog
             's
             ,
             tho
             in
             both
             of
             them
             there
             is
             required
             both
             Exercise
             and
             Experience
             to
             learn
             it
             .
          
           
             §
             .
             11.
             
             Nor
             doth
             Mr.
             
             H's
             Excuse
             ,
             which
             he
             gives
             us
             in
             the
             13th
             Chapter
             of
             his
             Leviathan
             ,
             signify
             any
             thing
             ;
             (
             viz.
             )
             
               That
               mens
               Passions
               in
               the
               state
               of
               Nature
               are
               no
               Sins
               ,
               nor
               the
               Actions
               which
               proceed
               from
               them
               ,
               as
               long
               as
               they
               see
               no
               Power
               which
               can
               prohibit
               them
               ;
               For
               neither
               can
               a
               Law
               be
               known
               before
               it
               be
               made
               ,
               neither
               can
               it
               be
               made
               ,
               till
               they
               have
               agreed
               upon
               a
               Legislator
               .
            
             To
             which
             may
             be
             easily
             answered
             ,
             that
             Mr.
             H.
             all
             along
             proceeds
             upon
             this
             False
             Supposition
             ,
             That
             God
             is
             not
             a
             Legislator
             without
             Divine
             Revelation
             ;
             nor
             that
             the
             Laws
             of
             Nature
             are
             properly
             his
             Laws
             ;
             both
             which
             Assertions
             ,
             if
             they
             have
             been
             proved
             false
             in
             the
             preceding
             Discourse
             ,
             it
             will
             
             certainly
             follow
             ,
             that
             the
             Laws
             of
             Nature
             or
             Reason
             proceeding
             from
             God
             himself
             ▪
             are
             truly
             Laws
             ;
             and
             the
             Actions
             prohibited
             by
             them
             are
             Sins
             ,
             although
             men
             will
             not
             through
             wilful
             Ignorance
             discover
             this
             Legislator
             ,
             nor
             will
             consent
             to
             his
             Laws
             .
             And
             Mr.
             H.
             himself
             acknowledges
             in
             his
             Chapter
             of
             Laws
             ,
             that
             the
             Subjects
             lie
             under
             an
             obligation
             to
             obey
             them
             ,
             if
             it
             can
             be
             made
             appear
             to
             them
             that
             the
             Legislator
             is
             endued
             with
             a
             Supream
             Power
             over
             them
             ,
             and
             hath
             both
             sufficiently
             established
             ,
             and
             promulgated
             his
             Laws
             ;
             both
             which
             may
             be
             truly
             affirmed
             of
             the
             Laws
             of
             Nature
             .
          
           
             §
             .
             12.
             
             But
             indeed
             Mr.
             H.
             and
             his
             Followers
             have
             done
             very
             cunningly
             in
             taking
             away
             all
             freedom
             from
             Mankind
             ,
             and
             to
             suppose
             an
             absolute
             necessity
             of
             all
             moral
             Actions
             ;
             since
             they
             could
             not
             otherwise
             destroy
             the
             Laws
             of
             Nature
             ,
             and
             equal
             Men
             with
             Brutes
             ,
             but
             by
             pulling
             up
             all
             the
             Foundations
             of
             moral
             Good
             and
             Evil.
             
          
           
             But
             I
             need
             say
             no
             more
             on
             this
             Subject
             to
             shew
             the
             folly
             and
             unreasonableness
             of
             this
             Opinion
             ,
             than
             to
             put
             down
             Mr.
             
             H's
             words
             on
             this
             Subject
             in
             Art.
             11.
             of
             this
             Chapter
             ,
             
               Where
               he
               confesses
               that
               this
               Right
               of
               all
               men
               to
               all
               things
               ,
               is
               absolutely
               unprofitable
               for
               Mankind
               ,
               because
               the
               effect
               of
               this
               Right
               is
               all
               one
               ,
               as
               if
               
               there
               were
               no
               such
               Right
               at
               all
               .
               For
               although
               any
               man
               might
               say
               of
               every
               thing
               ,
               This
               is
               mine
               ;
               yet
               could
               he
               not
               use
               it
               ,
               because
               of
               his
               Neighbour
               ,
               who
               might
               by
               an
               equal
               Right
               pretend
               that
               it
               was
               his
               .
            
             Which
             is
             as
             good
             as
             to
             own
             ,
             that
             this
             right
             is
             none
             at
             all
             :
             For
             he
             himself
             in
             the
             Article
             before-going
             ,
             makes
             Utility
             to
             be
             the
             measure
             of
             all
             Right
             ;
             but
             here
             is
             a
             Right
             without
             any
             Utility
             at
             all
             ;
             therefore
             these
             words
             Right
             and
             Vnprofitable
             ,
             are
             contradictory
             ;
             for
             Right
             refers
             in
             this
             definition
             to
             some
             use
             or
             profit
             that
             a
             man
             may
             make
             of
             his
             natural
             Liberty
             ;
             but
             to
             be
             unprofitable
             ,
             owns
             that
             there
             is
             no
             use
             or
             need
             of
             this
             natural
             Liberty
             in
             that
             matter
             .
          
        
         
           
             PRINCIPLE
             V.
             
          
           
             
               That
               in
               the
               state
               of
               Nature
               ,
               whatsoever
               any
               one
               doth
               to
               another
               ,
               cannot
               be
               injurious
               to
               any
               Person
               .
            
          
           
             §
             .
             1.
             
             BEcause
             ,
             says
             he
             ,
             
               Injustice
               towards
               men
               supposes
               Humane
               Laws
               ,
               none
               of
               which
               are
               yet
               in
               being
               in
               the
               meer
               state
               of
               Nature
               ,
            
             De
             Cive
             ,
             Cap.
             1.
             
             
               Annot.
               ad
            
             §
             .
             10.
             which
             he
             thus
             likewise
             endeavours
             to
             prove
             in
             his
             Leviathan
             ,
             Chap.
             13.
             
             
               Where
               there
               is
               no
               common
               Power
               ,
               there
               is
               no
               Law
               ;
               where
               there
               is
               no
               Law
               ,
               no
               Injustice
               ;
               
               Force
               and
               Fraud
               are
               in
               War
               the
               two
               Cardinal
               Vertues
               ;
               Iustice
               and
               Injustice
               are
               none
               of
               the
               Faculties
               either
               of
               the
               Body
               or
               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
               all
               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
               only
               that
               to
               be
               every
               man
               's
               that
               he
               can
               get
               ,
               and
               for
               so
               long
               as
               he
               can
               keep
               it
               :
            
             All
             which
             is
             no
             more
             than
             what
             Epicurus
             long
             ago
             asserted
             ,
             as
             
               Diogenes
               Laertius
            
             hath
             told
             us
             in
             the
             Account
             he
             gives
             of
             his
             Life
             and
             Opinions
             ;
             To
             this
             effect
             ,
             
               That
               between
               those
               Animals
               which
               cannot
               be
               joined
               by
               any
               Compact
               or
               Bargain
               ,
               that
               they
               should
               not
               hurt
               each
               other
               ;
               there
               is
               no
               Right
               ,
               or
               Injury
               :
               So
               it
               is
               likewise
               amongst
               Nations
               ,
               which
               either
               will
               not
               ,
               or
               cannot
               enter
               into
               Compact
               ;
               that
               they
               do
               neither
               hurt
               ,
               nor
               are
               hurt
               ;
               For
               Injustice
               is
               nothing
               in
               it self
               ;
               although
               in
               some
               places
               such
               a
               Bargain
               is
               made
               by
               mutual
               Compacts
               that
               they
               should
               not
               hurt
               each
               other
               .
               So
               that
               Injury
               is
               no
               evil
               in
               it self
               ,
               but
               only
               consists
               in
               a
               fear
               ,
               or
               suspicion
               ,
               lest
               it
               should
               not
               be
               concealed
               from
               those
               who
               are
               appointed
               Revengers
               of
               such
               Injuries
               .
            
          
           
             §
             .
             2.
             
             In
             answer
             to
             all
             which
             ,
             I
             doubt
             not
             to
             prove
             ,
             that
             these
             Principles
             of
             Epicurus
             ,
             as
             well
             as
             of
             Mr.
             H.
             and
             his
             Disciples
             ,
             are
             taken
             
             up
             without
             any
             just
             or
             solid
             grounds
             ;
             for
             by
             the
             dictates
             of
             right
             Reason
             ,
             considered
             as
             (
             they
             are
             )
             the
             natural
             Laws
             of
             God
             ,
             a
             perfect
             Right
             is
             given
             to
             every
             man
             to
             his
             Life
             ,
             and
             all
             those
             necessary
             means
             thereunto
             ,
             without
             which
             he
             cannot
             subsist
             .
             For
             whatever
             a
             man
             enjoys
             by
             the
             right
             of
             Nature
             ,
             it
             must
             needs
             be
             injury
             and
             injustice
             to
             take
             it
             away
             :
             for
             every
             invasion
             or
             violation
             of
             another's
             Right
             or
             Property
             ,
             is
             Injury
             ,
             by
             whatever
             Law
             he
             enjoys
             it
             :
             And
             much
             more
             if
             that
             Right
             be
             conferred
             upon
             him
             by
             the
             Law
             of
             Nature
             ,
             given
             by
             God
             as
             a
             Legislator
             ,
             than
             if
             it
             proceeded
             from
             meer
             Humane
             Compacts
             .
             And
             though
             Mr.
             H.
             here
             asserts
             ,
             That
             no
             injury
             can
             be
             done
             to
             any
             man
             ,
             with
             whom
             we
             have
             made
             no
             Compact
             ;
             yet
             Chap.
             2.
             
             Art.
             1.
             of
             his
             
               De
               Cive
            
             ,
             he
             says
             ,
             
               That
               since
               all
               men
               will
               grant
               that
               to
               be
               done
               by
               Right
               ,
               which
               is
               not
               contrary
               to
               right
               Reason
               ;
               we
               ought
               to
               believe
               that
               to
               be
               done
               by
               Injury
               ,
               which
               is
               repugnant
               to
               right
               Reason
               ;
               that
               is
               ,
               which
               contradicts
               any
               Truth
               collected
               by
               right
               Reason
               from
               true
               Principles
               :
               But
               what
               is
               done
               by
               Injury
               ,
               we
               acknowledge
               to
               be
               done
               contrary
               to
               some
               Law.
            
             So
             that
             here
             he
             grants
             ,
             that
             an
             Injury
             may
             be
             done
             contrary
             to
             the
             Laws
             of
             Nature
             ,
             before
             any
             Compact
             ,
             or
             translation
             of
             our
             Right
             to
             another
             ;
             and
             since
             he
             there
             acknowledges
             those
             Dictates
             of
             Reason
             to
             be
             Laws
             ,
             I
             would
             fain
             see
             how
             
             those
             can
             give
             any
             man
             such
             a
             right
             to
             invade
             ,
             or
             violate
             the
             Rights
             of
             another
             :
             For
             Right
             (
             as
             he
             himself
             well
             defines
             it
             )
             being
             a
             Liberty
             granted
             by
             right
             Reason
             ,
             requires
             that
             men
             ,
             who
             pretend
             to
             act
             or
             speak
             according
             to
             its
             Dictates
             ,
             cannot
             act
             contradictorily
             to
             its
             other
             Principles
             ,
             or
             Conclusions
             .
             And
             't
             were
             to
             no
             purpose
             for
             him
             to
             say
             ,
             that
             the
             Injury
             is
             done
             to
             God
             alone
             ,
             when
             his
             Laws
             are
             broken
             ,
             unless
             he
             can
             shew
             that
             those
             Laws
             of
             God
             do
             not
             confer
             a
             right
             on
             men
             to
             their
             Lives
             ,
             and
             all
             the
             necessaries
             thereof
             ;
             and
             do
             not
             likewise
             prohibit
             others
             from
             violating
             this
             Right
             so
             granted
             .
          
           
             §
             .
             3.
             
             But
             yet
             this
             Author
             ,
             when
             he
             is
             prest
             hard
             ,
             does
             acknowledge
             ,
             that
             there
             may
             be
             injury
             done
             to
             another
             out
             of
             Civil
             Government
             :
             For
             it
             being
             objected
             ,
             whether
             if
             a
             Son
             should
             kill
             his
             Father
             in
             the
             state
             of
             Nature
             ,
             he
             should
             not
             do
             him
             an
             injury
             ;
             he
             answers
             ,
             
               That
               a
               Son
               cannot
               be
               understood
               to
               be
               in
               a
               natural
               State
               in
               respect
               of
               his
               Parents
               ,
               he
               being
               as
               soon
               as
               ever
               he
               is
               born
               ▪
               under
               their
               power
               and
               command
               ,
               to
               whom
               he
               owes
               his
               being
               and
               preservation
               .
            
          
           
             Yet
             sure
             a
             man's
             Parents
             ,
             by
             begetting
             and
             breeding
             him
             up
             ,
             do
             not
             thereby
             acquire
             a
             property
             or
             dominion
             over
             him
             as
             long
             as
             he
             lives
             ;
             though
             I
             grant
             Children
             ,
             when
             they
             
             either
             marry
             ,
             or
             otherwise
             ,
             become
             lawfully
             discharged
             from
             the
             government
             of
             their
             Parents
             ,
             still
             owe
             a
             filial
             piety
             and
             gratitude
             to
             them
             ;
             and
             that
             it
             is
             a
             great
             impiety
             and
             injury
             in
             Children
             towards
             them
             ,
             to
             hurt
             or
             destroy
             them
             ,
             though
             they
             are
             no
             longer
             under
             their
             power
             and
             command
             .
             So
             likewise
             the
             same
             Law
             of
             Nature
             ,
             which
             prescribes
             gratitude
             to
             these
             our
             natural
             Benefactors
             ,
             doth
             make
             it
             injurious
             for
             any
             man
             to
             hurt
             or
             kill
             any
             other
             Person
             ,
             who
             had
             educated
             ,
             or
             maintained
             him
             ,
             or
             otherwise
             highly
             obliged
             him
             ;
             since
             the
             same
             Laws
             of
             Gratitude
             that
             make
             it
             injurious
             to
             hurt
             ,
             or
             murther
             his
             Father
             in
             the
             state
             of
             Nature
             ,
             do
             also
             command
             the
             like
             duty
             towards
             any
             other
             Benefactor
             .
          
           
             §
             .
             4.
             
             But
             his
             Argument
             in
             his
             Leviathan
             is
             much
             more
             false
             and
             precarious
             ;
             when
             he
             argues
             ,
             
               That
               where
               there
               is
               no
               common
               Power
               ,
               there
               is
               no
               Law
               ;
               and
               where
               there
               is
               no
               Law
               ,
               there
               is
               no
               Injustice
               .
            
             All
             which
             he
             brings
             to
             prove
             the
             necessity
             of
             his
             natural
             state
             of
             War.
             For
             ,
             first
             ,
             though
             I
             grant
             ,
             where
             there
             is
             no
             Common
             Power
             ,
             (
             that
             is
             ,
             no
             Legislator
             )
             there
             is
             no
             Law
             ,
             yet
             that
             is
             not
             true
             of
             the
             Laws
             of
             Nature
             ;
             since
             if
             they
             proceed
             from
             God
             as
             a
             Legislator
             (
             as
             I
             hope
             we
             have
             proved
             in
             the
             precedent
             Discourse
             )
             they
             are
             truly
             Laws
             ,
             before
             any
             Civil
             Power
             was
             instituted
             to
             
             make
             Laws
             ,
             or
             to
             see
             them
             observed
             ;
             and
             consequently
             that
             it
             is
             the
             highest
             injury
             and
             injustice
             to
             take
             away
             any
             thing
             from
             others
             being
             innocent
             ,
             and
             doing
             us
             no
             hurt
             ,
             that
             is
             necessary
             for
             their
             Life
             ,
             or
             preservation
             ,
             which
             they
             are
             already
             possest
             of
             ;
             and
             though
             it
             is
             true
             ,
             that
             Justice
             and
             Injustice
             are
             no
             natural
             Faculties
             of
             the
             Mind
             ,
             yet
             right
             Reason
             is
             ;
             from
             whence
             all
             Justice
             is
             deduced
             ,
             and
             which
             a
             man
             is
             always
             bound
             to
             exercise
             as
             soon
             as
             he
             becomes
             capable
             of
             being
             a
             Member
             of
             Humane
             Society
             :
             (
             I
             do
             not
             mean
             a
             Civil
             one
             )
             and
             if
             there
             be
             a
             natural
             Equity
             (
             as
             this
             Author
             acknowledges
             ,
             
               De
               Cive
            
             ,
             cap.
             14.
             
             §
             .
             14.
             )
             there
             is
             likewise
             a
             natural
             Justice
             ,
             and
             Injustice
             too
             :
             but
             I
             shall
             say
             more
             of
             this
             in
             the
             next
             Principle
             .
          
        
         
           
             PRINCIPLE
             VI.
             
          
           
             
               That
               in
               the
               state
               of
               Nature
               there
               is
               nothing
               Good
               ,
               or
               Evil.
               
            
          
           
             §
             .
             1.
             
             I
             Shall
             here
             give
             you
             Mr.
             
             H's
             Opinion
             ,
             and
             his
             Reasons
             for
             it
             ,
             in
             his
             own
             words
             ,
             as
             they
             are
             in
             his
             Leviathan
             ,
             cap.
             6.
             
             
               Whatsoever
               is
               the
               object
               of
               any
               man's
               Appetite
               ,
               or
               Desire
               ,
               that
               is
               it
               which
               he
               for
               his
               part
               calls
               Good
               ;
               and
               the
               object
               of
               his
               Hate
               ,
               and
               Aversion
               ,
               Evil
               :
               
               and
               of
               his
               Contempt
               ,
               Vile
               and
               Inconsiderable
               .
               For
               these
               words
               of
               Good
               ,
               Evil
               ,
               and
               Contemptible
               ,
               are
               ever
               used
               with
               relation
               to
               the
               Person
               that
               useth
               them
               ,
               there
               being
               nothing
               simply
               and
               absolutely
               so
               ;
               Nor
               any
               common
               Rule
               of
               Good
               and
               Evil
               to
               be
               taken
               from
               the
               nature
               of
               the
               Objects
               themselves
               ,
               but
               from
               the
               person
               of
               the
               Man
               (
               where
               there
               is
               no
               Commonwealth
               )
               or
               ,
               (
               in
               a
               Commonwealth
               )
               from
               the
               Person
               that
               represents
               it
               ;
               or
               from
               an
               Arbitrator
               ,
               or
               Iudge
               ,
               whom
               men
               by
               disagreeing
               shall
               by
               consent
               set
               up
               ,
               and
               make
               his
               Sentence
               the
               Rule
               thereof
               .
            
             He
             speaks
             to
             the
             same
             effect
             in
             all
             his
             other
             Works
             ;
             as
             in
             
               De
               Cive
            
             ,
             cap.
             4.
             
             §
             .
             17.
             in
             his
             
               De
               Homine
            
             ,
             cap.
             11.
             which
             it
             were
             tedious
             here
             to
             repeat
             ;
             and
             therefore
             I
             refer
             you
             to
             the
             places
             I
             have
             here
             cited
             .
          
           
             §
             .
             2.
             
             But
             this
             he
             endeavours
             Physically
             to
             explain
             in
             his
             little
             Treatise
             of
             
               Humane
               Nature
            
             ,
             cap.
             7.
             
             §
             1.
             compared
             with
             Chap.
             3.
             where
             he
             supposes
             ,
             
               That
               the
               motion
               ,
               in
               which
               consists
               the
               conception
               of
               things
               without
               any
               intervention
               of
               the
               Iudgment
               ,
               passes
               from
               the
               Brain
               to
               the
               Heart
               ;
               and
               as
               it
               there
               hinders
               ,
               or
               helps
               its
               vital
               motion
               ,
            
             it
             is
             said
             to
             please
             or
             displease
             ;
             
               But
               that
               which
               so
               pleases
               any
               one
               ,
               he
               calls
               Good
               :
               And
               that
               which
               displeases
               him
               ,
               Evil
               :
               and
               hence
               from
               the
               diversity
               of
               Constitutions
               ,
               or
               Temperaments
               ,
               there
               are
               divers
               Opinions
               of
               
               Good
               that
               is
               naturally
               and
               necessarily
               so
               .
               And
               in
               the
               state
               of
               Nature
               unblameably
               ,
               from
               his
               Opinion
               that
               judges
               it
               .
            
          
           
             §
             .
             3.
             
             There
             is
             nothing
             that
             Mr.
             H.
             hath
             written
             more
             loosely
             ,
             and
             unlike
             a
             Philosopher
             ,
             than
             these
             unstable
             Opinions
             both
             of
             natural
             and
             moral
             Good
             and
             Evil.
             And
             therefore
             it
             is
             a
             matter
             of
             great
             moment
             to
             have
             a
             fixed
             and
             constant
             notion
             of
             Good
             ;
             because
             as
             long
             as
             this
             is
             fluctuating
             and
             uncertain
             ,
             all
             knowledge
             of
             our
             true
             Felicity
             (
             which
             is
             the
             greatest
             Good
             of
             every
             man
             )
             as
             also
             of
             the
             Laws
             of
             Nature
             ,
             and
             of
             all
             particular
             Vertues
             ,
             (
             which
             are
             nothing
             but
             the
             means
             and
             causes
             of
             obtaining
             this
             Good
             )
             will
             be
             likewise
             various
             ,
             wandring
             and
             uncertain
             .
          
           
             §
             .
             4.
             
             Therefore
             ,
             although
             it
             must
             be
             confest
             ,
             that
             because
             of
             some
             peculiarity
             in
             the
             divers
             Temperaments
             of
             men
             ,
             it
             sometimes
             happens
             that
             one
             sort
             of
             Diet
             ,
             or
             Medicines
             ,
             may
             be
             hurtful
             to
             one
             ,
             which
             may
             not
             prove
             so
             to
             another
             ;
             yea
             ,
             which
             Experience
             hath
             approved
             ,
             not
             only
             to
             be
             innocent
             ,
             but
             wholsome
             for
             others
             :
             Something
             like
             which
             may
             be
             observed
             in
             the
             Genius
             and
             Manners
             of
             Nations
             quite
             different
             from
             others
             ,
             in
             some
             particular
             Customs
             and
             Constitutions
             ;
             yet
             this
             doth
             not
             any
             more
             take
             away
             the
             common
             
             Consent
             of
             Mankind
             concerning
             the
             nature
             of
             Good
             ,
             and
             its
             constituent
             parts
             and
             degrees
             ,
             than
             the
             small
             difference
             of
             mens
             Faces
             takes
             away
             the
             agreement
             between
             them
             in
             their
             common
             Natures
             as
             Men
             ,
             or
             that
             general
             likeness
             that
             is
             between
             them
             ,
             in
             the
             conformation
             and
             use
             of
             their
             principal
             Parts
             .
             For
             sure
             there
             is
             no
             Nation
             so
             barbauros
             which
             will
             not
             own
             ,
             that
             there
             are
             greater
             hopes
             and
             satisfaction
             in
             loving
             ,
             and
             obeying
             God
             ,
             than
             in
             blaspheming
             and
             disobeying
             of
             him
             .
             There
             is
             scarce
             any
             Nation
             that
             is
             not
             sensible
             ,
             that
             filial
             duty
             towards
             Parents
             ,
             gratitude
             to
             their
             Benefactors
             ,
             love
             and
             kindness
             to
             their
             Friends
             and
             Neighbours
             ,
             fidelity
             in
             their
             Promises
             and
             Agreements
             ,
             are
             good
             and
             necessary
             for
             their
             own
             welfare
             and
             preservation
             ,
             and
             consequently
             of
             Mankind
             .
             No
             difference
             of
             Temper
             makes
             any
             man
             in
             his
             Senses
             not
             perceive
             it
             to
             be
             good
             for
             all
             men
             ,
             that
             the
             Lives
             ,
             Liberties
             Estates
             and
             Members
             of
             all
             innocent
             Persons
             ,
             should
             be
             preserved
             ;
             And
             therefore
             that
             the
             killing
             ,
             or
             robbing
             of
             them
             should
             be
             every-where
             prohibited
             under
             the
             most
             severe
             Penalties
             .
             Or
             lastly
             ,
             What
             peculiar
             humour
             in
             men
             can
             make
             them
             not
             think
             it
             good
             and
             beneficial
             for
             particular
             Families
             and
             Nations
             ,
             that
             the
             Conjugal
             Fidelity
             of
             the
             Marriage-bed
             ,
             the
             Chastity
             should
             be
             preserved
             inviolated
             .
             The
             
             same
             may
             be
             said
             concerning
             the
             right
             of
             using
             and
             enjoying
             all
             those
             outward
             things
             ,
             that
             are
             necessary
             for
             life
             ,
             or
             conduce
             to
             our
             health
             ,
             fame
             ,
             honour
             ,
             the
             education
             of
             our
             Children
             ,
             and
             the
             preservation
             of
             Friendship
             ,
             since
             in
             their
             Judgment
             concerning
             the
             goodness
             of
             these
             things
             about
             which
             the
             whole
             business
             of
             the
             Laws
             of
             Nature
             ,
             and
             of
             most
             Civil
             Laws
             is
             taken
             up
             ,
             all
             rational
             men
             do
             as
             equally
             agree
             in
             their
             Opinions
             as
             concerning
             the
             whiteness
             of
             Snow
             ,
             or
             the
             brightness
             of
             the
             Sun
             ;
             Though
             I
             do
             not
             lay
             the
             main
             stress
             of
             their
             obligation
             to
             these
             Actions
             on
             this
             general
             Agreement
             ,
             since
             I
             have
             laid
             down
             contrary
             Principles
             in
             the
             foregoing
             Discourse
             .
          
           
             §
             .
             5.
             
             But
             I
             shall
             now
             proceed
             to
             give
             you
             a
             more
             true
             and
             setled
             Notion
             of
             Good
             and
             Evil
             ,
             both
             natural
             and
             moral
             :
             I
             therefore
             define
             Good
             in
             general
             to
             be
             ,
             that
             which
             preserves
             ,
             encreases
             ,
             or
             perfects
             the
             Faculties
             and
             Powers
             of
             one
             or
             more
             things
             ;
             for
             by
             these
             effects
             that
             peculiar
             agreeableness
             of
             one
             thing
             with
             another
             declares
             it self
             to
             us
             ,
             and
             which
             is
             requisite
             to
             make
             any
             thing
             to
             be
             truly
             called
             good
             for
             the
             nature
             of
             this
             Being
             before
             others
             .
             Which
             effects
             likewise
             discover
             to
             us
             the
             hidden
             powers
             ,
             and
             intrinsick
             natures
             of
             things
             .
             These
             strike
             upon
             our
             Senses
             ,
             and
             beget
             
             a
             knowledge
             in
             us
             of
             those
             things
             from
             whence
             they
             flow
             ;
             which
             Goods
             I
             grant
             may
             be
             different
             ,
             according
             to
             the
             divers
             natures
             of
             those
             Beings
             which
             they
             respect
             .
             Thus
             a
             suitable
             Soyl
             ,
             Air
             ,
             and
             Moisture
             are
             naturally
             good
             for
             Plants
             ,
             because
             they
             are
             agreeable
             to
             their
             nature
             ,
             and
             are
             necessary
             for
             their
             preservation
             ,
             growth
             and
             perfection
             :
             So
             likewise
             convenient
             Food
             ,
             Health
             and
             Liberty
             ,
             are
             naturally
             good
             for
             an
             Animal
             ;
             since
             they
             serve
             for
             their
             preservation
             and
             happiness
             as
             long
             as
             they
             continue
             to
             live
             .
             So
             likewise
             ,
             That
             is
             also
             good
             for
             man
             ,
             which
             preserves
             and
             encreases
             the
             powers
             of
             his
             Mind
             and
             Body
             ,
             without
             doing
             hurt
             to
             ,
             or
             prejudicing
             any
             others
             of
             his
             own
             kind
             ;
             nor
             doth
             the
             mind
             of
             Man
             make
             these
             Rules
             concerning
             the
             nature
             of
             one
             ,
             or
             a
             few
             Creatures
             of
             a
             sort
             ,
             but
             is
             able
             from
             the
             knowledge
             it
             hath
             of
             singulars
             ,
             to
             make
             certain
             general
             Propositions
             ,
             or
             Conclusions
             ,
             concerning
             what
             is
             good
             ,
             or
             evil
             ,
             for
             the
             whole
             Species
             ,
             or
             Kind
             ,
             whose
             nature
             he
             hath
             enquired
             into
             ;
             because
             ,
             since
             there
             is
             the
             same
             general
             nature
             in
             every
             one
             of
             the
             Individuals
             of
             this
             or
             that
             Kind
             ,
             the
             true
             happiness
             of
             one
             or
             more
             of
             them
             being
             once
             known
             ,
             it
             is
             easie
             likewise
             to
             know
             what
             share
             and
             kind
             of
             happiness
             is
             to
             be
             desired
             by
             all
             of
             them
             :
             For
             it
             is
             apparent
             ,
             That
             the
             improvement
             of
             the
             Understanding
             
             in
             knowledge
             ,
             and
             the
             government
             of
             the
             Will
             by
             sedate
             and
             regular
             Affections
             ;
             as
             also
             the
             health
             and
             vigour
             of
             the
             Body
             ,
             in
             which
             the
             true
             happiness
             of
             any
             particular
             man
             does
             chiefly
             consist
             ,
             do
             also
             comprehend
             (
             if
             universally
             considered
             )
             the
             common
             happiness
             of
             all
             men
             ,
             that
             ever
             have
             been
             ,
             or
             shall
             be
             born
             ,
             which
             also
             may
             be
             affirmed
             concerning
             the
             means
             to
             these
             natural
             Goods
             ,
             and
             which
             are
             required
             as
             necessary
             to
             all
             Mankind
             ;
             such
             as
             Food
             ,
             Exercise
             ,
             Sleep
             ,
             and
             the
             like
             ;
             And
             this
             ,
             because
             of
             the
             identity
             between
             the
             parts
             and
             the
             whole
             ;
             that
             is
             ,
             between
             the
             nature
             of
             any
             one
             ,
             or
             more
             men
             ,
             with
             that
             whole
             Systeme
             of
             Rational
             Agents
             ,
             comprehended
             under
             the
             general
             Name
             and
             Idea
             of
             Mankind
             .
             From
             whence
             it
             also
             follows
             ,
             that
             whatsoever
             doth
             good
             to
             one
             member
             ,
             or
             part
             of
             this
             aggregate
             Body
             ,
             all
             the
             rest
             being
             unhurt
             ,
             or
             unprejudiced
             ,
             thereby
             may
             be
             truly
             said
             to
             do
             good
             to
             the
             whole
             aggregate
             Body
             of
             Mankind
             ;
             which
             Consideration
             may
             excite
             us
             to
             a
             due
             care
             of
             our selves
             ,
             provided
             it
             be
             not
             prejudicial
             to
             others
             from
             a
             consideration
             of
             the
             common
             Good
             of
             Mankind
             .
             Analogically
             unto
             this
             we
             may
             also
             judge
             ,
             that
             to
             promote
             the
             efficacy
             of
             God's
             Natural
             Right
             to
             rule
             our selves
             ,
             and
             all
             other
             rational
             Creatures
             ,
             is
             to
             perform
             a
             thing
             good
             ,
             or
             grateful
             to
             God
             ,
             as
             Supream
             Governour
             of
             
             the
             World
             ;
             and
             this
             we
             do
             by
             a
             due
             care
             to
             promote
             obedience
             to
             his
             own
             Laws
             ,
             either
             in
             our selves
             ,
             or
             others
             .
          
