The Online Library of Liberty

A project of Liberty Fund, Inc.

• To My Most Honor’d Friend Mr. Francis Godolphin, of Godolphin.
• The Introduction.
• Part I.: Of Man.
• Chapter I.: Of Sense.
• Chapter II.: Of Imagination.
• Chapter III.: Of the Consequence Or Train of Imaginations.
• Chapter IV.: Of Speech.
• Chapter V.: Of Reason and Science.
• Chapter VI.: Of the Interior Beginnings of Voluntary Motions; Commonly Called the Passions; and the Speeches By Which They Are Expressed.
• Chapter VII.: Of the Ends, Or Resolutions of Discourse.
• Chapter VIII.: Of the Virtues Commonly Called Intellectual; and Their Contrary Defects.
• Chapter IX.: Of the Several Subjects of Knowledge.
• Chapter X.: Of Power, Worth, Dignity, Honour, and Worthiness.
• Chapter XI.: Of the Difference of Manners.
• Chapter XII.: Of Religion.
• Chapter XIII.: Of the Natural Condition of Mankind As Concerning Their Felicity, and Misery.
• Chapter XIV.: Of the First and Second Natural Laws, and of Contracts.
• Chapter XV.: Of Other Laws of Nature.
• Chapter XVI.: Of Persons, Authors, and Things Personated.
• Part II.: Of Commonwealth.
• Chapter XVII.: Of the Causes, Generation, and Definition of a Commonwealth.
• Chapter XVIII.: Of the Rights of Sovereigns By Institution.
• Chapter XIX.: Of the Several Kinds of Commonwealth By Institution, and of Succession to the Sovereign Power.
• Chapter XX.: Of Dominion Paternal, and Despotical.
• Chapter XXI.: Of the Liberty of Subjects.
• Chapter XXII.: Of Systems Subject, Political, and Private.
• Chapter XXIII.: Of the Public Ministers of Sovereign Power.
• Chapter XXIV.: Of the Nutrition, and Procreation of a Commonwealth.
• Chapter XXV.: Of Counsel.
• Chapter XXVI.: Of Civil Laws.
• Chapter XXVII.: Of Crimes, Excuses, and Extenuations.
• Chapter XXVIII.: Of Punishments and Rewards.
• Chapter XXIX.: Of Those Things That Weaken, Or Tend to the Dissolution of a Commonwealth.
• Chapter XXX.: Of the Office of the Sovereign Representative.
• Chapter XXXI.: Of the Kingdom of God By Nature.
• Part III.: Of a Christian Commonwealth.
• Chapter XXXII.: Of the Principles of Christian Politics.
• Chapter XXXIII.: Of the Number, Antiquity, Scope, Authority and Interpreters of the Books of Holy Scripture.
• Chapter XXXIV.: Of the Signification of Spirit, Angel, and Inspiration In the Books of Holy Scripture.
• Chapter XXXV: Of the Signification In Scripture of Kingdom of God, of Holy, Sacred, and Sacrament.
• Chapter XXXVI.: Of the Word of God, and of Prophets.
• Chapter XXXVII.: Of Miracles, and Their Use.
• Chapter XXXVIII.: Of the Signification In Scripture of Eternal Life, Hell, Salvation, the World to Come, and Redemption.
• Chapter XXXIX.: Of the Signification In Scripture of the Word Church.
• Chapter Xl.: of the Rights of the Kingdom of God, In Abraham, Moses, the High-priests, and the Kings of Judah.
• Chapter Xli.: of the Office of Our Blessed Saviour.
• Chapter Xlii.: of Power Ecclesiastical.
• Chapter Xliii.: of What Is Necessary For a Man’s Reception Into the Kingdom of Heaven.
• Part IV.: Of the Kingdom of Darkness.
• Chapter Xliv.: of Spiritual Darkness, From Misinterpretation of Scripture.
• Chapter Xlv.: of Demonology, and Other Relics of the Religion of the Gentiles.
• Chap. Xlvi.: of Darkness From Vain Philosophy, and Fabulous Traditions.
• Chapter Xlvii.: of the Benefit That Proceedeth From Such Darkness, and to Whom It Accrueth.
• A Review, and Conclusion.
• Books Published By John Bohn.

