Text Search - Continuation

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and therefore paternal respects also; lastly, where there were no public judgments, and therefore no use of bearing witness, either true or false.

10. Seeing therefore our obligation to observe those laws is more ancient than the promulgation of the laws themselves, as being contained in the very constitution of the city; by the virtue of the natural law which forbids breach of covenant, the law of nature commands us to keep all the civil laws. For where we are tied to obedience before we know what will be commanded us, there we are universally tied to obey in all things. Whence it follows, that no civil law whatsoever, which tends not to a reproach of the Deity (in respect of whom cities themselves have no right of their own, and cannot be said to make laws), can possibly

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that it be once known. And if the subject afterward forget either the right he hath who made the law, or the law itself, that makes him no less tied to obey; since he might have remembered it, had he had a will to obey.

12. The knowledge of the legislator depends on the subject himself; for the right of making laws could not be conferred on any man without his own consent and covenant, either expressed or supposed; expressed, when from the beginning the citizens do themselves constitute a form of governing the city, or when by promise they submit themselves to the dominion of any one; or supposed at least, as when they make use of the benefit of the realm and laws for their protection and conservation against others. For to whose dominion we require our fellow subjects

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not as a subject is punished by a king, because he keeps not the laws; but as one enemy by another, because he would not accept of the laws; that is to say, by the right of war, as the giants warring against God. For whosoever are not subject either to some common lord, or one to another, are enemies among themselves.

20. Seeing that from the virtue of the covenant, whereby each subject is tied to the other to perform absolute and universal obedience (such as is defined above, chap. 6. art. 13) to the city, that is to say, to the sovereign power, whether that be one man or council, there is an obligation derived to observe each one of the civil laws; so that that covenant contains in itself all the laws at once; it is manifest that the subject who

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20. Seeing that from the virtue of the covenant, whereby each subject is tied to the other to perform absolute and universal obedience (such as is defined above, chap. 6. art. 13) to the city, that is to say, to the sovereign power, whether that be one man or council, there is an obligation derived to observe each one of the civil laws; so that that covenant contains in itself all the laws at once; it is manifest that the subject who shall renounce the general covenant of obedience, doth at once renounce all the laws. Which trespass is so much worse than any other one sin, by how much to sin always, is worse than to sin once. And this is that sin which is called TREASON; and it is a word or deed whereby the citizen or

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tied to the other to perform absolute and universal obedience (such as is defined above, chap. 6. art. 13) to the city, that is to say, to the sovereign power, whether that be one man or council, there is an obligation derived to observe each one of the civil laws; so that that covenant contains in itself all the laws at once; it is manifest that the subject who shall renounce the general covenant of obedience, doth at once renounce all the laws. Which trespass is so much worse than any other one sin, by how much to sin always, is worse than to sin once. And this is that sin which is called TREASON; and it is a word or deed whereby the citizen or subject declares, that he will no longer obey that man or court to whom the supreme power of the city is entrusted.

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and sickly, although they cannot sin.

7. Now if God have the right of sovereignty from his power, it is manifest that the obligation of yielding him obedience lies on men by reason of their weakness.18 For that obligation which rises from contract, of which we have spoken in chap. 2. can have no place here, where the right of ruling (no covenant passing between) rises only from nature. But there are two species of natural obligation. One, when liberty is taken away by corporal impediments, according to which we say that heaven and earth, and all creatures, do obey the common laws of their creation. The other when it is taken away by hope or fear, according to which the weaker, despairing of his own power to resist, cannot

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give it to some other. But they who should so absolutely obey him, as not to admit of this exception, might be said to be guilty of treason.

a count.

b contemplates.

c many.

d many.

e sense.

f to omitted in 1651.

g this.

h itself. CHAPTER XVI. OF THE KINGDOM OF GOD UNDER THE OLD COVENANT.

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count.

b contemplates.

c many.

d many.

e sense.

f to omitted in 1651.

g this.

h itself. CHAPTER XVI. OF THE KINGDOM OF GOD UNDER THE OLD COVENANT.

1. Superstition possessing foreign nations, God instituted the true religion by the means of Abraham. 2. By the covenant between God and Adam, all dispute is forbidden concerning the commands of superiors.
3. The manner of the covenant between God and Abraham. 4. In that covenant is contained an acknowledgment of God, not simply, but of him who appeared unto Abraham. 5. The laws unto which Abraham was tied, were no other beside those of nature, and the law of

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g this.

h itself. CHAPTER XVI. OF THE KINGDOM OF GOD UNDER THE OLD COVENANT.

1. Superstition possessing foreign nations, God instituted the true religion by the means of Abraham. 2. By the covenant between God and Adam, all dispute is forbidden concerning the commands of superiors.
3. The manner of the covenant between God and Abraham. 4. In that covenant is contained an acknowledgment of God, not simply, but of him who appeared unto Abraham. 5. The laws unto which Abraham was tied, were no other beside those of nature, and the law of circumcision.
6. Abraham was the interpreter of the Word of God, and of all laws among those that belonged to him. 7.

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XVI. OF THE KINGDOM OF GOD UNDER THE OLD COVENANT.

1. Superstition possessing foreign nations, God instituted the true religion by the means of Abraham. 2. By the covenant between God and Adam, all dispute is forbidden concerning the commands of superiors.
3. The manner of the covenant between God and Abraham. 4. In that covenant is contained an acknowledgment of God, not simply, but of him who appeared unto Abraham. 5. The laws unto which Abraham was tied, were no other beside those of nature, and the law of circumcision.
6. Abraham was the interpreter of the Word of God, and of all laws among those that belonged to him. 7. Abraham's subjects could not sin by obeying

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of God, not simply, but of him who appeared unto Abraham. 5. The laws unto which Abraham was tied, were no other beside those of nature, and the law of circumcision.
6. Abraham was the interpreter of the Word of God, and of all laws among those that belonged to him. 7. Abraham's subjects could not sin by obeying him. 8. God's covenant with the Hebrews at Mount Sinai. 9. From thence God's government took the name of a kingdom. 10. What laws were by God given to the Jews. 11. What the Word of God is, and how to be known. 12. What was held the written Word of God among the Jews. 13. The power of interpreting the word of God, and the supreme civil power, were united in Moses

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and resemblances of finite things; and they worshipped spirits or vain visions, perhaps out of fear calling them devils. But it pleased the Divine Majesty (as we read it written in the sacred history) out of all mankind to call forth Abraham, by whose means he might bring men to the true worship of him; and to reveal himself supernaturally to him, and to make that most famous covenant with him and his seed, which is called the old covenant or testament. He therefore is the head of true religion; he was the first that after the deluge taught, that there was one God, the Creator of the universe. And from him the kingdom of God by way of covenants, takes its beginning. Joseph. Antiq. Jews, lib. I. cap.
7.

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spirits or vain visions, perhaps out of fear calling them devils. But it pleased the Divine Majesty (as we read it written in the sacred history) out of all mankind to call forth Abraham, by whose means he might bring men to the true worship of him; and to reveal himself supernaturally to him, and to make that most famous covenant with him and his seed, which is called the old covenant or testament. He therefore is the head of true religion; he was the first that after the deluge taught, that there was one God, the Creator of the universe. And from him the kingdom of God by way of covenants, takes its beginning. Joseph. Antiq. Jews, lib. I. cap.
7.

2. In the beginning of the world God reigned indeed, not

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is the head of true religion; he was the first that after the deluge taught, that there was one God, the Creator of the universe. And from him the kingdom of God by way of covenants, takes its beginning. Joseph. Antiq. Jews, lib. I. cap.
7.

2. In the beginning of the world God reigned indeed, not only naturally, but also by way of covenant, over Adam and Eve; so as it seems he would have no obedience yielded to him, beside that which natural reason should dictate, but by the way of covenant, that is to say, by the consent of men themselves. Now because this covenant was presently made void, nor ever after renewed, the original of God's kingdom (which we treat of in this place) is not to

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way of covenants, takes its beginning. Joseph. Antiq. Jews, lib. I. cap.
7.

2. In the beginning of the world God reigned indeed, not only naturally, but also by way of covenant, over Adam and Eve; so as it seems he would have no obedience yielded to him, beside that which natural reason should dictate, but by the way of covenant, that is to say, by the consent of men themselves. Now because this covenant was presently made void, nor ever after renewed, the original of God's kingdom (which we treat of in this place) is not to be taken thence. Yet this is to be noted by the way; that by that precept of not eating of the tree of the knowledge of good and evil (whether the judicature of good

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2. In the beginning of the world God reigned indeed, not only naturally, but also by way of covenant, over Adam and Eve; so as it seems he would have no obedience yielded to him, beside that which natural reason should dictate, but by the way of covenant, that is to say, by the consent of men themselves. Now because this covenant was presently made void, nor ever after renewed, the original of God's kingdom (which we treat of in this place) is not to be taken thence. Yet this is to be noted by the way; that by that precept of not eating of the tree of the knowledge of good and evil (whether the judicature of good and evil, or the eating of the fruit of some tree were forbidden), God did require a

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or the eating of the fruit of some tree were forbidden), God did require a most simple obedience to his commands, without dispute whether that were good or evil which was commanded. For the fruit of the tree, if the command be wanting, hath nothing in its own nature, whereby the eating of it could be morally evil, that is to say, a sin.

3. Now the covenant between God and Abraham was made in this manner (Gen. 17. 7, 8): I will establish my covenant between me and thee, and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee and to thy seed after thee. And I will give unto thee and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an

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without dispute whether that were good or evil which was commanded. For the fruit of the tree, if the command be wanting, hath nothing in its own nature, whereby the eating of it could be morally evil, that is to say, a sin.