           
             And
             therefore
             ,
             though
             we
             so
             far
             agree
             with
             Mr.
             H.
             that
             that
             may
             be
             called
             good
             which
             is
             agreeable
             to
             any
             other
             Being
             ,
             and
             so
             must
             be
             meant
             relatively
             ;
             yet
             doth
             not
             this
             always
             refer
             to
             the
             Appetite
             of
             him
             that
             desires
             it
             ,
             nor
             yet
             to
             the
             irrational
             Opinions
             of
             any
             one
             or
             more
             men
             ,
             if
             they
             judge
             contrary
             to
             the
             Rules
             and
             Principles
             of
             Nature
             or
             Reason
             .
             And
             therefore
             ,
             though
             a
             Wench
             that
             hath
             the
             Green-Sickness
             ,
             by
             reason
             of
             her
             depraved
             Appetite
             ,
             may
             fancy
             Tobacco-pipes
             ,
             or
             Charcoal
             to
             have
             an
             excellent
             relish
             ,
             and
             so
             to
             be
             good
             for
             her
             ;
             yet
             will
             not
             her
             thinking
             so
             ,
             make
             them
             become
             a
             wholsome
             nourishment
             .
             The
             like
             may
             be
             said
             of
             any
             Actions
             ,
             or
             Vices
             ,
             which
             a
             Vicious
             or
             unreasonable
             man
             may
             take
             pleasure
             in
             ;
             such
             as
             Drunkenness
             ,
             Whoredom
             ,
             &c.
             which
             howsoever
             they
             may
             please
             him
             at
             the
             present
             ,
             yet
             will
             certainly
             in
             time
             destroy
             him
             in
             this
             life
             ,
             or
             in
             that
             to
             come
             .
             And
             therefore
             it
             is
             not
             true
             ,
             which
             Mr.
             H.
             here
             lays
             down
             ,
             That
             all
             Good
             and
             Evil
             is
             only
             to
             be
             taken
             in
             respect
             of
             him
             whom
             at
             that
             time
             it
             pleases
             or
             displeases
             :
             Whereas
             every
             rational
             Man
             ought
             first
             rightly
             to
             judge
             what
             things
             are
             good
             ,
             and
             then
             to
             desire
             them
             ,
             because
             they
             
             are
             really
             so
             ;
             that
             is
             ,
             because
             their
             natural
             powers
             or
             effects
             are
             really
             helpful
             ,
             or
             agreeable
             to
             our
             Nature
             :
             And
             to
             consider
             a
             private
             Good
             ,
             as
             that
             which
             profits
             one
             person
             ;
             and
             a
             common
             Good
             ,
             as
             it
             profits
             many
             .
             And
             that
             not
             because
             it
             is
             at
             that
             instant
             desired
             ,
             and
             approved
             of
             out
             of
             a
             depraved
             Appetite
             ,
             or
             wanton
             humour
             :
             it
             being
             only
             the
             part
             of
             Brutes
             ,
             Mad-men
             and
             Fools
             ,
             to
             measure
             the
             goodness
             of
             Things
             ,
             or
             Actions
             ,
             by
             their
             present
             Lusts
             ,
             without
             any
             government
             of
             Reason
             ,
             or
             thoughts
             of
             the
             future
             .
          
           
             §
             .
             6.
             
             But
             Mr.
             H.
             himself
             doth
             sometimes
             talk
             more
             soberly
             ;
             and
             though
             he
             doth
             here
             ,
             as
             also
             elsewhere
             ,
             inculcate
             ,
             That
             every
             thing
             is
             either
             good
             ,
             or
             evil
             ,
             according
             to
             the
             opinion
             of
             the
             Person
             that
             so
             judges
             it
             (
             in
             the
             state
             of
             Nature
             )
             or
             else
             (
             in
             a
             Civil
             State
             )
             of
             the
             Person
             that
             represents
             the
             Common-wealth
             ;
             yet
             in
             his
             Leviathan
             ,
             Chap.
             30.
             when
             he
             reckons
             up
             the
             Offices
             of
             the
             Civil
             Soveraign
             ,
             he
             makes
             one
             of
             the
             chiefest
             to
             be
             the
             making
             of
             good
             Laws
             .
             Now
             he
             there
             tells
             us
             ,
             
               A
               good
               Law
               is
               that
               which
               is
               needful
               for
               the
               good
               of
               the
               People
               ,
               and
               withal
               perspicuous
            
             ;
             and
             a
             little
             farther
             he
             thus
             goes
             on
             ;
             
               And
               therefore
               a
               Law
               that
               is
               not
               needful
               ,
               having
               not
               the
               true
               end
               of
               a
               Law
               ,
               is
               not
               good
               .
               A
               Law
               may
               be
               conceived
               to
               be
               good
               ,
               when
               it
               is
               for
               the
               benefit
               of
               
               the
               Sovereign
               ,
               though
               it
               be
               not
               necessary
               for
               the
               People
               ;
               but
               it
               is
               not
               so
               :
            
             where
             you
             see
             ,
             
               the
               good
               of
               the
               People
            
             (
             which
             is
             certainly
             that
             which
             is
             common
             to
             many
             )
             is
             here
             acknowledg'd
             by
             him
             ,
             and
             proposed
             as
             the
             main
             end
             of
             the
             Legislator's
             Duty
             :
             But
             this
             end
             being
             thus
             proposed
             ,
             the
             true
             nature
             of
             it
             is
             first
             to
             be
             known
             ,
             and
             determined
             ,
             before
             the
             Law
             can
             prescribe
             what
             is
             good
             or
             evil
             for
             the
             People
             .
             So
             likewise
             Chap.
             14.
             
             §
             .
             4.
             of
             his
             
               De
               Cive
            
             ,
             speaking
             concerning
             the
             Rules
             of
             right
             Judgment
             in
             a
             Civil
             State
             ,
             he
             tells
             us
             ;
             
               That
               since
               it
               is
               impossible
               to
               prescribe
               any
               Vniversal
               Rules
               whereby
               all
               Controversies
               (
               which
               will
               be
               infinite
               ,
               may
               be
               judged
               )
               it
               is
               still
               understood
               in
               every
               case
               pretermitted
               by
               the
               written
               Laws
               ,
               that
               the
               Law
               of
               natural
               Equity
               is
               to
               be
               followed
               .
            
             Where
             you
             see
             he
             grants
             that
             the
             Laws
             of
             natural
             Equity
             may
             be
             known
             ,
             and
             followed
             ;
             And
             that
             divers
             more
             Cases
             may
             be
             determined
             from
             thence
             ,
             than
             can
             be
             by
             the
             Civil
             Laws
             themselves
             :
             but
             we
             do
             only
             so
             far
             contend
             with
             him
             ,
             that
             some
             Rules
             of
             Equity
             may
             be
             so
             evidently
             and
             naturally
             known
             ,
             that
             all
             honest
             and
             sincere
             men
             cannot
             at
             all
             differ
             about
             them
             ;
             though
             in
             the
             mean
             time
             we
             freely
             grant
             ,
             That
             there
             are
             divers
             things
             so
             indifferent
             ,
             that
             no
             human
             Reason
             can
             universally
             determine
             ,
             that
             it
             is
             more
             necessary
             for
             the
             common
             Good
             ,
             that
             a
             thing
             be
             
             done
             ,
             or
             a
             Case
             judged
             this
             way
             ,
             rather
             than
             the
             other
             .
          
           
             §
             .
             7.
             
             Having
             stated
             what
             we
             mean
             by
             a
             natural
             Good
             ,
             and
             Evil
             ;
             I
             shall
             now
             give
             a
             right
             notion
             of
             a
             moral
             Good
             ,
             and
             how
             it
             differs
             from
             the
             former
             .
             A
             moral
             Good
             is
             those
             voluntary
             Actions
             and
             Habits
             which
             are
             conformable
             to
             the
             Law
             of
             Nature
             ,
             or
             Reason
             ,
             considered
             as
             given
             by
             God
             ,
             as
             a
             Law-giver
             ,
             for
             a
             Rule
             of
             all
             our
             Humane
             ,
             or
             voluntary
             Actions
             :
             For
             there
             are
             many
             natural
             Goods
             that
             conduce
             to
             a
             man's
             happiness
             ,
             which
             are
             not
             morally
             good
             ,
             nor
             are
             commanded
             by
             any
             Law.
             Such
             as
             are
             quickness
             of
             Wit
             ,
             Learning
             ,
             Strength
             of
             Mind
             and
             Body
             ,
             &c.
             
             On
             the
             other
             side
             ,
             I
             suppose
             ,
             that
             no
             Action
             of
             the
             Will
             can
             be
             commanded
             by
             God
             ,
             (
             and
             so
             morally
             good
             )
             which
             doth
             not
             by
             is
             own
             nature
             ,
             as
             well
             as
             from
             the
             Will
             of
             God
             (
             the
             Legislator
             )
             conduce
             to
             the
             happiness
             of
             Mankind
             :
             The
             not
             taking
             notice
             of
             which
             distinction
             ,
             between
             natural
             and
             moral
             Goods
             ,
             hath
             been
             the
             occasion
             of
             another
             great
             Error
             in
             Mr.
             H.
             when
             he
             makes
             that
             which
             seems
             good
             
               to
               every
               man
               's
               own
               self
               ,
               to
               be
               the
               only
               object
               of
               his
               desires
               ,
            
             as
             he
             doth
             in
             his
             
               De
               Cive
            
             ,
             Cap.
             1.
             
             Art.
             2.
             which
             he
             likewise
             more
             fully
             expresses
             in
             Cap.
             3.
             
             Artic.
             21.
             
             
               Every
               one
               is
               presumed
               to
               seek
               that
               which
               is
               good
               
               for
               himself
               ;
               but
               that
               which
               is
               just
               only
               by
               accident
               ,
               and
               for
               peace
               sake
            
             ;
             viz.
             That
             which
             is
             just
             ,
             he
             will
             only
             have
             to
             regard
             another's
             good
             ;
             which
             he
             supposes
             no
             man
             will
             seek
             ,
             unless
             it
             were
             for
             fear
             of
             those
             Evils
             which
             proceed
             from
             a
             state
             of
             War
             :
             But
             all
             he
             says
             only
             tends
             to
             prove
             ,
             that
             men
             are
             so
             framed
             ,
             that
             it
             is
             repugnant
             to
             their
             Nature
             ,
             and
             so
             absolutely
             impossible
             for
             them
             to
             mind
             ,
             or
             desire
             any
             thing
             ,
             unless
             for
             their
             own
             particular
             worldly
             profit
             ,
             and
             glory
             ,
             as
             he
             hath
             laid
             down
             in
             those
             Principles
             we
             have
             already
             considered
             .
          
           
             §
             .
             8.
             
             But
             I
             cannot
             but
             take
             notice
             ,
             that
             Mr.
             H.
             himself
             in
             his
             Treatise
             
               De
               Homine
            
             ,
             (
             published
             after
             his
             
               De
               Cive
            
             )
             Cap.
             12.
             
             §
             .
             1.
             seems
             not
             at
             all
             to
             approve
             of
             this
             ill
             humour
             in
             men
             ,
             by
             these
             words
             .
             
               We
               confess
               that
               it
               may
               so
               fall
               out
               through
               the
               ill
               use
               of
               his
               free
               will
               ,
               that
               a
               man
               of
               a
               narrow
               Soul
               may
               consider
               nothing
               but
               himself
               ,
               and
               so
               may
               desire
               nothing
               but
               what
               he
               judges
               for
               his
               own
               private
               advantage
               .
            
             And
             in
             the
             same
             Treatise
             ,
             Cap.
             11.
             
             §
             .
             14.
             where
             he
             doth
             purposely
             consider
             which
             is
             the
             greater
             ,
             or
             lesser
             amongst
             Goods
             ;
             he
             plainly
             confesses
             ,
             That
             it
             is
             a
             greater
             good
             which
             benefits
             more
             persons
             ,
             than
             that
             which
             doth
             good
             to
             fewer
             .
          
           
           
             §
             .
             9.
             
             But
             giving
             him
             leave
             to
             contradict
             himself
             as
             much
             as
             he
             will
             ,
             yet
             notwithstanding
             all
             that
             he
             hath
             said
             to
             the
             contrary
             ,
             I
             doubt
             not
             but
             all
             rational
             and
             good
             men
             are
             of
             a
             more
             generous
             Spirit
             ;
             who
             do
             not
             only
             esteem
             that
             to
             be
             good
             ,
             which
             is
             good
             for
             themselves
             alone
             ,
             but
             also
             whatsoever
             tends
             to
             the
             conservation
             ,
             happiness
             and
             perfection
             of
             Mankind
             .
             And
             whatsover
             they
             thus
             esteem
             to
             be
             good
             ,
             that
             they
             will
             also
             desire
             ,
             wish
             for
             ,
             and
             contribute
             their
             utmost
             endeavour
             to
             procure
             for
             others
             ,
             as
             well
             as
             themselves
             :
             Nor
             do
             I
             see
             any
             reason
             to
             hinder
             ,
             but
             that
             whatsoever
             I
             find
             agreeable
             to
             any
             mans
             Nature
             ,
             I
             may
             do
             my
             endeavour
             ,
             as
             far
             as
             lies
             in
             my
             power
             ,
             that
             he
             may
             obtain
             it
             ;
             But
             this
             much
             I
             must
             freely
             confess
             ,
             That
             if
             men
             do
             not
             propose
             to
             themselves
             one
             common
             End
             ,
             or
             Effect
             ,
             viz.
             the
             common
             good
             of
             Rational
             Agents
             ,
             whose
             Causes
             (
             whether
             efficient
             ,
             or
             perfective
             )
             should
             be
             before-hand
             agreed
             on
             to
             be
             Good
             ;
             and
             those
             that
             hinder
             its
             production
             ,
             Evil
             ;
             the
             words
             Good
             and
             Evil
             will
             always
             be
             equivocal
             ,
             various
             ,
             and
             uncertain
             ;
             being
             still
             to
             be
             taken
             in
             as
             many
             different
             Senses
             ,
             as
             there
             are
             particular
             Men.
             So
             that
             whatsoever
             Action
             ,
             or
             thing
             ,
             is
             called
             good
             by
             any
             one
             man
             ,
             because
             it
             serves
             his
             turn
             ;
             that
             other
             men
             ,
             if
             it
             crosses
             their
             desires
             ,
             will
             be
             sure
             to
             call
             evil
             ,
             which
             is
             incongruous
             
             to
             Reason
             ,
             and
             to
             the
             Communication
             of
             knowledge
             among
             men
             ,
             which
             is
             the
             main
             end
             of
             Speech
             ;
             Whereas
             ,
             if
             the
             words
             Good
             and
             Evil
             are
             applied
             to
             those
             things
             which
             concern
             the
             nature
             of
             Rational
             Beings
             in
             general
             ,
             they
             will
             have
             a
             certain
             and
             determinate
             sense
             and
             signification
             ,
             which
             will
             not
             only
             be
             constantly
             true
             ,
             and
             intelligible
             ,
             but
             prove
             most
             useful
             and
             profitable
             to
             all
             Mankind
             ;
             and
             that
             we
             are
             not
             only
             capable
             of
             understanding
             ,
             but
             also
             of
             contributing
             our
             Endeavours
             for
             the
             procuring
             of
             this
             Common
             Good
             ,
             and
             are
             also
             under
             a
             sufficient
             obligation
             thereunto
             ,
             is
             ,
             I
             hope
             ,
             fully
             made
             out
             in
             the
             Fourth
             Chapter
             of
             the
             precedent
             Discourse
             ,
             where
             we
             expresly
             treat
             of
             the
             
               Law
               of
               Nature
               ,
               and
               its
               obligation
               .
            
          
        
         
           
             PRINCIPLE
             VII
             .
          
           
             
               That
               the
               State
               of
               Nature
               is
               a
               State
               of
               War.
               
            
          
           
             §
             .
             1.
             
             ALL
             the
             Principles
             that
             Mr.
             H.
             hath
             hitherto
             laid
             down
             ,
             have
             been
             only
             in
             order
             to
             the
             establishing
             this
             Darling
             Principle
             of
             the
             natural
             state
             of
             War.
             But
             since
             we
             have
             already
             in
             our
             Answer
             to
             his
             former
             Principles
             ,
             shewn
             their
             falshood
             and
             absurdity
             ;
             If
             those
             Foundations
             be
             ill
             laid
             ,
             the
             
             Superstructure
             must
             needs
             be
             infirm
             ,
             and
             therefore
             I
             shall
             omit
             all
             that
             he
             hath
             in
             his
             
               De
               Cive
            
             inferred
             from
             those
             false
             Principles
             ;
             and
             shall
             only
             apply
             my self
             to
             what
             he
             hath
             in
             his
             13th
             Chapter
             of
             his
             Leviathan
             ,
             given
             us
             a-new
             for
             the
             proof
             of
             this
             Principle
             ,
             and
             which
             doth
             not
             depend
             upon
             the
             former
             ;
             For
             here
             he
             derives
             this
             natural
             State
             of
             War
             from
             Three
             Principal
             Causes
             in
             the
             nature
             of
             Man.
             First
             ,
             Competition
             .
             Secondly
             ,
             Diffidence
             .
             Thirdly
             ,
             
               Glory
               .
               The
               first
               makes
               man
               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
               Cattel
               .
               The
               second
               to
               defend
               them
               .
               The
               third
               for
               Trifles
               ;
               as
               a
               word
               ,
               a
               smile
               ,
               a
               different
               Opinion
               ,
               and
               any
               other
               sign
               of
               undervaluing
               ,
               either
               directly
               in
               their
               persons
               ,
               or
               by
               reflection
               on
               their
               Kindred
               ,
               their
               Friends
               ,
               their
               Nation
               ,
               their
               Profession
               ,
               or
               their
               Name
               .
               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
               War
               ,
               as
               is
               of
               every
               man
               against
               every
               man.
               For
               War
               consists
               not
               in
               Battel
               only
               ,
               or
               the
               Act
               of
               Fighting
               ;
               but
               in
               a
               tract
               of
               time
               wherein
               the
               will
               to
               contend
               by
               Battel
               is
               sufficiently
               known
               .
               And
               therefore
               the
               notion
               of
               time
               is
               to
               be
               considered
               in
               the
               nature
               of
               War
               ,
               as
               it
               is
               in
               the
               nature
               of
               Weather
               .
               For
               as
               the
               nature
               of
               Foul-weather
               lies
               
               not
               in
               a
               shower
               or
               two
               of
               Rain
               ,
               but
               in
               an
               inclination
               thereto
               of
               many
               days
               together
               .
               So
               the
               nature
               of
               War
               consists
               not
               in
               actual
               fighting
               ,
               but
               in
               the
               known
               disposition
               thereto
               during
               all
               the
               time
               there
               is
               no
               assurance
               to
               the
               contrary
               .
               All
               other
               is
               Peace
               .
            
          
           
             §
             .
             2.
             
             In
             answer
             to
             which
             ,
             I
             must
             first
             take
             notice
             ,
             That
             Mr.
             H.
             in
             his
             Leviathan
             deduces
             this
             Right
             of
             War
             of
             all
             men
             against
             all
             ,
             from
             other
             Principles
             than
             he
             doth
             in
             his
             
               De
               Cive
            
             ,
             Chap.
             1.
             
             §
             .
             12.
             where
             from
             the
             supposed
             right
             of
             all
             men
             to
             all
             things
             ,
             he
             deduces
             a
             war
             of
             all
             men
             against
             all
             ,
             and
             which
             renders
             it
             both
             lawful
             and
             necessary
             :
             But
             in
             his
             Leviathan
             ,
             in
             the
             Chapter
             here
             cited
             ,
             he
             first
             asserts
             the
             state
             of
             Nature
             to
             be
             a
             state
             of
             War
             ,
             and
             from
             thence
             argues
             all
             things
             therein
             to
             be
             lawful
             ;
             as
             you
             may
             see
             in
             the
             Conclusion
             of
             that
             Chapter
             ,
             where
             he
             tells
             us
             ,
             
               That
               by
               the
               same
               right
               that
               one
               man
               invades
               ,
               the
               other
               resists
               ;
               from
               whence
               arises
               a
               War
               on
               both
               sides
               just
               .
            
             So
             that
             being
             not
             at
             all
             sollicitous
             about
             the
             Right
             of
             making
             War
             ,
             he
             only
             supposes
             this
             War
             must
             needs
             arise
             from
             the
             nature
             of
             mens
             Passions
             ,
             and
             Desires
             ;
             and
             this
             War
             being
             once
             supposed
             ,
             he
             positively
             asserts
             ,
             That
             it
             must
             follow
             (
             though
             without
             any
             proof
             )
             that
             there
             is
             in
             this
             State
             nothing
             just
             ,
             or
             unjust
             :
             Indeed
             his
             way
             of
             arguing
             in
             his
             Leviathan
             
             is
             more
             plausible
             ,
             but
             less
             close
             than
             the
             former
             in
             his
             
               De
               Cive
            
             ;
             For
             all
             Persons
             of
             sense
             must
             agree
             ,
             that
             a
             War
             ought
             first
             to
             be
             proved
             just
             ,
             before
             it
             can
             be
             thence
             deduced
             what
             things
             are
             lawful
             therein
             ,
             even
             towards
             Enemies
             :
             Neither
             doth
             himself
             suppose
             that
             all
             things
             are
             lawful
             ,
             even
             in
             the
             justest
             War
             ;
             for
             in
             his
             
               De
               Cive
               ,
               Annot.
               ad
               Art.
            
             37.
             cap.
             3.
             he
             grants
             that
             Drunkenness
             ,
             and
             Cruelty
             ,
             are
             not
             to
             be
             practised
             even
             in
             War
             ;
             and
             therefore
             it
             is
             necessary
             that
             some
             natural
             Principles
             ,
             or
             Laws
             ,
             be
             first
             acknowledged
             ,
             by
             whose
             command
             or
             permission
             we
             may
             be
             able
             to
             judge
             of
             any
             War
             ,
             whether
             it
             be
             just
             ,
             or
             not
             ,
             or
             before
             we
             can
             thence
             infer
             those
             things
             to
             be
             lawful
             which
             are
             acted
             therein
             ;
             for
             otherwise
             even
             contradictory
             Propositions
             may
             be
             alike
             true
             ;
             and
             Titius
             ,
             for
             example
             ,
             might
             have
             a
             right
             to
             the
             Life
             and
             Goods
             of
             Sempronius
             ,
             if
             he
             thought
             them
             necessary
             for
             his
             own
             Preservation
             ;
             and
             so
             likewise
             Sempronius
             would
             have
             the
             same
             Right
             against
             Titius
             :
             which
             would
             be
             contrary
             to
             all
             the
             Rules
             of
             right
             Reason
             ,
             and
             Equity
             ;
             and
             this
             is
             so
             evident
             ,
             that
             Mr.
             H.
             himself
             ,
             although
             in
             the
             latter
             part
             of
             this
             first
             Chapter
             ,
             
               De
               Cive
            
             ,
             he
             affirms
             ,
             That
             in
             the
             state
             of
             Nature
             ,
             there
             is
             no
             difference
             between
             just
             and
             unjust
             ;
             yet
             in
             the
             former
             part
             he
             endeavours
             to
             prove
             ,
             that
             this
             power
             of
             making
             War
             
             ought
             to
             be
             allowed
             to
             every
             man
             in
             that
             state
             as
             necessary
             to
             his
             own
             preservation
             ;
             which
             is
             all
             one
             ,
             as
             if
             he
             had
             affirmed
             this
             War
             to
             be
             just
             and
             lawful
             on
             both
             sides
             ;
             which
             is
             contrary
             to
             Reason
             .
             But
             whatsoever
             proves
             any
             thing
             to
             be
             just
             ,
             and
             lawful
             in
             any
             State
             ,
             must
             likewise
             suppose
             ,
             that
             there
             is
             a
             difference
             between
             lawful
             and
             unlawful
             in
             the
             same
             State
             ,
             and
             must
             suppose
             some
             Law
             in
             force
             ,
             by
             whose
             command
             or
             permission
             at
             least
             ,
             that
             Act
             becomes
             lawful
             :
             which
             ,
             as
             we
             endeavour
             to
             establish
             ,
             so
             doth
             Mr.
             H.
             as
             plainly
             destroy
             it
             ,
             whilst
             he
             asserts
             no
             difference
             between
             just
             and
             unjust
             :
             but
             with
             what
             reason
             I
             shall
             leave
             it
             to
             the
             indifferent
             Reader
             to
             judge
             .
          
           
             §
             .
             3.
             
             But
             since
             I
             have
             already
             answered
             those
             Preliminary
             Principles
             which
             he
             hath
             laid
             down
             in
             his
             
               De
               Cive
            
             ,
             to
             prove
             the
             necessity
             of
             this
             state
             of
             War
             ,
             there
             remains
             nothing
             else
             for
             us
             to
             do
             ,
             but
             to
             examine
             those
             new
             Reasons
             Mr.
             H.
             hath
             here
             given
             us
             in
             this
             Chapter
             of
             his
             Leviathan
             to
             prove
             this
             state
             of
             War
             to
             be
             both
             natural
             ,
             and
             necessary
             ;
             which
             he
             here
             deduces
             from
             three
             Affections
             in
             the
             nature
             of
             man.
             1.
             
             Competition
             for
             the
             same
             thing
             .
             2.
             
             Diffidence
             of
             each
             other
             .
             3.
             
             Glory
             to
             himself
             .
             The
             first
             is
             manifest
             ;
             That
             during
             the
             time
             men
             live
             without
             
             out
             a
             Common
             Power
             to
             keep
             them
             in
             awe
             ,
             they
             are
             in
             that
             Condition
             which
             is
             called
             War.
             
          
           
             Whence
             I
             cannot
             but
             again
             observe
             ,
             That
             this
             Author
             takes
             the
             natural
             state
             of
             Mankind
             only
             from
             their
             Passions
             ,
             without
             any
             consideration
             of
             Reason
             ,
             or
             Experience
             ;
             although
             he
             hath
             already
             supposed
             both
             of
             these
             to
             be
             natural
             Faculties
             of
             the
             Mind
             :
             and
             the
             true
             nature
             of
             a
             thing
             is
             to
             be
             taken
             not
             from
             its
             imperfections
             ,
             or
             weaknesses
             ,
             but
             from
             the
             utmost
             perfection
             that
             it
             is
             by
             its
             nature
             capable
             of
             ;
             and
             therefore
             this
             Author
             hath
             dealt
             very
             preposterously
             to
             treat
             of
             the
             natural
             State
             of
             Man
             ,
             as
             of
             a
             meer
             Animal
             ,
             only
             governed
             by
             the
             force
             of
             his
             Passions
             ;
             whereas
             ,
             the
             principal
             part
             of
             Man
             ,
             and
             which
             ought
             to
             have
             the
             government
             over
             all
             the
             other
             Faculties
             ,
             is
             Reason
             ;
             or
             that
             Faculty
             of
             the
             rational
             Soul
             ,
             whose
             due
             use
             and
             exercise
             ought
             not
             to
             be
             excluded
             ,
             but
             rather
             conjoined
             with
             the
             operations
             of
             all
             the
             other
             natural
             Faculties
             ,
             by
             any
             Writer
             who
             will
             truly
             describe
             the
             Nature
             of
             Man
             ;
             nor
             yet
             are
             men
             necessarily
             impelled
             by
             these
             Passions
             ,
             as
             meer
             Machines
             are
             driven
             or
             moved
             by
             the
             Wind
             ,
             or
             Weights
             ;
             but
             that
             they
             may
             be
             governed
             ,
             and
             restrained
             by
             Reason
             ,
             or
             fear
             of
             future
             evil
             :
             so
             that
             they
             do
             not
             hurry
             men
             into
             War
             by
             any
             natural
             ,
             or
             
             inevitable
             necessity
             .
             Indeed
             those
             Ideas
             of
             the
             Mind
             ,
             which
             are
             necessarily
             generated
             therein
             from
             the
             impulse
             of
             outward
             Objects
             ,
             are
             not
             prohibited
             by
             the
             Law
             of
             Nature
             ,
             because
             we
             are
             design'd
             by
             God
             to
             govern
             those
             Actions
             only
             which
             are
             in
             our
             powers
             :
             Whereas
             these
             Passions
             and
             Ideas
             ,
             from
             whence
             Mr.
             H.
             collects
             this
             state
             of
             War
             to
             be
             necessary
             ,
             are
             of
             this
             sort
             ,
             since
             being
             concerning
             things
             future
             ,
             and
             at
             a
             distance
             ,
             and
             depending
             upon
             mens
             reason
             ,
             and
             foresight
             ,
             they
             may
             be
             also
             governed
             thereby
             ;
             and
             Mr.
             H.
             himself
             acknowledges
             in
             his
             
               De
               Cive
            
             ,
             Chap.
             3.
             
             §
             .
             31.
             
             That
             though
             men
             ,
             because
             of
             their
             different
             Appetites
             ,
             cannot
             agree
             of
             the
             present
             ,
             yet
             they
             may
             of
             the
             future
             ,
             and
             from
             thence
             acknowledges
             ,
             that
             Peace
             is
             to
             be
             sought
             as
             the
             foundation
             of
             all
             natural
             Law.
             
          
           
             §
             .
             4.
             
