Part 2, OF COMMON-WEALTH. Chap. 21. 163 have given the Soveraigne Power ; and at the other end to their own Ears. These Bonds in their own nature but weak, may neverthelesse be made to hold, by the danger, though not by the difficulty of breaking them. In relation to these Bonds only it is, that I am to Liberty of peak now, of the GR@2GNGISHHjE. For seeing there Subjects is no Common-wealth in the world, wherein there be Svststell in Liberty R@lesmenoughesetmdowD, for the one = from regulating of all the agiomsiaac WOrds a Tes: (as being a thing impossible :) covenants. it tollowet necessarily, that profitable to themselves. For 1 ; that is to say, proper sense, for corporall Liberty freedome from chains, and prison, it were very absurd for men to clamor as they doe, for the Liberty they so manifestly enjoy. Againe, @@Eiakeuhibeniyssiona, i it is no lesse absurd, for men to demand as they doe, that Liberty, by which all other men may be masters of their lives. And yet as absurd| as it is, this is it they demand; not knowing that the| Lawes are of no power to protect them, without a Sword| ee in the hands of a man, or men, to cause those laws to be ut in execution, , Which in regulating their actions, he Soveraign hath praetermitted ; such as is the Liberty lo buy, and sell, and otherwise contract with one another ; io choose their own aboad, their own diet, their own rade of life, and institute their children as they them- selves think fit; & the like. Neverthelesse we are not to understand, that by such berty Liberty, the Soveraign Power of life, and death, is either Bf ‘2 abolished, or limited. For it has been already shewn, ee i ie that Olt the caininusumoRnay; because every: Sbjct ise Author of every act the Soveraign doth; so that he M%é See never wanteth Right to any thing, otherwise, than as” " he himself is the Subject of God, and bound thereby to olserve the laws of Nature. And therefore it may, an e dith often happen in Common-wealths, that M2164, Private men, Part 2. OF COMMON-WEALTH. Chap. 21. : As when eptha caused his daughter to be sacrificed : In which, nd the like cases, he that so dieth, had Liberty to d he action, for which he is neverthelesse, Pe aritas And the same holdeth also in a Soveraign Prince, that putteth to death an Innocent Subject. For though the action be against the law of Nature, as being contrary to Equitie, (as was the killing of Uriah, by David ;) yet it was not an Injurie to Uriah ; but to God. Not to Uriah, because the right to doe what he pleased, was given him by Uriah himself: And yet to God, because David was Gods Subject ; and prohibited all Iniquitie by the law of Nature. Which distinction, David himself, when he repented the fact, evidently confirmed, saying, To thee only have I sinned. In the same manner, [110] the people of Athens, when they banished the most potent of their Common-wealth for ten years, thought they committed no Injustice ; and yet they never questioned what crime he had done ; but what hurt he would doe : Nay they commanded the banishment of they knew not whom ; and every Citizen bringing his Oystershell into the market place, written with the name of him he desired should be banished, without actuall accusing him, sometimes banished an Aristides, for his reputation of Justice; And sometimes a scurrilous Jester, as Hyperbolus, to make a Jest of it. And yet a man cannot say, the Soveraign People of Athens wanted right to banish them; or an Athenian the Libertie to Jest, or to be Just G@HSWEMB, whereof there is so frequent, and honour- ble mention, in the Histories, and Philosophy o* the ntient Greeks, and Romans, and in the writings, and iscourse of those that from them have received all their arning in the Politiques, i vhich is the same with that, which every man then fhould have, i . And the effects of it_also be the same. ‘or as amongst masterlesse men, ; no inheritance,gto | id {el 1 | | |Part 3. COMMON-WEALTH. Chap. 42. 387 Principalities, and Powers, and to obey Magistrates. These Princes, and Powers, whereof St. Peter, and St. Paul ere speak, were all Infidels ; much more therefore we are [271] 0 obey those Christians, whom God hath ordained to have Soveraign Power over us. How then can wee be bliged to obey any Minister of Christ, if he should tommand us to doe any thing contrary to the Command f the King, or other Soveraign Representant of the “ommon-wealth, whereof we are members, and by whom we look to be protected ? It is therefore manifest, that Christ hath not left to his Ministers in this world, unlesse they be also endued with Civill Authority, any authority to Command other men. But what (may some object) if a King, or a Senate, or What ther Soveraign Person forbid us to beleeve in Christ 2 ONT eats + ‘o this I answer, that such forbidding is of no effect ; 777% 70 - ECL 5 ayoid per- cause Beleef, and Unbeleef never follow mens Com- secution, mands. Faith is a gift of God, which Man can neither ive, nor take away by promise of rewards, or menaces f torture. And if it be further asked, What if wee bee commanded by our lawfull Prince, to say with our tongue. wee beleeve not ; must we obey such command ? Pro. fession with the tongue is but an externall thing, and ni more then any other gesture whereby we signifie ouly® obedience; and wherein a Christian, holding firmely i his heart the Faith of Christ, hath the same liberty which the Prophet Elisha allowed to Naaman the Syrian. Naaman was converted in his heart to the God of Israel ; For hee saith (2 Kings 5. 17.) Thy servant will henceforth offer neither burnt offering, nor sacrifice unto other Gods | but unto the Lord. In thts thing the Lord pardon thy ser- \| vant, that when my Master goeth into the house of Rimmon || to worship there, and he leaneth on my hand; and I bow my selfe in the house of Rimmon ; when I bow my selfe in the house of Rimmon, the Lord pardon thy servant in this thing. This the Prophet approved, and bid him Goe in peace. Here Naaman beleeved in his heart; but by bowing before the Idol Rimmon, he denyed the true God. in effect, as much as if he had done it with his lips. But then what shall we answer to our Saviours saying, Whosoever denyeth me before men, T will deny him before Gicws