3. Now the covenant between God and Abraham was made in this manner (Gen. 17. 7, 8): I will establish my covenant between me and thee, and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee and to thy seed after thee. And I will give unto thee and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. Now it was necessary to institute some sign, whereby Abraham

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of the tree, if the command be wanting, hath nothing in its own nature, whereby the eating of it could be morally evil, that is to say, a sin.

3. Now the covenant between God and Abraham was made in this manner (Gen. 17. 7, 8): I will establish my covenant between me and thee, and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee and to thy seed after thee. And I will give unto thee and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. Now it was necessary to institute some sign, whereby Abraham and his seed should retain the memory of this covenant; wherefore circumcision was added to

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in their generations, for an everlasting covenant, to be a God unto thee and to thy seed after thee. And I will give unto thee and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. Now it was necessary to institute some sign, whereby Abraham and his seed should retain the memory of this covenant; wherefore circumcision was added to the covenant, but yet as a sign only (verse 20):a This is my covenant which ye shall keep between me and thee, and thy seed after thee; every man-child among you shall be circumcised, and ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant between me and you. It is therefore covenanted, that

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be a God unto thee and to thy seed after thee. And I will give unto thee and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. Now it was necessary to institute some sign, whereby Abraham and his seed should retain the memory of this covenant; wherefore circumcision was added to the covenant, but yet as a sign only (verse 20):a This is my covenant which ye shall keep between me and thee, and thy seed after thee; every man-child among you shall be circumcised, and ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant between me and you. It is therefore covenanted, that Abraham shall acknowledge God to be his God and

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thee and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. Now it was necessary to institute some sign, whereby Abraham and his seed should retain the memory of this covenant; wherefore circumcision was added to the covenant, but yet as a sign only (verse 20):a This is my covenant which ye shall keep between me and thee, and thy seed after thee; every man-child among you shall be circumcised, and ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant between me and you. It is therefore covenanted, that Abraham shall acknowledge God to be his God and the God of his seed, that is to say, that he shall submit himself to

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Abraham and his seed should retain the memory of this covenant; wherefore circumcision was added to the covenant, but yet as a sign only (verse 20):a This is my covenant which ye shall keep between me and thee, and thy seed after thee; every man-child among you shall be circumcised, and ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant between me and you. It is therefore covenanted, that Abraham shall acknowledge God to be his God and the God of his seed, that is to say, that he shall submit himself to be governed by him; and that God shall give unto Abraham the inheritance of that land wherein he then dwelt but as a pilgrim; and that Abraham, for a memorial sign of this covenant, should

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of the covenant between me and you. It is therefore covenanted, that Abraham shall acknowledge God to be his God and the God of his seed, that is to say, that he shall submit himself to be governed by him; and that God shall give unto Abraham the inheritance of that land wherein he then dwelt but as a pilgrim; and that Abraham, for a memorial sign of this covenant, should take care to see himself and his male seed circumcised.

4. But seeing that Abraham, even before the covenant, acknowledged God to be the Creator and King of the world (for he never doubted either of the being or the providence of God); how comes it not to be superfluous, that God would purchase to himself with a price and

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is to say, that he shall submit himself to be governed by him; and that God shall give unto Abraham the inheritance of that land wherein he then dwelt but as a pilgrim; and that Abraham, for a memorial sign of this covenant, should take care to see himself and his male seed circumcised.

4. But seeing that Abraham, even before the covenant, acknowledged God to be the Creator and King of the world (for he never doubted either of the being or the providence of God); how comes it not to be superfluous, that God would purchase to himself with a price and by contract an obedience which was due to him by nature; namely, by promising Abraham the land of Canaan, upon condition that he would receive

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himself with a price and by contract an obedience which was due to him by nature; namely, by promising Abraham the land of Canaan, upon condition that he would receive him for his God; when by the right of nature he was already so? By those words therefore, to be a God unto thee and to thy seed after thee, we understand not that Abraham satisfied this covenant by a bare acknowledgment of the power and dominion which God had naturally over men, that is to say, by acknowledging God indefinitely, which belongs to natural reason; but he must definitely acknowledge him, who said unto him, (Gen. 12. 34):b Get thee out of thy country; &c. (Gen. 13. 14): Lift up thine eyes, &c: who appeared unto him

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in that notion, was not the worship of reason, but of religion and faith, and that which not reason, but God had supernaturally revealed.

5. But we read of no laws given by God to Abraham, or by Abraham to his family, either then or after, secular or sacred; excepting the commandment of circumcision, which is contained in the covenant itself. Whence it is manifest, that there were no other laws or worship, which Abraham was obliged to, but the laws of nature, rational worship, and circumcision.

6. Now Abraham was the interpreter of all laws, as well sacred as secular, among those that belonged to him; not merely naturally, as using the laws of nature only, but even by the

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Whence it is manifest, that there were no other laws or worship, which Abraham was obliged to, but the laws of nature, rational worship, and circumcision.

6. Now Abraham was the interpreter of all laws, as well sacred as secular, among those that belonged to him; not merely naturally, as using the laws of nature only, but even by the form of the covenant itself, in which obedience is promised by Abraham, not for himself only, but for his seed also; which had been in vain, except his children had been tied to obey his commands. And how can that be understood, which God says (Gen. 18. 18, 19): (All the nations of the earth shall be blessed in him; for I know him, that he will command his children and his household after him, and

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than was instituted by Abraham, to wit, in images made with hands,20 as other nations did; which for that reason were called idolaters. And hitherto, subjects might easily enough discern what was to be observed, what avoided in the commands of their princes.

8. To go on now, following the guidance of the holy Scripture; the same covenant was renewed (Gen. 26. 3, 4) with Isaac; and (Gen. 28. 13, 14) with Jacob; where God styles himself not simply God, whom nature doth dictate him to be, but distinctly the God of Abraham and Isaac. Afterward being about to renew the same covenant by Moses with the whole people of Israel (Exod. 3. 6): I am,

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8. To go on now, following the guidance of the holy Scripture; the same covenant was renewed (Gen. 26. 3, 4) with Isaac; and (Gen. 28. 13, 14) with Jacob; where God styles himself not simply God, whom nature doth dictate him to be, but distinctly the God of Abraham and Isaac. Afterward being about to renew the same covenant by Moses with the whole people of Israel (Exod. 3. 6): I am, saith he, the God of thy Father, the God of Abraham, the God of Isaac, and the God of Jacob. Afterward, when that people, not only the freest, but also the greatest enemy to human subjection, by reason of the fresh memory of their Egyptian bondage, abode in the wilderness near mount

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whole people of Israel (Exod. 3. 6): I am, saith he, the God of thy Father, the God of Abraham, the God of Isaac, and the God of Jacob. Afterward, when that people, not only the freest, but also the greatest enemy to human subjection, by reason of the fresh memory of their Egyptian bondage, abode in the wilderness near mount Sinai, that ancient covenant was propounded to them all to be renewed in this manner (Exod. 19. 5):d Therefore if ye will obey my voice indeed, and keep my covenant (to wit, that covenant which was made with Abraham, Isaac and Jacob); then shall ye be a peculiar treasure unto me, above all people; for all the earth is mine, and ye shall be to me a kingdom of priests, and an

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of Jacob. Afterward, when that people, not only the freest, but also the greatest enemy to human subjection, by reason of the fresh memory of their Egyptian bondage, abode in the wilderness near mount Sinai, that ancient covenant was propounded to them all to be renewed in this manner (Exod. 19. 5):d Therefore if ye will obey my voice indeed, and keep my covenant (to wit, that covenant which was made with Abraham, Isaac and Jacob); then shall ye be a peculiar treasure unto me, above all people; for all the earth is mine, and ye shall be to me a kingdom of priests, and an holy nation. And all the people answered together, and said (verse 8), All that the Lord hath spoken, will we do.

9. In this covenant,

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when that people, not only the freest, but also the greatest enemy to human subjection, by reason of the fresh memory of their Egyptian bondage, abode in the wilderness near mount Sinai, that ancient covenant was propounded to them all to be renewed in this manner (Exod. 19. 5):d Therefore if ye will obey my voice indeed, and keep my covenant (to wit, that covenant which was made with Abraham, Isaac and Jacob); then shall ye be a peculiar treasure unto me, above all people; for all the earth is mine, and ye shall be to me a kingdom of priests, and an holy nation. And all the people answered together, and said (verse 8), All that the Lord hath spoken, will we do.

9. In this covenant, among other things, we must

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my covenant (to wit, that covenant which was made with Abraham, Isaac and Jacob); then shall ye be a peculiar treasure unto me, above all people; for all the earth is mine, and ye shall be to me a kingdom of priests, and an holy nation. And all the people answered together, and said (verse 8), All that the Lord hath spoken, will we do.

9. In this covenant, among other things, we must consider well the appellation of kingdom, not used before. For although God, both by nature and by covenant made with Abraham, was their king, yet owed they him an obedience and worship only natural, as being his subjects; and religious, such as Abraham instituted, as being the subjects of Abraham, Isaac, and Jacob,

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all people; for all the earth is mine, and ye shall be to me a kingdom of priests, and an holy nation. And all the people answered together, and said (verse 8), All that the Lord hath spoken, will we do.