             And
             therefore
             I
             think
             I
             shall
             be
             able
             easily
             to
             shew
             ,
             that
             every
             one
             of
             these
             three
             Master-Passions
             ,
             which
             he
             hath
             here
             described
             as
             the
             Causes
             of
             War
             ,
             ought
             (
             if
             governed
             by
             Reason
             )
             to
             persuade
             the
             contrary
             .
             And
             in
             the
             first
             place
             ,
             for
             his
             Passion
             of
             Competition
             ,
             That
             when
             two
             men
             desire
             the
             same
             thing
             ,
             which
             they
             cannot
             both
             enjoy
             ,
             they
             become
             Enemies
             ;
             and
             in
             the
             way
             to
             their
             end
             ,
             endeavour
             to
             destroy
             ,
             or
             subdue
             one
             another
             .
             Now
             certainly
             Reason
             in
             this
             Case
             will
             never
             
             incite
             a
             rational
             man
             to
             enter
             into
             a
             state
             of
             War
             with
             another
             ,
             for
             the
             obtaining
             of
             that
             which
             he
             hath
             a
             mind
             to
             as
             well
             as
             he
             .
             For
             if
             it
             be
             a
             thing
             the
             other
             is
             already
             possessed
             of
             ,
             he
             ought
             by
             the
             Rules
             of
             Reason
             ,
             and
             Equity
             ,
             to
             let
             him
             enjoy
             it
             by
             right
             of
             Occupancy
             or
             Possession
             ;
             it
             being
             then
             necessary
             for
             his
             preservation
             ,
             or
             happiness
             ;
             and
             he
             himself
             ,
             if
             possessed
             of
             the
             like
             thing
             ,
             would
             think
             it
             reasonable
             that
             he
             should
             be
             likewise
             permitted
             quietly
             to
             enjoy
             it
             :
             So
             that
             if
             he
             act
             by
             one
             Rule
             in
             relation
             to
             himself
             ,
             and
             by
             another
             in
             respect
             of
             all
             other
             men
             ,
             in
             the
             same
             Case
             ,
             or
             Circumstances
             ,
             this
             must
             be
             altogether
             unreasonable
             :
             And
             Mr.
             H.
             himself
             doth
             sufficiently
             shew
             the
             grievous
             mischeifs
             of
             such
             an
             unreasonable
             way
             of
             proceeding
             ,
             when
             he
             tells
             us
             ,
             
               That
               from
               hence
               it
               comes
               to
               pass
               ;
               That
               where
               an
               Invader
               hath
               no
               more
               to
               fear
               than
               another
               man's
               single
               Power
               ,
               If
               one
               plant
               ,
               sow
               ,
               build
               or
               possess
               a
               convenient
               Seat
               ,
               others
               may
               probably
               be
               expected
               to
               come
               prepared
               with
               Forces
               united
               to
               dispossess
               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
               .
            
             To
             which
             I
             may
             also
             add
             ,
             and
             he
             again
             of
             a
             third
             ;
             till
             at
             last
             all
             the
             Owners
             of
             it
             being
             successively
             destroyed
             ,
             the
             House
             or
             Seat
             will
             become
             void
             ,
             and
             no
             man
             left
             to
             inhabit
             it
             ;
             which
             Condition
             Mr.
             H.
             himself
             
             confesses
             to
             be
             so
             sad
             ,
             and
             deplorable
             ,
             that
             he
             will
             have
             Mankind
             from
             the
             Dictates
             of
             Reason
             to
             do
             all
             they
             can
             to
             get
             out
             of
             it
             ,
             by
             entering
             into
             a
             Civil
             Society
             .
             But
             I
             suppose
             that
             right
             Reason
             will
             rather
             hinder
             all
             rational
             men
             from
             ever
             falling
             into
             this
             State
             at
             all
             ,
             if
             they
             can
             by
             any
             means
             avoid
             ,
             or
             prevent
             it
             ;
             since
             Peace
             is
             to
             be
             valued
             from
             its
             own
             Conveniences
             without
             trying
             ,
             or
             comparing
             it
             with
             the
             Evils
             of
             War
             ,
             as
             Health
             is
             valuable
             for
             its
             own
             agreeableness
             to
             our
             Natures
             ,
             without
             trying
             by
             woful
             experience
             ▪
             what
             sickness
             is
             .
          
           
             §
             .
             5.
             
             And
             as
             for
             his
             next
             Passion
             ,
             Diffidence
             of
             each
             other
             ;
             
               That
               there
               is
               no
               way
               for
               any
               man
               to
               secure
               himself
               ,
               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
               that
               this
               is
               no
               more
               than
               his
               own
               conservation
               requires
               ,
               and
               is
               generally
               allowed
               .
            
             Now
             can
             all
             this
             reasonably
             persuade
             a
             man
             to
             put
             himself
             in
             so
             hazardous
             a
             condition
             ,
             as
             by
             force
             ,
             or
             fraud
             ,
             as
             to
             go
             about
             to
             master
             and
             subdue
             all
             those
             he
             will
             be
             afraid
             of
             ;
             or
             to
             think
             he
             is
             able
             to
             do
             this
             by
             his
             own
             single
             strength
             till
             he
             sees
             no
             other
             Power
             great
             enough
             to
             endanger
             him
             ?
             Since
             for
             any
             man
             to
             be
             able
             to
             do
             this
             ,
             he
             must
             have
             more
             cunning
             ,
             natural
             Strength
             
             and
             Courage
             and
             Cunning
             ,
             than
             ever
             Homer
             supposed
             Vlisses
             ,
             or
             Achilles
             ,
             to
             have
             been
             masters
             of
             ;
             or
             our
             Modern
             Romance-makers
             can
             feign
             in
             their
             Heroes
             ;
             Since
             upon
             these
             Terms
             of
             Self-preservation
             ,
             a
             man
             (
             like
             a
             Game-Cock
             )
             would
             be
             forced
             to
             fight
             a
             Battel
             ,
             or
             two
             ,
             every
             day
             whilst
             he
             lived
             ,
             and
             how
             long
             this
             would
             last
             ,
             supposing
             other
             men
             of
             equal
             strength
             ,
             and
             as
             well
             prepared
             as
             himself
             ,
             I
             refer
             him
             to
             the
             experiment
             of
             fighting-Cocks
             ,
             who
             seldom
             survive
             the
             twelfth
             or
             thirteenth
             Battel
             ;
             and
             though
             it
             is
             true
             ,
             that
             there
             are
             some
             that
             taking
             pleasure
             in
             contemplating
             their
             own
             Power
             in
             Acts
             of
             Conquests
             ,
             which
             they
             may
             pursue
             farther
             than
             their
             own
             Security
             requires
             ;
             yet
             this
             was
             never
             known
             to
             be
             performed
             by
             any
             man's
             single
             strength
             ,
             but
             by
             a
             Combination
             with
             divers
             others
             ,
             who
             through
             the
             esteem
             they
             had
             of
             his
             Integrity
             ,
             or
             Courage
             ,
             chose
             such
             a
             man
             to
             be
             their
             Leader
             ,
             or
             Prince
             ,
             before
             another
             :
             And
             this
             Account
             ,
             both
             the
             Ancient
             Historians
             ,
             and
             Poets
             ,
             give
             us
             of
             the
             Original
             of
             the
             first
             Monarchs
             ,
             and
             Ancient
             Kings
             ,
             in
             the
             Heroical
             Times
             ;
             and
             admitting
             the
             first
             Kingdoms
             to
             have
             begun
             by
             Fathers
             ,
             or
             Patriarchs
             of
             Families
             ,
             as
             some
             Divines
             suppose
             ,
             yet
             they
             could
             never
             have
             raised
             a
             sufficient
             Force
             to
             have
             conquered
             others
             ,
             without
             the
             Combination
             of
             the
             Heads
             or
             Fathers
             of
             other
             Families
             :
             
             Nor
             could
             Nimrod
             himself
             ,
             (
             who
             is
             supposed
             the
             first
             Tyrant
             ,
             or
             Conqueror
             ,
             )
             ever
             have
             enlarged
             the
             Bounds
             of
             his
             Empire
             by
             his
             own
             single
             strength
             ,
             or
             that
             of
             his
             particular
             Family
             ,
             without
             such
             a
             Combination
             which
             requires
             Compacts
             between
             the
             Persons
             that
             make
             it
             ;
             and
             when
             they
             once
             do
             this
             ,
             they
             are
             then
             no
             longer
             in
             the
             meer
             state
             of
             Nature
             ,
             having
             set
             up
             and
             acknowledged
             a
             common
             Power
             over
             them
             to
             keep
             them
             in
             awe
             :
             from
             whence
             it
             appears
             ,
             that
             it
             is
             ridiculous
             ,
             nay
             absolutely
             impossible
             ,
             for
             any
             single
             man
             to
             take
             pleasure
             in
             contemplating
             his
             own
             Power
             in
             Acts
             of
             Conquest
             by
             his
             own
             personal
             Valour
             ,
             or
             Cunning
             ,
             as
             Mr.
             H.
             supposes
             a
             man
             may
             do
             in
             the
             state
             of
             Nature
             .
          
           
             §
             .
             6.
             
             And
             as
             for
             his
             appeal
             to
             Experience
             ,
             
               That
               when
               a
               man
               taking
               a
               Iourney
               ,
               arms
               himself
               ;
               when
               going
               to
               Bed
               ,
               he
               locks
               his
               Doors
               ;
               when
               even
               in
               his
               House
               ,
               he
               locks
               his
               Chests
               :
               And
               asks
               what
               opinion
               he
               hath
               of
               his
               Fellow-subjects
               ,
               when
               he
               rides
               armed
               ,
               and
               shuts
               his
               Doors
               ;
               or
               of
               his
               Children
               and
               Servants
               ,
               when
               he
               locks
               his
               Chests
               ;
               And
               whether
               he
               doth
               not
               thereby
               accuse
               Mankind
               as
               much
               by
               his
               Actions
               ,
               as
               he
               doth
               by
               his
               Words
               ?
            
             To
             all
             which
             I
             answer
             ,
             No
             ,
             he
             doth
             not
             .
             For
             though
             I
             grant
             it
             is
             no
             fault
             to
             distrust
             ,
             and
             secure
             himself
             as
             well
             
             as
             he
             can
             against
             violent
             and
             unjust
             Persons
             ,
             either
             upon
             the
             Road
             ,
             or
             in
             his
             own
             House
             ;
             yet
             doth
             not
             this
             Diffidence
             accuse
             all
             his
             Fellow-subjects
             ,
             or
             all
             his
             Children
             ,
             and
             Servants
             ,
             much
             less
             all
             Mankind
             ,
             of
             a
             design
             to
             murther
             ,
             or
             rob
             him
             ;
             or
             give
             him
             any
             Right
             to
             make
             War
             upon
             them
             by
             way
             of
             anticipation
             ;
             for
             when
             he
             goes
             armed
             ,
             or
             locks
             his
             Doors
             ,
             or
             Chests
             ,
             't
             is
             true
             ,
             he
             grants
             there
             are
             some
             violent
             and
             wicked
             Persons
             ,
             whom
             he
             would
             secure
             himself
             against
             :
             yet
             doth
             not
             this
             accuse
             all
             Mankind
             of
             this
             wicked
             Design
             ,
             since
             a
             man
             will
             do
             all
             this
             ,
             if
             he
             be
             satisfied
             that
             there
             are
             but
             two
             or
             three
             Thieves
             between
             his
             own
             House
             and
             London
             ;
             or
             but
             one
             thievish
             Person
             in
             his
             Family
             ,
             which
             is
             but
             a
             small
             proportion
             to
             a
             whole
             Countrey
             ,
             or
             Kingdom
             ,
             or
             even
             to
             his
             own
             particular
             Family
             ▪
             much
             less
             doth
             he
             thereby
             pass
             a
             Censure
             upon
             all
             Mankind
             :
             though
             it
             is
             true
             ,
             he
             thereby
             acknowledges
             ,
             that
             there
             is
             ,
             and
             ever
             will
             be
             ,
             amongst
             men
             ,
             divers
             who
             are
             more
             governed
             by
             their
             present
             Appetites
             and
             Passions
             ,
             than
             by
             Reason
             ,
             or
             the
             Laws
             of
             Nature
             .
             Much
             less
             doth
             such
             a
             diffidence
             give
             a
             man
             a
             right
             in
             the
             state
             of
             Nature
             of
             setting
             upon
             ,
             mastering
             ,
             and
             killing
             all
             Persons
             whatsoever
             ,
             that
             he
             fancies
             have
             power
             sufficient
             to
             endanger
             him
             in
             his
             Life
             ,
             or
             Goods
             ,
             before
             they
             have
             given
             some
             sufficient
             
             signs
             that
             they
             intend
             so
             to
             do
             ;
             for
             then
             it
             might
             be
             lawful
             (
             were
             it
             not
             for
             the
             Laws
             )
             for
             a
             man
             ,
             when
             he
             is
             thus
             armed
             ,
             to
             set
             upon
             ,
             not
             only
             Thieves
             ,
             but
             every
             man
             he
             meets
             ,
             for
             fear
             he
             should
             set
             upon
             him
             first
             ;
             nay
             ,
             might
             likewise
             kill
             ,
             or
             knock
             in
             the
             Head
             ,
             (
             if
             he
             were
             in
             the
             meer
             state
             of
             Nature
             )
             any
             of
             his
             Children
             ,
             or
             Servants
             ,
             or
             even
             his
             Wife
             her self
             ,
             if
             he
             did
             but
             fancy
             they
             went
             about
             to
             murther
             ,
             or
             rob
             him
             ;
             which
             how
             wicked
             and
             unreasonable
             a
             thing
             it
             would
             be
             ,
             I
             leave
             to
             any
             man's
             Reason
             and
             Conscience
             to
             judge
             .
             
               Nor
               does
               his
               comparing
            
             the
             state
             of
             War
             to
             the
             nature
             of
             Foul-weather
             ,
             at
             all
             help
             him
             ,
             which
             he
             saith
             ,
             
               doth
               not
               lie
               in
               a
               shower
               or
               two
               of
               Rain
               ,
               but
               in
               an
               inclination
               thereto
               of
               many
               days
               together
               :
               So
               the
               nature
               of
               War
               consists
               not
               in
               actual
               fighting
               ,
               but
               in
               the
               known
               disposition
               thereto
               :
            
             all
             which
             I
             easily
             grant
             ,
             but
             he
             must
             likewise
             own
             that
             it
             is
             never
             called
             a
             Rainy
             ,
             or
             foul
             Season
             ,
             till
             it
             hath
             actually
             rained
             ;
             till
             then
             we
             never
             say
             it
             is
             foul
             weather
             ,
             though
             it
             be
             never
             so
             cloudy
             ;
             so
             neither
             is
             this
             bare
             inclination
             to
             hurt
             ,
             an
             actual
             War
             ,
             till
             there
             hath
             been
             some
             signs
             or
             tokens
             of
             hostility
             expressed
             .
          
           
           
             §
             .
             7.
             
             Yet
             he
             grants
             there
             was
             never
             such
             a
             condition
             of
             War
             as
             this
             that
             he
             describes
             generally
             all
             over
             the
             World
             :
             But
             that
             there
             are
             many
             places
             where
             men
             live
             so
             now
             ,
             and
             Instances
             in
             many
             savage
             People
             of
             America
             ;
             where
             ,
             except
             the
             Government
             of
             small
             Families
             (
             the
             concord
             whereof
             depends
             on
             Natural
             Lust
             )
             they
             have
             no
             Government
             at
             all
             ,
             and
             live
             at
             this
             day
             in
             that
             brutish
             manner
             he
             hath
             before
             described
             :
             But
             were
             it
             so
             as
             he
             affirms
             that
             brutish
             way
             of
             living
             ,
             which
             is
             in
             too
             many
             Particulars
             practised
             by
             these
             Savage
             People
             ,
             both
             in
             Affrica
             ,
             and
             America
             ,
             where
             they
             have
             almost
             lost
             all
             knowledge
             of
             a
             God
             ,
             or
             of
             a
             Moral
             Good
             and
             Evil
             ;
             Ought
             the
             Practice
             of
             such
             Barbarous
             People
             to
             be
             of
             sufficient
             Authority
             to
             prove
             ,
             that
             they
             live
             according
             to
             the
             true
             state
             of
             Human
             Nature
             ,
             or
             that
             they
             have
             a
             right
             to
             live
             and
             act
             thus
             in
             all
             things
             they
             thus
             unreasonably
             practice
             ?
             But
             had
             this
             Author
             read
             any
             true
             or
             exact
             relations
             of
             those
             Places
             in
             America
             he
             mentions
             ,
             he
             might
             have
             found
             that
             in
             many
             of
             those
             Nations
             ,
             
             even
             ,
             where
             there
             is
             no
             Civil
             Power
             to
             keep
             them
             in
             awe
             ,
             and
             tho'
             they
             have
             no
             other
             Government
             in
             time
             of
             Peace
             ,
             but
             that
             of
             the
             Fathers
             ,
             or
             Heads
             of
             Families
             :
             Yet
             doth
             not
             their
             concord
             wholly
             depend
             upon
             Natural
             Lust
             :
             For
             
             besides
             the
             Government
             of
             Husbands
             over
             their
             Wives
             ,
             and
             those
             conjugal
             Duties
             and
             Services
             which
             their
             Wives
             yield
             them
             in
             these
             Places
             ;
             Parents
             are
             more
             fond
             of
             their
             Children
             ,
             and
             Children
             again
             are
             more
             dutiful
             and
             kind
             to
             their
             Parents
             ,
             and
             take
             more
             care
             of
             them
             when
             they
             are
             sick
             or
             old
             ,
             than
             they
             commonly
             do
             with
             us
             :
             And
             though
             there
             be
             no
             Common
             Power
             to
             keep
             them
             in
             awe
             ,
             yet
             having
             no
             Riches
             ,
             but
             the
             meer
             necessary
             Utensils
             of
             Living
             ,
             nor
             any
             Honours
             ,
             except
             Military
             ,
             to
             contend
             for
             ,
             and
             which
             are
             not
             obtained
             without
             great
             hardships
             and
             sufferings
             ;
             and
             having
             also
             few
             Words
             of
             contempt
             ,
             or
             disgrace
             among
             them
             ;
             whole
             Towns
             ,
             nay
             Nations
             ,
             have
             lived
             together
             for
             many
             Ages
             in
             sufficient
             Amity
             and
             Concord
             ,
             without
             ever
             falling
             together
             by
             the
             ears
             .
             And
             if
             there
             be
             any
             Murthers
             and
             Adulteries
             committed
             among
             them
             ,
             every
             particular
             person
             injured
             ,
             or
             else
             the
             Relations
             of
             the
             Party
             slain
             ,
             are
             their
             own
             Judges
             and
             Executioners
             ;
             the
             mutual
             fear
             of
             which
             ,
             joyned
             with
             the
             Natural
             Peaceable
             Temper
             of
             the
             People
             ,
             causes
             fewer
             of
             those
             Crimes
             to
             be
             committed
             among
             them
             ,
             than
             with
             us
             ,
             where
             there
             are
             Laws
             and
             Publick
             Officers
             appointed
             to
             punish
             all
             such
             Injuries
             :
             And
             for
             the
             Truth
             of
             this
             ,
             I
             refer
             you
             to
             two
             Authors
             of
             undoubted
             Credit
             ,
             
               (
               viz.
               )
               Lerius
            
             in
             his
             History
             of
             his
             Navigation
             to
             Brazil
             ,
             
             Chap.
             18.
             and
             the
             French
             Author
             of
             the
             Natural
             History
             of
             the
             Caribbè
             Islands
             ,
             Part.
             2d
             .
             Chap.
             11.
             and
             §
             .
             19.
             besides
             other
             Authors
             on
             this
             Subject
             ,
             whom
             you
             may
             consult
             in
             
             Purchas's
             Pilgrimes
             ,
             in
             his
             Volume
             of
             America
             .
             And
             though
             these
             People
             have
             often
             Wars
             with
             their
             Neighbours
             ,
             yet
             is
             it
             not
             with
             all
             ,
             but
             only
             some
             particular
             Nations
             ,
             with
             whom
             they
             have
             constant
             Wars
             ,
             and
             eat
             them
             when
             they
             can
             take
             them
             Prisoners
             .
             Yet
             do
             they
             at
             the
             same
             time
             maintain
             Peace
             with
             all
             others
             .
             So
             remote
             is
             it
             from
             Truth
             ,
             that
             any
             Nation
             in
             the
             World
             can
             live
             and
             subsist
             ,
             by
             maintaining
             a
             constant
             War
             against
             all
             others
             .
             Nor
             did
             I
             ever
             hear
             of
             any
             more
             than
             one
             People
             or
             Nation
             in
             the
             West-Indies
             ,
             near
             Carolina
             ,
             called
             the
             Westoes
             ,
             that
             made
             this
             Fatal
             Experiment
             ,
             by
             making
             war
             upon
             all
             their
             Neighbours
             ,
             one
             after
             another
             ,
             till
             they
             were
             in
             a
             short
             time
             reduced
             from
             7000
             Fighting
             Men
             ,
             to
             700
             ,
             and
             were
             afterwards
             quite
             extirpated
             by
             those
             Nations
             they
             had
             injured
             :
             Which
             Relation
             I
             receiv'd
             from
             a
             Gentleman
             of
             Quality
             ,
             who
             hath
             a
             considerable
             Interest
             in
             those
             parts
             .
             So
             impossible
             a
             thing
             it
             is
             ,
             for
             Mankind
             to
             subsist
             ,
             or
             be
             preserved
             a
             year
             together
             in
             Mr.
             
             H's
             imaginary
             State
             of
             War.
             
          
           
             §.
             8
             .
             Nor
             is
             his
             other
             Instance
             from
             the
             Actions
             of
             Kings
             ,
             and
             Persons
             of
             a
             Soveraign
             Authority
             ,
             any
             better
             ,
             whom
             he
             makes
             like
             Gladiators
             ,
             
             
               Having
               their
               Weapons
               pointing
               ,
               and
               their
               eyes
               fixed
               on
               each
               other
               ;
               That
               is
               ,
               their
               Forts
               ,
               Garrisons
               and
               Guns
               ,
               upon
               the
               Frontieres
               of
               their
               Kingdoms
               ,
               and
               continual
               Spies
               upon
               their
               Neighbours
               ,
               which
               is
               a
               posture
               of
               War.
            
             Where
             I
             may
             first
             observe
             ,
             that
             he
             doth
             not
             directly
             affirm
             ,
             That
             all
             Princes
             are
             in
             a
             State
             ,
             but
             only
             in
             a
             Posture
             of
             War
             ,
             which
             I
             grant
             is
             both
             lawful
             and
             necessary
             :
             Since
             no
             Prince
             or
             Common-wealth
             can
             be
             secure
             ,
             that
             his
             Neighbours
             will
             constantly
             observe
             the
             Laws
             of
             Nature
             ,
             and
             not
             invade
             his
             Territories
             ,
             without
             any
             just
             cause
             given
             .
             Yet
             I
             think
             no
             Prince
             ,
             or
             other
             Supreme
             Power
             (
             whom
             he
             makes
             the
             only
             Judges
             of
             Good
             and
             Evil
             )
             will
             be
             so
             wicked
             or
             unreasonable
             to
             affirm
             ,
             that
             they
             have
             a
             natural
             right
             to
             invade
             the
             Territories
             ,
             Lives
             and
             Estates
             of
             all
             Neighbouring
             Princes
             ,
             and
             their
             Subjects
             ;
             much
             less
             ,
             when
             they
             have
             made
             Leagues
             or
             Compacts
             of
             Peace
             with
             each
             other
             ,
             that
             they
             are
             not
             obliged
             to
             observe
             them
             ,
             only
             for
             prevention
             that
             they
             may
             not
             do
             the
             like
             to
             them
             ,
             and
             break
             their
             Compacts
             first
             :
             For
             that
             he
             himself
             confesses
             to
             be
             absolutely
             contrary
             to
             the
             Laws
             of
             Nature
             ,
             and
             of
             Right
             Reason
             .
             But
             that
             upon
             Mr.
             
             H's
             Principles
             such
             Compacts
             being
             made
             in
             the
             meer
             State
             of
             Nature
             ,
             and
             without
             any
             Common
             Power
             to
             see
             them
             observed
             ,
             do
             not
             at
             all
             oblige
             ,
             I
             shall
             shew
             you
             more
             particularly
             by
             and
             by
             .
          
           
           
             §
             .
             9.
             
             I
             come
             now
             to
             his
             last
             Passion
             ,
             (
             viz.
             )
             Glory
             ,
             for
             which
             he
             would
             have
             all
             men
             to
             be
             naturally
             in
             a
             State
             of
             War.
             
               But
               admitting
               that
               divers
               men
               look
               that
               their
               Companions
               should
               value
               them
               at
               the
               same
               rate
               as
               they
               do
               themselves
               ;
               and
               upon
               the
               least
               signs
               of
               Contempt
               ,
               or
               undervaluing
               ,
               naturally
               endeavour
               as
               far
               as
               they
               dare
               ,
               to
               extort
               a
               greater
               value
               from
               their
               Contemners
               ,
               which
               amongst
               them
               that
               have
               no
               Common
               Power
               to
               keep
               them
               quiet
               ,
               may
               be
               enough
               to
               make
               them
               destroy
               each
               other
               .
            
             Yet
             doth
             not
             this
             hold
             true
             in
             every
             man
             ;
             for
             even
             among
             those
             that
             labour
             under
             this
             Passion
             of
             Vain-glory
             ,
             there
             are
             many
             in
             whom
             fear
             of
             others
             is
             a
             much
             more
             predominate
             passion
             ,
             and
             such
             will
             rather
             take
             an
             affront
             ,
             than
             venture
             to
             beat
             or
             kill
             another
             to
             revenge
             it
             :
             Since
             the
             hazard
             is
             certain
             ,
             but
             the
             Victory
             (
             supposing
             the
             person
             every
             way
             his
             equal
             )
             uncertain
             .
             And
             if
             this
             Vain-glory
             may
             be
             so
             far
             mastered
             by
             another
             stronger
             Passion
             ;
             why
             may
             it
             not
             also
             be
             overpowered
             by
             Reason
             ?
             For
             a
             rational
             man
             will
             consider
             ,
             that
             he
             cannot
             force
             men
             to
             have
             a
             better
             esteem
             of
             his
             Words
             or
             Actions
             by
             fighting
             every
             one
             that
             shall
             declare
             their
             dislike
             of
             them
             ,
             or
             else
             knows
             that
             he
             is
             not
             at
             all
             the
             worse
             for
             the
             foolish
             censures
             of
             unreasonable
             men
             ;
             or
             that
             he
             is
             obliged
             to
             take
             for
             an
             affront
             ,
             whatsoever
             every
             scurrilous
             impertinent
             Fellow
             shall
             intend
             so
             :
             
             And
             he
             himself
             doth
             here
             likewise
             suppose
             ,
             that
             there
             are
             other
             as
             strong
             Passions
             that
             incline
             men
             to
             Peace
             ,
             as
             fear
             of
             Death
             ,
             desire
             of
             such
             things
             as
             are
             necessary
             ;
             commodious
             living
             ;
             and
             a
             hope
             by
             their
             Industry
             to
             obtain
             them
             ;
             from
             whence
             I
             observe
             ,
             that
             the
             greatest
             part
             of
             these
             Passions
             which
             now
             incline
             men
             to
             Peace
             ,
             are
             but
             the
             same
             in
             other
             words
             ,
             which
             before
             inclined
             them
             to
             War
             :
             For
             what
             is
             this
             Diffidence
             of
             another
             ,
             and
             this
             Anticipation
             ,
             which
             he
             makes
             so
             reasonable
             ,
             but
             a
             fear
             of
             Death
             ,
             or
             other
             mischief
             ,
             from
             those
             whom
             he
             thus
             goeth
             about
             to
             prevent
             ?
             And
             what
             is
             this
             desire
             of
             things
             necessary
             for
             life
             ,
             but
             a
             Branch
             of
             that
             Right
             which
             he
             supposes
             all
             men
             have
             to
             all
             things
             ?
             But
             granting
             that
             the
             same
             Passions
             may
             in
             some
             men
             produce
             different
             effects
             ;
             yet
             if
             these
             Passions
             that
             incline
             men
             to
             peace
             are
             more
             strong
             and
             powerful
             than
             those
             that
             excite
             them
             to
             War
             ,
             then
             certainly
             Peace
             will
             be
             their
             more
             constant
             and
             Natural
             State
             :
             Since
             as
             Mariners
             relate
             the
             violent
             blowing
             of
             two
             contrary
             winds
             ,
             doth
             often
             in
             the
             Center
             of
             their
             Motion
             produce
             a
             Calm
             .
             And
             therefore
             Mr.
             H.
             proceeds
             very
             rashly
             ,
             to
             lay
             such
             a
             great
             stress
             on
             those
             Passions
             ,
             which
             provoke
             men
             to
             War
             ,
             without
             also
             considering
             ,
             and
             putting
             into
             the
             contrary
             Scale
             all
             those
             that
             incline
             men
             to
             the
             contrary
             ,
             which
             certainly
             are
             more
             prevalent
             
             in
             most
             men
             :
             For
             what
             can
             more
             strongly
             influence
             mens
             Actions
             ,
             than
             fear
             of
             Death
             ,
             and
             all
             those
             other
             miseries
             which
             he
             himself
             so
             lively
             describes
             to
             be
             the
             necessary
             Consequences
             of
             the
             State
             of
             War
             :
             And
             whereas
             he
             tells
             us
             ,
             that
             reason
             suggesteth
             convenient
             Articles
             of
             peace
             ;
             I
             think
             I
             have
             sufficiently
             proved
             ,
             that
             Reason
             is
             so
             far
             from
             needing
             Articles
             of
             peace
             ,
             that
             it
             can
             never
             prompt
             considering
             men
             to
             believe
             themselves
             naturally
             in
             so
             dangerous
             and
             miserable
             a
             State
             ,
             as
             this
             which
             Mr.
             H.
             supposes
             ;
             much
             less
             to
             fall
             into
             it
             on
             purpose
             ,
             without
             any
             just
             cause
             given
             .
             But
             since
             this
             Author
             undertakes
             to
             give
             us
             many
             Reasons
             why
             mens
             Passions
             will
             not
             permit
             them
             to
             live
             in
             peace
             as
             well
             as
             divers
             other
             Creatures
             ,
             whom
             he
             confesses
             can
             do
             so
             without
             Laws
             ;
             We
             will
             a
             little
             examine
             those
             Reasons
             he
             brings
             ,
             Why
             mens
             Nature
             will
             not
             naturally
             permit
             them
             to
             live
             in
             peace
             ,
             as
             well
             as
             those
             brute
             Creatures
             ;
             and
             therefore
             I
             shall
             put
             them
             down
             in
             his
             own
             Words
             ,
             as
             you
             may
             find
             them
             in
             his
             Lev.
             Chap.
             17.
             
          
           
             §
             .
             10.
             
             
               It
               is
               true
               ,
               that
               certain
               living
               Creatures
               ,
               as
               Bees
               and
               Ants
               ,
               live
               sociably
               one
               with
               another
            
             (
             
               which
               are
               therefore
               by
            
             Aristotle
             ,
             
               numbred
               amongst
               Political
               Creatures
            
             )
             
               and
               yet
               have
               no
               other
               Direction
               than
               their
               particular
               Iudgments
               ,
               
               and
               Appetites
               ,
               not
               Speech
               ,
               whereby
               one
               of
               them
               can
               signifie
               to
               another
               ,
               what
               he
               thinks
               expedient
               for
               the
               Common
               Benefit
               .
               And
               therefore
               some
               men
               may
               perhaps
               desire
               to
               know
               why
               mankind
               cannot
               do
               the
               same
               ?
               To
               which
               I
               answer
               .
            
