第28章

Of the internal causes, tending to the dissolution of any Government I. Hitherto hath been spoken by what causes, and Pacts, Common-weals are constituted, and what the Rights of Princes are over their subjects; Now we will briefly say somewhat concerning the causes which dissolve them, or the reasons of seditions. Now as in the motion of naturall bodies, three things are to be considered, namely, internall disposition, that they be susceptible of the motion to be produced; the externall Agent, whereby a certain and determined motion may in act be produced; and the action it selfe: So also in a Common-weale where the subjects begin to raise tumults, three things present themselves to our regard; First the Doctrines and the Passions contrary to Peace, wherewith the mindes of men are fitted and disposed; next their quality and condition who sollicite, assemble, and direct them already thus disposed, to take up armes, and quit their allegiance; Lastly, the manner how this is done, or the faction it selfe. But one, and the first which disposeth them to sedition, is this, That the knowledge of good and evill belongs to each single man. In the state of nature indeed, where every man lives by equall Right, and have not by any mutuall Pacts submitted to the command of others, we have granted this to be true, nay in the first Chapter, Article 9. we have demonstrated it. But in the civil state it is false. For it was shown in chap.

6. art. 9] that the civill Lawes were the Rules of good and evill, just and unjust, honest and dishonest; that therefore what the Legislator commands, must be held for good, and what he forbids for evill; and the Legislator is ever that Person who hath the supreme power in the Commonweale, that is to say, the Monarch in a Monarchy. We have confirmed the same truth in the eleventh Chapter, Article 2. out of the words of Solomon; for if private men may pursue that as good, and shun that as evill which appears to them to be so, to what end serve those words of his?

Give therefore unto thy servant an understanding heart to judge thy People, that I may discern between good and evill. Since therefore it belongs to Kings to discerne betweene good and evill, wicked are those, though usuall sayings, that he onely is a King who does righteously, and that Kings must not be obeyed, unlesse they command us just things, and many other such like.

Before there was any government, just and unjust had no being, their nature onely being relative to some command, and every action in its own nature is indifferent; that it becomes just, or unjust, proceeds from the right of the Magistrate: Legitimate Kings therefore make the things they command, just, by commanding them, and those which they forbid, unjust, by forbidding them; but private men while they assume to themselves the knowledge of good and evill, desire to be even as Kings, which cannot be with the safety of the Common weale. The most ancient of all Gods commands is, Gen. 2. 15. Thou shalt not eat of the tree of knowledge of good and evill; and the most ancient of all diabolicall tentations, Chap. 3. vers. 5. Yee shall be as Gods, knowing good and evill; and Gods first expostulation with man, vers. 11. Who told thee that thou wert naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?

As if he had said, how comest thou to judge that nakedness, wherein it seemed good to me to create thee, to be shamefull, except thou have arrogated to thy selfe the knowledge of good and evill?

II. Whatsoever any man doth against his conscience is a sinne, for he who doth so, contemns the Law. But we must distinguish: That is my sinne indeed, which committing, I doe beleeve to be my sinne; but what I beleeve to be another mans sin, I may sometimes doe that without any sin of mine. For if I be commanded to doe that which is a sin in him who commands me, if I doe it, and he that commands me be by Right, Lord over me, I sinne not; for if I wage warre at the Commandement of my Prince, conceiving the warre to be unjustly undertaken, I doe not therefore doe unjustly, but rather if I refuse to doe it, arrogating to my selfe the knowledge of what is just and unjust, which pertains onely to my Prince. They who observe not this distinction, will fall into a necessity of sinning, as oft as any thing is commanded them, which either is, or seems to be unlawfull to them: for if they obey, they sin against their conscience, and if they obey not, against Right. If they sin against their conscience, they declare that they fear not the paines of the world to come; if they sinne against Right, they doe as much as in them lyes, abolish humane society, and the civill life of the present world. Their opinion therefore who teach, that subjects sinne when they obey their Princes commands, which to them seem unjust, is both erroneous, and to be reckoned among those which are contrary to civill obedience; and it depends upon that originall errour which we have observed above in the foregoing Article; for by our taking upon us to judge of good and evill, we are the occasion, that as well our obedience, as disobedience, becomes sin unto us.