9. In this covenant, among other things, we must consider well the appellation of kingdom, not used before. For although God, both by nature and by covenant made with Abraham, was their king, yet owed they him an obedience and worship only natural, as being his subjects; and religious, such as Abraham instituted, as being the subjects of Abraham, Isaac, and Jacob, their natural princes. For they had received no word of God beside the natural word of right reason; neither had any covenant passed

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and by covenant made with Abraham, was their king, yet owed they him an obedience and worship only natural, as being his subjects; and religious, such as Abraham instituted, as being the subjects of Abraham, Isaac, and Jacob, their natural princes. For they had received no word of God beside the natural word of right reason; neither had any covenant passed between God and them, otherwise than as their wills were included in the will of Abraham, as their prince. But now by the covenant made at Mount Sinai, the consent of each man being had, there becomes an institutive kingdom of God over them. That kingdom of God, so renowned in Scriptures and writings of divines, took its beginning from this

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such as Abraham instituted, as being the subjects of Abraham, Isaac, and Jacob, their natural princes. For they had received no word of God beside the natural word of right reason; neither had any covenant passed between God and them, otherwise than as their wills were included in the will of Abraham, as their prince. But now by the covenant made at Mount Sinai, the consent of each man being had, there becomes an institutive kingdom of God over them. That kingdom of God, so renowned in Scriptures and writings of divines, took its beginning from this time; and hither tends that which God said to Samuel, when the Israelites asked a king (1 Sam. 8. 7): They have not rejected thee, but they have

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to Samuel, when the Israelites asked a king (1 Sam. 8. 7): They have not rejected thee, but they have rejected me, that I should not reign over them; and that which Samuel told the Israelites (1 Sam. 12. 12): Ye said unto me, nay, but a king shall reign over us, when the Lord your God was your king; and that which is said, Jer. 31. 31: I will make a new covenant, &c. although I was an husband unto them; and the doctrine also of Judas Galilaeus, where mention is made in Josephus'Antiq. of the Jews (Book 18. chap. 2), in these words: But Judas Galilaeus was the first author of this fourth way of those who followed the study of wisdom. These agree in all the rest with the Pharisees, excepting that they

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Pharisees, excepting that they burn with a most constant desire of liberty; believing God alone to be held for their Lord and prince; and will sooner endure even the most exquisite kinds of torments, together with their kinsfolks and dearest friends, than call any mortal man their Lord.

10. The right of the kingdom being thus constituted by way of covenant, let us see in the next place, what laws God propounded to them. Now those are known to all, to wit, the decalogue, and those other, as well judicial as ceremonial laws, which we find from the twentieth chapter of Exodus to the end of Deuteronomy and the death of Moses. Now of those laws, delivered in general by the hand of

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from the twentieth chapter of Exodus to the end of Deuteronomy and the death of Moses. Now of those laws, delivered in general by the hand of Moses, some there are which oblige naturally, being made by God, as the God of nature, and had their force even before Abraham's time. Others there are which oblige by virtue of the covenant made with Abraham, being made by God as the God of Abraham, which had their force even before Moses's time, by reason of the former covenant. But there are others which oblige by virtue of that covenant only, which was made last with the people themselves; being made by God, as being the peculiar king of the Israelites. Of

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some there are which oblige naturally, being made by God, as the God of nature, and had their force even before Abraham's time. Others there are which oblige by virtue of the covenant made with Abraham, being made by God as the God of Abraham, which had their force even before Moses's time, by reason of the former covenant. But there are others which oblige by virtue of that covenant only, which was made last with the people themselves; being made by God, as being the peculiar king of the Israelites. Of the first sort are all the precepts of the decalogue which pertain unto manners; such as, honour thy parents, thou shalt not kill, thou shalt not commit adultery, thou shalt

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as the God of nature, and had their force even before Abraham's time. Others there are which oblige by virtue of the covenant made with Abraham, being made by God as the God of Abraham, which had their force even before Moses's time, by reason of the former covenant. But there are others which oblige by virtue of that covenant only, which was made last with the people themselves; being made by God, as being the peculiar king of the Israelites. Of the first sort are all the precepts of the decalogue which pertain unto manners; such as, honour thy parents, thou shalt not kill, thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness, thou shalt not covet;

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worship, as hath been declared in the foregoing chapter (art. 15). In like manner the second commandment, of not worshipping by way of any image made by themselves; for this also is a part of natural religion, as hath been showed in the same article. Of the second sort is the first commandment of the decalogue, of not having any other Gods; for in that consists the essence of the covenant made with Abraham, by which God requires nothing else, but that he should be his God, and the God of his seed. Also the precept of keeping holy the Sabbath; for the sanctification of the seventh day is instituted in memorial of the six days' creation, as appears out of these words (Exod. 31. 16-17): It is a perpetual covenant (meaning the Sabbath),

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that consists the essence of the covenant made with Abraham, by which God requires nothing else, but that he should be his God, and the God of his seed. Also the precept of keeping holy the Sabbath; for the sanctification of the seventh day is instituted in memorial of the six days' creation, as appears out of these words (Exod. 31. 16-17): It is a perpetual covenant (meaning the Sabbath), and a sign between me and the children of Israel for ever; for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Of the third kind are the politic, judicial, and ceremonial laws; which only belonged to the Jews. The laws of the first and second sort written in tables of

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people of Israel for two things; his miracles and his faith. For how great and most evident miracles soever he had wrought, yet would they not have trusted him, at least he was not to have been trusted, if he had called them out of Egypt to any other worship than the worship of the God of Abraham, Isaac, and Jacob their fathers. For it had been contrary to the covenant made by themselves with God. In like manner two things there are; to wit, supernatural prediction of things to come, which is a mighty miracle; and faith in the God of Abraham, their deliverer out of Egypt; which God proposed to all the Jews to be kept for marks of a true prophet. He that wants either of these, is no prophet; nor is it to be received for God's

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with the event.

12. The Jews did hold the book of the whole law, which was called Deuteronomy, for the written word of God; and that only (forasmuch as can be collected out of sacred history) until the captivity. For this book was delivered by Moses himself to the priests, to be kept and laid up in the side of the ark of the covenant, and to be copied out by the kings; and the same a long time after, by the authority of king Josiah (2 Kings 23. 2), acknowledged again for the word of God. But it is not manifest, when the rest of the books of the Old Testament were first received into canon. But what concerns the prophets, Isaiah and the rest, since they foretold no other things than what were

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were commanded not to account any man for a true prophet, but him whose prophecies were answered by the events. And hence peradventure it is, that the Jews esteemed the writings of those whom they slew when they prophesied, for prophetic afterward; that is to say, for the word of God.

13. It being known what laws there were under the old covenant, and that f Word of God received from the beginning; we must furthermore consider, with whom the authority of judging, whether the writings of the prophets arising afterward were to be received for the Word of God; that is to say, whether the events did answer their predictions or not; and with whom also the authority of interpreting the laws already received,

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were raised, not for the salvation of their souls, but by reason of their ambition and desire of dominion over the people.

14. In Joshua's time the interpretation of the laws, and of the Word of God, belonged to Eleazar the high priest; who was also, under God, their absolute king. Which is collected, first of all, out of the covenant itself; in which the commonwealth of Israel is called a priestly kingdom, or, as it is recited in 1 Peter 2. 9, a royal priesthood. Which could in no wise be said, unless by the institution and covenant of the people, the regal power were understood to belong to the high priest. Neither doth this repugn what hath been said before, where

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Word of God, belonged to Eleazar the high priest; who was also, under God, their absolute king. Which is collected, first of all, out of the covenant itself; in which the commonwealth of Israel is called a priestly kingdom, or, as it is recited in 1 Peter 2. 9, a royal priesthood. Which could in no wise be said, unless by the institution and covenant of the people, the regal power were understood to belong to the high priest. Neither doth this repugn what hath been said before, where Moses, and not Aaron, had the kingdom under God. Since it is necessary, that when one man institutes the form of a future commonwealth, that one should govern the kingdom which he institutes during his life (whether it be

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that even in Joshua's time the supreme power and authority of interpreting the word of God, were both in one person.

15. After Joshua's death follow the times of the Judges until king Saul; in which it is manifest that the right of the kingdom instituted by God, remained with the high priest. For the kingdom was by covenant priestly, that is to say, God's government by priests. And such ought it to have been, until that form, with God's consent, were changed by the people themselves; which was not done before that requiring a king God consented unto them, and said unto Samuel (1 Sam. 8. 7): Hearken unto the voice of the people in all that they say unto thee; for they have not rejected

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judged Israel; but their obedience was rightly due to the high priest. Although therefore the priestly kingdom, after the death of Moses and Joshua, was without power; yet was it not without right. Now that the interpretation of God's word did belong to the same high-priest, is manifest by this; that God, after the tabernacle and the ark of the covenant was consecrated, spake no more in Mount Sinai, but in the tabernacle of the covenant, from the propitiatory which was between the cherubims, whither it was not lawful for any to approach except the high-priest. If therefore regard be had to the right of the kingdom, the supreme civil power and the authority of interpreting God's word were joined in the high-priest. If

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priest. Although therefore the priestly kingdom, after the death of Moses and Joshua, was without power; yet was it not without right. Now that the interpretation of God's word did belong to the same high-priest, is manifest by this; that God, after the tabernacle and the ark of the covenant was consecrated, spake no more in Mount Sinai, but in the tabernacle of the covenant, from the propitiatory which was between the cherubims, whither it was not lawful for any to approach except the high-priest. If therefore regard be had to the right of the kingdom, the supreme civil power and the authority of interpreting God's word were joined in the high-priest. If we consider the fact, they were united in the prophets who judged