          
           
             First
             ,
             
               That
               men
               are
               continually
               in
               competition
               for
               Honour
               and
               Dignity
               ,
               which
               these
               Creatures
               are
               not
               ;
               and
               consequently
               amongst
               men
               ,
               there
               ariseth
               from
               that
               ground
               ,
               Envy
               and
               Hatred
               ,
               and
               finally
               War
               ;
               but
               amongst
               these
               not
               so
               .
            
          
           
             To
             which
             I
             reply
             ,
             That
             these
             Civil
             Honours
             ,
             about
             which
             he
             supposes
             these
             Contentions
             do
             so
             often
             arise
             amongst
             men
             ,
             have
             no
             place
             in
             the
             State
             of
             Nature
             ,
             being
             not
             known
             amongst
             men
             ,
             before
             the
             Institution
             of
             Commonwealths
             ;
             and
             therefore
             they
             cannot
             in
             this
             State
             ,
             which
             he
             now
             treats
             of
             ,
             contend
             for
             them
             more
             than
             Brutes
             .
             So
             that
             the
             only
             true
             Glory
             and
             Honour
             which
             can
             be
             found
             ,
             out
             of
             a
             Civil
             Government
             ,
             is
             as
             Cicero
             very
             well
             defines
             it
             in
             his
             
               Tusc.
               Quest.
            
             the
             
               agreeing
               praise
               of
               good
               men
               ,
               and
               the
               uncorrupted
               Suffrages
               of
               those
               that
               rightly
               judge
               of
               excellent
               Vertue
               .
            
             But
             all
             the
             Vertues
             being
             contained
             under
             the
             study
             of
             the
             Common
             Good
             of
             Rational
             Beings
             ,
             from
             thence
             alone
             can
             spring
             the
             praise
             of
             good
             men
             :
             And
             the
             desire
             of
             such
             Honour
             ,
             is
             so
             far
             from
             causing
             a
             War
             against
             all
             men
             ,
             that
             as
             from
             a
             contrary
             
             Principle
             ,
             men
             may
             by
             this
             be
             excited
             to
             the
             exercise
             of
             all
             those
             Virtues
             ,
             which
             Mr.
             H.
             himself
             allows
             ,
             Lev.
             Chap.
             15.
             to
             be
             the
             necessary
             means
             of
             Common
             Peace
             and
             Safety
             .
          
           
             §
             .
             11.
             
             
               His
               Second
               Reason
               is
               ,
               that
               amongst
               these
               Creatures
               ,
               the
               Common
               Good
               differeth
               not
               from
               the
               Private
               ;
               and
               being
               by
               nature
               inclined
               to
               their
               Private
               ,
               they
               procure
               thereby
               the
               Common
               Benefit
               .
               But
               Man
               ,
               whose
               joy
               consisteth
               in
               comparing
               himself
               with
               other
               men
               ,
               can
               relish
               nothing
               ,
               but
               what
               is
               eminent
               .
            
          
           
             To
             which
             we
             may
             reply
             ,
             that
             Mr.
             H.
             has
             done
             us
             a
             Courtesie
             ,
             in
             acknowledging
             before
             he
             is
             aware
             ;
             that
             even
             out
             of
             Civil
             Government
             ,
             there
             is
             some
             common
             and
             publick
             Good
             ,
             which
             may
             be
             indeed
             procured
             even
             by
             Brutes
             themselves
             :
             And
             he
             has
             elsewhere
             also
             told
             us
             (
             as
             in
             his
             Treatise
             
               De
               Homine
            
             ,
             Chap.
             10.
             the
             very
             last
             Words
             )
             
               But
               we
               suppose
               the
               knowledge
               of
               the
               Common
               Good
               ,
               to
               be
               a
               fit
               means
               to
               bring
               men
               both
               to
               Peace
               ,
               and
               Vertue
               ;
               because
               it
               is
               both
               amiable
               in
               its
               own
               Nature
               ,
               and
               the
               surest
               defence
               of
               each
               man's
               private
               Good.
            
             And
             sure
             its
             difference
             in
             some
             cases
             from
             the
             private
             good
             of
             some
             men
             ,
             is
             no
             sufficient
             Reason
             why
             men
             should
             rather
             fall
             out
             and
             fight
             among
             themselves
             ,
             than
             Bees
             or
             Ants
             ,
             whose
             Common
             Good
             is
             likewise
             distinguished
             from
             
             the
             private
             .
             But
             as
             for
             what
             he
             affirms
             ,
             concerning
             the
             Nature
             of
             men
             ,
             if
             it
             be
             universally
             understood
             of
             all
             men
             (
             as
             his
             words
             seem
             to
             intend
             )
             't
             is
             false
             ,
             and
             spoken
             without
             all
             manner
             of
             proof
             ,
             unless
             we
             must
             be
             sent
             back
             to
             his
             general
             Demonstration
             of
             these
             things
             in
             his
             Introduction
             to
             his
             Lev.
             when
             he
             advises
             every
             man
             to
             this
             Rule
             ,
             
               Nosce
               teipsum
               ;
               and
               therefore
               would
               teach
               us
               from
               the
               Similitude
               of
               the
               thoughts
               any
               passions
               of
               one
               man
               to
               those
               of
               another
               ,
               thereby
               to
               know
               what
               are
               the
               thoughts
               of
               all
               other
               men
               ,
               upon
               the
               like
               occasion
               .
            
             Perhaps
             Mr.
             Hobbs
             knew
             himself
             very
             well
             ,
             and
             was
             sensible
             there
             was
             nothing
             more
             pleasant
             to
             him
             ,
             than
             comparing
             himself
             with
             other
             men
             ,
             and
             so
             could
             relish
             nothing
             in
             himself
             ,
             either
             as
             his
             own
             Natural
             Endowments
             ,
             or
             acquired
             Improvements
             ,
             but
             what
             was
             more
             eminent
             ,
             and
             greater
             than
             other
             mens
             ;
             and
             from
             thence
             gathered
             the
             same
             thoughts
             to
             be
             in
             all
             others
             :
             But
             he
             ought
             to
             have
             shewn
             something
             in
             the
             nature
             of
             man
             ,
             from
             whence
             it
             is
             necessary
             that
             all
             men
             should
             so
             judge
             ;
             for
             certainly
             all
             that
             are
             truly
             rational
             ,
             can
             know
             from
             the
             true
             use
             of
             things
             ,
             and
             from
             the
             necessity
             of
             their
             own
             Natures
             ,
             how
             to
             judge
             concerning
             their
             own
             things
             ,
             whether
             they
             are
             pleasant
             or
             not
             ,
             and
             to
             what
             degree
             they
             do
             delight
             them
             ,
             without
             comparing
             them
             with
             those
             of
             other
             men
             :
             So
             that
             indeed
             
             none
             but
             the
             foolish
             or
             envious
             can
             only
             be
             pleased
             ,
             as
             far
             as
             their
             own
             things
             exceed
             those
             of
             others
             .
             But
             if
             he
             would
             have
             this
             censure
             ,
             only
             to
             concern
             such
             men
             ,
             it
             will
             not
             then
             afford
             a
             sufficient
             cause
             of
             an
             Universal
             War
             of
             all
             men
             against
             all
             ;
             And
             though
             perhaps
             Strife
             and
             Contention
             may
             be
             begun
             amongst
             such
             envious
             ,
             foolish
             People
             ,
             yet
             the
             strength
             or
             reason
             of
             the
             more
             prudent
             and
             peaceable
             may
             easily
             restrain
             it
             ,
             that
             it
             shall
             never
             hurt
             ,
             or
             destroy
             all
             men
             ,
             by
             making
             them
             enter
             into
             a
             state
             of
             War
             against
             all
             .
          
           
             §
             .
             12.
             
             His
             Third
             Reason
             is
             ,
             
               That
               these
               Creatures
               having
               not
               (
               as
               man
               )
               the
               use
               of
               Reason
               ,
               do
               not
               see
               (
               or
               at
               least
               think
               they
               see
               )
               any
               fault
               in
               the
               administration
               of
               their
               Common
               business
               :
               Whereas
               amongst
               men
               ,
               there
               are
               very
               many
               that
               think
               themselves
               .
               Wiser
               ,
               and
               Abler
               to
               govern
               the
               Publick
               ,
               better
               than
               the
               rest
               ;
               and
               those
               strive
               to
               Reform
               ,
               and
               Innovate
               ,
               one
               this
               way
               ,
               another
               that
               way
               ,
               and
               thereby
               bring
               it
               into
               Distraction
               ,
               and
               Civil
               War.
               
            
          
           
             To
             which
             we
             may
             thus
             Reply
             ,
             That
             this
             Reason
             offers
             nothing
             whereby
             men
             may
             live
             less
             peaceably
             among
             themselves
             ,
             if
             they
             were
             in
             the
             state
             of
             Nature
             ,
             and
             Subjects
             to
             no
             Civil
             Government
             ,
             than
             Brutes
             :
             But
             in
             this
             state
             ,
             mens
             Natural
             Propensions
             to
             universal
             
             Benevolence
             ,
             and
             to
             the
             Laws
             of
             Nature
             ,
             would
             have
             some
             place
             ,
             notwithstanding
             what
             he
             hath
             here
             alledged
             to
             the
             contrary
             ;
             as
             I
             have
             sufficiently
             proved
             in
             the
             precedent
             Discourse
             .
             Nor
             doth
             he
             here
             offer
             any
             thing
             whereby
             men
             could
             less
             agree
             among
             themselves
             to
             institute
             a
             Common-wealth
             ,
             for
             this
             is
             the
             thing
             whose
             causes
             we
             are
             now
             seeking
             for
             .
             But
             he
             only
             objects
             something
             ,
             which
             will
             hinder
             them
             from
             preserving
             it
             ,
             when
             it
             is
             instituted
             ;
             and
             therefore
             this
             will
             also
             shake
             all
             the
             foundations
             of
             Peace
             ,
             even
             in
             a
             Commonwealth
             ,
             when
             it
             is
             made
             never
             so
             firm
             according
             to
             his
             own
             model
             .
             But
             we
             do
             well
             to
             consider
             ,
             whether
             mens
             Reason
             does
             not
             more
             powerfully
             promote
             Peace
             and
             Concord
             ,
             by
             detecting
             many
             errors
             of
             the
             Imaginations
             and
             Passions
             ,
             than
             it
             doth
             Discord
             ,
             by
             its
             fallibility
             about
             those
             things
             which
             are
             necessary
             ,
             being
             but
             few
             ,
             and
             those
             plain
             enough
             .
             Besides
             ,
             men
             do
             not
             presently
             make
             War
             ,
             as
             soon
             as
             they
             suppose
             they
             spy
             out
             somewhat
             they
             may
             blame
             in
             the
             Administration
             of
             publick
             Affairs
             ;
             for
             the
             same
             reason
             which
             discovers
             the
             fault
             ,
             does
             also
             tell
             them
             ,
             that
             many
             things
             are
             to
             be
             born
             with
             for
             Peace
             sake
             ,
             and
             sugggests
             divers
             means
             whereby
             an
             emendation
             of
             that
             fault
             ,
             or
             miscarriage
             ,
             may
             be
             peaceably
             procured
             .
          
           
           
             So
             that
             I
             dare
             appeal
             to
             the
             Judgment
             of
             the
             indifferent
             Reader
             ,
             whether
             the
             condition
             of
             Mankind
             is
             worse
             than
             that
             of
             Brutes
             ,
             because
             it
             is
             Rational
             ;
             and
             whether
             Mr.
             H.
             doth
             not
             judge
             very
             hardly
             of
             all
             men
             ,
             by
             making
             their
             Reason
             guilty
             of
             all
             these
             miseries
             ,
             which
             in
             other
             places
             he
             imputes
             only
             to
             the
             Passions
             ;
             and
             from
             this
             cause
             would
             prove
             that
             men
             must
             live
             less
             peaceably
             with
             each
             other
             than
             Brute
             Creatures
             .
             In
             short
             ,
             Mr.
             
             H's
             Answer
             is
             nothing
             to
             the
             purpose
             ,
             for
             our
             inquiry
             is
             concerning
             the
             obligation
             of
             the
             precepts
             of
             Reason
             in
             the
             state
             of
             Nature
             ;
             and
             his
             Answer
             is
             ,
             That
             most
             mens
             Reason
             is
             so
             false
             ,
             as
             that
             it
             would
             dissolve
             all
             Commonwealths
             already
             constituted
             .
          
           
             §
             .
             13.
             
             His
             fourth
             Reason
             is
             ,
             
               That
               these
               Creatures
               ,
               tho
               they
               have
               some
               use
               of
               voice
               in
               making
               known
               to
               one
               another
               their
               desires
               ,
               and
               other
               affections
               ;
               yet
               they
               want
               that
               art
               of
               words
               by
               which
               some
               men
               can
               represent
               to
               others
               ,
               that
               which
               is
               Good
               in
               the
               likeness
               of
               Evil
               ,
               and
               Evil
               in
               the
               likeness
               of
               Good
               ;
               and
               augment
               or
               diminish
               the
               apparent
               greatness
               of
               Good
               and
               Evil
               ,
               discontenting
               men
               ,
               and
               troubling
               their
               peace
               at
               their
               pleasure
               .
            
          
           
             The
             force
             of
             which
             Answer
             is
             no
             more
             than
             this
             ;
             That
             because
             it
             sometimes
             falls
             out
             ,
             that
             the
             common
             People
             are
             moved
             to
             
             Mutiny
             and
             Sedition
             by
             a
             specious
             ,
             or
             sophistical
             Sermon
             ,
             or
             Oration
             ,
             that
             therefore
             men
             ,
             as
             having
             the
             use
             of
             Speech
             ,
             cannot
             maintain
             peace
             among
             themselves
             :
             which
             consequence
             is
             certainly
             very
             loose
             ;
             for
             he
             ought
             to
             prove
             ,
             that
             all
             men
             do
             necessarily
             and
             constantly
             make
             such
             Speeches
             ,
             tending
             to
             Civil
             War
             ,
             and
             Sedition
             ;
             and
             also
             that
             such
             Speeches
             ,
             when
             heard
             ,
             do
             constantly
             prevail
             on
             their
             Auditors
             ,
             or
             the
             most
             part
             of
             them
             ,
             that
             they
             should
             presently
             take
             up
             Arms
             :
             For
             it
             may
             be
             ,
             that
             even
             the
             Vulgar
             may
             see
             through
             such
             false
             and
             specious
             Speeches
             ,
             and
             may
             not
             suffer
             themselves
             to
             be
             deluded
             by
             them
             .
             It
             may
             also
             happen
             ,
             that
             they
             may
             rather
             give
             credit
             to
             the
             peaceable
             Speeches
             of
             the
             more
             wise
             ,
             and
             moderate
             ,
             as
             founded
             upon
             more
             solid
             Reasons
             :
             And
             it
             may
             be
             ,
             that
             they
             will
             rather
             consider
             the
             true
             weight
             of
             the
             Arguments
             ,
             than
             the
             empty
             sound
             of
             the
             Words
             ;
             and
             certainly
             mens
             rational
             Nature
             leads
             them
             to
             do
             this
             ;
             for
             they
             know
             they
             cannot
             be
             fed
             ,
             or
             defended
             by
             Words
             ,
             but
             by
             Actions
             proceeding
             from
             mutual
             Benevolence
             :
             What
             then
             doth
             hinder
             ,
             but
             that
             the
             Eloquence
             and
             Reason
             of
             the
             Good
             and
             Peaceable
             may
             not
             often
             prevail
             ,
             with
             which
             both
             the
             Reason
             of
             the
             Speaker
             ,
             the
             true
             interest
             of
             the
             Auditors
             ,
             and
             the
             nature
             of
             things
             do
             all
             agree
             ;
             But
             I
             
             shall
             speak
             no
             more
             of
             this
             Subject
             now
             ,
             having
             in
             the
             precedent
             Discourse
             sufficiently
             proved
             ,
             That
             men
             receive
             much
             greater
             Benefits
             from
             the
             use
             of
             Speech
             (
             though
             it
             may
             sometimes
             be
             the
             cause
             of
             Civil
             Discords
             ,
             and
             Wars
             )
             than
             they
             do
             Evils
             and
             Mischiefs
             thereby
             .
             And
             I
             suppose
             Mr.
             H.
             himself
             (
             were
             he
             alive
             )
             would
             confess
             that
             Mankind
             would
             not
             be
             rendered
             more
             peaceable
             ,
             or
             easie
             to
             be
             governed
             ,
             had
             they
             been
             all
             created
             dumb
             ,
             or
             else
             had
             all
             their
             Tongues
             been
             cut
             out
             by
             the
             irresistible
             power
             of
             his
             great
             Leviathan
             ,
             the
             Civil
             Soveraign
             .
          
           
             §
             .
             14.
             
             His
             fifth
             Reason
             is
             ,
             
               That
               irrational
               Creatures
               cannot
               distinguish
               between
               Injury
               ,
               and
               Damage
               ;
               and
               therefore
               as
               long
               as
               they
               be
               at
               ease
               ,
               they
               are
               not
               offended
               at
               their
               Fellows
               :
               Whereas
               man
               is
               then
               most
               troublesome
               ,
               when
               he
               is
               most
               at
               ease
               ;
               for
               then
               it
               is
               that
               he
               loves
               to
               shew
               his
               wisdom
               ,
               and
               controul
               the
               Actions
               of
               them
               that
               govern
               the
               Commonwealth
               .
            
          
           
             By
             which
             Antithesis
             ,
             he
             would
             infer
             ,
             That
             men
             live
             together
             less
             peaceably
             than
             Brutes
             ,
             because
             they
             distinguish
             between
             Injury
             and
             Damage
             :
             But
             we
             think
             much
             otherwise
             ;
             and
             that
             most
             men
             would
             more
             willingly
             suffer
             some
             damage
             ,
             even
             done
             by
             other
             men
             ,
             so
             it
             be
             not
             done
             injuriously
             .
             And
             I
             acknowledge
             that
             all
             the
             distinction
             between
             these
             
             two
             ,
             is
             founded
             in
             the
             knowledge
             of
             Right
             ,
             and
             Law
             ,
             which
             indeed
             is
             only
             proper
             to
             men
             .
             But
             that
             this
             Knowledge
             should
             make
             them
             more
             prone
             to
             violate
             the
             publick
             Peace
             ,
             and
             to
             trample
             upon
             the
             Laws
             and
             Rights
             of
             their
             Superiors
             ,
             I
             can
             by
             no
             means
             admit
             ;
             much
             less
             ,
             that
             Subjects
             that
             abound
             in
             peace
             ,
             and
             riches
             ,
             are
             more
             apt
             to
             envy
             their
             Superiors
             ,
             and
             to
             shew
             their
             wisdom
             in
             finding
             fault
             with
             their
             Rulers
             ;
             or
             that
             the
             Subjects
             of
             England
             ,
             for
             example
             ,
             who
             (
             God
             be
             thanked
             enjoy
             both
             sufficient
             peace
             ,
             and
             plenty
             )
             are
             more
             apt
             to
             find
             fault
             with
             their
             Governors
             ,
             than
             those
             in
             France
             or
             Turkey
             ,
             where
             they
             are
             poor
             and
             miserable
             by
             Taxes
             ,
             and
             other
             Severities
             ;
             or
             that
             they
             can
             even
             there
             forbear
             repining
             at
             the
             cruel
             Treatment
             of
             their
             Rulers
             ,
             though
             perhaps
             their
             Spirits
             may
             be
             so
             debased
             ,
             and
             their
             Powers
             so
             weakned
             by
             this
             oppression
             ,
             that
             they
             may
             not
             be
             so
             able
             to
             shew
             it
             by
             publick
             discourse
             ,
             much
             less
             by
             resistance
             ;
             and
             so
             free
             themselves
             from
             this
             Tyranny
             ,
             as
             perhaps
             they
             would
             do
             if
             they
             had
             sufficient
             Riches
             and
             Courage
             .
             And
             that
             I
             conceive
             is
             the
             true
             reason
             why
             this
             Author
             is
             such
             an
             Enemy
             in
             all
             his
             Books
             to
             the
             happiness
             and
             wealth
             of
             the
             People
             ,
             whom
             he
             would
             all
             along
             make
             Slaves
             instead
             of
             Subjects
             .
          
           
           
             But
             suppose
             that
             the
             lawful
             Rights
             of
             Princes
             are
             sometimes
             violated
             by
             the
             unbridled
             Lusts
             of
             some
             evil
             men
             ,
             yet
             I
             do
             not
             see
             how
             this
             knowledge
             of
             the
             difference
             between
             those
             things
             which
             are
             done
             by
             right
             ,
             and
             those
             which
             are
             done
             by
             wrong
             ,
             do
             render
             them
             more
             apt
             to
             do
             Injuries
             to
             others
             .
             But
             he
             tells
             us
             ,
             
               That
               man
               is
               then
               most
               troublesome
               ,
               when
               he
               is
               at
               ease
               .
            
             But
             sure
             ,
             it
             is
             not
             without
             Injustice
             ,
             that
             he
             imputes
             the
             Faults
             of
             some
             men
             to
             all
             Mankind
             ,
             and
             that
             without
             any
             proof
             ;
             unless
             ,
             perhaps
             ,
             finding
             such
             Passions
             in
             himself
             ,
             he
             thence
             concluded
             that
             they
             must
             likewise
             be
             natural
             to
             all
             others
             ,
             according
             to
             the
             method
             he
             makes
             use
             of
             in
             his
             Introduction
             to
             this
             Book
             ;
             which
             I
             have
             before
             taken
             notice
             of
             ,
             when
             he
             bids
             us
             examine
             this
             similitude
             of
             Passions
             ,
             and
             so
             whether
             they
             do
             not
             agree
             with
             his
             own
             Thoughts
             .
             But
             I
             must
             freely
             confess
             they
             do
             not
             agree
             with
             mine
             ;
             let
             me
             be
             but
             happy
             ,
             and
             want
             nothing
             ,
             and
             though
             others
             may
             be
             richer
             ,
             or
             happier
             ,
             I
             shall
             not
             envy
             them
             ,
             nor
             am
             I
             at
             all
             the
             worse
             for
             it
             :
             But
             indeed
             Mr.
             H.
             does
             very
             preposterously
             to
             alledge
             this
             fault
             of
             mens
             love
             to
             shew
             their
             wisdom
             ,
             and
             controul
             the
             Actions
             of
             them
             that
             govern
             the
             Commonwealth
             ,
             against
             all
             Mankind
             ;
             whilst
             he
             yet
             supposes
             men
             in
             the
             state
             of
             Nature
             ,
             which
             sure
             (
             according
             to
             his
             
             own
             Hypothesis
             )
             precedes
             all
             Civil
             Government
             .
          
           
             But
             we
             are
             now
             come
             to
             Mr.
             
             H's
             last
             Reason
             ;
             and
             let
             us
             see
             if
             he
             can
             thereby
             prove
             any
             better
             ,
             That
             Mankind
             is
             less
             prone
             to
             Peace
             than
             Brute
             Creatures
             .
          
           
             §
             .
             15.
             
             Lastly
             ,
             
               The
               agreement
               of
               these
               Creatures
               is
               natural
               ,
               that
               of
               Men
               is
               by
               Covenant
               only
               ,
               which
               is
               artificial
               ;
               and
               therefore
               it
               is
               no
               wonder
               if
               there
               be
               somewhat
               else
               required
               ,
               besides
               Covenants
               to
               make
               their
               Agreement
               constant
               ,
               and
               lasting
               ;
               which
               is
               a
               Common
               Power
               to
               keep
               them
               in
               awe
               ,
               and
               to
               direct
               their
               Actions
               to
               the
               common
               benefit
               .
            
          
           
             To
             which
             I
             reply
             ,
             That
             the
             true
             natural
             Causes
             intrinsical
             to
             Men
             as
             they
             are
             Animals
             ,
             and
             which
             can
             bring
             them
             to
             consent
             to
             the
             exercise
             of
             Peace
             ,
             and
             mutual
             Benevolence
             amongst
             themselves
             ,
             are
             alike
             with
             those
             that
             are
             found
             in
             other
             Animals
             ,
             even
             the
             fiercest
             ,
             and
             cruellest
             ,
             suppose
             Lions
             ,
             or
             Bears
             ,
             (
             if
             you
             will
             )
             as
             I
             hope
             I
             have
             sufficiently
             proved
             in
             the
             former
             part
             of
             this
             Treatise
             .
             Nor
             can
             Mr.
             H.
             shew
             any
             thing
             which
             is
             wanting
             to
             man
             ,
             but
             yet
             is
             found
             in
             Brutes
             as
             a
             cause
             of
             their
             peaceable
             agreement
             ;
             for
             that
             which
             he
             urges
             ,
             That
             the
             Agreement
             of
             these
             Creatures
             is
             natural
             ,
             that
             of
             men
             is
             by
             Covenant
             only
             ,
             and
             therefore
             artificial
             ,
             may
             
             perhaps
             impose
             upon
             the
             Vulgar
             ,
             but
             may
             easily
             be
             confuted
             by
             any
             one
             that
             will
             but
             consider
             to
             the
             next
             Consequence
             :
             For
             those
             very
             Compacts
             or
             Covenants
             he
             mentions
             ,
             are
             made
             by
             the
             power
             ,
             as
             well
             of
             mens
             Rational
             ,
             as
             Animal
             Natures
             :
             And
             certainly
             if
             there
             had
             been
             no
             Covenants
             made
             among
             men
             ,
             and
             that
             they
             had
             not
             the
             use
             of
             Reason
             ,
             yet
             the
             common
             Nature
             of
             Animals
             of
             the
             same
             kind
             ,
             would
             have
             had
             as
             much
             force
             with
             them
             ,
             as
             with
             other
             Creatures
             ,
             that
             they
             should
             agree
             to
             maintain
             a
             mutual
             benevolence
             ,
             as
             well
             as
             Brutes
             of
             the
             same
             kind
             ,
             without
             destroying
             each
             other
             ,
             whose
             agreement
             is
             by
             him
             acknowledged
             to
             be
             natural
             :
             What
             then
             hinders
             ,
             but
             after
             there
             is
             besides
             added
             to
             Mankind
             Reason
             ,
             and
             the
             use
             of
             Speech
             ,
             but
             that
             the
             same
             natural
             agreement
             may
             still
             remain
             ?
             Reason
             sure
             doth
             not
             take
             away
             the
             natural
             endeavours
             ,
             and
             propensions
             to
             Concord
             in
             Man
             ,
             more
             than
             other
             Animals
             ;
             neither
             is
             this
             agreement
             less
             natural
             ,
             or
             constant
             ,
             because
             it
             is
             expressed
             by
             words
             :
             As
             our
             Appetite
             ,
             and
             taking
             in
             of
             Food
             ,
             do
             not
             cease
             to
             be
             natural
             Actions
             in
             us
             ,
             although
             we
             may
             express
             this
             Appetite
             by
             words
             ,
             or
             signs
             ;
             and
             may
             also
             appoint
             the
             time
             ,
             place
             ,
             and
             what
             sort
             of
             Meat
             we
             will
             eat
             .
             And
             Mr.
             H.
             himself
             (
             as
             well
             as
             others
             )
             does
             sometimes
             acknowledge
             Reason
             
             to
             be
             a
             natural
             Faculty
             ,
             as
             he
             does
             in
             his
             
               De
               Cive
            
             ,
             in
             the
             place
             already
             quoted
             :
             From
             whence
             it
             follows
             ;
             That
             this
             stricter
             Society
             or
             Agreement
             which
             Reason
             dictates
             should
             be
             established
             by
             Compacts
             ,
             wholly
             proceeds
             from
             the
             rational
             Nature
             of
             Mankind
             .
             But
             it
             will
             farther
             appear
             ,
             That
             this
             Agreement
             proceeding
             from
             the
             use
             of
             Speech
             ,
             is
             therefore
             more
             fitly
             called
             natural
             ,
             if
             we
             consider
             our
             practical
             Reason
             to
             be
             altogether
             determined
             from
             the
             nature
             of
             the
             best
             End
             we
             can
             foresee
             or
             propose
             ;
             and
             the
             best
             means
             we
             can
             use
             thereunto
             .
             And
             farther
             ,
             there
             is
             nothing
             more
             can
             be
             effected
             by
             the
             utmost
             endeavours
             of
             our
             Reason
             ,
             than
             that
             those
             propensions
             to
             concord
             ,
             with
             others
             of
             our
             own
             kind
             ,
             (
             which
             are
             so
             natural
             to
             all
             Animals
             )
             should
             be
             directed
             to
             their
             fit
             object
             (
             viz.
             )
             all
             other
             rational
             Creatures
             ,
             and
             that
             all
             our
             particular
             actions
             should
             be
             thence
             exerted
             according
             to
             their
             due
             place
             ,
             time
             ,
             and
             other
             circumstances
             .
             So
             that
             the
             very
             taking
             in
             of
             Meat
             ,
             and
             Drink
             ,
             is
             most
             natural
             ,
             and
             proceeds
             from
             the
             natural
             constitution
             of
             an
             Animal
             .
             Yet
             this
             in
             all
             particular
             cases
             ,
             is
             best
             governed
             ,
             and
             directed
             by
             a
             man's
             Reason
             ,
             taking
             care
             of
             his
             own
             Health
             without
             any
             irregularities
             in
             his
             Diet
             ;
             whilst
             those
             precepts
             of
             thus
             regulating
             his
             Diet
             ,
             whose
             force
             and
             certainty
             he
             observes
             
             from
             the
             Nature
             of
             things
             ,
             and
             his
             own
             particular
             Constitution
             ,
             may
             very
             well
             deserve
             in
             some
             cases
             ,
             the
             name
             of
             an
             Art.
             
          
           
             Therefore
             Mr.
             H.
             hath
             done
             very
             ill
             in
             making
             that
             agreement
             among
             men
             ,
             which
             is
             expressed
             by
             Compacts
             ,
             to
             be
             so
             artificial
             ,
             as
             it
             must
             be
             quite
             opposed
             to
             what
             is
             natural
             .
          
