defirous of it, delighted in it, and the more it knoweth, the more Non ii fumus quibus nihil verum effe it is able and difpofed to know. videatur, fed ii qui All this our actions and experience teftifie. Knowing is omnibus veris falfa to the mind as feeing is to the eye. One act of knowledge pro- quædam adjun&a moteth and facilitateth another.

effe dicamus, canta fimilitudine, ut, &c.

1.6. Being and verity are its direct objects. As light and colours are the objects of our fight. To thefe Cicer. de Nat. Deor.x.

it hath power and inclination.

1.7. When I know the effects, I have an inclination to know the caufe; not onely the lower, but the very first.

Though it be poflible that fome fenfual fluggish perfon, may be fo taken up with prefent earthly things, as to drown thefe defires, and fcarce to think of any firft caufe, or take any pleasure in the exercife of his higher faculties; yet, as I feel it otherwife in my felf, fo I find it otherwise in multitudes of others, and in all that have free minds, and in the worft at certain times; fo that I perceive it is natural to man, to defire to know even the first Caufe, and higheft excellencie. 8. Tet do I find that my mind is not fatisfied in knowing, nor is Entity and Verity the ultimate object which my mind looketh

after; but Goodness.

P.7.

Lege Pilonis dicta de mente & corpore, in Cicer. de finib. L.g. Þ. 189.

Omnes ad id quod nes fuas actiones re

Bonum videtur, om

ferunt. Ariftot. de

homine opti

Entity and Verity may be unwelcome loathed things, if Republ. 1. c. 1. against my good. The thief could wish, that neither Law, In nor Judge, nor Gallows had a being, and that his fentence mum quidem Ratio, were not true. Knowledge is but a mediate motion of the Hæc antecedit aniSoul, directive to the following volitions and profecution. malia, Deos fequi9.9. I find I have a Will, inclined to apprehended Good; that tur. Sen. ep. 77. is, both to that which hath a fimple excellency in it felf, and which maketh for the happiness of the world, or for my own.

This maketh it felf as well known to me, as my natural appetite. For my apprehenfions do but fubferve it, and my life is moved or ruled by it.

1. 10. It is also averse to apprehended evil as fuch, as contrary to the forefaid good."

Though real evil may poffibly be chofen, when it is a feeming good, & alfo that which appeareth proximately evil, for a higher good to which it seemeth a means, yet ultimately and for it felf, no rational will defireth or chooseth Evil. .11.While fenfitive pleafure is apprehended as good by the fenfes, Reafon may difcern a further good, which may cross at least the prefent fenfe.

B 2

Το

Malitia præmiis ex

ercetur : ubi ea

dempferis, nemo omnium gratuito malus eft. Saluft.

To take bitter Phyfick, to corrode or cut off ulcerated parts, to use hard dyet and Exercife, &c. may be ungratefull in themselves to fenfe, and yet commended by Reafon, and commanded by the will (I yet forbear all higher instances.)

Animi imperio, cor1. 12. My fenfe and bodily faculties, are naturally to be fubporis fervitio magis jected to the guidance of my Reason, and the command of my Will, utimur: Alterum no- as the fuperiour faculties.

bis cum Diis, alte- For one is common to Bruits, and the other proper to rum cum belluis com- Rational creatures: And rational Agents are more excelmune eft. Saluft.Cat, lent than Bruits: and the most excellent should rule. Reason Eft homini cum Deo can fee further than Senfe: And the wifeft is moft fit to Rationis focietas, Cic. 1. de leg. govern. They that deny this, fhould claim no government or power over their beafts, their dogs, or fheep. If Reason ruled not Senfuality, moft perfons would prefently destroy their lives: Even as fwine would kill themselves with eating if the reafon of man did not restrain them.

..13. The fumm is,that Man is A living Wight, having an Deus animal unum active and executive POWER, with an UNDERSTANDING fpe&tabile hominem, in quo omnia anima. to guide it, and a WILL to command it: And that there is a lia continerentur ef- certain difference between Truth and Falfhood, Natural Good, fecit. Cic. de uniuerf. and Evil.

All this is quite beyond difpute...

1.

CHAP. II.

Aliorum caufâ omnia . 1.

generata funt, ut effruges atq; fru&us

Of Man as Related to the things below him.

"T

Here are other things, called Inanimates and Bruits, in being, befides Man.

My understanding by the help of all my fenfes, quos terra gignit a- telleth me, that there are Beafts and Birds, Trees and Herbs, Aimantium caufâ; animantes autem ho- and that I live among a multitude of Beings, inferiour to minum; ut equum Man. Though I may be ignorant of their Principles, and mavehendi caufâ, &c. ny things in their Natures, yet can I no more doubt of their Ipfe autem homo or- being than of mine own, nor of the inferiority of their natures, tus eft ad mundum when I fee their inferiour operations.

contemplandum, &c.

Cicer. 2. de Nat. Deor. . 2. Man bath a certain fub-propriety in them for his use.

They

They that deny this, will not fay their Lands, their Fruits, Beftiis homines uti ad utilitatem fuam their Money, their Goods, and Cattle are their own: nor queftion any one for ftealing them, or depriving them of poskint fine injuriâ, the Propriety: Nor may they poffefs and ufe them as their

Own.

1. 3. Man hath the Right of governing the Bruits, fo far as they are capable of government.

Which is not by proper moral Government, by Laws and Judgement; but fuch an Image of it, as is fuitable to their feveral kinds. This is in order to their own preservation; but especially for our ufe and ends: He that denyeth this, muft not Rule his Dog, his Horfe, or Oxe, or Sheep; but leave them every one to themselves.