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of God, belonged to the king; and thus that book of the law was approved, and received again by the authority of King Josiah; as appears by the fourth l book of the Kings, chap. 22., 23.: where it is reported that he gathered together all the several degrees of his kingdom, the elders, priests, prophets, and all the people; and he read in their ears all the words of the covenant; that is to say, he caused that covenant to be acknowledged for the Mosaical covenant; that is to say, for the word of God; and to be again received and confirmed by the Israelites. The civil power therefore, and the power of discerning God's word from the word m of men, and of interpreting God's word even in the days of the kings, was

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book of the law was approved, and received again by the authority of King Josiah; as appears by the fourth l book of the Kings, chap. 22., 23.: where it is reported that he gathered together all the several degrees of his kingdom, the elders, priests, prophets, and all the people; and he read in their ears all the words of the covenant; that is to say, he caused that covenant to be acknowledged for the Mosaical covenant; that is to say, for the word of God; and to be again received and confirmed by the Israelites. The civil power therefore, and the power of discerning God's word from the word m of men, and of interpreting God's word even in the days of the kings, was wholly belonging to themselves. Prophets were sent

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the authority of King Josiah; as appears by the fourth l book of the Kings, chap. 22., 23.: where it is reported that he gathered together all the several degrees of his kingdom, the elders, priests, prophets, and all the people; and he read in their ears all the words of the covenant; that is to say, he caused that covenant to be acknowledged for the Mosaical covenant; that is to say, for the word of God; and to be again received and confirmed by the Israelites. The civil power therefore, and the power of discerning God's word from the word m of men, and of interpreting God's word even in the days of the kings, was wholly belonging to themselves. Prophets were sent not with authority, but in the form and by the

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have constituted others. Sacrifices indeed they have not offered; for that was hereditary to Aaron and his sons. But it is manifest, as in Moses' lifetime, so throughout all ages, from King Saul to the captivity of Babylon, that the priesthood was not a maistry, but a ministry.

17. After their return from Babylonian bondage, the covenant being renewed and signed, the priestly kingdom was restored to the same manner it was in from the death of Joshua to the beginning of the kings; excepting that it is not expressly set down, that the returned Jews did give up the right of sovereignty either to Esdras (by whose directions they ordered their state) or to any other beside God himself. That reformation

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Jews did give up the right of sovereignty either to Esdras (by whose directions they ordered their state) or to any other beside God himself. That reformation seems rather to be nothing else, than the bare promises and vows of every man, to observe those things which were written in the book of the law. Notwithstanding (perhaps not by the people's intention), by virtue of the covenant which they then renewed (for the covenant was the same with that which was made at Mount Sinai), that same state was a priestly kingdom; that is to say, the supreme civil authority and the sacred were united in the priests. Now, howsoever through the ambition of those who strove for the priesthood, and by the interposition of foreign princes, it was so troubled till our

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either to Esdras (by whose directions they ordered their state) or to any other beside God himself. That reformation seems rather to be nothing else, than the bare promises and vows of every man, to observe those things which were written in the book of the law. Notwithstanding (perhaps not by the people's intention), by virtue of the covenant which they then renewed (for the covenant was the same with that which was made at Mount Sinai), that same state was a priestly kingdom; that is to say, the supreme civil authority and the sacred were united in the priests. Now, howsoever through the ambition of those who strove for the priesthood, and by the interposition of foreign princes, it was so troubled till our Saviour Jesus Christ's time, that it

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this was to deny God to be a king by nature: next, idolatry, or the worship not of other (for there is but one God), but of strange Gods; that is to say, a worship though of one God, yet under other titles, attributes, and rites, than what were established by Abraham and Moses; for this was to deny the God of Abraham to be their king by covenant made with Abraham and themselves. In all other things they were to obey. And if a king or priest, having the sovereign authority, had commanded somewhat else to be done which was against the laws, that had been his sin, and not his subject's; whose duty it is, not to dispute, but to obey the commands of his superiors.

a verse 10, 11.

b Gen. xii

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what.

g pit, &c. And.

h of prophets.

i The English 1651 reads: The priest could rightly do whatsoever every man could rightly do himself. The bracketed passage was translated from the Latin by Prof. Edwin Curley.

j laws.

k facts.

l second.

m words. CHAPTER XVII. OF THE KINGDOM OF GOD BY THE NEW COVENANT.

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Latin by Prof. Edwin Curley.

j laws.

k facts.

l second.

m words. CHAPTER XVII. OF THE KINGDOM OF GOD BY THE NEW COVENANT.

1. The prophecies concerning Christ's dignity. 2. The prophecies concerning his humility and passion. 3. That Jesus was THAT CHRIST. 4. That the kingdom of God by the new covenant, was not the kingdom of Christ, as Christ, but as God. 5. That the kingdom by the new covenant is heavenly, and shall begin from the day of judgment. 6. That the government of Christ in this world was not a sovereignty, but counsel, or a government by the way of doctrine and persuasion. 7. What the promises of the new covenant are, on both parts. 8. That no laws

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words. CHAPTER XVII. OF THE KINGDOM OF GOD BY THE NEW COVENANT.

1. The prophecies concerning Christ's dignity. 2. The prophecies concerning his humility and passion. 3. That Jesus was THAT CHRIST. 4. That the kingdom of God by the new covenant, was not the kingdom of Christ, as Christ, but as God. 5. That the kingdom by the new covenant is heavenly, and shall begin from the day of judgment. 6. That the government of Christ in this world was not a sovereignty, but counsel, or a government by the way of doctrine and persuasion. 7. What the promises of the new covenant are, on both parts. 8. That no laws are added by Christ, beside the institution of the sacraments. 9. Repent ye, be baptized, keep the

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4. That the kingdom of God by the new covenant, was not the kingdom of Christ, as Christ, but as God. 5. That the kingdom by the new covenant is heavenly, and shall begin from the day of judgment. 6. That the government of Christ in this world was not a sovereignty, but counsel, or a government by the way of doctrine and persuasion. 7. What the promises of the new covenant are, on both parts. 8. That no laws are added by Christ, beside the institution of the sacraments. 9. Repent ye, be baptized, keep the commandments, and the like forms of speech, are not laws. 10. It pertains to the civil authority, to define what the sin of injustice is. 11. It pertains to the civil authority, to define what conduces to the peace and defence of the city. 12. It

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cannot pass. 27. That the interpretation of Scripture depends on the authority of the city. 28. That a Christian city ought to interpret Scriptures by ecclesiastical pastors.

1. There are many clear prophecies extant in the Old Testament concerning our Saviour Jesus Christ, who was to restore the Kingdom of God by a new covenant; partly foretelling his regal dignity, partly his humility and passion. Among others concerning his dignity, these. God, blessing Abraham, makes him a promise of his son Isaac; and adds (Gen. 17. 16): And kings of people shall be of him. Jacob blessing his son Judah (Gen. 49. 10): The sceptre (quoth he), shall not depart from

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the poor, &c.; And he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. Furthermore in the same Isaiah (chapters 51. to 62.), there is almost nothing else contained but a description of the coming and the works of Christ. Jeremiah (Jerem. 31. 31): Behold the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah. And Baruch (Bar. 3. 35, 37): This is our God, &c. Afterward did he show himself upon earth, and conversed with men. Ezekiel (Ezek. 24 vers. 2, 3, 25):b I will set up one shepherd over them, and he shall feed them; even my servant David. And I will make with them a covenant of peace, &c. Daniel

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Lord, that I will make a new covenant with the house of Israel, and with the house of Judah. And Baruch (Bar. 3. 35, 37): This is our God, &c. Afterward did he show himself upon earth, and conversed with men. Ezekiel (Ezek. 24 vers. 2, 3, 25):b I will set up one shepherd over them, and he shall feed them; even my servant David. And I will make with them a covenant of peace, &c. Daniel (Dan. 7. 13, 14): I saw in the night visions; and behold one like the Son of Man came with the clouds of heaven, and came to the ancient of days; and they brought him near before him; and there was given him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him; his dominion is an everlasting dominion, &c. Haggai

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and fulfilling all those things which the prophets had foretold of Christ to come. That this man, hated of the Pharisees, (whose false doctrine and hypocritical sanctity he had reproved) and by their means, of the people accused of unlawful seeking for the kingdom, and crucified; was the true CHRIST and king promised by God, and sent from his Father to renew the new covenant between them and God; both the evangelists do show, (describing his genealogy, nativity, life, doctrine, death, and resurrection) and by comparing the things which he did with those which were foretold of him, all Christians do consent to.

4. Now from this, that CHRIST was sent from God his Father to make a covenant between him and the people, it is manifest,

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God, and sent from his Father to renew the new covenant between them and God; both the evangelists do show, (describing his genealogy, nativity, life, doctrine, death, and resurrection) and by comparing the things which he did with those which were foretold of him, all Christians do consent to.

4. Now from this, that CHRIST was sent from God his Father to make a covenant between him and the people, it is manifest, that though Christ were equal to his Father according to his nature, yet was he inferior according to the right of the kingdom. For this office, to speak properly, was not that of a king, but of a viceroy; such as Moses' government was; for the kingdom was not his, but his Father's. Which CHRIST himself signified when he was

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thee before God, and the lord Jesus Christ, who shall judge the quick and dead at his appearing, and his kingdom, &c. (verse 18): And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom. Nor is it to be marveled at, that the same kingdom is attributed to them both; since both the Father and the Son are the same God; and the new covenant concerning God's kingdom, is not propounded in the name of the FATHER; but in the name of the FATHER, of the SON, and of the HOLY GHOST, as of one God.