           
             I
             shall
             not
             indeed
             deny
             ,
             those
             words
             by
             which
             Compacts
             are
             expressed
             ,
             to
             have
             proceeded
             from
             the
             Arbitrary
             agreements
             of
             men
             :
             Yet
             that
             consent
             of
             their
             minds
             ,
             concerning
             the
             mutual
             offices
             of
             Benevolence
             ,
             of
             which
             words
             are
             only
             the
             signs
             ,
             is
             altogether
             Natural
             :
             For
             in
             that
             consent
             of
             minds
             concerning
             the
             mutual
             commutation
             of
             Duties
             ,
             consists
             the
             whole
             Nature
             of
             Compacts
             ;
             as
             all
             its
             obligation
             proceeds
             from
             thence
             :
             But
             the
             knowledge
             and
             will
             of
             constituting
             some
             signs
             ,
             either
             by
             words
             or
             Actions
             ,
             whereby
             this
             sort
             of
             consent
             may
             be
             declared
             ,
             is
             so
             natural
             ,
             and
             easy
             to
             men
             ,
             without
             any
             Teaching
             ,
             that
             it
             may
             be
             observed
             in
             persons
             born
             Deaf
             and
             Dumb
             ,
             as
             I
             have
             given
             some
             instances
             in
             the
             foregoing
             Discourse
             .
             In
             short
             ,
             this
             consent
             express'd
             by
             Compacts
             ,
             concerning
             ,
             these
             most
             general
             acts
             of
             Benevolence
             ,
             which
             may
             be
             considered
             in
             any
             disquition
             concerning
             the
             Laws
             of
             Nature
             ,
             is
             either
             not
             to
             be
             called
             Artificial
             ,
             or
             if
             it
             be
             so
             termed
             ,
             that
             Term
             is
             so
             to
             be
             understood
             ,
             
             as
             it
             agrees
             with
             all
             mens
             natural
             Consents
             ,
             and
             not
             as
             it
             may
             be
             opposed
             to
             them
             ;
             that
             so
             it
             may
             become
             thereby
             less
             firm
             and
             durable
             ,
             as
             Mr.
             H.
             supposes
             it
             ;
             for
             the
             signification
             of
             a
             natural
             Consent
             ,
             constituted
             by
             words
             ,
             tho
             with
             some
             kind
             of
             Art
             ,
             doth
             not
             at
             all
             diminish
             its
             firmness
             or
             duration
             ;
             and
             therefore
             I
             think
             it
             doth
             sufficiently
             appear
             ,
             that
             Mr.
             H.
             is
             very
             much
             mistaken
             ,
             when
             he
             supposes
             that
             the
             agreement
             of
             Brutes
             of
             the
             same
             kind
             is
             more
             constant
             and
             natural
             than
             that
             among
             men
             ;
             and
             that
             mens
             natural
             propensions
             to
             a
             Benevolence
             towards
             others
             ,
             are
             not
             so
             strong
             in
             men
             ,
             as
             in
             other
             Animals
             :
             So
             that
             I
             shall
             leave
             it
             to
             the
             impartial
             Reader
             ,
             whether
             upon
             a
             due
             consideration
             of
             his
             Answers
             ,
             and
             our
             Replies
             ,
             he
             will
             conclude
             ,
             as
             this
             Author
             doth
             in
             his
             Treatise
             
               de
               homine
            
             ,
             chap.
             10.
             
             
               That
               men
               do
               exceed
               Wolves
               ,
               Bears
               ,
               and
               Serpents
               ,
               in
               Cruelty
               and
               Rapacity
               ,
               who
               are
               not
               rapacious
               beyond
               hunger
            
             ;
             which
             if
             he
             had
             affirmed
             of
             some
             men
             who
             are
             degenerated
             from
             all
             sentiments
             of
             humanity
             ,
             had
             not
             been
             much
             amiss
             ;
             but
             to
             affirm
             it
             of
             all
             mankind
             in
             general
             ,
             is
             too
             severe
             and
             false
             a
             censure
             to
             be
             let
             pass
             :
             Whereas
             it
             must
             be
             at
             the
             worst
             ,
             acknowledged
             ,
             That
             no
             general
             Propositions
             can
             be
             made
             ,
             concerning
             the
             particular
             Passions
             and
             Humours
             of
             all
             men
             ;
             since
             there
             is
             not
             only
             
             a
             greater
             difference
             of
             Wit
             ,
             but
             also
             a
             greater
             variety
             of
             Passions
             and
             Inclinations
             amongst
             men
             ,
             than
             brutes
             ;
             and
             that
             not
             only
             among
             whole
             Nations
             ,
             but
             particular
             persons
             :
             For
             all
             the
             kinds
             of
             brutes
             have
             almost
             the
             like
             Inclinations
             ,
             and
             are
             governed
             by
             the
             like
             passions
             and
             appetites
             ;
             so
             that
             if
             you
             know
             one
             of
             them
             ,
             you
             almost
             know
             them
             all
             ;
             but
             in
             mankind
             ,
             so
             many
             men
             ,
             so
             many
             Minds
             ,
             and
             so
             many
             almost
             several
             Humours
             and
             Dispositions
             :
             And
             which
             is
             more
             ,
             the
             same
             man
             doth
             not
             only
             differ
             from
             others
             ,
             but
             also
             oftentimes
             from
             himself
             ;
             and
             that
             which
             at
             one
             time
             he
             mightily
             loves
             and
             approves
             of
             ,
             at
             another
             he
             abhors
             and
             condemns
             .
          
           
             §
             .
             16.
             
             Yet
             so
             much
             I
             shall
             grant
             Mr.
             H.
             That
             men
             are
             tormented
             with
             many
             Passions
             unknown
             to
             Brutes
             ,
             such
             as
             are
             Coveteousness
             ,
             Ambition
             ,
             Vain-glory
             ,
             Envy
             ,
             Emulation
             ,
             or
             Strife
             of
             Wit
             ,
             with
             the
             Sense
             of
             which
             Brutes
             are
             not
             at
             all
             concerned
             ;
             all
             which
             I
             confess
             ,
             do
             extremely
             hinder
             mens
             natural
             Peace
             and
             Concord
             :
             So
             on
             the
             other
             side
             ,
             he
             hath
             not
             only
             several
             other
             Passions
             ,
             that
             as
             strongly
             persuade
             him
             to
             seek
             and
             observe
             them
             ,
             yet
             God
             hath
             also
             endued
             him
             with
             reason
             whereby
             from
             the
             consideration
             of
             his
             own
             Nature
             ,
             and
             of
             other
             things
             ,
             he
             may
             attain
             a
             knowledge
             of
             his
             Deity
             ,
             and
             be
             thereby
             
             led
             to
             discover
             ,
             that
             all
             the
             Laws
             of
             Nature
             are
             not
             only
             bare
             dictates
             of
             Reason
             ,
             but
             are
             also
             Laws
             truly
             established
             by
             the
             Will
             of
             God
             the
             Legislator
             ,
             for
             his
             own
             Honour
             ,
             and
             the
             Happiness
             and
             Preservation
             of
             Mankind
             ;
             but
             so
             far
             I
             shall
             agree
             with
             Mr.
             H.
             ,
             that
             in
             any
             Country
             ,
             where
             men
             live
             without
             any
             knowledg
             of
             a
             Law
             ,
             either
             natural
             or
             reveal'd
             ,
             that
             in
             all
             those
             places
             they
             are
             in
             as
             bad
             or
             worse
             state
             than
             Brutes
             can
             be
             imagined
             to
             be
             .
          
           
             §
             .
             17.
             
             To
             conclude
             ,
             I
             cannot
             but
             take
             notice
             ,
             that
             Mr.
             
             H's
             Hypothesis
             labours
             under
             these
             great
             Absurdities
             .
             First
             ,
             He
             supposes
             that
             in
             the
             State
             of
             Nature
             a
             man's
             Reason
             tells
             him
             ,
             that
             his
             Self-preservation
             cannot
             be
             obtained
             without
             this
             War
             against
             all
             men
             ;
             but
             afterwards
             finding
             by
             experience
             the
             fatal
             Evils
             and
             Mischiefs
             proceeding
             from
             this
             kind
             of
             Life
             ,
             to
             have
             also
             by
             his
             reason
             found
             out
             ,
             and
             then
             proposed
             those
             Conditions
             of
             Peace
             ,
             called
             Laws
             of
             Nature
             ,
             in
             order
             to
             his
             own
             Happiness
             and
             Self-preservation
             ;
             as
             if
             right
             Reason
             could
             ever
             dictate
             contradictory
             or
             opposite
             means
             to
             this
             same
             end
             ,
             such
             as
             are
             a
             State
             of
             War
             ,
             and
             a
             State
             of
             Peace
             ;
             a
             neglect
             and
             violation
             of
             all
             the
             Laws
             of
             Nature
             ,
             as
             lawful
             and
             necessary
             for
             a
             man's
             safety
             in
             the
             State
             of
             Nature
             ,
             and
             a
             
             strict
             observation
             of
             them
             when
             once
             entered
             into
             a
             Civil
             State
             ,
             for
             the
             same
             design
             .
          
           
             Secondly
             ,
             This
             Hypothesis
             is
             highly
             derogatory
             to
             the
             Goodness
             and
             Providence
             of
             God
             ;
             for
             if
             he
             were
             the
             Author
             and
             Creator
             of
             Mankind
             (
             as
             certainly
             he
             was
             )
             then
             whoever
             believes
             this
             *
             Hypothesis
             ,
             must
             also
             believe
             that
             God
             contrived
             things
             so
             ill
             ,
             that
             unless
             his
             Creatures
             had
             been
             more
             cunning
             and
             provident
             than
             himself
             ,
             they
             must
             of
             necessity
             (
             like
             the
             Earth-born
             Brethren
             in
             
             Ovid's
             Metamorphosis
             ,
             have
             perished
             by
             each
             others
             hands
             as
             soon
             as
             they
             were
             made
             .
             So
             that
             the
             preservation
             and
             well-being
             of
             Mankind
             would
             be
             entirely
             attributed
             to
             their
             own
             Wit
             and
             Cunning
             ,
             and
             not
             to
             God's
             Goodness
             or
             Providence
             ,
             who
             must
             have
             sent
             his
             Creatures
             into
             the
             World
             in
             such
             an
             evil
             state
             as
             should
             oblige
             them
             first
             to
             seek
             their
             own
             mutual
             Ruin
             and
             Destruction
             ,
             as
             the
             way
             to
             their
             Preservation
             .
             So
             that
             Mankind
             must
             owe
             all
             the
             happiness
             and
             comfort
             of
             their
             Lives
             ,
             not
             to
             their
             Creator
             ,
             but
             themselves
             :
             since
             with
             him
             the
             Laws
             of
             Nature
             ,
             whereby
             they
             are
             preserved
             ,
             were
             not
             given
             or
             established
             by
             God
             their
             Legislator
             ,
             but
             are
             only
             so
             many
             Rules
             of
             Art
             or
             humane
             Wit
             ,
             like
             other
             Inventions
             
             of
             mens
             contriving
             ,
             and
             still
             suppose
             man
             to
             be
             departed
             from
             that
             natural
             state
             of
             War
             in
             which
             God
             put
             him
             ,
             into
             an
             Artificial
             one
             of
             Peace
             of
             his
             own
             making
             :
             But
             certainly
             the
             Deity
             that
             made
             us
             (
             if
             we
             suppose
             him
             Good
             and
             Wise
             )
             made
             us
             not
             to
             be
             miserable
             (
             as
             Mr.
             H.
             himself
             confesses
             we
             must
             have
             been
             )
             had
             we
             continued
             in
             this
             state
             of
             War.
             So
             that
             to
             suppose
             God
             made
             us
             ,
             and
             left
             us
             in
             that
             condition
             ,
             it
             is
             directly
             to
             deny
             our
             Creator's
             Goodness
             .
             And
             then
             if
             we
             suppose
             him
             wise
             ,
             we
             cannot
             imagine
             that
             he
             would
             frame
             a
             sort
             of
             Creatures
             only
             to
             destroy
             themselves
             ,
             unless
             we
             can
             believe
             his
             only
             design
             was
             to
             sport
             himself
             in
             their
             folly
             and
             madness
             ,
             in
             beholding
             them
             by
             all
             the
             ways
             and
             arts
             of
             Force
             and
             Fraud
             contriving
             their
             own
             mutual
             Destruction
             .
             And
             therefore
             if
             the
             Creation
             of
             Man
             were
             the
             product
             of
             the
             Divine
             Wisdom
             and
             Goodness
             ,
             his
             Natural
             State
             must
             have
             been
             that
             of
             Peace
             ,
             and
             not
             such
             a
             Condition
             as
             that
             which
             this
             Author
             supposes
             .
          
           
             Lastly
             ,
             Mr.
             H.
             doth
             himself
             ingeniously
             confess
             ,
             that
             he
             believes
             there
             was
             never
             actually
             such
             a
             state
             of
             War
             ,
             as
             he
             supposes
             and
             describes
             :
             And
             therefore
             ,
             tho
             I
             grant
             it
             is
             both
             lawful
             and
             usual
             for
             natural
             Philosophers
             ,
             who
             not
             being
             able
             through
             the
             imbecility
             of
             our
             humane
             Faculties
             ,
             to
             discover
             
             the
             true
             nature
             and
             essences
             of
             Bodies
             ,
             or
             other
             Substances
             ,
             do
             therefore
             take
             a
             liberty
             to
             seign
             or
             suppose
             such
             an
             Hypothesis
             ,
             as
             they
             think
             will
             best
             suit
             with
             the
             nature
             of
             the
             things
             themselves
             ,
             of
             which
             they
             intend
             to
             treat
             ;
             and
             from
             thence
             to
             frame
             a
             body
             of
             natural
             Philosophy
             ,
             or
             Physicks
             ,
             as
             Aristotle
             of
             old
             ,
             and
             Monsieur
             
               Des
               Cartes
            
             ,
             in
             our
             age
             have
             performed
             :
             Yet
             can
             we
             not
             allow
             the
             same
             liberty
             in
             moral
             or
             practical
             Philosophy
             ,
             as
             in
             speculative
             .
             And
             therefore
             such
             a
             precarious
             Hypothesis
             ,
             as
             this
             of
             a
             natural
             state
             of
             War
             ,
             is
             by
             no
             means
             to
             be
             admitted
             as
             the
             necessary
             consequence
             of
             that
             natural
             Right
             ,
             which
             every
             man
             hath
             to
             preserve
             himself
             :
             For
             whether
             we
             consider
             Mankind
             to
             have
             been
             together
             with
             the
             world
             ,
             generated
             from
             all
             eternity
             ,
             as
             Aristotle
             ,
             and
             the
             more
             modern
             Platonists
             did
             believe
             ;
             or
             else
             to
             have
             sprung
             out
             of
             the
             earth
             like
             Mushrooms
             ,
             as
             Epicurus
             of
             old
             ,
             and
             Mr.
             H.
             in
             his
             
               De
               Cive
            
             suppose
             ;
             or
             else
             as
             we
             (
             according
             to
             the
             Divine
             Revelation
             of
             the
             holy
             Scriptures
             )
             do
             believe
             ,
             That
             Mankind
             was
             at
             first
             propagated
             from
             one
             Man
             ,
             and
             one
             Woman
             ,
             created
             for
             that
             purpose
             by
             God
             :
             Now
             let
             us
             at
             present
             suppose
             which
             of
             these
             we
             please
             to
             be
             the
             true
             Original
             of
             Mankind
             ,
             we
             cannot
             from
             thence
             with
             any
             reason
             conclude
             ,
             that
             it
             was
             at
             any
             time
             such
             a
             state
             of
             War
             of
             
             all
             men
             against
             all
             ;
             for
             if
             ,
             according
             to
             the
             first
             Hypothesis
             ,
             we
             suppose
             Mankind
             to
             be
             Eternal
             ,
             they
             were
             likewise
             from
             all
             Eternity
             propagated
             by
             distinct
             Families
             ,
             and
             divided
             into
             several
             Nations
             ,
             and
             Common-wealths
             ,
             as
             they
             are
             at
             this
             day
             :
             But
             if
             it
             be
             objected
             ,
             that
             those
             distinct
             Nations
             or
             Commonwealths
             ,
             were
             always
             such
             from
             all
             Eternity
             ;
             Then
             it
             will
             likewise
             follow
             ,
             that
             they
             were
             also
             from
             all
             Eternity
             in
             the
             same
             state
             they
             now
             are
             ;
             that
             is
             ,
             not
             of
             War
             ,
             but
             Peace
             .
             But
             we
             shall
             further
             shew
             the
             absurdity
             of
             that
             Supposition
             ,
             before
             we
             have
             concluded
             our
             Considerations
             upon
             this
             Head.
             So
             on
             the
             other
             side
             ,
             if
             we
             proceed
             upon
             the
             Epicurean
             Hypothesis
             ,
             of
             Mankind's
             springing
             out
             of
             the
             Earth
             ;
             if
             we
             do
             not
             likewise
             suppose
             them
             to
             have
             been
             made
             like
             Game-Cocks
             ,
             or
             those
             Earth-born
             men
             I
             have
             already
             mentioned
             ,
             who
             presently
             fell
             a
             fighting
             ,
             and
             destroying
             each
             other
             without
             any
             Cause
             ;
             it
             will
             not
             do
             the
             business
             :
             And
             therefore
             let
             us
             now
             with
             Mr.
             H.
             suppose
             these
             men
             ,
             being
             all
             made
             of
             equal
             strength
             ,
             both
             of
             body
             and
             mind
             ;
             it
             is
             plain
             ,
             that
             they
             must
             be
             at
             first
             in
             a
             state
             of
             Peace
             ,
             before
             they
             could
             ever
             fall
             together
             by
             the
             Ears
             ;
             so
             then
             the
             state
             of
             Peace
             was
             Prior
             in
             Nature
             to
             that
             of
             War
             ,
             and
             also
             more
             agreeable
             to
             Human
             Nature
             .
          
           
           
             2
             dly
             ,
             Supposing
             these
             Earth-born
             men
             to
             have
             been
             all
             rational
             Creatures
             ,
             and
             equal
             in
             strength
             and
             cunning
             ,
             they
             would
             never
             have
             entered
             into
             a
             state
             of
             War
             ,
             and
             have
             fallen
             a
             cutting
             each
             others
             Throats
             without
             some
             just
             Cause
             ,
             or
             Provocation
             first
             given
             .
             For
             if
             they
             were
             all
             equal
             ,
             every
             man
             would
             consider
             each
             of
             his
             Fellows
             as
             of
             a
             like
             ability
             with
             himself
             ;
             and
             that
             if
             he
             struck
             him
             first
             without
             any
             cause
             ,
             he
             would
             be
             as
             well
             able
             to
             resist
             ,
             and
             make
             his
             party
             good
             with
             him
             ,
             as
             he
             could
             be
             to
             hurt
             him
             ;
             the
             fear
             of
             which
             would
             have
             rather
             caused
             Peace
             than
             War
             :
             Since
             whoever
             struck
             first
             ,
             could
             not
             be
             sure
             of
             the
             Victory
             ;
             And
             if
             any
             two
             should
             have
             fallen
             to
             Cuffs
             ,
             this
             could
             be
             no
             reason
             for
             all
             the
             rest
             to
             have
             also
             fallen
             together
             by
             the
             Ears
             ,
             since
             there
             was
             no
             cause
             why
             they
             should
             suppose
             a
             Will
             or
             Inclination
             in
             each
             other
             to
             War
             ,
             till
             they
             had
             expressed
             it
             by
             some
             outward
             signs
             ;
             so
             that
             this
             natural
             Equality
             among
             men
             ,
             and
             mutual
             fear
             of
             each
             other
             ,
             which
             Mr.
             H.
             supposes
             to
             be
             the
             chief
             causes
             of
             War
             ,
             would
             certainly
             have
             rather
             inclined
             these
             men
             to
             Peace
             .
          
           
             But
             if
             we
             follow
             the
             Divine
             Authority
             of
             the
             Holy
             Scriptures
             ,
             it
             is
             then
             certain
             ,
             That
             all
             Mankind
             being
             derived
             from
             one
             Man
             ,
             and
             one
             Woman
             ,
             their
             Children
             could
             never
             be
             in
             this
             state
             of
             war
             towards
             their
             Parents
             ,
             
             by
             Mr.
             
             H's
             own
             confession
             ;
             much
             less
             could
             the
             Parents
             ever
             be
             so
             unnatural
             towards
             their
             Children
             ,
             who
             were
             made
             out
             of
             their
             own
             Substance
             ;
             nor
             yet
             could
             the
             Brothers
             ,
             or
             Sisters
             ,
             who
             partake
             of
             the
             same
             Human
             Nature
             derived
             from
             their
             Common
             Parents
             ,
             and
             who
             were
             bred
             up
             together
             from
             their
             Infancy
             in
             a
             state
             of
             Peace
             and
             Amity
             ,
             be
             rationally
             supposed
             presently
             to
             have
             fallen
             together
             by
             the
             ears
             without
             any
             other
             cause
             ,
             or
             provocation
             given
             ,
             than
             Mr.
             
             Hs
             Passions
             of
             mutual
             distrust
             ,
             and
             desire
             of
             glory
             :
             Therefore
             when
             after
             the
             Fall
             of
             Adam
             ,
             man's
             Nature
             was
             degenerated
             into
             that
             state
             we
             now
             find
             it
             ,
             wherein
             mens
             Passions
             ,
             I
             own
             ,
             do
             too
             often
             domineer
             over
             their
             Reason
             ;
             and
             that
             Cain
             ,
             through
             Malice
             and
             Envy
             ,
             slew
             his
             Brother
             ,
             as
             we
             read
             in
             Genesis
             .
             Of
             this
             state
             of
             War
             ,
             as
             it
             is
             the
             first
             Example
             of
             man's
             Degeneracy
             ,
             so
             it
             is
             also
             of
             God's
             dislike
             ,
             and
             punishment
             of
             this
             cruel
             Sin
             of
             Murther
             ,
             which
             is
             indeed
             but
             the
             effect
             of
             this
             Author's
             state
             of
             War.
             
          
           
             But
             I
             beg
             the
             Reader
             's
             pardon
             if
             I
             have
             been
             too
             prolix
             in
             the
             confutation
             of
             this
             Principle
             ;
             this
             being
             the
             main
             foundation
             of
             all
             those
             Evil
             and
             False
             Opinions
             contained
             in
             this
             Author
             's
             Moral
             and
             Political
             Works
             :
             if
             therefore
             this
             is
             throughly
             destroyed
             ,
             all
             that
             is
             built
             upon
             it
             will
             fall
             of
             it self
             .
             But
             since
             Mr.
             H.
             hath
             by
             his
             Supposition
             of
             certain
             
             Compacts
             ,
             or
             Covenants
             ,
             undertaken
             to
             shew
             a
             Method
             how
             men
             got
             out
             of
             this
             wretched
             state
             of
             War
             ;
             in
             which
             let
             us
             see
             whether
             his
             next
             Principle
             answers
             the
             Designs
             he
             proposes
             .
          
        
         
           
             PRINCIPLE
             VIII
             .
          
           
             
               §
               .
               1.
               
               That
               mutual
               Compacts
               of
               Fidelity
               in
               the
               State
               of
               Nature
               ,
               are
               void
               ,
               but
               not
               so
               in
               a
               Commonwealth
               .
            
          
           
             WHich
             Principle
             he
             expresses
             and
             proves
             at
             large
             ,
             in
             his
             
               de
               Cive
               ,
               cap.
            
             in
             these
             words
             :
             
               But
               those
               Covenants
               that
               are
               made
               by
               Contract
               ,
               where
               there
               is
               a
               mutual
               Trust
               ,
               neither
               party
               performing
               any
               thing
               presently
               in
               the
               state
               of
               Nature
               ,
               if
               any
               just
               Fear
               shall
               arise
               on
               either
               side
               ,
               are
               void
               .
               For
               he
               who
               first
               performs
               ,
               because
               of
               the
               evil
               disposition
               of
               the
               greatest
               part
               of
               men
               ,
               only
               studying
               their
               own
               profit
               ,
               no
               matter
               whether
               by
               right
               or
               wrong
               ,
               betrays
               himself
               to
               the
               lust
               of
               him
               with
               whom
               he
               contracts
               :
               For
               there
               is
               no
               reason
               that
               any
               man
               should
               perform
               first
               ,
               if
               it
               is
               not
               likely
               that
               the
               other
               will
               perform
               afterwards
               ;
               which
               whether
               it
               be
               likely
               or
               not
               ,
               he
               who
               fears
               ,
               must
               judge
               ,
               as
               it
               is
               shewn
               in
               the
               former
               Chapter
               ,
            
             Art.
             9.
             
             
               I
               say
               things
               are
               thus
               in
               the
               state
               of
               nature
               ;
               but
               in
               a
               Civil
               state
               ,
               where
               
               there
               is
               one
               who
               can
               compel
               them
               both
               ,
               he
               who
               by
               Contract
               is
               first
               to
               perform
               ,
               ought
               first
               to
               do
               it
               .
               For
               since
               the
               other
               may
               be
               compelled
               ,
               the
               reason
               ceases
               ,
               for
               which
               he
               feared
               the
               other
               would
               not
               perform
               .
            
          
           
             Which
             Principle
             is
             somewhat
             otherwise
             expressed
             in
             his
             Lev.
             chap.
             14.
             which
             since
             it
             differs
             something
             from
             the
             other
             ,
             in
             the
             manner
             of
             expression
             ,
             I
             shall
             likewise
             give
             in
             you
             his
             own
             words
             .
             
               If
               a
               Covenant
               be
               made
               wherein
               neither
               of
               the
               Parties
               perform
               presently
               ,
               but
               trust
               one
               another
               ,
               in
               the
               condition
               of
               mere
               nature
               (
               which
               is
               a
               condition
               of
               War
               of
               every
               man
               against
               every
               man
               )
               upon
               any
               reasonable
               supposition
               ,
               it
               is
               void
               ;
               but
               if
               there
               be
               a
               common
               Power
               set
               over
               them
               both
               ,
               with
               right
               and
               force
               sufficient
               to
               compel
               performance
               ,
               it
               is
               not
               void
               ;
               for
               he
               that
               performeth
               first
               ,
               hath
               no
               assurance
               the
               other
               will
               perform
               afterwards
               ,
               because
               the
               mere
               bonds
               of
               words
               are
               too
               weak
               to
               bridle
               mens
               Ambition
               ,
               Avarice
               ,
               Anger
               ,
               and
               other
               Passions
               ,
               without
               the
               fear
               of
               some
               coercive
               Power
               ,
               (
               which
               in
               the
               condition
               of
               mere
               Nature
               ,
               where
               all
               men
               are
               equal
               ,
               and
               judges
               of
               the
               justness
               of
               their
               own
               fears
               ,
               cannot
               possibly
               be
               supposed
               )
               ;
               and
               he
               which
               performs
               first
               ,
               doth
               but
               betray
               himself
               to
               his
               enemy
               ,
               contrary
               to
               the
               Right
               (
               he
               can
               never
               abandon
               )
               of
               defending
               his
               life
               ,
               and
               means
               of
               living
               .
            
          
           
           
             §
             .
             2.
             
             You
             may
             now
             more
             plainly
             see
             the
             reason
             why
             he
             supposes
             in
             the
             foregoing
             Chapter
             ,
             That
             all
             Kings
             and
             persons
             of
             Soveraign
             Authority
             ,
             are
             always
             in
             a
             posture
             ,
             or
             state
             of
             War
             ;
             which
             he
             more
             plainly
             expresses
             in
             his
             
               de
               Cive
            
             ,
             chap.
             10.
             
             §
             .
             17.
             in
             these
             words
             ;
             
               But
               what
               are
               divers
               Commonwealths
               ,
               but
               so
               many
               Garisons
               fortified
               against
               each
               other
               with
               Arms
               and
               Ammunition
               ?
               Whose
               State
               ,
               because
               they
               are
               kept
               in
               awe
               by
               no
               common
               Power
               ,
               (
               altho
               an
               uncertain
               Peace
               ,
               or
               short
               Truces
               may
               intervene
               )
               is
               yet
               to
               be
               accounted
               for
               the
               state
               of
               Nature
               ,
               that
               is
               ,
               for
               a
               state
               of
               War.
            
             From
             all
             which
             it
             is
             easie
             to
             deduce
             the
             grievous
             mischiefs
             that
             would
             thereby
             happen
             to
             mankind
             .
             For
             in
             the
             first
             place
             these
             Civil
             Sovereigns
             he
             mentions
             ,
             can
             never
             be
             obliged
             by
             any
             Covenants
             from
             making
             War
             upon
             ,
             and
             ruining
             each
             other
             ,
             nor
             can
             be
             accused
             for
             breach
             of
             Faith
             ,
             or
             Infidelity
             ,
             when
             they
             do
             so
             ;
             for
             being
             still
             in
             the
             state
             of
             Nature
             ,
             that
             will
             necessarily
             follow
             ,
             which
             he
             lays
             down
             at
             the
             end
             of
             his
             former
             Chapter
             ,
             as
             the
             consequences
             of
             this
             state
             :
             
               To
               this
               War
               of
               every
               man
               against
               every
               man
               ,
               this
               also
               is
               consequent
               ,
               that
               nothing
               can
               be
               unjust
               .
               The
               notions
               of
               Right
               and
               Wrong
               ,
               Iustice
               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
               War
               the
               two
               Cardinal
               Vertues
               .
            
          
           
           
             §
             .
             3.
             
             So
             that
             you
             see
             upon
             these
             Principles
             it
             is
             altogether
             in
             vain
             for
             Princes
             to
             make
             any
             Articles
             or
             Covenants
             of
             Peace
             with
             each
             other
             ;
             no
             ,
             not
             if
             they
             swear
             to
             them
             never
             so
             solemnly
             ;
             for
             in
             the
             last
             words
             of
             this
             Chapter
             he
             tells
             us
             ,
             
               That
               the
               Oath
               adds
               nothing
               to
               the
               obligation
               ;
               for
               a
               Covenant
               ,
               if
               lawful
               ,
               binds
               in
               the
               sight
               of
               God
               ,
               without
               the
               Oath
               ,
               as
               much
               as
               with
               it
               ;
               if
               unlawful
               ,
               binds
               not
               at
               all
               ,
               tho
               it
               be
               confirmed
               with
               an
               Oath
            
             :
             So
             that
             if
             the
             Covenant
             could
             not
             oblige
             ,
             the
             Oath
             will
             serve
             to
             as
             little
             purpose
             :
             What
             Princes
             will
             thank
             him
             for
             this
             Doctrine
             ,
             I
             know
             not
             ;
             but
             I
             hope
             it
             is
             not
             an
             Apology
             for
             the
             late
             actions
             of
             any
             Princes
             but
             the
             Ottoman
             Emperor
             ,
             and
             our
             Christian
             
               Grand
               Signior
            
             on
             the
             other
             side
             the
             water
             ;
             but
             if
             the
             state
             of
             Princes
             towards
             each
             other
             is
             so
             bad
             ,
             that
             of
             the
             Subjects
             is
             much
             worse
             ;
             for
             from
             these
             Principles
             the
             safety
             of
             all
             Ambassadors
             ,
             Merchants
             ,
             and
             Travellers
             in
             the
             Territories
             of
             any
             Prince
             or
             State
             with
             whom
             we
             are
             at
             Peace
             ,
             is
             thereby
             utterly
             taken
             away
             ;
             nor
             can
             the
             Subjects
             be
             in
             a
             better
             condition
             than
             their
             Masters
             ;
             for
             by
             this
             Author's
             determination
             ,
             they
             are
             presently
             Enemies
             as
             soon
             as
             they
             come
             under
             a
             Foreign
             Power
             :
             For
             such
             Princes
             being
             always
             in
             the
             state
             of
             Nature
             towards
             each
             other
             ,
             it
             is
             a
             part
             of
             their
             Natural
             Right
             or
             
             Prerogative
             ,
             
               to
               force
               all
               those
               that
               are
               weaker
               to
               give
               a
               Caution
               of
               their
               future
               Obedience
            
             (
             and
             good
             behaviour
             )
             unless
             they
             will
             rather
             suffer
             Death
             .
             