CHAPTER XI.

of the difference of manners.

What is here meant by manners.

By manners, I mean not here, decency of behaviour; as how one should salute another, or how a man should wash his mouth, or pick his teeth before company, and such other points of the small morals; but those qualities of mankind, that concern their living together in peace, and unity. To which end we are to consider, that the felicity of this life, consisteth not in the repose of a mind satisfied. For there is no such finis ultimus, utmost aim, nor summum bonum, greatest good, as is spoken of in the books of the old moral philosophers. Nor can a man any more live, whose desires are at an end, than he, whose senses and imaginations are at a stand. Felicity is a continual progress of the desire, from one object to another; the attaining of the former, being still but the way to the latter. The cause whereof is, that the object of man’s desire, is not to enjoy once only, and for one instant of time; but to assure for ever, the way of his future desire. And therefore the voluntary actions, and inclinations of all men, tend, not only to the procuring, but also to the assuring of a contented life; and differ only in the way: which ariseth partly from the diversity of passions, in divers men; and partly from the difference of the knowledge, or opinion each one has of the causes, which produce the effect desired.

A restless desire of power in all men.

So that in the first place, I put for a general inclination of all mankind, a perpetual and restless desire of power after power, that ceaseth only in death. And the cause of this, is not always that a man hopes for a more intensive delight, than he has already attained to; or that he cannot be content with a moderate power: but because he cannot assure the power and means to live well, which he hath present, without the acquisition of more. And from hence it is, that kings, whose power is greatest, turn their endeavours to the assuring it at home by laws, or abroad by wars: and when that is done, there succeedeth a new desire; in some, of fame from new conquest; in others, of ease and sensual pleasure; in others, of admiration, or being flattered for excellence in some art, or other ability of the mind.

Love of contention from competition.

Competition of riches, honour, command, or other power, inclineth to contention, enmity, and war: because the way of one competitor, to the attaining of his desire, is to kill, subdue, supplant, or repel the other. Particularly, competition of praise, inclineth to a reverence of antiquity. For men contend with the living, not with the dead; to these ascribing more than due, that they may obscure the glory of the other.

Civil obedience from love of ease.From fear of death, or wounds.

Desire of ease, and sensual delight, disposeth men to obey a common power: because by such desires, a man doth abandon the protection that might be hoped for from his own industry, and labour. Fear of death, and wounds, disposeth to the same; and for the same reason. On the contrary, needy men, and hardy, not contented with their present condition; as also, all men that are ambitious of military command, are inclined to continue the causes of war; and to stir up trouble and sedition: for there is no honour military but by war; nor any such hope to mend an ill game, as by causing a new shuffle.

And from love of arts.

Desire of knowledge, and arts of peace, inclineth men to obey a common power: for such desire, containeth a desire of leisure; and consequently protection from some other power than their own.

Love of virtue from love of praise.

Desire of praise, disposeth to laudable actions, such as please them whose judgment they value; for of those men whom we contemn, we contemn also the praises. Desire of fame after death does the same. And though after death, there be no sense of the praise given us on earth, as being joys, that are either swallowed up in the unspeakable joys of Heaven, or extinguished in the extreme torments of hell: yet is not such fame vain; because men have a present delight therein, from the foresight of it, and of the benefit that may redound thereby to their posterity: which though they now see not, yet they imagine; and anything that is pleasure to the sense, the same also is pleasure in the imagination.

Hate, from difficulty of requiting great benefits.

To have received from one, to whom we think ourselves equal, greater benefits than there is hope to requite, disposeth to counterfeit love; but really secret hatred; and puts a man into the estate of a desperate debtor, that in declining the sight of his creditor, tacitly wishes him there, where he might never see him more. For benefits oblige, and obligation is thraldom; and unrequitable obligation perpetual thraldom; which is to one’s equal, hateful. But to have received benefits from one, whom we acknowledge for superior, inclines to love; because the obligation is no new depression: and cheerful acceptation, which men call gratitude, is such an honour done to the obliger, as is taken generally for retribution. Also to receive benefits, though from an equal, or inferior, as long as there is hope of requital, disposeth to love: for in the intention of the receiver, the obligation is of aid and service mutual; from whence proceedeth an emulation of who shall exceed in benefiting; the most noble and profitable contention possible; wherein the victor is pleased with his victory, and the other revenged by confessing it.