5. But the kingdom of God, for restitution whereof CHRIST was sent from God his Father, takes not its beginning before his second coming; to wit, from the day of judgment,

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If any man hear not my words, and keep them,f I judge him not; for I came not to judge the world, but to save the world: and, Man, who made me a judge or divider between you? and the very appellation of the kingdom of heaven testifies as much. The same thing is gathered out of the words of the prophet Jeremiah, speaking of the kingdom of God by the new covenant (Jer. 31. 34): They shall teach no more every man his neighbour; saying, Know the lord. For they shall all know me, from the least of them to the greatest of them, saith the Lord: which cannot be understood of a kingdom in this world. The kingdom of God therefore, for the restoring whereof CHRIST came into the world; of which the prophets did prophesy, and of which praying we

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second coming, or the day of judgment. But if the kingdom of God were now already restored, no reason could be rendered why CHRIST, having completed the work for which he was sent, should come again; or why we should pray, Thy kingdom come.

6. Now, although the kingdom of God by CHRIST to be established with a new covenant, were heavenly; we must not therefore think, that they, who believing in CHRIST would make that covenant, were not so to be governed here on the earth too, as that they should persevere in their faith and obedience promised by that covenant. For in vain had the kingdom of heaven been promised, if we were not to have been led into it; but none can be led, but those who are

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could be rendered why CHRIST, having completed the work for which he was sent, should come again; or why we should pray, Thy kingdom come.

6. Now, although the kingdom of God by CHRIST to be established with a new covenant, were heavenly; we must not therefore think, that they, who believing in CHRIST would make that covenant, were not so to be governed here on the earth too, as that they should persevere in their faith and obedience promised by that covenant. For in vain had the kingdom of heaven been promised, if we were not to have been led into it; but none can be led, but those who are directed in the way. Moses, when he had instituted the priestly kingdom, himself though he were no priest,

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kingdom come.

6. Now, although the kingdom of God by CHRIST to be established with a new covenant, were heavenly; we must not therefore think, that they, who believing in CHRIST would make that covenant, were not so to be governed here on the earth too, as that they should persevere in their faith and obedience promised by that covenant. For in vain had the kingdom of heaven been promised, if we were not to have been led into it; but none can be led, but those who are directed in the way. Moses, when he had instituted the priestly kingdom, himself though he were no priest, yet ruled and conducted the people all the time of their peregrination, until their entrance into the promised land. In the same manner

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kingdom of heaven. That CHRIST had received no power from his Father to judge in questions of meum and tuum, that is to say, in all questions of right among those who believed not, those words above cited do sufficiently declare: Man, who made me a judge or divider between you? And it is confirmed by reason. For seeing CHRIST was sent to make a covenant between God and men; and no man is obliged to perform obedience before the contract be made; if he should have judged of questions of right, no man had been tied to obey his sentence. But that the discerning of right was not committed to CHRIST in this world, neither among the faithful nor among infidels, is apparent in this; that that right without all controversy belongs

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both may, and must be understood of the day of future judgment, it doth not at all repugn what hath been said before. Lastly, that he was not sent to make new laws, and that therefore by his office and mission he was no legislator properly so called, nor Moses neither, but a bringer and publisher of his Father's laws (for God only, and neither Moses nor CHRIST, was a king by covenant), is collected hence; that he said, I came not to destroy (to wit, the laws before given from God by Moses, which he presently interprets), but to fulfil; and, He that shall break one of the least of these commandments, and shall teach men so, he shall be called least in the kingdom of heaven. CHRIST therefore had not a royal or sovereign power committed to him

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free, in which they were to be subject to no human power, on this condition; that they should serve the God of Abraham on that fashion which Moses should teach: lastly, both to them and to all nations, a heavenly and eternal kingdom, on condition that they should serve the God of Abraham on that manner which Christ should teach. For by the new, that is to say, the Christian covenant, it is covenanted on men's part, to serve the God of Abraham on that manner which Jesus should teach: on God's part, to pardon their sins, and bring them into his celestial kingdom. We have already spoken of the quality of the heavenly kingdom, above in art. 5; but it is usually called, sometimes the kingdom of heaven, sometimes the kingdom of glory,

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other's. Now in holy Scriptures, repentance is often put instead of obedience; because Christ teacheth every where, that with God the will is taken for the deed; but repentance is an infallible sign of an obedient mind. These things being understood, it will most evidently appear out of many places of sacred Scripture, that those are the conditions of the Christian covenant which we have named; to wit, giving remission of sins and eternal life on God's part; and repenting and believing in JESUS CHRIST, on men's part. First, the words (Mark 1. 15): The kingdom of God is at hand; Repent ye and believe the gospel, contain the whole covenant. In like manner those (Luke 24. 46, 47): Thus it is written, and thus it behoved Christ to suffer, and

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appear out of many places of sacred Scripture, that those are the conditions of the Christian covenant which we have named; to wit, giving remission of sins and eternal life on God's part; and repenting and believing in JESUS CHRIST, on men's part. First, the words (Mark 1. 15): The kingdom of God is at hand; Repent ye and believe the gospel, contain the whole covenant. In like manner those (Luke 24. 46, 47): Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And those (Acts 3. 19): Repent and be converted, that your sins may be blotted out when the times of refreshing shall come,

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obedience, which when he answered that he had kept, he adjoins the other, saying (verse 22): Yet lackest thou one thing; Sell all that thou hast, and distribute to the poor, and thou shalt have treasure in heaven; and come, follow me. This was matter of faith. He therefore not giving sufficient credit to CHRIST and his heavenly treasures, went away sorrowful. The same covenant is contained in these words (Mark 16. 16): He that believeth and is baptized, shall be saved; he j that believeth not, shall be damned: where faith is expressed, repentance is supposed in those that are baptized. And in these words (John 3. 5): Except a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of heaven: where, to

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(John 3. 5): Except a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of heaven: where, to be born of water, is the same with regeneration, that is to say, conversion to CHRIST. Now that baptism is required in the two places cited just before, and in divers others, we must understand, that what circumcision was to the old covenant, that baptism is to the new. Seeing therefore that was not of the essence, but served for a memorial of the old covenant, as a ceremony or sign (and was omitted in the wilderness); in like manner this also is used, not as pertaining to the essence, but in memory and for a sign of the new covenant which we make with God. And provided the will be not wanting,

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water, is the same with regeneration, that is to say, conversion to CHRIST. Now that baptism is required in the two places cited just before, and in divers others, we must understand, that what circumcision was to the old covenant, that baptism is to the new. Seeing therefore that was not of the essence, but served for a memorial of the old covenant, as a ceremony or sign (and was omitted in the wilderness); in like manner this also is used, not as pertaining to the essence, but in memory and for a sign of the new covenant which we make with God. And provided the will be not wanting, the act through necessity may be omitted; but repentance and faith, which are of the essence of the covenant, are always

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must understand, that what circumcision was to the old covenant, that baptism is to the new. Seeing therefore that was not of the essence, but served for a memorial of the old covenant, as a ceremony or sign (and was omitted in the wilderness); in like manner this also is used, not as pertaining to the essence, but in memory and for a sign of the new covenant which we make with God. And provided the will be not wanting, the act through necessity may be omitted; but repentance and faith, which are of the essence of the covenant, are always required.

8. In the kingdom of God after this life, there will be no laws; partly, because there is no room for laws, where there is none

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of the old covenant, as a ceremony or sign (and was omitted in the wilderness); in like manner this also is used, not as pertaining to the essence, but in memory and for a sign of the new covenant which we make with God. And provided the will be not wanting, the act through necessity may be omitted; but repentance and faith, which are of the essence of the covenant, are always required.

8. In the kingdom of God after this life, there will be no laws; partly, because there is no room for laws, where there is none for sins; partly, because laws were given us from God, not to direct us in heaven, but unto heaven. Let us now therefore inquire what laws CHRIST (established not himself;

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of these was given before by Moses in the same words (Deut. 6. 5); and the second even before Moses; for it is the natural law, having its beginning with rational nature itself: and both together is the sum of all laws. For all the laws of divine natural worship, are contained in these words, Thou shalt love God; and all the laws of divine worship due by the old covenant, in these words, Thou shalt love thy God, that is to say, God, as being the peculiar King of Abraham and his seed; and all the laws natural and civil, in these words, Thou shalt love thy neighbour as thyself. For he that loves God and his neighbour, hath a mind to obey all laws, both divine and human. But God requires no more than a mind to obey. We have

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20. Now a Church, which hath personal rights and proper actions attributed to it, and of which that same must necessarily be understood, Tell it to the Church, and he that obeys not the Church, and all such like forms of speech, is to be defined so as by that word may be understood a multitude of men, who have made a new covenant with God in Christ, (that is to say) a multitude of them who have taken upon them the sacrament of baptism; which multitude may both lawfully be called together by some one into one place, and, he so calling them, are bound to be present either in person or by others. For a multitude of men, if they cannot meet in assembly when need requires, is not to be called a person. For a

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and he adds (verse 23):r Whose soever sins ye remit, they are remitted; and whose soever sins ye retain, they are retained. But what binding and loosing, or remitting and retaining of sins, is, admits of some scruple. For first, to retain his sins, who being baptized into remission of sins, is truly penitent, seems to be against the very covenant itself of the New Testament; and therefore could not be done by Christ himself, much less by his pastors. And to remit the impenitent, seems to be against the will of God the Father, from whom Christ was sent to convert the world and to reduce men unto obedience. Furthermore, if each pastor had an authority granted him to remit and retain sins in this manner, all awe of

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and the like: the other, about questions of human science, whose truth is sought out by natural reason and syllogisms, drawn from the covenants of men, and definitions (that is to say, significations received by use and common consent of words) such as are all questions of right and philosophy; for example, when in matter of right it is questioned, whether there be a promise and covenant, or not, that is nothing else but to demand whether such words, spoken in such a manner, be by common use and consent of the subjects a promise or covenant; which if they be so called, then it is true that a contract is made; if not, then it is false: that truth therefore depends on the compacts and consents of men. In like manner, when it is demanded in philosophy, whether the