               For
               nothing
               can
               be
               imagined
               more
               absurd
               ,
               than
               that
               he
               who
               being
               weak
               you
               have
               in
               your
               power
               ,
               by
               letting
               him
               go
               ,
               you
               may
               render
               both
               strong
               ,
               and
               your
               Enemy
               .
            
             All
             which
             are
             his
             own
             words
             ,
             in
             his
             
               De
               Cive
               ,
               Cap.
            
             1.
             
             §
             .
             14.
             
             Nor
             can
             I
             understand
             what
             he
             means
             by
             a
             future
             Caution
             of
             Obedience
             ,
             but
             the
             Submission
             of
             those
             who
             are
             thus
             seized
             upon
             ,
             and
             their
             coming
             into
             the
             same
             Commonwealth
             ,
             and
             subjecting
             themselves
             wholly
             to
             their
             Empire
             ,
             who
             thus
             lay
             hold
             on
             them
             :
             For
             he
             tells
             us
             presently
             after
             ,
             
               That
               a
               certain
               and
               irresistible
               Power
               confers
               a
               Right
               of
               Governing
               and
               Ruling
               those
               ,
               who
               cannot
               resist
               it
               .
            
             So
             that
             if
             this
             Doctrine
             be
             true
             ,
             in
             what
             an
             ill
             condition
             are
             Ambassadors
             ,
             and
             other
             Strangers
             in
             foreign
             Countries
             now
             at
             League
             with
             us
             ,
             any
             one
             may
             easily
             perceive
             .
             Well
             ,
             but
             suppose
             such
             Strangers
             could
             or
             would
             submit
             themselves
             absolutely
             to
             these
             Foreign
             Powers
             ,
             they
             may
             yet
             chuse
             whether
             they
             will
             accept
             it
             ,
             since
             no
             Law
             of
             Nature
             ,
             according
             to
             Mr.
             
             H's
             Principles
             ,
             can
             oblige
             Foreigners
             to
             any
             outward
             Acts
             of
             Kindness
             or
             Mercy
             towards
             others
             ,
             who
             are
             not
             of
             the
             same
             Commonwealth
             ,
             since
             they
             may
             either
             accept
             of
             this
             their
             Submission
             ,
             or
             else
             refuse
             it
             ,
             
             and
             put
             them
             to
             Death
             ,
             tho
             otherwise
             never
             so
             innocent
             .
          
           
             §
             .
             4.
             
             But
             if
             Compacts
             with
             those
             of
             different
             Commonwealths
             ,
             whether
             Princes
             or
             Subjects
             ,
             are
             of
             so
             little
             force
             ,
             let
             us
             see
             whether
             they
             will
             signify
             any
             more
             among
             those
             ,
             who
             having
             agreed
             to
             renounce
             this
             State
             of
             Nature
             ,
             are
             willing
             to
             transfer
             all
             their
             Power
             upon
             one
             ,
             or
             more
             Persons
             ,
             and
             so
             enter
             into
             his
             Commonwealth
             .
             Where
             ,
             first
             ,
             I
             desire
             you
             to
             observe
             ,
             that
             these
             Pacts
             or
             Covenants
             ,
             by
             which
             every
             Man
             renounces
             his
             Natural
             Right
             ,
             are
             still
             made
             in
             the
             State
             of
             Nature
             ,
             in
             which
             State
             ,
             it
             is
             lawful
             for
             any
             Man
             to
             doubt
             of
             another's
             Fidelity
             ;
             but
             whether
             a
             Man
             justly
             fears
             that
             another
             will
             not
             perform
             his
             part
             ,
             he
             that
             fears
             ,
             is
             the
             only
             Judge
             ;
             and
             therefore
             Mr.
             H.
             concludes
             ,
             that
             every
             man
             hath
             cause
             to
             fear
             ,
             whenever
             he
             is
             afraid
             .
             Which
             reason
             ,
             if
             it
             were
             of
             any
             force
             ,
             would
             infer
             ,
             that
             not
             only
             those
             Compacts
             are
             invalid
             in
             which
             nothing
             is
             performed
             on
             either
             part
             ;
             but
             also
             those
             in
             which
             any
             thing
             of
             any
             moment
             remains
             yet
             to
             be
             done
             by
             either
             Party
             ,
             for
             he
             who
             will
             not
             keep
             Faith
             any
             longer
             ,
             may
             when
             he
             pleases
             pretend
             to
             be
             afraid
             ,
             lest
             the
             other
             should
             break
             his
             Faith
             with
             him
             ,
             and
             that
             very
             justly
             ,
             whilst
             he
             himself
             is
             the
             
             only
             Judge
             of
             it
             ;
             and
             therefore
             his
             Reason
             (
             which
             is
             always
             supposed
             to
             be
             right
             )
             may
             not
             only
             tell
             him
             ,
             that
             he
             need
             not
             perform
             his
             part
             of
             the
             Covenant
             ,
             but
             also
             that
             it
             is
             absolutely
             void
             ,
             if
             he
             thinks
             fit
             to
             make
             it
             so
             .
             But
             if
             any
             one
             will
             say
             ,
             that
             he
             himself
             hath
             prevented
             this
             Objection
             by
             his
             Annotation
             to
             this
             Article
             ;
             as
             also
             in
             his
             Lev.
             in
             this
             Chap.
             
               That
               the
               Cause
               of
               fear
               ,
               which
               makes
               such
               a
               Covenant
               invalid
               ,
               must
               be
               always
               something
               arising
               after
               the
               Covenant
               made
               ,
               as
               some
               new
               fact
               ,
               or
               other
               sign
               of
               the
               Will
               not
               to
               perform
               ,
               else
               it
               cannot
               make
               the
               Covenant
               void
               .
               For
               that
               which
               could
               not
               hinder
               a
               Man
               from
               promising
               ,
               ought
               not
               to
               be
               admitted
               as
               an
               hindrance
               of
               performing
               .
            
             All
             which
             ,
             tho
             it
             be
             very
             true
             ,
             yet
             if
             what
             he
             hath
             already
             alledged
             in
             his
             foregoing
             Section
             be
             also
             true
             ,
             it
             will
             not
             signify
             any
             thing
             ;
             because
             he
             there
             tells
             us
             ,
             that
             whether
             it
             is
             likely
             that
             he
             will
             perform
             ,
             or
             not
             ,
             he
             who
             is
             afraid
             ,
             is
             the
             only
             Judge
             ,
             (
             right
             or
             wrong
             ,
             it
             is
             all
             one
             )
             and
             therefore
             this
             fear
             of
             another
             mans
             failing
             in
             his
             trust
             ,
             may
             either
             arise
             from
             his
             calling
             to
             mind
             the
             false
             and
             evil
             Disposition
             of
             all
             men
             ,
             which
             before
             the
             Compact
             he
             had
             not
             well
             considered
             ,
             or
             else
             he
             may
             suppose
             any
             Act
             of
             the
             other
             Parties
             (
             tho
             never
             so
             innocent
             )
             to
             be
             a
             sufficient
             sign
             of
             his
             Will
             not
             to
             perform
             his
             part
             .
             Nor
             is
             there
             any
             thing
             in
             the
             State
             
             of
             Nature
             ,
             which
             can
             make
             such
             a
             timerous
             man
             secure
             of
             the
             Fidelity
             of
             others
             ,
             for
             the
             performance
             of
             their
             Compact
             ;
             because
             as
             Mr.
             H.
             tells
             us
             in
             his
             
               De
               Cive
               ,
               Cap.
            
             5.
             
             §
             .
             1
             ,
             2.
             
             Cap.
             7.
             
             §
             .
             27.
             
             
               All
               the
               hope
               of
               security
               is
               placed
               ,
               in
               that
               a
               man
               may
               prevent
               all
               others
               ,
               either
               openly
               ,
               or
               by
               surprise
               .
            
             So
             ,
             that
             altho
             it
             appears
             that
             the
             Utility
             of
             observing
             of
             Compacts
             be
             never
             so
             manifest
             ,
             yet
             cannot
             it
             by
             this
             Principle
             lay
             any
             firm
             Obligation
             upon
             mens
             minds
             ,
             but
             that
             they
             may
             depart
             from
             them
             ,
             whenever
             they
             will
             neglect
             or
             oversee
             this
             Utility
             ,
             or
             that
             they
             think
             they
             may
             better
             secure
             their
             own
             interest
             by
             any
             other
             means
             ;
             since
             the
             Will
             and
             Conscience
             of
             man
             can
             never
             be
             so
             obliged
             by
             their
             naked
             Compacts
             ,
             that
             they
             may
             not
             depart
             from
             ,
             or
             act
             contrary
             to
             them
             ,
             whensoever
             they
             think
             they
             may
             safely
             ,
             and
             for
             their
             own
             private
             advantage
             do
             it
             .
             For
             the
             Obligation
             will
             not
             only
             cease
             ,
             if
             it
             shall
             please
             all
             those
             who
             have
             so
             covenanted
             to
             depart
             from
             their
             Covenants
             at
             once
             ,
             as
             when
             men
             discharge
             themselves
             of
             them
             by
             mutual
             consent
             :
             But
             supposing
             also
             this
             consent
             still
             to
             continue
             ,
             the
             force
             of
             an
             Obligation
             will
             yet
             be
             wanting
             ;
             for
             since
             that
             dictate
             of
             Reason
             of
             keeping
             Compacts
             ,
             has
             not
             as
             yet
             attained
             the
             force
             of
             a
             Law
             ,
             as
             being
             made
             (
             as
             I
             have
             already
             observed
             )
             in
             the
             meer
             state
             of
             
             Nature
             ;
             any
             single
             Person
             ,
             according
             to
             his
             particular
             Humour
             ,
             or
             predominant
             Passion
             of
             Fear
             ,
             or
             Suspicion
             ,
             or
             Self-interest
             ,
             may
             depart
             from
             this
             dictate
             of
             Reason
             ,
             tho
             the
             rest
             do
             not
             agree
             so
             to
             do
             ;
             because
             no
             man
             according
             to
             Mr.
             H.
             in
             the
             Law
             of
             Nature
             ,
             can
             ever
             be
             tied
             by
             any
             Compact
             to
             quit
             the
             doing
             of
             that
             which
             he
             judges
             necessary
             for
             his
             own
             Interest
             ,
             or
             Self-defence
             .
             For
             in
             the
             very
             beginning
             of
             this
             14th
             Chapter
             in
             his
             Lev.
             he
             defines
             a
             Law
             of
             Nature
             to
             be
             
               a
               Precept
               ,
               or
               general
               Rule
               found
               out
               by
               Reason
               ,
               by
               which
               a
               man
               is
               forbidden
               to
               do
               that
               which
               is
               destructive
               of
               his
               Life
               ,
               or
               takes
               away
               the
               means
               of
               preserving
               the
               same
               ,
               and
               to
               omit
               that
               by
               which
               he
               thinketh
               it
               may
               be
               best
               preserved
               .
            
             So
             that
             for
             the
             preservation
             of
             a
             man's
             life
             ,
             or
             whenever
             he
             thinks
             those
             Compacts
             may
             take
             away
             the
             means
             of
             preserving
             it
             ,
             he
             may
             without
             crime
             fail
             in
             keeping
             his
             Compacts
             either
             for
             Publick
             Peace
             ,
             or
             the
             observation
             of
             Justice
             with
             his
             Fellow-subjects
             ,
             or
             of
             Fidelity
             ,
             or
             of
             Obedience
             to
             his
             Civil
             Sovereign
             ;
             who
             upon
             these
             Principles
             ,
             is
             in
             no
             better
             a
             condition
             ,
             nor
             so
             good
             ,
             as
             any
             of
             his
             Subjects
             :
             Because
             Mr.
             H.
             doth
             not
             allow
             in
             his
             
               Leviathan
               ,
               Cap.
            
             18.
             of
             any
             compacts
             to
             be
             made
             between
             the
             Sovereign
             ,
             and
             the
             Subjects
             ;
             who
             only
             Covenant
             one
             with
             the
             other
             ,
             and
             not
             with
             him
             ,
             to
             give
             up
             their
             
             right
             of
             governing
             themselves
             to
             this
             man
             ,
             or
             Assembly
             of
             men
             ,
             and
             that
             they
             do
             thereby
             authorize
             all
             his
             Actions
             .
             So
             that
             since
             this
             Compact
             is
             made
             in
             the
             state
             Nature
             ,
             and
             that
             this
             Law
             of
             keeping
             of
             Compacts
             ,
             is
             only
             a
             dictate
             of
             Reason
             ,
             and
             no
             Law
             ;
             it
             can
             lay
             no
             higher
             obligation
             upon
             mens
             Consciences
             in
             the
             state
             of
             Nature
             ,
             than
             any
             other
             Law
             of
             Nature
             ,
             which
             Mr.
             H.
             plainly
             tells
             us
             Chap.
             17.
             
             
               In
               the
               state
               of
               Nature
               do
               not
               oblige
               ,
            
             nor
             can
             the
             Common
             Power
             set
             over
             men
             ,
             lay
             any
             obligation
             in
             Conscience
             upon
             them
             ,
             why
             they
             should
             not
             break
             these
             Compacts
             towards
             each
             other
             ,
             when
             ever
             they
             think
             it
             convenient
             :
             For
             since
             the
             Civil
             Sovereign
             can
             only
             oblige
             them
             to
             its
             outward
             observation
             by
             those
             Punishments
             as
             he
             pleases
             to
             appoint
             for
             such
             offences
             as
             are
             destructive
             to
             the
             Publick
             Peace
             ,
             every
             man
             that
             will
             venture
             the
             fear
             of
             discovery
             ,
             or
             being
             taken
             ,
             or
             whenever
             he
             thinks
             he
             can
             make
             a
             Party
             strong
             enough
             to
             defend
             himself
             from
             those
             that
             would
             punish
             him
             for
             the
             breach
             of
             them
             ;
             may
             safely
             ,
             nay
             lawfully
             ,
             transgress
             them
             ,
             when-ever
             the
             awe
             ,
             or
             fear
             of
             the
             Civil
             Sovereign
             ceases
             .
             So
             that
             it
             is
             evident
             there
             doth
             still
             need
             some
             higher
             Law
             ,
             or
             Principle
             than
             this
             of
             meer
             Fear
             of
             the
             Civil
             Power
             to
             make
             men
             honest
             ,
             or
             to
             keep
             their
             Compacts
             when
             they
             have
             made
             them
             .
          
           
           
             §
             .
             5.
             
             To
             Conclude
             ,
             Mr.
             H.
             doth
             far
             exceed
             his
             Master
             Epicurus
             in
             this
             rare
             invention
             ;
             for
             that
             old
             Fellow
             ,
             one
             would
             think
             ,
             had
             sufficiently
             shaken
             the
             foundations
             of
             all
             common
             Peace
             ,
             and
             Justice
             ,
             when
             he
             laid
             down
             in
             his
             
               ratis
               sententiis
            
             or
             established
             dictates
             ,
             
               That
               there
               is
               no
               such
               thing
               as
               Iustice
               between
               those
               Nations
               who
               either
               could
               not
               ,
            
             
             ,
             
               or
               would
               not
               enter
               into
               mutual
               Covenants
               that
               they
               should
               not
               hurt
               ,
               or
               be
               hurt
               by
               each
               other
            
             ;
             Yet
             however
             ,
             he
             thought
             fit
             to
             leave
             the
             force
             of
             those
             Compacts
             unviolated
             ,
             although
             there
             was
             no
             common
             Power
             over
             them
             ,
             which
             might
             keep
             those
             Nations
             in
             awe
             .
             But
             Mr.
             H.
             that
             he
             might
             indulge
             as
             much
             as
             he
             could
             to
             his
             darling
             passion
             of
             Fear
             ,
             hath
             also
             allowed
             men
             this
             Liberty
             ,
             That
             in
             the
             state
             of
             Nature
             ,
             Compacts
             of
             mutual
             Fidelity
             may
             by
             right
             be
             violated
             ,
             without
             any
             other
             cause
             given
             than
             the
             fear
             or
             suspicion
             of
             the
             Party
             afraid
             .
          
        
         
           
           
             PRINCIPLE
             IX
             .
          
           
             
               The
               Law
               of
               Nature
               is
               not
               properly
               a
               Law
               ,
               unless
               as
               it
               is
               delivered
               in
               the
               Holy
               Scriptures
               .
            
          
           
             §
             .
             1.
             
             WHich
             Principle
             he
             endeavours
             to
             prove
             in
             his
             
               De
               Cive
               Cap.
            
             3.
             
             
               Art.
               the
               last
            
             ,
             in
             these
             words
             :
             
               But
               those
               that
               we
               call
               Laws
               of
               Nature
               ,
               being
               nothing
               else
               but
               certain
               conclusions
               understood
               by
               reason
               concerning
               the
               doing
               of
               things
               ;
               (
               whereas
               a
               Law
               properly
               and
               accurately
               speaking
               ,
               is
               the
               word
               of
               him
               that
               commands
               something
               to
               be
               done
               ,
               or
               not
               done
               by
               others
               )
               ;
               they
               are
               not
               Laws
               ,
               properly
               speaking
               ,
               as
               they
               proceed
               from
               Nature
               :
               Yet
               as
               far
               as
               they
               are
               given
               by
               God
               in
               the
               Holy
               Scripture
               ,
               they
               are
               properly
               called
               by
               the
               name
               of
               Laws
            
             ;
             Which
             likewise
             he
             hath
             more
             briefly
             contracted
             in
             his
             Leviathan
             ,
             Cap.
             15.
             in
             these
             words
             :
             
               These
               dictates
               of
               Reason
               ,
               men
               use
               to
               call
               by
               the
               Name
               of
               Laws
               ,
               but
               improperly
               ,
               for
               they
               are
               but
               Conclusions
               ,
               or
               Theorems
               concerning
               what
               conduceth
               to
               the
               conservation
               and
               defence
               of
               themselves
               ;
               whereas
               Law
               properly
               is
               the
               word
               of
               him
               ,
               that
               by
               right
               hath
               a
               command
               over
               others
               .
               But
               yet
               if
               we
               consider
               the
               same
               Theorems
               as
               delivered
               in
               the
               word
               of
               God
               ,
               that
               by
               right
               commands
               all
               things
               ,
               then
               are
               they
               properly
               called
               Laws
               .
            
          
           
           
             §
             .
             2.
             
             The
             Reason
             for
             which
             opinion
             he
             gives
             us
             in
             his
             
               De
               Cive
               Cap.
            
             5
             §
             .
             1
             ,
             2
             ,
             3.
             in
             these
             words
             ;
             
               It
               is
               self-manifest
               ,
               that
               the
               actions
               of
               men
               do
               proceed
               from
               their
               Will
               ,
               and
               their
               Will
               from
               Hope
               and
               Fear
               :
               So
               that
               as
               often
               as
               it
               seems
               ,
               that
               a
               greater
               Good
               ,
               or
               lesser
               Evil
               is
               like
               to
               happen
               to
               them
               ,
               from
               the
               violation
               of
               Laws
               ,
               men
               willingly
               violate
               them
               ;
               therefore
               every
               man's
               hope
               of
               security
               and
               preservation
               is
               placed
               in
               this
               ,
               that
               he
               may
               be
               able
               to
               prevent
               his
               Neighbour
               either
               by
               his
               own
               force
               or
               art
               ,
               openly
               or
               at
               unawares
               .
               From
               whence
               it
               is
               plain
               ,
               that
               the
               Laws
               of
               Nature
               do
               not
               presently
               ,
               as
               soon
               as
               they
               are
               known
               ,
               give
               sufficient
               security
               to
               every
               one
               of
               observing
               them
               ;
               and
               therefore
               as
               long
               as
               no
               caution
               can
               be
               obtained
               from
               the
               Invasion
               of
               others
               ,
               that
               Primitive
               Right
               must
               still
               remain
               to
               every
               one
               ,
               of
               taking
               Care
               of
               himself
               by
               all
               the
               ways
               that
               he
               will
               ,
               or
               can
               ;
               which
               is
               the
               Right
               of
               all
               men
               ,
               to
               all
               things
               ,
               or
               the
               Right
               of
               War
               ;
               and
               it
               suffices
               for
               the
               fulfilling
               of
               the
               Law
               of
               Nature
               ,
               that
               any
               one
               should
               be
               ready
               or
               willing
               to
               have
               Peace
               when
               it
               may
               be
               had
               with
               security
               .
            
          
           
             §
             .
             3.
             
             
               So
               likewise
               in
               his
            
             Leviathan
             ,
             Chap.
             14.
             
               tho
               he
               grants
               that
               the
               Laws
               of
               Nature
               ought
               to
               be
               observed
               ,
               yet
               because
               they
               are
               contrary
               to
               our
               Natural
               Passions
               ,
               that
               carry
               us
               to
               Partiality
               ,
               Pride
               ,
               Revenge
               ,
               and
               the
               like
               ;
               and
               their
               Covenants
               
               without
               the
               Sword
               ,
               are
               but
               Words
               ,
               and
               have
               no
               strength
               to
               secure
               a
               man
               at
               all
               ;
               therefore
               notwithstanding
               the
               Laws
               of
               Nature
               ,
               if
               there
               be
               no
               Power
               erected
               ,
               or
               not
               great
               enough
               for
               our
               security
               ,
               every
               man
               will
               ,
               and
               may
               lawfully
               rely
               on
               his
               Strength
               and
               Art
               ,
               for
               caution
               against
               all
               other
               men
               .
               And
               in
               his
            
             15th
             .
             Chap.
             of
             his
             Leviathan
             ,
             he
             farther
             tells
             us
             ,
             
               The
               Laws
               of
               Nature
               oblige
               in
            
             foro
             interno
             ,
             
               that
               is
               to
               say
               ,
               they
               bind
               to
               a
               desire
               that
               they
               should
               take
               place
               :
               But
               in
            
             foro
             externo
             ,
             
               that
               is
               ,
               to
               the
               putting
               them
               in
               Act
               ,
               not
               always
               .
               For
               he
               that
               should
               be
               modest
               and
               tractable
               ,
               and
               perform
               all
               he
               promises
               in
               such
               time
               ,
               and
               place
               ,
               where
               no
               man
               else
               would
               do
               so
               ,
               should
               but
               make
               himself
               a
               Prey
               to
               others
               ,
               and
               procure
               his
               own
               certain
               Ruin
               ,
               contrary
               to
               the
               ground
               of
               all
               the
               Laws
               of
               Nature
               ,
               which
               tend
               to
               Nature's
               Preservation
               .
            
          
           
             §
             .
             4.
             
             I
             have
             been
             the
             larger
             in
             giving
             you
             his
             own
             words
             in
             this
             place
             ,
             because
             I
             could
             not
             well
             contract
             them
             without
             spoiling
             his
             sense
             ;
             and
             also
             that
             you
             may
             the
             better
             see
             whether
             he
             be
             clearly
             answered
             ,
             or
             not
             .
             In
             the
             First
             place
             therefore
             ,
             if
             it
             be
             already
             made
             out
             in
             the
             precedent
             Discourse
             ,
             that
             in
             this
             Proposition
             
               of
               endeavouring
               the
               Common
               Good
               of
               Rational
               Beings
               ,
            
             are
             contained
             all
             the
             Laws
             of
             Nature
             ,
             and
             that
             it
             doth
             likewise
             appear
             to
             proceed
             from
             God
             ,
             from
             the
             
             Nature
             of
             things
             ,
             and
             those
             Rewards
             and
             Punishments
             he
             hath
             annexed
             to
             its
             observation
             and
             transgression
             :
             Then
             notwithstanding
             what
             Mr.
             H.
             hath
             here
             said
             ,
             this
             Law
             of
             Nature
             is
             properly
             a
             Law
             ;
             as
             having
             all
             the
             conditions
             necessary
             thereunto
             :
             But
             that
             which
             might
             lead
             Mr.
             H.
             into
             this
             Error
             ,
             was
             ,
             That
             all
             Writers
             upon
             this
             Subject
             ,
             thought
             it
             sufficient
             to
             define
             the
             Law
             of
             Nature
             to
             be
             only
             a
             Dictate
             of
             right
             Reason
             ,
             without
             deducing
             its
             Authority
             from
             God
             ,
             as
             a
             Legislator
             :
             Or
             if
             they
             have
             supposed
             God
             the
             Author
             of
             it
             ,
             as
             Suarez
             in
             his
             Book
             
               de
               Legibus
            
             ;
             and
             Grotius
             in
             his
             
               de
               Iure
               Belli
               &
               pacis
            
             have
             done
             :
             Yet
             they
             contented
             themselves
             with
             supposing
             ,
             that
             God
             had
             impress'd
             these
             Idea's
             upon
             mens
             Souls
             ,
             as
             so
             many
             innate
             Notions
             ,
             which
             they
             call
             the
             Light
             of
             Nature
             ,
             without
             shewing
             us
             by
             some
             more
             plain
             or
             certain
             means
             (
             as
             our
             Author
             hath
             done
             in
             the
             preceding
             Discourse
             )
             how
             we
             may
             attain
             to
             the
             knowledge
             of
             this
             Law.
             The
             weakness
             ,
             or
             precariousness
             of
             which
             Hypothesis
             being
             discovered
             by
             Mr.
             H.
             gave
             him
             occasion
             to
             suppose
             that
             the
             Law
             of
             Nature
             was
             not
             properly
             a
             Law
             ,
             for
             want
             of
             a
             Legislator
             ;
             and
             farther
             ,
             they
             having
             defined
             this
             Law
             of
             Nature
             to
             be
             a
             dictate
             of
             right
             reason
             ,
             which
             seems
             only
             proper
             to
             revealed
             or
             Civil
             Laws
             ,
             delivered
             in
             some
             set
             form
             of
             
             words
             ,
             Mr.
             H.
             hath
             here
             also
             defined
             a
             Law
             ,
             
               To
               be
               the
               Word
               ,
               or
               Speech
               of
               him
               who
               hath
               a
               Right
               to
               Command
               a
               thing
               to
               be
               done
               ,
               or
               not
               to
               be
               done
            
             :
             And
             so
             the
             Laws
             of
             Nature
             not
             being
             delivered
             in
             any
             set
             form
             of
             words
             ,
             cannot
             be
             upon
             these
             grounds
             properly
             Laws
             .
          
           
             §
             .
             5.
             
             But
             I
             think
             we
             have
             already
             sufficiently
             proved
             ,
             that
             the
             Law
             of
             Nature
             ,
             being
             to
             be
             collected
             from
             our
             own
             Natures
             ,
             and
             that
             of
             other
             things
             without
             us
             ,
             does
             not
             consist
             in
             any
             set
             form
             of
             words
             ,
             but
             in
             those
             true
             Notions
             or
             Idea's
             taken
             from
             the
             things
             themselves
             :
             And
             we
             have
             already
             shown
             ,
             that
             Persons
             born
             deaf
             or
             dumb
             ;
             are
             capable
             of
             understanding
             this
             Law
             ,
             though
             they
             have
             not
             the
             use
             of
             words
             .
             And
             Mr.
             H.
             himself
             before
             he
             is
             aware
             ,
             doth
             sufficiently
             confess
             this
             Truth
             in
             more
             places
             than
             one
             of
             his
             
               de
               Cive
            
             .
             For
             after
             he
             hath
             in
             the
             last
             Art.
             of
             his
             Third
             Chap.
             denied
             the
             Laws
             of
             Nature
             to
             be
             properly
             Laws
             ,
             he
             begins
             his
             4
             
               th
               .
               Chap.
            
             with
             these
             Words
             .
          
           
             
               That
               which
               is
               called
               the
               Natural
               ,
               and
               Moral
               ,
               the
               same
               is
               wont
               to
               be
               also
               called
               the
               Divine
               Law
               ,
               nor
               undeservedly
               ;
               because
               Reason
               ,
               which
               is
               the
               very
               Law
               of
               Nature
               ,
               is
               immediately
               given
               by
               God
               to
               every
               man
               ,
               as
               the
               Rule
               of
               his
               Actions
               ,
               as
               also
               because
               the
               Precepts
               of
               Life
               which
               are
               
               thence
               derived
               ,
               are
               the
               same
               which
               are
               given
               by
               the
               Divine
               Majesty
               for
               the
               Laws
               of
               his
               Heavenly
               Kingdom
               by
               our
               Lord
               Iesus
               Christ
               ,
               and
               his
               Holy
               Apostles
               .
               Those
               things
               therefore
               which
               may
               be
               before
               understood
               by
               Reason
               concerning
               the
               Law
               of
               Nature
               ,
               the
               same
               we
               shall
               endeavour
               to
               confirm
               from
               the
               Holy
               Scripture
               .
            
             So
             likewise
             in
             his
             15
             th
             .
             Chap.
             Article
             3.
             he
             tells
             us
             ,
             
               That
               the
               Laws
               of
               God
               are
               declared
               after
               a
               Threefold
               manner
               .
               The
               First
               of
               which
               is
               by
               the
               Tacit
               Dictates
               of
               Right
               Reason
               :
               From
               both
               which
               places
               we
               may
               plainly
               collect
               ,
               That
               if
               the
               Laws
               of
               Nature
               are
               Dictates
               of
               right
               Reason
               ,
               and
               if
               the
               Laws
               of
               God
               and
               Nature
               ,
               or
               Reason
               ,
               are
               all
               one
               and
               the
               same
               ,
               and
               that
               Right
               Reason
               is
               the
               very
               Law
               of
               Nature
               ,
               and
               is
               immediately
               given
               by
               God
               to
               every
               Man
               as
               a
               Rule
               of
               his
               Actions
               ,
               it
               will
               likewise
               as
               necessarily
               follow
               ,
               that
               those
               Laws
               or
               Dictates
               of
               Reason
               are
               also
               Divine
               ,
               since
               they
               proceed
               from
               God
               as
               a
               Legislator
               .
            