And from conscience of deserving to be hated.

To have done more hurt to a man, than he can, or is willing to expiate, inclineth the doer to hate the sufferer. For he must expect revenge, or forgiveness; both which are hateful.

Promptness to hurt, from fear.

Fear of oppression, disposeth a man to anticipate, or to seek aid by society: for there is no other way by which a man can secure his life and liberty.

And from distrust of their own wit.

Men that distrust their own subtlety, are, in tumult and sedition, better disposed for victory, than they that suppose themselves wise, or crafty. For these love to consult, the other, fearing to be circumvented, to strike first. And in sedition, men being always in the precincts of battle, to hold together, and use all advantages of force, is a better stratagem, than any that can proceed from subtlety of wit.

Vain undertaking from vain-glory.

Vain-glorious men, such as without being conscious to themselves of great sufficiency, delight in supposing themselves gallant men, are inclined only to ostentation; but not to attempt: because when danger or difficulty appears, they look for nothing but to have their insufficiency discovered.

Vain-glorious men, such as estimate their sufficiency by the flattery of other men, or the fortune of some precedent action, without assured ground of hope from the true knowledge of themselves, are inclined to rash engaging; and in the approach of danger, or difficulty, to retire if they can: because not seeing the way of safety, they will rather hazard their honour, which may be salved with an excuse; than their lives, for which no salve is sufficient.

Ambition, from opinion of sufficiency.

Men that have a strong opinion of their own wisdom in matter of government, are disposed to ambition. Because without public employment in council or magistracy, the honour of their wisdom is lost. And therefore eloquent speakers are inclined to ambition; for eloquence seemeth wisdom, both to themselves and others.

Irresolution, from too great valuing of small matters.

Pusillanimity disposeth men to irresolution, and consequently to lose the occasions, and fittest opportunities of action. For after men have been in deliberation till the time of action approach, if it be not then manifest what is best to be done, it is a sign, the difference of motives, the one way and the other, are not great: therefore not to resolve then, is to lose the occasion by weighing of trifles; which is pusillanimity.

Frugality, though in poor men a virtue, maketh a man unapt to atchieve such actions, as require the strength of many men at once: for it weakeneth their endeavour, which is to be nourished and kept in vigour by reward.

Confidence in others, from ignorance of the marks of wisdom and kindness.

Eloquence, with flattery, disposeth men to confide in them that have it; because the former is seeming wisdom, the latter seeming kindness. Add to them military reputation, and it disposeth men to adhere, and subject themselves to those men that have them. The two former having given them caution against danger from him; the latter gives them caution against danger from others.

And from ignorance of natural causes.

Want of science, that is, ignorance of causes, disposeth, or rather constraineth a man to rely on the advice, and authority of others. For all men whom the truth concerns, if they rely not on their own, must rely on the opinion of some other, whom they think wiser than themselves, and see not why he should deceive them.

And from want of understanding.

Ignorance of the signification of words, which is want of understanding, disposeth men to take on trust, not only the truth they know not; but also the errors; and which is more, the nonsense of them they trust: for neither error nor nonsense, can without a perfect understanding of words, be detected.

From the same it proceedeth, that men give different names, to one and the same thing, from the difference of their own passions: as they that approve a private opinion, call it opinion; but they that mislike it, heresy: and yet heresy signifies no more than private opinion; but has only a greater tincture of choler.

From the same also it proceedeth, that men cannot distinguish, without study and great understanding, between one action of many men, and many actions of one multitude; as for example, between one action of all the senators of Rome in killing Cataline, and the many actions of a number of senators in killing Cæsar; and therefore are disposed to take for the action of the people, that which is a multitude of actions done by a multitude of men, led perhaps by the persuasion of one.