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(that is to say, significations received by use and common consent of words) such as are all questions of right and philosophy; for example, when in matter of right it is questioned, whether there be a promise and covenant, or not, that is nothing else but to demand whether such words, spoken in such a manner, be by common use and consent of the subjects a promise or covenant; which if they be so called, then it is true that a contract is made; if not, then it is false: that truth therefore depends on the compacts and consents of men. In like manner, when it is demanded in philosophy, whether the same thing may entirely be in divers places at once; the determination of the question depends on the knowledge of the common consent of men, about the

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ingratitude, contumely, inhumanity, cruelty, injury, and the like offences, whereby our neighbours are prejudiced; therefore also love, or charity, are g equivalent to obedience. Justice, also (which is a constant will of giving to every man his due) is equivalent with it. But that faith and repentance are sufficient for salvation, is manifest by the covenant itself of baptism. For they who were by Peter converted on the day of Pentecost, demanding him, what they should do? He answered (Acts 2. 38): Repent and be baptized over h one of you, in the name of Jesus, for the remission of your sins. There was nothing therefore to be done for the obtaining of baptism, that is to say, for to enter into the kingdom of God, but to

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him, what they should do? He answered (Acts 2. 38): Repent and be baptized over h one of you, in the name of Jesus, for the remission of your sins. There was nothing therefore to be done for the obtaining of baptism, that is to say, for to enter into the kingdom of God, but to repent and believe in the name of JESUS; for the kingdom of heaven is promised by the covenant which is made in baptism. Furthermore, by the words of CHRIST, answering the lawyer who asked him what he should do to inherit eternal life (Luke 18. 20): Thou knowest the commandments: Thou shalt not kill, thou shalt not commit adultery, &c.: which refer to obedience; and (Mark 10. 18):i Sell all that thou hast, and come and follow me: which relates to

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these, who believes not that God is, and that he governs the world; it is necessary, that the faith of God and of the Old Testament be contained in this faith of the New. Seeing therefore that atheism, and the denial of the Divine Providence, were the only treason against the Divine Majesty in the kingdom of God by nature; but idolatry also in the kingdom of God by the old covenant; now in this kingdom, wherein God rules by way of a new covenant, apostacy is also added, or the renunciation of this article once received, that JESUS IS THE CHRIST. Truly other doctrines, provided they have their determination from a lawful Church, are not to be contradicted; for that is the sin of disobedience. But it hath been fully declared before, that they are not needful to be

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the world; it is necessary, that the faith of God and of the Old Testament be contained in this faith of the New. Seeing therefore that atheism, and the denial of the Divine Providence, were the only treason against the Divine Majesty in the kingdom of God by nature; but idolatry also in the kingdom of God by the old covenant; now in this kingdom, wherein God rules by way of a new covenant, apostacy is also added, or the renunciation of this article once received, that JESUS IS THE CHRIST. Truly other doctrines, provided they have their determination from a lawful Church, are not to be contradicted; for that is the sin of disobedience. But it hath been fully declared before, that they are not needful to be believed with an inward faith.

12. Faith

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in matters spiritual, that is to say, those things which concern God's worship, some Christian Church is to be followed. For it is an hypothesis of the Christian faith, that God speaks not in things supernatural but by the way of Christian interpreters of holy Scriptures. But what? Must we resist princes, when we cannot obey them? Truly, no; for this is contrary to our civil covenant. What must we do then? Go to Christ by martyrdom; which if it seem to any man to be an z hard saying, most certain it is that he believes not with his whole heart, THAT JESUS IS THE CHRIST, the Son of the living God (for he would then desire to be dissolved, and to be with Christ) but he would by a feigned Christian faith elude that obedience, which he hath contracted

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do worship in very deed: but they either stand or fall there, where they are commanded to stand or fall by a lawful sovereign. Secondly, I say it must be done, not at all times and everywhere, but on supposition that there is no other rule of worshipping God, beside the dictates of human reason; for then the will of the city stands for reason. But in the kingdom of God by way of covenant, whether old or new, where idolatry is expressly forbid, though the city commands us to worship thus, yet must we not do it. Which, if he shall consider, who conceived some repugnancy between this and art. 14, will surely cease to think so any longer.

20 In images made with hands.] In chap. 15. art. 14, there we have showed such a kind of worship to be irrational. But if

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this and art. 14, will surely cease to think so any longer.

20 In images made with hands.] In chap. 15. art. 14, there we have showed such a kind of worship to be irrational. But if it be done by the command of a city, to whom the written word of God is not known nor received, we have then showed this worship (in article 18) to be rational. But where God reigns by way of covenant, in which it is expressly warned not to worship thus, as in the covenant made with Abraham; there, whether it be with or without the command of the city, it is ill done.

21 I say, that to a Christian.] Although I conceive this assertion to be sufficiently proved by the following reasons, yet I thought it worth my labour to make a more ample explication of it;

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In images made with hands.] In chap. 15. art. 14, there we have showed such a kind of worship to be irrational. But if it be done by the command of a city, to whom the written word of God is not known nor received, we have then showed this worship (in article 18) to be rational. But where God reigns by way of covenant, in which it is expressly warned not to worship thus, as in the covenant made with Abraham; there, whether it be with or without the command of the city, it is ill done.

21 I say, that to a Christian.] Although I conceive this assertion to be sufficiently proved by the following reasons, yet I thought it worth my labour to make a more ample explication of it; because I perceive that being somewhat new, it may possibly be distasteful to

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Parliament, and did some of them more hurt to the King than if they had stayed where they were; for they had been so affrighted by such as you, with a panic fear of tyranny, that seeking to help him by way of composition and sharing, they abated the just and necessary indignation of his armies, by which only his right was to be recovered.

That very entering into the Covenant with the Scottish nation against the King, is by itself a very great crime, and you guilty of it. And so was the imposing of the Engagement, and you guilty of that also, as being done by the then Parliament, whose democratical principles you approved of.

You were also assisting to the Assembly of Divines that made the Directory, and which were afterwards put down by Oliver for

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zealous maintaining of controverted doctrines. And therefore I am verily persuaded, it was not his Divinity that displeased you or them, but somewhat else, which you are not willing to pretend. As for your party, that which angered you, I believe, was this passage of his Leviathan (vol. iii. p. 160); Whereas some men have pretended for their disobedience to their sovereign, a new covenant made, not with men, but with God; this also is unjust. For there is no covenant with God, but by mediation of somebody that representeth God's person; which none doth but God's lieutenant, who hath the sovereignty under God. But this pretence of covenant with God, is so evident a lie, (this is it that angered you), even in the pretenders'own consciences, that it is not only an act

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it was not his Divinity that displeased you or them, but somewhat else, which you are not willing to pretend. As for your party, that which angered you, I believe, was this passage of his Leviathan (vol. iii. p. 160); Whereas some men have pretended for their disobedience to their sovereign, a new covenant made, not with men, but with God; this also is unjust. For there is no covenant with God, but by mediation of somebody that representeth God's person; which none doth but God's lieutenant, who hath the sovereignty under God. But this pretence of covenant with God, is so evident a lie, (this is it that angered you), even in the pretenders'own consciences, that it is not only an act of an unjust, but also of a vile and unmanly disposition.

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passage of his Leviathan (vol. iii. p. 160); Whereas some men have pretended for their disobedience to their sovereign, a new covenant made, not with men, but with God; this also is unjust. For there is no covenant with God, but by mediation of somebody that representeth God's person; which none doth but God's lieutenant, who hath the sovereignty under God. But this pretence of covenant with God, is so evident a lie, (this is it that angered you), even in the pretenders'own consciences, that it is not only an act of an unjust, but also of a vile and unmanly disposition.

Besides, his making the King judge of doctrines to be preached or published, hath offended you both; so has also his attributing to the civil sovereign all power

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Thirdly, that it has power to correct all misdemeanours extrajudicial, tending to the breach of the peace, or oppression of the subjects, or raising of factions, controversies, debates, or any other manner of misgovernment. Fourthly, it may hold plea by writ out of the Chancery of all trespasses done vi et armis. Fifthly, it hath power to hold plea by bill for debt, detenue, covenant, promise, and all other personal actions. But of the jurisdiction of the King's Bench in actions real he says nothing; save, that if a writ in a real action be abated by judgment in the Court of Common Pleas, and that the judgment be by a writ of error reversed in the King's Bench, then the King's Bench may proceed upon the writ.

P. But how is the practice?

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at the names of things supernatural e. Chap. 12: How by deliberation from passions proceed men's actions f. Chap. 13: How by language men work upon each other's minds g. Of the condition of men in mere nature Chap. 14: Of the estate and right of nature Chap. 15: Of the divesting natural right by gift and covenant h. Of natural laws Chap. 16: Some of the laws of nature Chap. 17: Other laws of nature Chap. 18: A confirmation of the same out of the Word of God i. Chap. 19: Of the necessity and definition of a body politic Part II. 1. Concerning men as a body politic a. Of the generation and kinds of government

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all things, is one precept of nature. 3. What it is to relinquish and transfer one's right. 4. The will to transfer, and the will to accept, both necessary to the passing away of right.
5. Right not transferred by words de futuro only. 6. Words de futuro, together with other signs of the will, may transfer right. 7. Free gift defined. 8. Contract, and the sorts of it. 9. Covenant defined. 10. Contract of mutual trust is of no validity in the estate of hostility. 11. No covenant of men but with one another. 12. Covenant how dissolved. 13. Covenant extorted by fear, in the law of nature valid. 14. Covenant contrary to former covenant, void. 15. An oath defined. 16. Oath to be administered to every man in his own religion. 17. Oath addeth not to the obligation. 18.