             Nor
             will
             it
             serve
             his
             turn
             to
             alledge
             ,
             as
             he
             doth
             in
             his
             Leviathan
             15.
             
             Chap.
             That
             the
             same
             Laws
             (
             viz.
             )
             of
             Nature
             ,
             because
             they
             oblige
             only
             to
             a
             desire
             ,
             and
             endeavour
             (
             I
             mean
             an
             unfeigned
             and
             constant
             endeavour
             )
             are
             easy
             to
             be
             observed
             .
             For
             in
             that
             he
             requireth
             nothing
             but
             endeavour
             ;
             he
             that
             endeavoureth
             their
             performance
             ,
             as
             far
             as
             he
             can
             fulfilleth
             them
             ,
             and
             he
             that
             fulfilleth
             the
             Laws
             ,
             is
             just
             .
          
           
           
             §
             .
             6.
             
             This
             will
             prove
             a
             meer
             Evasion
             ,
             if
             you
             please
             to
             consider
             ,
             That
             unless
             the
             Laws
             of
             Nature
             regard
             the
             outward
             Actions
             of
             men
             ,
             they
             cannot
             partake
             of
             the
             nature
             of
             Laws
             ,
             nor
             do
             they
             carry
             any
             obligations
             along
             with
             them
             ,
             because
             it
             is
             impossible
             to
             seek
             Peace
             with
             others
             ,
             or
             to
             depart
             from
             our
             natural
             Rights
             by
             any
             internal
             Act
             of
             the
             Mind
             alone
             ,
             without
             outward
             Actions
             ,
             and
             most
             of
             those
             Actions
             do
             in
             their
             own
             nature
             necessarily
             regard
             ,
             and
             concern
             others
             besides
             our selves
             .
             But
             if
             he
             should
             reply
             ,
             that
             such
             Actions
             are
             improperly
             called
             Laws
             ,
             for
             want
             of
             Rewards
             and
             Punishments
             :
             To
             this
             we
             may
             likewise
             return
             ,
             That
             we
             have
             already
             fully
             proved
             in
             this
             Discourse
             ,
             that
             they
             carry
             with
             them
             the
             true
             force
             of
             Laws
             ,
             as
             containing
             all
             the
             Conditions
             necessary
             thereunto
             .
             And
             he
             himself
             in
             his
             Leviathan
             ,
             chap.
             21.
             doth
             expresly
             acknowledge
             ,
             and
             set
             down
             divers
             of
             those
             natural
             Punishments
             which
             are
             appointed
             by
             God
             as
             natural
             effects
             of
             the
             Transgression
             or
             breach
             of
             the
             Law
             of
             Nature
             .
             Which
             Passage
             ,
             because
             I
             have
             already
             transcribed
             it
             in
             the
             Discourse
             it self
             ,
             Chap.
             3.
             
             I
             shall
             therefore
             refer
             you
             thither
             .
             But
             in
             short
             ,
             If
             there
             be
             no
             Laws
             of
             Nature
             properly
             so
             called
             ,
             in
             the
             state
             of
             Nature
             ,
             it
             will
             likewise
             necessarily
             follow
             ,
             that
             there
             is
             no
             such
             thing
             as
             Natural
             Rights
             properly
             so
             
             called
             ;
             And
             so
             his
             Right
             of
             all
             men
             to
             all
             things
             ,
             and
             to
             make
             war
             upon
             all
             men
             ,
             will
             be
             very
             improperly
             called
             a
             Right
             ;
             for
             they
             cannot
             be
             properly
             so
             ,
             but
             as
             they
             are
             granted
             ,
             or
             permitted
             us
             ,
             by
             some
             Laws
             properly
             so
             called
             ,
             which
             in
             this
             state
             can
             only
             be
             those
             of
             God
             ,
             or
             Nature
             .
          
           
             §
             .
             7.
             
             But
             we
             are
             weary
             of
             such
             Contradictions
             ,
             and
             therefore
             let
             us
             now
             farther
             examine
             the
             only
             Reason
             he
             brings
             why
             he
             denies
             their
             obligation
             to
             external
             Acts
             in
             the
             state
             of
             Nature
             ,
             (
             viz.
             )
             
               Because
               we
               cannot
               be
               secured
               that
               others
               will
               observe
               them
               in
               those
               things
               which
               are
               necessary
               to
               our
               preservation
            
             ;
             [
             and
             therefore
             infers
             ]
             that
             every
             man's
             hopes
             of
             his
             own
             Security
             are
             placed
             in
             this
             ,
             That
             by
             his
             own
             Force
             or
             Wiles
             he
             may
             prevent
             his
             Neighbour
             openly
             ,
             or
             at
             unawares
             .
             This
             is
             that
             invincible
             Argument
             which
             seems
             strong
             enough
             in
             his
             Judgment
             to
             destroy
             all
             outward
             Obligations
             to
             the
             whole
             Law
             of
             Nature
             .
             Yet
             I
             think
             for
             all
             that
             ,
             it
             is
             easy
             enough
             to
             be
             answered
             .
             And
             therefore
             in
             the
             first
             place
             ,
             we
             reply
             ,
             That
             there
             is
             no
             need
             of
             supposing
             such
             a
             perfect
             Security
             to
             be
             afforded
             by
             the
             Laws
             of
             Nature
             concerning
             other
             mens
             observing
             them
             ,
             as
             must
             needs
             be
             free
             from
             all
             Fear
             ,
             before
             we
             can
             be
             obliged
             to
             external
             Actions
             conformable
             to
             them
             ;
             for
             
             the
             Will
             of
             God
             ,
             the
             first
             Cause
             ,
             being
             known
             ,
             whereby
             he
             establishes
             these
             Laws
             ,
             there
             will
             arise
             a
             certain
             obligation
             to
             the
             performance
             of
             such
             external
             Actions
             ;
             though
             some
             men
             may
             be
             so
             wicked
             ,
             as
             to
             break
             ,
             or
             neglect
             them
             ,
             and
             to
             practice
             evil
             and
             violent
             Actions
             towards
             those
             that
             would
             observe
             them
             .
          
           
             But
             I
             shall
             now
             farther
             prove
             (
             notwithstanding
             this
             Objection
             )
             that
             we
             are
             under
             a
             greater
             obligation
             to
             the
             Laws
             of
             Nature
             ,
             than
             we
             are
             to
             the
             Civil
             Laws
             of
             our
             Country
             ,
             to
             whose
             external
             obedience
             he
             will
             have
             all
             men
             whatsoever
             obliged
             .
             For
             all
             Persons
             ,
             although
             they
             are
             not
             under
             the
             same
             Commonwealth
             ,
             yet
             are
             all
             Members
             of
             the
             same
             more
             large
             Empire
             of
             God
             himself
             .
             Now
             it
             is
             most
             notorious
             ,
             that
             those
             that
             are
             Subjects
             to
             the
             same
             Civil
             Power
             ,
             cannot
             be
             perfectly
             secure
             ,
             either
             that
             their
             Fellow-subjects
             will
             observe
             all
             the
             Civil
             Laws
             ,
             by
             abstaining
             from
             Murther
             ,
             Robbery
             ,
             or
             Rebellion
             ,
             &c.
             or
             that
             the
             Civil
             Sovereign
             can
             ,
             or
             will
             always
             punish
             all
             the
             Transgressors
             of
             his
             Laws
             ,
             especially
             where
             Factions
             are
             potent
             ,
             though
             he
             is
             never
             so
             watchful
             over
             the
             Publick
             Good.
             So
             that
             if
             to
             these
             cautious
             Men
             of
             Mr.
             
             H's
             Principles
             ,
             it
             seems
             a
             sufficient
             Reason
             for
             their
             outward
             obligation
             to
             the
             Civil
             Laws
             ,
             if
             it
             appears
             more
             probable
             that
             the
             
             Civil
             Sovereign
             both
             will
             ,
             and
             can
             take
             care
             of
             the
             Authority
             of
             his
             Laws
             ,
             by
             protecting
             the
             Obedient
             ,
             and
             punishing
             the
             Refractory
             ,
             than
             that
             he
             will
             forbear
             ,
             or
             neglect
             so
             to
             do
             ;
             it
             will
             likewise
             follow
             ,
             That
             to
             all
             men
             who
             exercise
             true
             Piety
             ,
             and
             Obedience
             to
             God's
             Natural
             Laws
             ,
             their
             obligation
             to
             observe
             them
             will
             not
             prove
             the
             more
             infirm
             ,
             though
             God
             doth
             not
             always
             presently
             ,
             and
             immediately
             punish
             all
             the
             Transgressions
             and
             Violations
             of
             his
             Natural
             Laws
             ;
             it
             being
             a
             sufficient
             security
             to
             them
             of
             his
             Goodness
             and
             Justice
             ,
             since
             he
             will
             certainly
             inflict
             more
             severe
             Punishments
             upon
             their
             Transgressors
             ,
             either
             in
             this
             life
             ,
             or
             in
             that
             to
             come
             ,
             than
             any
             Humane
             Power
             can
             do
             upon
             Offenders
             against
             their
             Civil
             Laws
             .
             So
             that
             if
             Mr.
             
             H's
             Argument
             were
             valid
             ,
             not
             only
             the
             outward
             obligation
             of
             all
             Natural
             ,
             but
             also
             of
             all
             Civil
             Laws
             ,
             would
             be
             quite
             destroyed
             ;
             since
             in
             neither
             State
             we
             can
             be
             perfectly
             secure
             ,
             that
             all
             others
             will
             observe
             them
             ;
             and
             indeed
             he
             demands
             that
             which
             is
             altogether
             impossible
             ,
             when
             he
             requires
             an
             absolute
             and
             perfect
             Security
             concerning
             future
             voluntary
             Actions
             ,
             either
             in
             a
             Civil
             ,
             or
             a
             Natural
             State
             ;
             which
             as
             such
             can
             be
             only
             contingent
             .
          
           
           
             §
             .
             8.
             
             But
             if
             he
             will
             permit
             us
             to
             call
             that
             a
             State
             of
             security
             ,
             which
             is
             the
             most
             free
             of
             any
             from
             the
             fear
             of
             future
             Danger
             ,
             or
             Misery
             ,
             we
             assert
             ,
             That
             God
             has
             made
             it
             manifest
             to
             all
             men
             ,
             by
             all
             those
             signs
             ,
             (
             which
             we
             have
             already
             shown
             to
             be
             sufficient
             to
             evince
             our
             Obligation
             )
             that
             even
             out
             of
             a
             Civil
             Government
             ,
             he
             shall
             be
             much
             more
             safe
             from
             all
             sorts
             of
             Evil
             ,
             who
             shall
             most
             strictly
             and
             constantly
             observe
             all
             the
             Laws
             of
             Nature
             in
             his
             outward
             Actions
             ,
             as
             well
             as
             internal
             Inclinations
             ,
             than
             he
             who
             (
             according
             to
             Mr.
             
             H's
             Doctrine
             )
             shall
             seek
             this
             Security
             by
             endeavouring
             to
             prevent
             ,
             and
             assault
             all
             other
             men
             by
             force
             or
             fraud
             .
          
           
             But
             it
             is
             necessary
             when
             we
             compare
             the
             dangers
             ,
             or
             security
             of
             the
             good
             or
             just
             men
             ,
             (
             which
             are
             only
             those
             who
             observe
             the
             Laws
             of
             Nature
             in
             their
             outward
             Actions
             )
             as
             also
             of
             the
             wicked
             or
             unjust
             ,
             who
             do
             otherwise
             ,
             to
             make
             a
             true
             Experiment
             ,
             which
             of
             these
             will
             give
             most
             certain
             security
             ;
             there
             is
             not
             only
             to
             be
             reckoned
             into
             this
             account
             ,
             those
             Evils
             which
             may
             happen
             to
             them
             from
             the
             Violence
             of
             other
             men
             ,
             but
             also
             those
             ,
             which
             such
             wicked
             men
             bring
             upon
             themselves
             by
             their
             inconstant
             and
             unreasonable
             way
             of
             living
             ,
             as
             also
             by
             their
             inordinate
             
             Passions
             ,
             such
             as
             Envy
             ,
             Anger
             ,
             Intemperance
             ,
             &c.
             and
             moreover
             ,
             all
             those
             Evils
             ,
             or
             Punishments
             ,
             which
             may
             with
             reason
             be
             feared
             from
             God
             ,
             both
             in
             this
             Life
             ,
             and
             in
             that
             to
             come
             ;
             which
             also
             are
             to
             be
             compared
             not
             in
             any
             one
             particular
             case
             ,
             or
             in
             a
             few
             circumstances
             only
             ,
             but
             in
             all
             those
             that
             may
             happen
             through
             the
             whole
             course
             of
             their
             Lives
             ;
             for
             otherwise
             it
             is
             impossible
             ,
             that
             we
             should
             truly
             judge
             which
             course
             of
             Life
             ,
             either
             that
             of
             constant
             Justice
             or
             Injustice
             would
             be
             more
             secure
             .
             But
             we
             have
             ,
             I
             hope
             already
             ,
             sufficiently
             made
             out
             ,
             that
             their
             condition
             is
             much
             more
             happy
             and
             secure
             ,
             who
             observe
             the
             Laws
             of
             Nature
             in
             the
             whole
             course
             of
             their
             Actions
             ,
             than
             those
             who
             act
             otherwise
             .
          
           
             To
             which
             I
             shall
             only
             add
             ,
             That
             altho
             Mr.
             H.
             himself
             ,
             when
             he
             treats
             of
             the
             security
             requisite
             to
             the
             outward
             Observation
             of
             the
             Laws
             of
             Nature
             ,
             doth
             wholly
             insist
             upon
             a
             perfect
             security
             from
             the
             Invasion
             of
             other
             men
             ,
             and
             affirms
             ,
             Because
             it
             is
             not
             to
             be
             had
             in
             the
             State
             of
             Nature
             ,
             that
             therefore
             no
             body
             is
             obliged
             in
             that
             State
             to
             outward
             acts
             of
             Justice
             ,
             but
             hath
             still
             a
             right
             to
             all
             things
             ,
             and
             of
             making
             War
             upon
             all
             Men
             ;
             Yet
             in
             other
             places
             of
             his
             Book
             ,
             as
             if
             he
             had
             forgot
             himself
             ,
             he
             doth
             acknowledge
             (
             altho
             but
             sparingly
             )
             that
             he
             himself
             perceived
             that
             
             there
             was
             a
             sufficient
             Obligation
             to
             an
             external
             Conformity
             to
             the
             Laws
             of
             Nature
             ,
             even
             out
             of
             a
             Civil
             State
             ,
             lest
             we
             should
             fall
             into
             other
             Evils
             besides
             those
             which
             may
             be
             feared
             from
             the
             violence
             of
             men
             .
             As
             for
             Example
             ,
             when
             he
             endeavours
             to
             prove
             in
             his
             
               De
               Cive
               ,
               Cap.
            
             3.
             
             §
             .
             2
             ,
             3.
             
             That
             Faith
             is
             to
             be
             kept
             with
             all
             men
             ,
             he
             fetches
             his
             reason
             from
             hence
             ,
             
               That
               he
               who
               violates
               his
               Covenant
               ,
               commits
               a
               Contradiction
               ,
               which
               he
               acknowledges
               to
               be
               an
               Absurdity
               in
               Humane
               Conversation
               .
            
             And
             therefore
             ,
             if
             he
             can
             admit
             in
             this
             case
             ,
             that
             it
             is
             better
             to
             observe
             ,
             than
             to
             violate
             our
             Covenants
             ,
             lest
             we
             should
             fall
             into
             a
             Contradiction
             ;
             what
             reason
             is
             there
             ,
             why
             we
             should
             not
             also
             universally
             infer
             the
             same
             consequence
             from
             the
             breach
             of
             every
             Law
             of
             Nature
             ,
             and
             consequently
             an
             Obligation
             to
             all
             their
             outward
             Actions
             ?
             So
             that
             it
             will
             be
             better
             to
             observe
             than
             to
             transgress
             them
             in
             the
             State
             of
             Nature
             ,
             because
             their
             Violation
             doth
             still
             imply
             a
             Contradiction
             or
             Absurdity
             in
             all
             Humane
             Society
             or
             Conversation
             ;
             for
             whosoever
             will
             seriously
             consider
             the
             Nature
             of
             rational
             Agents
             ,
             will
             acknowledge
             ,
             that
             all
             the
             Felicity
             possible
             for
             them
             ,
             doth
             depend
             upon
             the
             Common
             Good
             and
             Happiness
             of
             the
             whole
             System
             ,
             as
             its
             necessary
             and
             adequate
             Cause
             ;
             and
             therefore
             every
             man
             ought
             to
             seek
             both
             of
             them
             together
             ;
             
             for
             whensoever
             he
             transgresses
             any
             Law
             of
             Nature
             ,
             he
             then
             separates
             his
             own
             private
             Good
             or
             Advantage
             ,
             from
             that
             of
             the
             publick
             ;
             which
             being
             contradictory
             ways
             of
             acting
             ,
             must
             needs
             raise
             a
             Civil
             War
             ,
             or
             Contest
             in
             a
             mans
             own
             Conscience
             ,
             between
             his
             Reason
             ,
             and
             his
             Passions
             ,
             which
             must
             grievously
             disturb
             its
             Tranquility
             ;
             which
             Evil
             ,
             since
             it
             also
             takes
             away
             his
             Peace
             and
             Security
             ,
             is
             no
             contemptible
             Punishment
             naturally
             inflicted
             by
             God
             for
             such
             Offences
             .
          
           
             §
             .
             9.
             
             I
             shall
             now
             only
             propose
             two
             Reasons
             more
             ,
             whereby
             I
             think
             we
             may
             demonstrate
             the
             falseness
             of
             this
             Argument
             of
             Mr.
             H.
             The
             first
             is
             ,
             That
             Presumption
             of
             the
             Civil
             Laws
             ,
             both
             in
             our
             own
             ,
             and
             all
             other
             Kingdoms
             ,
             which
             sufficiently
             declares
             what
             Judgment
             Civil
             Sovereigns
             (
             whom
             this
             Author
             makes
             the
             only
             Judges
             of
             right
             or
             wrong
             )
             have
             made
             of
             Humane
             Nature
             ;
             to
             wit
             ,
             that
             every
             one
             is
             presumed
             to
             be
             good
             ,
             until
             the
             contrary
             be
             proved
             by
             some
             outward
             Action
             ,
             and
             that
             made
             out
             by
             sufficient
             Proof
             or
             Testimony
             ;
             and
             therefore
             ,
             if
             their
             Judgment
             be
             true
             ,
             he
             must
             own
             all
             other
             men
             ought
             not
             to
             be
             esteemed
             as
             Enemies
             ,
             or
             so
             wicked
             as
             he
             is
             pleased
             to
             suppose
             ;
             so
             that
             they
             may
             be
             set
             upon
             and
             
             killed
             ,
             tho
             never
             so
             innocent
             ,
             for
             any
             private
             mans
             security
             .
             And
             this
             Presumption
             is
             more
             strong
             against
             Mr.
             H.
             because
             he
             founds
             that
             Security
             ,
             which
             he
             acknowledges
             to
             be
             sufficient
             in
             Commonwealths
             ,
             upon
             those
             Punishments
             by
             which
             the
             Supreme
             Powers
             can
             restrain
             all
             Invaders
             of
             other
             mens
             Rights
             ;
             but
             it
             is
             certain
             ,
             that
             no
             Punishments
             are
             inflicted
             in
             Civil
             States
             ,
             unless
             according
             to
             the
             Sentence
             of
             some
             Judges
             ,
             who
             always
             give
             Sentence
             according
             to
             this
             Presumption
             .
             This
             therefore
             is
             either
             a
             true
             Presumption
             ,
             and
             so
             able
             to
             direct
             our
             Actions
             in
             the
             State
             of
             Nature
             ,
             or
             else
             even
             in
             Commonwealths
             there
             is
             not
             to
             be
             found
             a
             sufficient
             security
             by
             the
             Laws
             made
             and
             Punishments
             inflicted
             according
             to
             this
             Presumption
             ;
             and
             so
             neither
             Civil
             Laws
             themselves
             do
             oblige
             us
             to
             outward
             Acts
             ,
             and
             thus
             every
             Commonwealth
             would
             soon
             be
             dissolved
             .
             But
             since
             we
             are
             satisfied
             ,
             that
             publick
             Judgments
             given
             according
             to
             this
             Presumption
             ,
             do
             for
             the
             most
             part
             render
             mens
             Lives
             secure
             enough
             ,
             and
             certainly
             much
             more
             safe
             ,
             than
             if
             all
             who
             are
             arraigned
             at
             the
             Bar
             were
             presumed
             to
             be
             Enemies
             ,
             and
             according
             to
             Mr.
             
             H's
             rule
             of
             prevention
             ,
             should
             be
             all
             forthwith
             condemned
             to
             suffer
             as
             guilty
             ;
             therefore
             it
             also
             follows
             ,
             that
             the
             private
             Judgments
             of
             particular
             men
             concerning
             
             others
             ,
             made
             according
             to
             this
             Presumption
             ,
             do
             more
             conduce
             to
             the
             security
             of
             all
             men
             ,
             than
             this
             Authors
             rash
             Presumption
             of
             the
             Universal
             Pravity
             of
             all
             men
             ,
             and
             would
             thence
             persuade
             us
             that
             all
             others
             in
             the
             State
             of
             Nature
             are
             to
             be
             prevented
             ,
             and
             set
             upon
             by
             force
             and
             fraud
             .
          
           
             §
             .
             10.
             
             A
             second
             reason
             to
             prove
             ,
             that
             the
             violation
             of
             the
             Laws
             of
             Nature
             ,
             as
             to
             outward
             acts
             ,
             will
             procure
             us
             less
             security
             than
             their
             exact
             observation
             ,
             may
             be
             drawn
             from
             hence
             ,
             That
             Mr.
             H.
             himself
             confesses
             ,
             there
             will
             thence
             necessarily
             follow
             a
             War
             of
             all
             men
             against
             all
             ;
             which
             War
             being
             once
             supposed
             ,
             he
             rightly
             acknowledges
             ,
             that
             all
             men
             would
             become
             miserable
             ,
             and
             must
             presently
             perish
             :
             From
             whence
             it
             appears
             ,
             that
             all
             security
             is
             sought
             for
             in
             vain
             ,
             by
             this
             mad
             state
             ;
             so
             that
             there
             can
             remain
             no
             more
             hopes
             of
             it
             ;
             tho
             Mr.
             H.
             teaches
             otherwise
             in
             his
             
               de
               Cive
               ,
               cap.
            
             5.
             
             §
             .
             1.
             and
             
               Lev.
               cap.
            
             13.
             
               viz.
               That
               in
               the
               mutual
               fear
               of
               men
               ,
               no
               body
               hath
               a
               better
               way
               of
               security
               ,
               than
               by
               this
               anticipation
               or
               prevention
               ;
               that
               is
               ,
               every
               one
               may
               endeavour
               so
               long
               to
               subject
               all
               others
               by
               force
               or
               fraud
               ,
               as
               he
               sees
               any
               man
               left
               ,
               of
               whom
               he
               ought
               to
               beware
            
             ;
             that
             is
             ,
             as
             long
             as
             there
             is
             one
             man
             left
             alive
             ;
             and
             so
             the
             whole
             earth
             would
             soon
             become
             a
             desart
             ,
             and
             the
             common
             sepulchre
             
             of
             mankind
             ;
             for
             no
             man
             can
             provide
             any
             aid
             or
             assistance
             for
             himself
             from
             other
             men
             in
             this
             state
             ,
             because
             Covenants
             of
             mutual
             Faith
             ,
             by
             which
             alone
             others
             can
             be
             joined
             in
             Society
             with
             him
             ,
             will
             not
             oblige
             to
             external
             acts
             in
             this
             state
             ,
             as
             I
             have
             shewed
             he
             acknowledges
             ;
             and
             therefore
             there
             remains
             no
             security
             by
             this
             way
             of
             anticipation
             :
             So
             that
             if
             there
             be
             any
             security
             in
             Nature
             ,
             I
             appeal
             to
             the
             reasons
             and
             consciences
             of
             men
             ,
             whether
             this
             is
             not
             more
             likely
             to
             be
             had
             by
             the
             endeavour
             of
             the
             common
             Good
             of
             Mankind
             ,
             by
             doing
             good
             and
             not
             evil
             to
             those
             who
             have
             done
             us
             no
             harm
             ,
             than
             by
             Mr.
             
             H.'s
             method
             of
             Anticipation
             which
             can
             yield
             no
             security
             at
             all
             .
          
        
         
           
             PRINCIPLE
             X.
             
          
           
             
               That
               the
               Laws
               of
               Nature
               are
               alterable
               at
               the
               Will
               of
               the
               Civil
               Soveraign
               .
            
          
           
             §
             .
             1.
             
             THis
             is
             a
             natural
             consequence
             from
             what
             he
             hath
             already
             laid
             down
             ,
             That
             nothing
             is
             morally
             good
             or
             evil
             in
             the
             state
             of
             Nature
             ,
             before
             the
             Institution
             of
             a
             Commonwealth
             .
             Yet
             that
             you
             may
             see
             that
             I
             do
             not
             impose
             upon
             Mr.
             H.
             in
             this
             Assertion
             ,
             I
             will
             give
             you
             his
             own
             words
             ,
             in
             his
             
               de
               
               Cive
            
             ,
             cap.
             14.
             
             §
             .
             9
             ,
             10.
             
             
               But
               because
               it
               arises
               from
               Civil
               Laws
               ,
               that
               as
               well
               every
               one
               should
               have
               a
               proper
               Right
               to
               himself
               ,
               distinct
               from
               that
               of
               another
               ,
               as
               also
               that
               he
               may
               be
               forbidden
               to
               invade
               other
               mens
               Properties
               ,
               it
               follows
               that
               these
               Precepts
               ,
               Honour
               thy
               Parents
               ,
               Thou
               shalt
               not
               defraud
               any
               man
               in
               that
               which
               is
               appointed
               by
               the
               Laws
               ;
               Thou
               mayest
               not
               kill
               a
               man
               whom
               the
               Laws
               forbid
               thee
               to
               kill
               ;
               Thou
               shalt
               avoid
               all
               Carnal
               Copulation
               forbidden
               by
               the
               Laws
               ;
               Thou
               shalt
               not
               take
               away
               another
               mans
               Goods
               without
               his
               consent
               ;
               Thou
               shalt
               not
               frustrate
               Laws
               and
               Iudgments
               by
               false
               Witness
               ,
               are
               all
               Civil
               Laws
               .
               It
               is
               true
               ,
               the
               Laws
               of
               Nature
               prescribe
               the
               same
               things
               ,
               but
               immplicity
               ;
               for
               the
               Law
               of
               Nature
               ,
               as
               is
               said
               before
               ,
            
             Cap.
             3.
             
             §
             .
             2.
             
               commands
               Compacts
               to
               be
               observed
               ;
               and
               therefore
               ,
               also
               to
               yield
               Obedience
               when
               Obedience
               was
               covenanted
               ;
               and
               to
               abstain
               from
               what
               is
               anothers
               ,
               when
               it
               is
               defined
               by
               the
               Civil
               Law
               ,
               what
               it
               is
               ;
               but
               all
               the
               Subjects
               do
               Covenant
               from
               the
               Constitution
               oi
               the
               Commonwealth
               ,
               to
               yield
               Obedience
               to
               his
               Commands
               ,
               who
               hath
               the
               supream
               Power
               ,
               that
               is
               to
               the
               Civil
               Laws
               .
               For
               the
               Law
               of
               Nature
               did
               oblige
               in
               the
               state
               of
               Nature
               ,
               where
               first
               of
               all
               where
               Nature
               gave
               all
               things
               to
               all
               men
               ,
               nothing
               was
               anothers
               ,
               and
               therefore
               impossible
               to
               invade
               it
               ;
               and
               in
               the
               next
               place
               ,
               where
               all
               things
               were
               common
               ;
               therefore
               also
               all
               Carnal
               Copulations
               were
               lawful
               .
            
             Thirdly
             ,
             
               Where
               
               there
               was
               a
               state
               of
               War
               ,
               it
               was
               then
               lawful
               to
               kill
               any
               man.
            
             Fourthly
             ,
             
               Where
               all
               things
               were
               determined
               by
               a
               man
               's
               own
               Iudgment
               ,
               therefore
               also
               were
               the
               Honours
               and
               Duties
               due
               to
               Fathers
               .
            
             Lastly
             ,
             
               Where
               there
               were
               no
               publick
               Iudgments
               ,
               therefore
               there
               was
               no
               need
               of
               giving
               Testimony
               either
               true
               or
               false
               ;
               since
               therefore
               the
               Obligation
               to
               observe
               those
               Laws
               ,
               is
               prior
               to
               the
               Promulgation
               of
               them
               ,
               as
               being
               contained
               in
               the
               very
               constitution
               of
               the
               Common-wealth
               ,
               by
               vertue
               of
               this
               Law
               of
               Nature
               ,
               which
               prohibits
               the
               violation
               of
               Compacts
               ;
               the
               Law
               of
               Nature
               commands
               all
               Civil
               Laws
               to
               be
               observed
               .
               For
               where
               we
               are
               under
               an
               Obligation
               to
               Obedience
               ,
               before
               we
               know
               what
               will
               be
               commanded
               ,
               we
               are
               there
               universally
               ,
               and
               in
               all
               things
               obliged
               to
               obey
               ;
               from
               whence
               it
               follows
               ,
               That
               no
               Civil
               Law
               which
               is
               not
               made
               in
               reproach
               to
               God
               ,
               (
               in
               respect
               of
               whom
               ,
               all
               Common-wealths
               are
               not
               at
               their
               own
               Disposals
               ,
               nor
               can
               be
               said
               to
               give
               Laws
               )
               ,
               cannot
               be
               against
               the
               Law
               of
               Nature
               .
               For
               altho
               the
               Law
               of
               Nature
               prohibits
               Theft
               ,
               Adultery
               ,
            
             &c.
             
             
               Yet
               if
               the
               Civil
               Laws
               should
               command
               you
               to
               take
               away
               any
               thing
               from
               another
               ,
               or
               to
               lye
               with
               any
               Woman
               ;
               that
               is
               not
               Theft
               ,
               Adultery
               ,
            
             &c.
             