. 4. Man is alfo (fubordinately) their Benefactor, and their End: and they are more for Him than for themselves.

He is their End as he is better than they, and hath the forefaid Propriety in them; The caufe will further appear anon. The beauty and fweetnefs of my Flowers, is more for me than for themselves: and I do more enjoy them. My trees and herbs, and fruits, and mettals; my Horfe and Oxe that labour for me; and all the creatures on whom I feed, I finde are for my use; even their life and labour: Mankinde accufeth not himself as wronging them, when for his own advantage he maketh use of both. And his care is neceffary to their preservation; planting, dreffing, watering, feeding, defending, providing for them: without which the ufefulleft would perish.

1. 5. The funm is, that MAN is the OWNER, the GOVERNOUR, and the END and BENEFACTOR of the Inferiour beings; and fo is LORD among them in the World.

Nullum eft unum uni tam fimile, tam par, quam omnes in. ter nofipfos fumus.

1.

CHAP. III.

Of Men as mutually Related to each other.

I

earth.

See that there are more men besides me upon §. 2. The natural dignity of man, and their likeness to each other, maketh them all confefs that it is their duQuod fi depravatio to love one another. confuetudinum, fi o

ty

He that denyeth this, will not expect to be loved himself pinionum varietas, by others; nor will he pretend to any virtue, nor to merit non imbecillitatem the benefit of humane converfè.

& Aederer, quocun

animorum torqueret, 1. 3. Individual perfons are commonly conscious of felf-infufque capiffet, fui ficiency, and of their need of others, and inclined to a fociable life. nemo ipfe tam fimilis If Birds and Beafts will go together in flights and heards, effet, quain omnes with thofe of their own kinde, no wonder if man also have a effent omnium. Cic. naturall inclination to fociety, befides the knowledge of the x. de leg. ncceflity and benefits of it.

Homines hominum caufâ funt generati, ut ipfi inter fe, alii aliis prodeffe poffint. Cic 1. Offic.

Sic nos mati videmur, ut inter omnes effet

de Amicit.

. 4. Each Individual in thefe focieties must contribute his endeavours to the common good.

For this is the end of the Affociation: He that will be for none but himself, cannot justly expect that any fhould be for him: And he that would have all the fociety be helpfullto him, muft to his power be helpfull to all.

D. 5. The diftinction of perfons, and their interests and actifocietas quædam. Cic. ons, foundeth a diftinction of Propriety and Rights. For natural Individuation maketh it neceffary that every Homo naturaliter eft man have his own food, and his own cloathing, at leaft for the animal politicum & time: and therefore it is ufually needfull to the good of the civile. Ariftot.1. PoLit. whole and the parts, that each one have alfo their provifional Proprieties: And the difference of men in wit and folly, industry and floth, virtue and vice, good or ill deferts, will also cause a difference of Propriety and Rights: Though thefe may be in part fubjected to the common good..

. 6. Parents alfo may upon the merits of Children (if not arbitrarily) make an inequality in propriety: And fo may other Donors and Benefactors.

As all Children need not the fame proportion, so all deserve not the fame: And thofe Parents that have great Eftates, may leave more to their own children than to others: fo that

many

many wayes both Propriety and difproportion may certain- Inter nos naturâ ad ly come to pals, and be allowed in the World.

civilem communita. tem conjun&ti & con

6. 7. Therefore there is fuch a thing as Justice due from man fociati fumus. Quod to man, for the preservation of these Rights and Order: and it's ni ita fe haberet, nee injuftice to violate them. juftitiæ ullus effet, This is confeffed by all the World, that look for Juftice nec bonitati locus; & quomodo homifrom others: And if it be not maintained, the world will num inter homines be as in a continual Warre or Robbery : But better grounds juris effe vincula puand proofs of it, will be mentioned anon. tant, fic homini nihil 1. 8. Therefore there is a difference between good and evil, juris effe cum beftiis: as refpecting the benefit or hurt of others, beside that which respect- nata effe hominum Chryfippus ait cætera eth men as to themselves.

caufâ & Deorum;

149.

Those that think they are bound to avoid hurting no man eos autem focietatis but themselves or for themselves, nor to do good to any fuæ, &c. Cato in Cibut themselves or for themselves, have fo far obliterated the cer. de finib. 1. 3. p. Laws of Humanity, and fo openly renounce the benefits of Society, and bid defiance to Mankinde, that I fuppofe them fo few that I need not difpute against them: Nor have I ever met with any defender of fo inhumane a Cause, whatever may be in their hearts and practice.

6.9. Nature teacheth Parents to educate their children in fobriety,obedience,juftice and charity; and to restrain their contraries.

Did Parents make no difference between their Childrens temperance and gluttony, drunkenness and unchastity, between their obedience and difobedience, and contempt of their own authority; between actions of Juftice and Charity, and actions of falfhood, robbery, cruelty, and inhumanity, what a degenerate thing would Mankinde prove? even Cannibals exercise some government over their Children.

. 10. The means which Nature teacheth all the World, to fupprefs iniquity, and promote well-dring, is by Punishments and Benefits, that it may turn to the hurt of the evil-doer himself, and to the benefit of the Well-doer.

Thus Parents do by Children, yea Men by Beafts, on the account of Prudence, though not of Juftice. Without Punishments and Rewards or Benefits, Laws are ridiculous or deceits, and Government is nothing.

6. 11. For the just and effectual performance of this, nature teacheth the World to set up Governments, that by fetled Laws and righteous Judgement, it may be rightly done.

Though

Salus Civitatis in legibus eft. Arift. a Rhet. 6. 4.