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will to transfer, and the will to accept, both necessary to the passing away of right.
5. Right not transferred by words de futuro only. 6. Words de futuro, together with other signs of the will, may transfer right. 7. Free gift defined. 8. Contract, and the sorts of it. 9. Covenant defined. 10. Contract of mutual trust is of no validity in the estate of hostility. 11. No covenant of men but with one another. 12. Covenant how dissolved. 13. Covenant extorted by fear, in the law of nature valid. 14. Covenant contrary to former covenant, void. 15. An oath defined. 16. Oath to be administered to every man in his own religion. 17. Oath addeth not to the obligation. 18. Covenants bind but to endeavour.

1. What it is we call the law of nature, is not agreed upon,

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both necessary to the passing away of right.
5. Right not transferred by words de futuro only. 6. Words de futuro, together with other signs of the will, may transfer right. 7. Free gift defined. 8. Contract, and the sorts of it. 9. Covenant defined. 10. Contract of mutual trust is of no validity in the estate of hostility. 11. No covenant of men but with one another. 12. Covenant how dissolved. 13. Covenant extorted by fear, in the law of nature valid. 14. Covenant contrary to former covenant, void. 15. An oath defined. 16. Oath to be administered to every man in his own religion. 17. Oath addeth not to the obligation. 18. Covenants bind but to endeavour.

1. What it is we call the law of nature, is not agreed upon, by those that have hitherto written. For

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away of right.
5. Right not transferred by words de futuro only. 6. Words de futuro, together with other signs of the will, may transfer right. 7. Free gift defined. 8. Contract, and the sorts of it. 9. Covenant defined. 10. Contract of mutual trust is of no validity in the estate of hostility. 11. No covenant of men but with one another. 12. Covenant how dissolved. 13. Covenant extorted by fear, in the law of nature valid. 14. Covenant contrary to former covenant, void. 15. An oath defined. 16. Oath to be administered to every man in his own religion. 17. Oath addeth not to the obligation. 18. Covenants bind but to endeavour.

1. What it is we call the law of nature, is not agreed upon, by those that have hitherto written. For the most part, such writers

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futuro only. 6. Words de futuro, together with other signs of the will, may transfer right. 7. Free gift defined. 8. Contract, and the sorts of it. 9. Covenant defined. 10. Contract of mutual trust is of no validity in the estate of hostility. 11. No covenant of men but with one another. 12. Covenant how dissolved. 13. Covenant extorted by fear, in the law of nature valid. 14. Covenant contrary to former covenant, void. 15. An oath defined. 16. Oath to be administered to every man in his own religion. 17. Oath addeth not to the obligation. 18. Covenants bind but to endeavour.

1. What it is we call the law of nature, is not agreed upon, by those that have hitherto written. For the most part, such writers as have occasion to affirm, that anything is against the

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de futuro, together with other signs of the will, may transfer right. 7. Free gift defined. 8. Contract, and the sorts of it. 9. Covenant defined. 10. Contract of mutual trust is of no validity in the estate of hostility. 11. No covenant of men but with one another. 12. Covenant how dissolved. 13. Covenant extorted by fear, in the law of nature valid. 14. Covenant contrary to former covenant, void. 15. An oath defined. 16. Oath to be administered to every man in his own religion. 17. Oath addeth not to the obligation. 18. Covenants bind but to endeavour.

1. What it is we call the law of nature, is not agreed upon, by those that have hitherto written. For the most part, such writers as have occasion to affirm, that anything is against the law of nature, do allege no

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as when one selleth upon trust; or else neither party performeth presently, but trust one another. And it is impossible there should be any kind of contract besides these three. For either both the contractors trust, or neither; or else one trusteth, and the other not.

9. In all contracts where there is trust, the promise of him that is trusted, is called a COVENANT. And this, though it be a promise, and of the time to come, yet doth it h transfer the right, when that time cometh, no less than an actual donation. For it is a manifest sign, that he which did perform, understood it was the will of him that was trusted, to perform also. Promises therefore, upon consideration of reciprocal benefit, are covenants and signs of the will, or last act of

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such covenants be effectual; seeing he that performeth first shall have no reasonable cause to doubt of the performance of the other, that may be compelled thereunto.

11. And forasmuch as in all covenants, and contracts, and donations, the acceptance of him to whom the right is transferred, is necessary to the essence of those covenants, donations, &c., it is impossible to make a covenant or donation to any, that by nature, or absence, are unable, or if able, do not actually declare their acceptation of the same. First of all therefore it is impossible for any man to make a covenant with God Almighty, farther than it hath pleased him to declare who shall receive and accept of the said covenant in his name. Also it is impossible to make covenant with those living creatures,

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all covenants, and contracts, and donations, the acceptance of him to whom the right is transferred, is necessary to the essence of those covenants, donations, &c., it is impossible to make a covenant or donation to any, that by nature, or absence, are unable, or if able, do not actually declare their acceptation of the same. First of all therefore it is impossible for any man to make a covenant with God Almighty, farther than it hath pleased him to declare who shall receive and accept of the said covenant in his name. Also it is impossible to make covenant with those living creatures, of whose wills we have no sufficient sign, for want of common language.

12. A covenant to do any action at a certain time and place, is then dissolved by the

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to the essence of those covenants, donations, &c., it is impossible to make a covenant or donation to any, that by nature, or absence, are unable, or if able, do not actually declare their acceptation of the same. First of all therefore it is impossible for any man to make a covenant with God Almighty, farther than it hath pleased him to declare who shall receive and accept of the said covenant in his name. Also it is impossible to make covenant with those living creatures, of whose wills we have no sufficient sign, for want of common language.

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it is impossible to make a covenant or donation to any, that by nature, or absence, are unable, or if able, do not actually declare their acceptation of the same. First of all therefore it is impossible for any man to make a covenant with God Almighty, farther than it hath pleased him to declare who shall receive and accept of the said covenant in his name. Also it is impossible to make covenant with those living creatures, of whose wills we have no sufficient sign, for want of common language.

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of the same. First of all therefore it is impossible for any man to make a covenant with God Almighty, farther than it hath pleased him to declare who shall receive and accept of the said covenant in his name. Also it is impossible to make covenant with those living creatures, of whose wills we have no sufficient sign, for want of common language.

12. A covenant to do any action at a certain time and place, is then dissolved by the covenanter, when that time cometh, either by the performance, or by the violation. For a covenant is void that is once impossible. But a covenant not to do, without time limited, which is as much as to say, a covenant never to do, is dissolved by the covenanter then only, when he violateth it, or dieth. And generally all

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and accept of the said covenant in his name. Also it is impossible to make covenant with those living creatures, of whose wills we have no sufficient sign, for want of common language.

12. A covenant to do any action at a certain time and place, is then dissolved by the covenanter, when that time cometh, either by the performance, or by the violation. For a covenant is void that is once impossible. But a covenant not to do, without time limited, which is as much as to say, a covenant never to do, is dissolved by the covenanter then only, when he violateth it, or dieth. And generally all covenants are dischargeable by the covenantee, to whose benefit, and by whose right, he that maketh the covenant is obliged. This right therefore of the covenantee

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Also it is impossible to make covenant with those living creatures, of whose wills we have no sufficient sign, for want of common language.

12. A covenant to do any action at a certain time and place, is then dissolved by the covenanter, when that time cometh, either by the performance, or by the violation. For a covenant is void that is once impossible. But a covenant not to do, without time limited, which is as much as to say, a covenant never to do, is dissolved by the covenanter then only, when he violateth it, or dieth. And generally all covenants are dischargeable by the covenantee, to whose benefit, and by whose right, he that maketh the covenant is obliged. This right therefore of the covenantee relinquished, is a release of the covenant. And

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wills we have no sufficient sign, for want of common language.

12. A covenant to do any action at a certain time and place, is then dissolved by the covenanter, when that time cometh, either by the performance, or by the violation. For a covenant is void that is once impossible. But a covenant not to do, without time limited, which is as much as to say, a covenant never to do, is dissolved by the covenanter then only, when he violateth it, or dieth. And generally all covenants are dischargeable by the covenantee, to whose benefit, and by whose right, he that maketh the covenant is obliged. This right therefore of the covenantee relinquished, is a release of the covenant. And universally, for the same reason, all obligations are determinable at the

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either by the performance, or by the violation. For a covenant is void that is once impossible. But a covenant not to do, without time limited, which is as much as to say, a covenant never to do, is dissolved by the covenanter then only, when he violateth it, or dieth. And generally all covenants are dischargeable by the covenantee, to whose benefit, and by whose right, he that maketh the covenant is obliged. This right therefore of the covenantee relinquished, is a release of the covenant. And universally, for the same reason, all obligations are determinable at the will of the obliger.

13. It is a question often moved, whether such covenants oblige, as are extorted from men by fear. As for example: whether, if a man for fear of death, have promised i to give a thief an

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But a covenant not to do, without time limited, which is as much as to say, a covenant never to do, is dissolved by the covenanter then only, when he violateth it, or dieth. And generally all covenants are dischargeable by the covenantee, to whose benefit, and by whose right, he that maketh the covenant is obliged. This right therefore of the covenantee relinquished, is a release of the covenant. And universally, for the same reason, all obligations are determinable at the will of the obliger.

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is a release of the covenant. And universally, for the same reason, all obligations are determinable at the will of the obliger.