             
               For
               the
            
             Lacedemonians
             
               of
               old
               ,
               when
               by
               a
               certain
               Law
               ,
               they
               permitted
               their
               Boys
               privately
               to
               take
               away
               other
               people's
               Goods
               ;
               they
               then
               commanded
               those
               Goods
               not
               to
               be
               the
               Owners
               ,
               but
               theirs
               who
               thus
               stole
               
               them
               .
               And
               therefore
               such
               a
               private
               taking
               ,
               was
               no
               Theft
               .
               In
               like
               manner
               ,
               the
               promiscuous
               Copulation
               of
               Sexes
               amongst
               the
               Heathens
               ,
               according
               to
               their
               own
               Laws
               ,
               were
               lawful
               Marriages
               .
            
          
           
             §
             .
             2.
             
             There
             is
             nothing
             that
             Mr.
             H
             hath
             written
             more
             rudely
             and
             wickedly
             ,
             and
             wherein
             he
             more
             contradicts
             himself
             ,
             than
             in
             this
             Assertion
             ,
             concerning
             the
             mutability
             of
             the
             Laws
             of
             Nature
             ,
             as
             to
             outward
             Actions
             ;
             since
             he
             himself
             tells
             us
             immediately
             after
             ,
             
               That
               the
               Laws
               of
               Nature
               are
               immutable
               and
               eternal
               ;
               and
               that
               Injustice
               ,
               Ingratitude
               ,
               Arrogance
               ,
               Pride
               ,
               Iniquity
               ,
               Acception
               of
               Persons
               ,
               and
               the
               like
               ,
               can
               never
               be
               made
               lawful
               :
               for
               it
               can
               never
               be
               that
               War
               shall
               preserve
               life
               ,
               and
               Peace
               destroy
               it
               .
            
             But
             how
             the
             Laws
             of
             Nature
             can
             be
             immutable
             ,
             and
             yet
             alterable
             as
             to
             outward
             Actions
             ,
             at
             the
             Will
             of
             the
             Civil
             Soveraign
             ,
             I
             cannot
             comprehend
             .
          
           
             But
             since
             we
             have
             already
             destroyed
             those
             two
             main
             Principles
             introductive
             to
             this
             ,
             (
             viz.
             )
             That
             no
             Action
             is
             good
             or
             evil
             in
             the
             state
             of
             Nature
             ,
             till
             either
             the
             revealed
             Law
             of
             God
             ,
             or
             that
             of
             the
             Civil
             Soveraign
             hath
             made
             it
             so
             ;
             and
             also
             that
             the
             Laws
             of
             Nature
             are
             not
             properly
             Laws
             in
             the
             state
             of
             Nature
             ;
             Let
             us
             now
             examine
             the
             only
             reason
             he
             here
             gives
             us
             for
             this
             Assertion
             ,
             which
             is
             
             this
             ;
             That
             the
             Law
             of
             Nature
             which
             prohibits
             the
             violation
             of
             Compacts
             ,
             commands
             all
             Civil
             Laws
             to
             be
             observed
             ;
             since
             our
             Obedience
             to
             the
             Supream
             Powers
             is
             one
             of
             the
             first
             Compacts
             that
             men
             made
             at
             the
             Institution
             of
             the
             Commonwealth
             ;
             granting
             all
             which
             to
             be
             true
             ,
             yet
             was
             it
             not
             absolutely
             ,
             or
             in
             all
             things
             ,
             that
             this
             Obedience
             was
             promised
             ,
             but
             only
             in
             such
             as
             regard
             the
             publick
             good
             of
             the
             Commonwealth
             ,
             or
             tend
             to
             the
             common
             Good
             or
             Preservation
             of
             Mankind
             ;
             for
             if
             the
             Civil
             Soveraign
             should
             make
             a
             Law
             ,
             that
             every
             one
             might
             knock
             his
             Father
             in
             the
             Head
             ,
             when
             he
             came
             to
             such
             an
             Age
             ,
             and
             marry
             his
             Mother
             ,
             or
             rob
             any
             other
             man
             ,
             tho'
             his
             dearest
             Friend
             ,
             of
             all
             the
             necessaries
             of
             Life
             :
             All
             these
             wicked
             Actions
             will
             become
             lawful
             to
             be
             done
             ,
             nay
             ,
             every
             man
             were
             obliged
             to
             do
             them
             ,
             if
             the
             Law
             of
             Nature
             commanded
             all
             Civil
             Laws
             to
             be
             observed
             without
             distinction
             ;
             but
             he
             here
             tells
             us
             ,
             
               That
               no
               Civil
               Laws
               can
               be
               against
               the
               Law
               of
               Nature
               ,
               which
               are
               not
               made
               in
               direct
               reproach
               to
               God.
            
             And
             upon
             this
             Principle
             no
             Law
             can
             be
             so
             ,
             but
             what
             directly
             denies
             his
             Existence
             ;
             since
             in
             his
             
               Leviathan
               ,
               Ch.
            
             —
             he
             makes
             even
             Idolatry
             lawful
             ,
             if
             it
             be
             once
             commanded
             by
             his
             infallible
             Leviathan
             ,
             the
             Supream
             Power
             :
             But
             if
             Mr.
             H.
             had
             but
             read
             and
             considered
             any
             ordinary
             System
             of
             Ethicks
             ,
             
             he
             would
             have
             found
             ,
             that
             it
             was
             one
             of
             the
             first
             Principles
             in
             that
             Science
             ,
             that
             the
             Laws
             of
             Nature
             (
             like
             the
             moral
             Vertues
             )
             are
             so
             nearly
             linked
             ,
             and
             have
             such
             an
             inseparable
             dependance
             upon
             each
             other
             ,
             that
             the
             first
             and
             prior
             Laws
             of
             Nature
             can
             never
             be
             contradicted
             by
             the
             latter
             ,
             or
             secondary
             .
             And
             therefore
             tho'
             it
             is
             true
             ,
             that
             Compacts
             are
             to
             be
             observed
             by
             the
             Law
             of
             Nature
             ,
             and
             that
             Obedience
             to
             the
             Commands
             of
             the
             Civil
             Soveraign
             ,
             is
             one
             of
             those
             Compacts
             which
             men
             make
             when
             they
             institute
             ,
             and
             enter
             into
             a
             Commonwealth
             ,
             or
             Civil
             State
             ;
             yet
             were
             those
             Promises
             of
             Obedience
             only
             made
             concerning
             such
             things
             ,
             which
             the
             Laws
             of
             Nature
             have
             commanded
             ,
             or
             permitted
             to
             be
             done
             ,
             in
             order
             to
             the
             common
             good
             of
             rational
             Beings
             .
             I
             grant
             therefore
             ,
             That
             the
             Civil
             Laws
             of
             every
             Commonwealth
             ,
             as
             they
             may
             appoint
             what
             outward
             Rewards
             or
             Punishments
             they
             please
             for
             the
             Observation
             or
             Transgression
             of
             the
             Law
             of
             Nature
             ;
             and
             also
             in
             order
             to
             this
             end
             may
             ordain
             what
             outward
             Acts
             shall
             be
             called
             Murder
             ,
             Adultery
             ,
             Theft
             ,
             &c.
             yet
             doth
             it
             not
             therefore
             follow
             ,
             That
             they
             have
             a
             Power
             to
             alter
             the
             Nature
             of
             all
             moral
             Actions
             ,
             and
             so
             make
             a
             new
             Law
             of
             Nature
             ;
             tho'
             I
             own
             they
             may
             enlarge
             or
             restrain
             their
             exercise
             in
             some
             particular
             Actions
             or
             Instances
             .
             But
             since
             this
             
             is
             best
             cleared
             by
             examples
             ,
             I
             shall
             here
             give
             you
             some
             of
             each
             sort
             .
             First
             ,
             Therefore
             tho'
             our
             Laws
             give
             leave
             to
             men
             to
             converse
             alone
             with
             married
             Women
             without
             any
             Crime
             ,
             yet
             in
             divers
             Countries
             it
             is
             not
             so
             ,
             But
             whoever
             is
             found
             alone
             in
             the
             Company
             of
             another
             man's
             Wife
             without
             his
             leave
             ,
             it
             is
             lawful
             for
             the
             Husband
             to
             kill
             them
             both
             ;
             because
             such
             private
             Congresses
             being
             esteem'd
             as
             bad
             as
             downright
             Adultery
             ,
             the
             Punishment
             of
             it
             is
             left
             as
             it
             was
             in
             the
             state
             of
             Nature
             ,
             to
             the
             discretion
             of
             the
             Husband
             :
             But
             doth
             it
             therefore
             follow
             ,
             That
             the
             Supream
             Power
             might
             make
             a
             Law
             ,
             whereby
             it
             may
             be
             lawful
             for
             a
             Husband
             to
             kill
             every
             man
             that
             should
             but
             happen
             to
             look
             upon
             his
             Wife
             ,
             because
             he
             may
             at
             the
             same
             time
             commit
             Adultery
             with
             her
             in
             his
             heart
             ?
             So
             likewise
             by
             our
             Law
             ,
             the
             Husband
             is
             to
             be
             esteemed
             the
             Father
             of
             all
             Children
             which
             his
             Wife
             shall
             bring
             forth
             ,
             if
             he
             were
             within
             the
             English
             Dominions
             at
             the
             time
             when
             the
             Child
             was
             Begot
             ,
             though
             he
             were
             at
             that
             same
             time
             an
             Hundred
             Miles
             off
             ,
             and
             though
             the
             Mother
             should
             assure
             the
             Child
             ,
             that
             not
             her
             Husband
             ,
             but
             another
             man
             were
             really
             his
             Father
             ;
             Yet
             is
             not
             such
             a
             Child
             obliged
             to
             believe
             her
             ,
             or
             to
             pay
             any
             Duty
             or
             respect
             to
             that
             Person
             ,
             though
             he
             be
             really
             his
             Father
             :
             But
             will
             it
             therefore
             follow
             ,
             
             that
             the
             King
             and
             Parliament
             may
             make
             a
             Law
             ,
             That
             no
             Child
             whatsoever
             should
             Honour
             and
             Obey
             his
             Parents
             .
             But
             to
             come
             to
             the
             Author's
             last
             instance
             of
             the
             Lacedemonian
             Boys
             ;
             I
             will
             not
             deny
             but
             it
             might
             be
             lawful
             for
             the
             Spartans
             (
             as
             the
             Egyptians
             likewise
             did
             )
             to
             make
             a
             Law
             ,
             That
             private
             Thefts
             committed
             without
             discovery
             ,
             or
             violence
             to
             mens
             Persons
             ,
             should
             not
             only
             alter
             the
             Property
             in
             the
             things
             stolen
             ,
             bu
             also
             pass
             unpunished
             ;
             since
             this
             may
             very
             well
             consist
             with
             the
             Publick
             Peace
             and
             safety
             of
             the
             People
             ,
             and
             may
             also
             tend
             to
             the
             Publick
             good
             of
             the
             Commonwealth
             ;
             since
             it
             might
             not
             only
             make
             men
             more
             careful
             of
             their
             Goods
             ,
             but
             might
             also
             serve
             to
             make
             those
             Boys
             more
             crafty
             ,
             secret
             ,
             and
             undertaking
             in
             greater
             matters
             ,
             when
             they
             should
             come
             to
             be
             men
             ;
             which
             as
             Plutarch
             tells
             us
             ,
             was
             the
             main
             reason
             why
             Licurgus
             made
             this
             Law
             :
             But
             does
             it
             therefore
             follow
             ,
             that
             either
             the
             Lacedemonians
             or
             Egyptians
             might
             have
             made
             it
             Lawful
             for
             Thieves
             and
             Robbers
             to
             assault
             all
             mens
             Persons
             ,
             and
             take
             away
             their
             Goods
             by
             Force
             ,
             or
             to
             Rob
             men
             of
             those
             things
             (
             such
             as
             Food
             and
             Rayment
             )
             which
             are
             absolutely
             necessary
             for
             Human
             Life
             ,
             or
             that
             such
             a
             Law
             could
             ever
             have
             been
             made
             practicable
             ,
             or
             have
             been
             observed
             ,
             without
             the
             absolute
             dissolution
             of
             the
             Civil
             
             Government
             ?
             Whereas
             if
             Mr.
             H.
             had
             but
             considered
             the
             distinction
             between
             that
             Natural
             and
             Civil
             Property
             ,
             which
             we
             have
             made
             out
             in
             the
             first
             Chap.
             of
             the
             preceding
             Discourse
             ,
             he
             had
             never
             fallen
             into
             this
             Error
             ,
             of
             supposing
             all
             Theft
             or
             Robbery
             whatsoever
             to
             become
             Lawful
             ,
             if
             once
             ordained
             so
             by
             the
             Supreme
             Power
             .
          
           
             §
             .
             3.
             
             I
             shall
             give
             you
             but
             one
             instance
             more
             from
             the
             Laws
             of
             our
             own
             Kingdom
             ,
             by
             which
             it
             is
             enacted
             ,
             That
             whoever
             shall
             relieve
             a
             way
             going
             Beggar
             ,
             
             shall
             forfeit
             Ten
             shillings
             to
             the
             Poor
             of
             the
             Parish
             ;
             which
             Law
             was
             made
             for
             the
             Publick
             Good
             ,
             and
             to
             prevent
             Wandering
             ,
             Idleness
             ,
             and
             Beggary
             in
             the
             Poorer
             sort
             of
             People
             .
             But
             doth
             it
             therefore
             follow
             ,
             that
             it
             might
             be
             Lawful
             for
             the
             King
             and
             Parliament
             to
             make
             a
             Law
             against
             all
             Charity
             ,
             or
             Relief
             of
             the
             Poor
             whatsoever
             ?
             So
             that
             you
             may
             see
             ,
             that
             no
             Civil
             Laws
             whatsoever
             ,
             can
             lay
             any
             obligation
             upon
             mens
             Consciences
             ,
             but
             as
             they
             either
             regard
             the
             publick
             Good
             of
             the
             Commonwealth
             ,
             or
             the
             more
             general
             good
             of
             all
             Rational
             Beings
             .
          
           
             §
             .
             4.
             
             But
             whether
             Mr.
             H.
             fell
             into
             this
             Error
             for
             want
             of
             a
             due
             knowledge
             and
             consideration
             
             of
             this
             great
             Law
             of
             Nature
             ;
             or
             else
             out
             of
             a
             desire
             to
             flatter
             all
             Civil
             Sovereigns
             ,
             is
             hard
             to
             determine
             ;
             though
             it
             be
             very
             suspitious
             ,
             that
             he
             did
             it
             rather
             out
             of
             design
             than
             ignorance
             ;
             since
             he
             teaches
             us
             in
             his
             
               de
               Cive
               ,
               and
               Lev.
            
             That
             Princes
             being
             free
             from
             all
             Promises
             and
             Compacts
             to
             their
             Subjects
             ,
             may
             dispose
             of
             their
             Lives
             and
             Fortunes
             at
             their
             pleasure
             ,
             and
             therefore
             can
             do
             them
             no
             injury
             ,
             though
             they
             treat
             them
             never
             so
             cruelly
             ,
             because
             he
             is
             in
             respect
             of
             them
             still
             in
             the
             state
             of
             Nature
             ;
             by
             which
             means
             he
             at
             once
             endeavours
             to
             destroy
             all
             Virtue
             and
             Goodness
             in
             Princes
             ,
             and
             all
             Reverence
             and
             Respect
             in
             the
             minds
             of
             their
             Subjects
             ;
             and
             makes
             no
             difference
             between
             a
             Nero
             or
             Caligula
             ,
             and
             a
             Trajan
             or
             an
             Antonine
             .
             And
             consequential
             to
             this
             ,
             he
             likewise
             makes
             the
             will
             of
             the
             Supreme
             Power
             ,
             though
             perhaps
             but
             one
             single
             man
             ,
             to
             be
             the
             only
             measure
             of
             Good
             and
             Evil
             ,
             Just
             and
             Unjust
             :
             So
             that
             whatever
             he
             Commands
             or
             Forbids
             ,
             must
             immediately
             be
             look'd
             upon
             as
             Good
             or
             Evil
             ,
             because
             he
             hath
             Commanded
             it
             ,
             or
             Forbidden
             it
             ;
             by
             which
             means
             ,
             Princes
             would
             have
             no
             other
             Rules
             left
             them
             of
             their
             Moral
             ,
             or
             Politick
             Actions
             ,
             but
             their
             own
             Arbitrary
             Humours
             ,
             or
             Wills
             :
             Which
             if
             it
             were
             so
             ,
             men
             would
             be
             in
             a
             much
             worse
             condition
             under
             the
             Power
             of
             this
             irresistible
             Leviathan
             ,
             than
             they
             were
             
             in
             the
             state
             of
             Nature
             ;
             since
             a
             man
             is
             in
             more
             danger
             ,
             as
             to
             his
             Life
             and
             Fortune
             ,
             who
             is
             at
             the
             Mercy
             of
             one
             Cruel
             and
             unreasonable
             man
             ,
             who
             commands
             an
             Hundred
             thousand
             men
             ,
             than
             he
             who
             was
             before
             in
             danger
             of
             the
             violence
             of
             an
             Hundred
             thousand
             single
             men
             in
             the
             state
             of
             Nature
             ,
             since
             it
             was
             Lawful
             for
             him
             to
             have
             provided
             for
             his
             own
             security
             by
             combination
             with
             others
             ,
             which
             in
             a
             Civil
             state
             it
             is
             upon
             his
             Principles
             unlawful
             to
             do
             ;
             though
             I
             confess
             ,
             not
             being
             true
             to
             them
             ,
             he
             leaves
             every
             man
             a
             Right
             of
             self-defence
             ,
             or
             Resistance
             ,
             even
             under
             a
             Civil
             Government
             whenever
             he
             is
             strong
             enough
             to
             Rebel
             ,
             or
             Resist
             the
             Magistrate
             ,
             by
             which
             means
             he
             takes
             away
             with
             one
             hand
             ,
             all
             that
             he
             had
             before
             bestowed
             with
             the
             other
             .
          
           
             §
             .
             5.
             
             But
             I
             think
             I
             have
             now
             sufficiently
             exposed
             the
             Falseness
             ,
             as
             well
             as
             Wickedness
             of
             those
             Principles
             :
             And
             though
             I
             will
             not
             be
             so
             uncharitable
             as
             to
             affirm
             ,
             that
             either
             Mr.
             H.
             ,
             or
             all
             his
             Followers
             ,
             either
             did
             ,
             or
             would
             always
             act
             according
             to
             them
             ,
             (
             yet
             as
             Cicero
             long
             since
             observed
             in
             his
             Offices
             )
             they
             have
             more
             reason
             to
             thank
             the
             natural
             goodness
             and
             generosity
             of
             their
             own
             Natures
             ,
             than
             the
             Doctrines
             they
             have
             embraced
             ,
             if
             they
             do
             not
             .
             But
             if
             I
             have
             been
             too
             tedious
             
             in
             the
             performance
             ,
             I
             hope
             the
             Reader
             will
             pardon
             me
             ,
             if
             these
             pernicious
             Principles
             are
             sufficiently
             Confuted
             at
             last
             ,
             since
             it
             is
             impossible
             for
             any
             man
             to
             judge
             of
             their
             Truth
             or
             Falsehood
             ,
             without
             first
             considering
             the
             Author's
             Opinion
             ,
             in
             his
             own
             words
             ,
             and
             then
             strictly
             examining
             the
             reasons
             he
             brings
             for
             them
             ;
             which
             could
             not
             well
             be
             contracted
             into
             a
             less
             compass
             .
             But
             having
             not
             only
             ,
             I
             hope
             ,
             laid
             foundations
             for
             a
             more
             solid
             building
             in
             the
             precedent
             Discourse
             ;
             but
             also
             cleared
             off
             that
             Rubbish
             in
             this
             second
             Part
             ,
             that
             might
             obstruct
             its
             Evidence
             in
             the
             minds
             of
             all
             Candid
             and
             indifferent
             Readers
             ;
             I
             shall
             therefore
             beseech
             God
             ,
             the
             great
             Ruler
             of
             mens
             hearts
             and
             affections
             ,
             That
             what
             we
             have
             said
             in
             this
             Treatise
             ,
             may
             have
             that
             good
             effect
             ,
             as
             if
             not
             to
             produce
             ,
             yet
             at
             least
             to
             increase
             true
             Piety
             towards
             God
             ,
             and
             good
             Will
             and
             Charity
             among
             men
             .
          
           
             FINIS
             .
          
        
      
    
     
       
         
         
           Books
           Printed
           for
           
             Richard
             Baldwin
          
           .
        
         
           
             STate
             Tracts
          
           :
           Being
           a
           farther
           Collection
           of
           Several
           Choice
           Treatises
           relating
           to
           the
           Government
           .
           From
           the
           Year
           1660
           to
           1689.
           
           Now
           Published
           in
           a
           Body
           to
           shew
           the
           Necessity
           ,
           and
           clear
           the
           Legality
           of
           the
           Late
           Revolution
           ,
           and
           our
           present
           Happy
           Settlement
           ,
           under
           the
           Auspicious
           Reign
           of
           Their
           Majesties
           ,
           King
           William
           and
           Queen
           Mary
           .
        
         
           
             Mathematical
             Magick
          
           :
           Or
           ,
           The
           Wonders
           that
           may
           be
           performed
           by
           Mechanical
           Geometry
           .
           
             In
             Two
             Books
          
           .
           Concerning
           Mechanical
           Powers
           ,
           and
           Motions
           .
           Being
           one
           of
           the
           most
           Easie
           ,
           Pleasant
           ,
           Useful
           ,
           (
           and
           yet
           most
           neglected
           )
           part
           of
           Mathematicks
           .
           Not
           before
           treated
           of
           in
           this
           Language
           .
           By
           
             I.
             Wilkins
          
           ,
           late
           Lord
           Bishop
           of
           Chester
           .
           The
           Fourth
           Edition
           .
        
         
           
             Bibliotheca
             Politica
          
           :
           Or
           a
           Discourse
           by
           way
           of
           Dialogue
           ,
           Whether
           Monarchy
           be
           
             Iure
             Divino
          
           :
           Collected
           out
           of
           the
           most
           Approved
           Authors
           ,
           both
           Ancient
           and
           Modern
           .
           
             Dialogue
             the
             First
          
           .
        
         
           
             Dialogue
             the
             Second
          
           .
           Whether
           there
           can
           be
           made
           out
           from
           the
           Natural
           ,
           or
           Revealed
           Law
           of
           God
           ,
           any
           Succession
           to
           Crowns
           by
           Divine
           Right
           ?
        
         
           
             Dialogue
             the
             Third
          
           .
           Whether
           Resistance
           of
           the
           Supream
           Power
           by
           a
           whole
           Nation
           ,
           or
           People
           ,
           in
           cases
           of
           the
           last
           Extremity
           can
           be
           Justified
           by
           the
           Law
           of
           Nature
           ,
           or
           Rules
           of
           the
           Gospel
           ?
        
         
           
             Dialogue
             the
             Fourth
          
           .
           Whether
           Absolute
           Non-Resistances
           of
           the
           Supream
           Powers
           be
           enjoined
           by
           the
           Doctrine
           of
           the
           Gospel
           ,
           and
           was
           the
           Ancient
           Practice
           of
           the
           Primitive
           Churh
           ,
           and
           the
           constant
           Doctrine
           of
           our
           Reformed
           Church
           of
           England
           ?
        
         
         
           The
           Speech
           of
           the
           Right
           Honourable
           Thomas
           Earl
           of
           Stamford
           ,
           Lord
           Gray
           of
           Grooby
           ,
           &c.
           at
           the
           General
           Quarter-Sessions
           held
           for
           the
           County
           of
           Leicester
           ,
           at
           Michaelmas
           ,
           1691.
           
           His
           Lordship
           being
           made
           
             Custos
             Rotulorum
          
           for
           the
           said
           County
           by
           the
           late
           Lord
           Commissioners
           of
           the
           Great
           Seal
           .
        
         
           
             Truth
             brought
             to
             Light
          
           :
           Or
           ,
           The
           History
           of
           the
           First
           14
           Years
           of
           King
           Iames
           the
           I.
           
             In
             Four
             Parts
          
           .
           I.
           The
           Happy
           State
           of
           England
           at
           His
           Majesty's
           Entrance
           ;
           The
           Corruption
           of
           it
           afterwards
           .
           With
           the
           Rise
           of
           particular
           Favourites
           ,
           and
           the
           Divisions
           between
           This
           and
           other
           States
           abroad
           .
           II.
           The
           Divorce
           betwixt
           the
           Lady
           
             Francis
             Howard
          
           and
           Robert
           Earl
           of
           Essex
           ,
           before
           the
           King's
           Delegates
           ,
           authorized
           under
           the
           King
           's
           Broad
           Seal
           .
           As
           also
           the
           Arraignment
           of
           Sir
           
             Iervis
             Yelvis
          
           ,
           Lieutenant
           of
           the
           Tower
           ,
           &c.
           about
           the
           Murther
           of
           Sir
           
             Thomas
             Overbury
          
           ,
           with
           all
           Proceedings
           thereupon
           ,
           and
           the
           King
           's
           gracious
           Pardon
           and
           Favour
           to
           the
           Countess
           .
           III.
           A
           Declaration
           of
           His
           Majesty's
           Revenue
           since
           he
           came
           to
           the
           Crown
           of
           England
           ;
           with
           the
           Annual
           Issues
           ,
           Gifts
           ,
           Pensions
           ,
           and
           Extraordinary
           Disbursements
           .
           IV.
           The
           Commissions
           and
           Warrants
           for
           the
           burning
           of
           two
           Hereticks
           ,
           newly
           revived
           ,
           with
           two
           Pardons
           ,
           one
           for
           
             Theophilus
             Higgons
          
           ,
           the
           other
           for
           Sir
           
             Eustace
             Hart.
          
           
        
         
           The
           Memoirs
           of
           Monsieur
           Deageant
           :
           Containing
           the
           most
           secret
           Transactions
           and
           Affairs
           of
           France
           ,
           from
           the
           Death
           of
           Henry
           VI.
           till
           the
           beginning
           of
           the
           Ministry
           of
           the
           Cardinal
           
             de
             Richlieu
          
           .
           To
           which
           is
           added
           a
           particular
           Relation
           of
           the
           Arch-bishop
           of
           
           Embrun's
           Voyage
           into
           England
           ,
           and
           of
           his
           Negotiation
           for
           the
           Advancement
           of
           the
           Roman
           Catholick
           Religion
           here
           ;
           together
           with
           the
           Duke
           of
           
           Bukingham's
           Letter
           to
           the
           said
           Archbishop
           about
           the
           Progress
           of
           that
           Affair
           ;
           which
           happened
           the
           last
           Years
           of
           K.
           Iames
           I.
           
           his
           Reign
           .
           Faithfully
           Translated
           out
           of
           the
           French
           Original
           .
        
         
           The
           Present
           State
           of
           Christendom
           consider'd
           .
           In
           Nine
           Dialogues
           between
           ,
           I.
           The
           present
           Pope
           Alexander
           the
           VIIIth
           ,
           and
           Lewis
           the
           XIV
           .
           II.
           The
           Great
           Duke
           of
           Tuscany
           ,
           and
           the
           Duke
           of
           Savoy
           .
           III.
           King
           Iames
           the
           Second
           ,
           and
           the
           Marescal
           
             de
             la
             Fuillade
          
           .
           IV.
           The
           Duke
           of
           Lorrain
           ,
           and
           the
           Duke
           of
           Schomberg
           .
           V.
           The
           Duke
           of
           Lorrain
           ,
           and
           the
           Elector
           Palatine
           .
           VI.
           Lewis
           the
           XIVth
           ,
           and
           the
           Marquis
           
             de
             Louvois
          
           .
           VII
           .
           The
           Advoyer
           of
           Berne
           ,
           and
           the
           Chief
           Syndic
           of
           Geneva
           .
           VIII
           .
           Cardinal
           Ottoboni
           ,
           and
           the
           Duke
           
             de
             Chaulnes
          
           .
           IX
           .
           The
           Young
           Prince
           Abafti
           ,
           and
           Count
           Teckely
           .
        
         
           A
           New
           ,
           Plain
           ,
           Short
           ,
           and
           Compleat
           French
           and
           
             English
             Grammar
          
           ;
           whereby
           the
           Learner
           may
           attain
           in
           few
           Months
           to
           Speak
           and
           Write
           French
           Correctly
           ,
           as
           they
           do
           now
           in
           the
           Court
           of
           France
           .
           And
           wherein
           all
           that
           is
           Dark
           ,
           Superfluous
           ,
           and
           Deficient
           in
           other
           Grammars
           ,
           is
           Plain
           ,
           Short
           ,
           and
           Methodically
           supplied
           .
           Also
           very
           useful
           to
           Strangers
           ,
           that
           are
           desirous
           to
           learn
           the
           English
           Tongue
           :
           For
           whose
           sake
           is
           added
           a
           Short
           ,
           but
           very
           Exact
           
             English
             Grammar
          
           .
           The
           Second
           Edition
           .
           By
           
             Peter
             Berault
          
           .
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A64084-e780
           
             *
             Dr.
             Ioh.
             Lock
             .
          
           
             Vide
             
               Chap.
               des
               Pensees
               Morales
            
             .
          
           
             Book
             8.
             chap.
             3.
             
          
        
         
           Notes for div A64084-e5930
           
             Vid.
             his
             Essay
             concerning
             
               Humane
               Vnderstanding
            
             ,
             Book
             I.
             Chap.
             11.
             
          
           
             *
             Vide
             ,
             The
             Preface
             to
             
               De
               Cive
            
             .
          
           
             Vid.
             
             Mezeray's
             Hist.
             in
             the
             Life
             of
             this
             Prince
             .
          
           
             Leviath
             .
             Part
             I.
             Chap.
             12.
             
          
           
             *
             Vid.
             Dr.
             
             Parker's
             Demonstration
             of
             the
             
               Law
               of
               Nature
            
             ,
             pag.
             24.
             
          
           
             Demonstration
             of
             the
             Law
             ,
             
               &c.
               pag.
            
             23.
             
          
           
             —
             Credendum
             est
             totum
             qd
             ;
             colitur
             Deus
             ,
             homini
             prodesse
             ,
             non
             Deo.
             
               De
               Civit.
               Dei
               Lib.
            
             X.
             Cap.
             5.
             
          
           
             Matt.
             12.7
             ,
             8.
             
          
           
             Mark
             2.27
             .
          
           
             Luk.
             10.30
             .
          
        
         
           Notes for div A64084-e14290
           
             V●
             Jo.
             Lerius
             Hist.
             Brasil
             ;
             
               as
               also
               the
            
             French
             
               History
               of
               the
            
             Caribbè
             Islands
             .
          
           
             *
             Vid.
             Dr.
             Parker's
             
               Ecclesiastical
               Policy
            
             ,
             Chap.
             4.
             p.
             126
             ,
             127.
             
          
           
             Vi.
             Diog.
             Laert.
             in
             vita
             Epicuri
             .
          
           
             Stat
             7.
             
             Jacobi
             .
             Cap.
             7.