Adherence to custom, from ignorance of the nature of right and wrong.

Ignorance of the causes, and original constitution of right, equity, law, and justice, disposeth a man to make custom and example the rule of his actions; in such manner, as to think that unjust which it hath been the custom to punish; and that just, of the impunity and approbation whereof they can produce an example, or, as the lawyers which only use this false measure of justice barbarously call it, a precedent; like little children, that have no other rule of good and evil manners, but the correction they receive from their parents and masters; save that children are constant to their rule, whereas, men are not so; because grown old, and stubborn, they appeal from custom to reason, and from reason to custom, as it serves their turn; receding from custom when their interest requires it, and setting themselves against reason, as oft as reason is against them: which is the cause, that the doctrine of right and wrong, is perpetually disputed, both by the pen and the sword: whereas the doctrine of lines, and figures, is not so; because men care not, in that subject, what be truth, as a thing that crosses no man’s ambition, profit or lust. For I doubt not, but if it had been a thing contrary to any man’s right of dominion, or to the interest of men that have dominion, that the three angles of a triangle, should be equal to two angles of a square; that doctrine should have been, if not disputed, yet by the burning of all books of geometry, suppressed, as far as he whom it concerned was able.

Adherence to private men, from ignorance of the causes of peace.

Ignorance of remote causes, disposeth men to attribute all events, to the causes immediate, and instrumental: for these are all the causes they perceive. And hence it comes to pass, that in all places, men that are grieved with payments to the public, discharge their anger upon the publicans, that is to say, farmers, collectors, and other officers of the public revenue; and adhere to such as find fault with the public government; and thereby, when they have engaged themselves beyond hope of justification, fall also upon the supreme authority, for fear of punishment, or shame of receiving pardon.

Credulity, from ignorance of nature.

Ignorance of natural causes, disposeth a man to credulity, so as to believe many times impossibilities: for such know nothing to the contrary, but that they may be true; being unable to detect the impossibility. And credulity, because men like to be hearkened unto in company, disposeth them to lying: so that ignorance itself without malice, is able to make a man both to believe lies, and tell them; and sometimes also to invent them.

Curiosity to know, from care of future time.

Anxiety for the future time, disposeth men to inquire into the causes of things: because the knowledge of them, maketh men the better able to order the present to their best advantage.

Natural religion from the same.

Curiosity, or love of the knowledge of causes, draws a man from the consideration of the effect, to seek the cause; and again, the cause of that cause; till of necessity he must come to this thought at last, that there is some cause, whereof there is no former cause, but is eternal; which is it men call God. So that it is impossible to make any profound inquiry into natural causes, without being inclined thereby to believe there is one God eternal; though they cannot have any idea of him in their mind, answerable to his nature. For as a man that is born blind, hearing men talk of warming themselves by the fire, and being brought to warm himself by the same, may easily conceive, and assure himself, there is somewhat there, which men call fire, and is the cause of the heat he feels; but cannot imagine what it is like; nor have an idea of it in his mind, such as they have that see it: so also by the visible things in this world, and their admirable order, a man may conceive there is a cause of them, which men call God; and yet not have an idea, or image of him in his mind.

And they that make little, or no inquiry into the natural causes of things, yet from the fear that proceeds from the ignorance itself, of what it is that hath the power to do them much good or harm, are inclined to suppose, and feign unto themselves, several kinds of powers invisible; and to stand in awe of their own imaginations; and in time of distress to invoke them; as also in the time of an expected good success, to give them thanks; making the creatures of their own fancy, their gods. By which means it hath come to pass, that from the innumerable variety of fancy, men have created in the world innumerable sorts of gods. And this fear of things invisible, is the natural seed of that, which every one in himself calleth religion; and in them that worship, or fear that power otherwise than they do, superstition.

And this seed of religion, having been observed by many; some of those that have observed it, have been inclined thereby to nourish, dress, and form it into laws; and to add to it of their own invention, any opinion of the causes of future events, by which they thought they should be best able to govern others, and make unto themselves the greatest use of their powers.