13. It is a question often moved, whether such covenants oblige, as are extorted from men by fear. As for example: whether, if a man for fear of death, have promised i to give a thief an hundred pounds the next day, and not discover him, whether such covenant be obligatory or not. And though in some cases such covenant may be void, yet it is not therefore void, because extorted by fear. For there appeareth no reason, why that which we do upon fear, should be less firm than that which we do for covetousness. For both the one and the other maketh the action voluntary. And if no covenant should be good, that proceedeth from fear of death, no

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reason, all obligations are determinable at the will of the obliger.

13. It is a question often moved, whether such covenants oblige, as are extorted from men by fear. As for example: whether, if a man for fear of death, have promised i to give a thief an hundred pounds the next day, and not discover him, whether such covenant be obligatory or not. And though in some cases such covenant may be void, yet it is not therefore void, because extorted by fear. For there appeareth no reason, why that which we do upon fear, should be less firm than that which we do for covetousness. For both the one and the other maketh the action voluntary. And if no covenant should be good, that proceedeth from fear of death, no conditions of peace between enemies, nor any laws could be of

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pounds the next day, and not discover him, whether such covenant be obligatory or not. And though in some cases such covenant may be void, yet it is not therefore void, because extorted by fear. For there appeareth no reason, why that which we do upon fear, should be less firm than that which we do for covetousness. For both the one and the other maketh the action voluntary. And if no covenant should be good, that proceedeth from fear of death, no conditions of peace between enemies, nor any laws could be of force; which are all consented to from that fear. For who would lose the liberty that nature hath given him, of governing himself by his own will and power, if they feared not death in the retaining of it? What prisoner in war might be trusted to seek his ransom, and ought

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nature hath given him, of governing himself by his own will and power, if they feared not death in the retaining of it? What prisoner in war might be trusted to seek his ransom, and ought not rather to be killed, if he were not tied by the grant of his life, to perform his promise? But after the introduction of policy and laws, the case may alter; for if by the law the performance of such a covenant be forbidden, then he that promiseth anything to a thief, not only may, but must refuse to perform it. But if the law forbid not the performance, but leave it to the will of the promiser, then is the performance still lawful: and the covenant of things lawful is obligatory, even towards a thief.

14. He that giveth, promiseth, or covenanteth to one, and after

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of his life, to perform his promise? But after the introduction of policy and laws, the case may alter; for if by the law the performance of such a covenant be forbidden, then he that promiseth anything to a thief, not only may, but must refuse to perform it. But if the law forbid not the performance, but leave it to the will of the promiser, then is the performance still lawful: and the covenant of things lawful is obligatory, even towards a thief.

14. He that giveth, promiseth, or covenanteth to one, and after giveth, promiseth, or covenanteth the same to another, maketh void the latter act. For it is impossible for a man to transfer that right which he himself hath not; and that right he hath not, which he himself hath before transferred.

15.

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that putteth him to the oath. For though all men may know by nature, that there is an Almighty power, nevertheless they believe not, that they swear by him, in any other form or name, than what their own (which they think the true) religion teacheth them.

17. And by the definition of an oath, it appeareth that it addeth not a greater obligation to perform the covenant sworn, than the covenant carrieth in itself, but it putteth a man into a greater danger, and of greater punishment.

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oath. For though all men may know by nature, that there is an Almighty power, nevertheless they believe not, that they swear by him, in any other form or name, than what their own (which they think the true) religion teacheth them.

17. And by the definition of an oath, it appeareth that it addeth not a greater obligation to perform the covenant sworn, than the covenant carrieth in itself, but it putteth a man into a greater danger, and of greater punishment.

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carrieth in itself, but it putteth a man into a greater danger, and of greater punishment.

18.j Covenants and oaths are de voluntariis, that is, de possibilibus. Nor can the covenantee understand the covenanter to promise impossibles; for they fall not under deliberation: and consequently (by chap. 13, sect. 10, which maketh the covenantee interpreter), no covenant is understood to bind further, than to our best endeavour, either in performance of the thing promised, or in something equivalent.

a men are carried away.

b of passions.

c men having right.

d lands.

e lands.

f cause of transferring... is in the one.

g time

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also were not a law of the same Nature, That every man is obliged to stand to, and perform, those covenants which c he maketh. For what benefit is it to a man, that any thing be promised, or given unto him, if he that giveth, or promiseth, performeth not, or retaineth still the right of taking back what he hath given?

2. The breach or violation of covenant, is that which men call INJURY, consisting in some action or omission, which is therefore called UNJUST. For it is action or omission, without jus, or right; which was transferred or relinquished before. There is a great similitude between that we call injury, or injustice in the actions and conversations of men in the world, and that which is called absurd in the arguments

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is a great similitude between that we call injury, or injustice in the actions and conversations of men in the world, and that which is called absurd in the arguments and disputations of the Schools. For as he, that is driven to contradict an assertion by him before maintained, is said to be reduced to an absurdity; so he that through passion doth, or omitteth that which before by covenant he promised not d to do, or not to omit, is said to commit injustice. And there is in every breach of covenant a contradiction properly so called; for he that covenanteth, willeth to do, or omit, in the time to come; and he that doth any action, willeth it in that present, which is part of the future time, contained in the covenant: and therefore he that violateth a covenant,

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and that which is called absurd in the arguments and disputations of the Schools. For as he, that is driven to contradict an assertion by him before maintained, is said to be reduced to an absurdity; so he that through passion doth, or omitteth that which before by covenant he promised not d to do, or not to omit, is said to commit injustice. And there is in every breach of covenant a contradiction properly so called; for he that covenanteth, willeth to do, or omit, in the time to come; and he that doth any action, willeth it in that present, which is part of the future time, contained in the covenant: and therefore he that violateth a covenant, willeth the doing and the not doing of the same thing, at the same time; which is a plain contradiction. And so injury is an

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passion doth, or omitteth that which before by covenant he promised not d to do, or not to omit, is said to commit injustice. And there is in every breach of covenant a contradiction properly so called; for he that covenanteth, willeth to do, or omit, in the time to come; and he that doth any action, willeth it in that present, which is part of the future time, contained in the covenant: and therefore he that violateth a covenant, willeth the doing and the not doing of the same thing, at the same time; which is a plain contradiction. And so injury is an absurdity of conversation, as absurdity is a kind of injustice in disputation.

3. In all violation of covenant, (to whomsoever accrueth the damage) the injury is done only to him to whom the covenant was made. For

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by covenant he promised not d to do, or not to omit, is said to commit injustice. And there is in every breach of covenant a contradiction properly so called; for he that covenanteth, willeth to do, or omit, in the time to come; and he that doth any action, willeth it in that present, which is part of the future time, contained in the covenant: and therefore he that violateth a covenant, willeth the doing and the not doing of the same thing, at the same time; which is a plain contradiction. And so injury is an absurdity of conversation, as absurdity is a kind of injustice in disputation.

3. In all violation of covenant, (to whomsoever accrueth the damage) the injury is done only to him to whom the covenant was made. For example, if a man covenant to obey his master,

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he that doth any action, willeth it in that present, which is part of the future time, contained in the covenant: and therefore he that violateth a covenant, willeth the doing and the not doing of the same thing, at the same time; which is a plain contradiction. And so injury is an absurdity of conversation, as absurdity is a kind of injustice in disputation.

3. In all violation of covenant, (to whomsoever accrueth the damage) the injury is done only to him to whom the covenant was made. For example, if a man covenant to obey his master, and the master command him to give money to a third, which he promiseth to do, and doth not; though this be to the damage of the third, yet the injury is done to the master only. For he could violate no covenant with him, with whom none was

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contained in the covenant: and therefore he that violateth a covenant, willeth the doing and the not doing of the same thing, at the same time; which is a plain contradiction. And so injury is an absurdity of conversation, as absurdity is a kind of injustice in disputation.

3. In all violation of covenant, (to whomsoever accrueth the damage) the injury is done only to him to whom the covenant was made. For example, if a man covenant to obey his master, and the master command him to give money to a third, which he promiseth to do, and doth not; though this be to the damage of the third, yet the injury is done to the master only. For he could violate no covenant with him, with whom none was made, and therefore doth him no injury: for injury consisteth in violation of covenant, by

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he that violateth a covenant, willeth the doing and the not doing of the same thing, at the same time; which is a plain contradiction. And so injury is an absurdity of conversation, as absurdity is a kind of injustice in disputation.

3. In all violation of covenant, (to whomsoever accrueth the damage) the injury is done only to him to whom the covenant was made. For example, if a man covenant to obey his master, and the master command him to give money to a third, which he promiseth to do, and doth not; though this be to the damage of the third, yet the injury is done to the master only. For he could violate no covenant with him, with whom none was made, and therefore doth him no injury: for injury consisteth in violation of covenant, by the definition thereof.

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3. In all violation of covenant, (to whomsoever accrueth the damage) the injury is done only to him to whom the covenant was made. For example, if a man covenant to obey his master, and the master command him to give money to a third, which he promiseth to do, and doth not; though this be to the damage of the third, yet the injury is done to the master only. For he could violate no covenant with him, with whom none was made, and therefore doth him no injury: for injury consisteth in violation of covenant, by the definition thereof.

4. The names of just, unjust, justice, injustice, are equivocal, and signify diversly. For justice and injustice, when they be attributed to actions, signify the same thing with no injury, and injury; and denominate

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the covenant was made. For example, if a man covenant to obey his master, and the master command him to give money to a third, which he promiseth to do, and doth not; though this be to the damage of the third, yet the injury is done to the master only. For he could violate no covenant with him, with whom none was made, and th