religion-第11部分

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32。　v。　27。　And　there　fell　of　the　People　about　three　thousand　men；
v。　28。　Nor　yet　all　slaughter　of　an　innocent　Person；　for　Iephte
vowed；　Whosoever　cometh　forth；　&c。　I　will　offer　him　up　for　a
burnt　offering　unto　the　Lord；　Jud。　11。　vers。　31。　and　his　vow　was
accepted　of　God。　What　then　is　forbidden？　Onely　this：　that　no　man
kill　another；　who　hath　not　a　Right　to　kill　him；　that　is　to　say；
that　no　man　kill；　unlesse　it　belong　to　him　to　doe　so。　The　Law　of
CHRIST　therefore　concerning　killing；　and　consequently　all　manner
of　hurt　done　to　any　man；　and　what　penalties　are　to　be　set；
commands　us　to　obey　the　City　only。　In　like　manner；　by　that
Precept；　Thou　shalt　not　commit　adultery；　all　manner　of　Copulation
is　not　forbidden；　but　only　that　of　lying　with　another　mans　wife；
but　the　judgment　which　is　another　mans　wife；　belongs　to　the　City；
and　is　to　be　determined　by　the　rules　which　the　City　prescribes：
This　precept　therefore　commands　both　male　and　female　to　keep　that
faith　intire　which　they　have　mutually　given；　according　to　the
statutes　of　the　City。　So　also　by　the　precept；　Thou　shalt　not
steal；　all　manner　of　invasion；　or　secret　surreption　is　not
forbidden；　but　of　another　mans。　only。　The　subject　therefore　is
commanded　this　only；　that　he　invade　not；　nor　take　away　ought
which　the　City　prohibits　to　be　invaded　or　taken　away；　and
universally　not　to　call　any　thing　murder；　adultery；　or　t　heft；
but　what　is　done　contrary　to　the　civill　Lawes。　Lastly；　seeing
CHRIST　hath　commanded　us　to　honour　our　Parents；　and　hath　not
prescribed；　with　what　Rites；　what　appellations；　and　what　manner
of　obedience　they　are　to　be　honoured；　it　is　to　be　supposed　that
they　are　to　be　honoured　with　the　will　indeed；　and　inwardly；　as
Kings　and　Lords　over　their　Children；　but　outwardly；　not　beyond
the　Cities　permission；　which　shall　assign　to　every　man　（as　all
things　else；　so　also）　his　honour。　But　since　the　nature　of　justice
consists　in　this；　that　every　Man　have　his　own　given　him；　its
manifest；　that　it　also　belongs　to　a　Christian　City　to　determin
what　is　justice；　what　injustice；　or　a　sinne　against　justice；　Now
what　belongs　to　a　City；　that　must　be　judg'd　to　belong　to　him　or
them　who　have　the　Soveraigne　power　of　the　City。
　　　　XI。　Moreover；　because　our　Saviour　hath　not　shewed　Subjects
any　other　Lawes　for　the　government　of　a　City　beside　those　of
nature；　that　is　to　say；　beside　the　Command　of　obedience；　no
Subject　can　privately　determine　who　is　a　publique　friend；　who　an
enemy；　when　Warre；　when　Peace；　when　Truce　is　to　be　made；　nor　yet
what　Subjects；　what　authority；　and　of　what　men；　are　commodious；
or　prejudiciall　to　the　safety　of　the　Common…weale。　These；　and　all
like　matters　therefore　are　to　be　learned；　if　need　be；　from　the
City；　that　is　to　say；　from　the　Soveraign　powers。
　　　　XII。　Furthermore；　all　these　things；　to　build　Castles；　Houses；
Temples；　to　move；　carry；　take　away　mighty　weights；　to　send
securely　over　Seas；　to　contrive　engines；　serving　for　all　manner
of　uses；　to　be　well　acquainted　with　the　face　of　the　whole　world；
the　Courses　of　the　Starres；　the　seasons　of　the　yeare；　the
accounts　of　the　times；　and　the　nature　of　all　things；　to
understand　perfectly　all　naturall　and　civill　Rights；　and　all
manner　of　Sciences；　which　（comprehended　under　the　Title　of
Philosophy）　are　necessary　partly　to　live；　partly　to　live　well；　I
say；　the　understanding　of　these　（because　CHRIST　hath　not
delivered　it）　is　to　be　learnt　from　reasoning；　that　is　to　say　by
making　necessary　consequences；　having　first　taken　the　beginning
from　experience。　But　mens　reasonings　are　sometimes　right；
sometimes　wrong；　and　consequently　that　which　is　concluded；　and
held　for　a　truth；　is　sometimes　truth；　sometimes　errour。　Now；
errours　even　about　these　Philosophicall　points　doe　sometimes
publique　hurt；　and　give　occasions　of　great　seditions；　and
injuries：　It　is　needfull　therefore；　as　oft　as　any　controversie
ariseth　in　these　matters　contrary　to　publique　good；　and　common
Peace；　that　there　be　some　body　to　judge　of　the　reasoning；　that　is
to　say；　whether　that　which　is　inferred；　be　rightly　inferred　or
not；　that　so　the　controversie　may　be　ended。　But　there　are　no
rules　given　by　CHRIST　to　this　purpose；　neither　came　he　into　the
world　to　teach　Logick。　It　remaines　therefore　that　the　Iudges　of
such　controversies　be　the　same　with　those　whom　God　by　nature　had
instituted　before；　namely　those　who　in　each　City　are　constituted
by　the　Soveraign。　Moreover；　if　a　controversie　be　raised　of　the
accurate　and　proper　signification　（i。e。）　the　definition　of　those
names　or　appellations　which　are　commonly　us'd；　in　so　much　as　it
is　needfull　for　the　peace　of　the　City；　or　the　distribution　of
right；　to　be　determin'd；　the　determination　will　belong　to　the
City；　for　men　by　reasoning　doe　search　out　such　kind　of
definitions　in　their　observation　of　diverse　conceptions；　for　the
signification　whereof；　those　appellations　were　us'd　at　divers
times；　and　for　divers　causes。　But　the　decision　of　the　question
whether　a　man　doe　reason　rightly；　belongs　to　the　City。　For
Example。　If　a　woman　bring　forth　a　Child　of　an　unwonted　shape；　and
the　Law　forbid　to　kill　a　man；　the　question　is；　whether　the　Childe
be　a　man。　It　is　demanded　therefore　what　a　man　is。　No　man　doubts；
but　the　City　shall　judge　it；　and　that　without　taking　an　account
of　Aristotles　definition；　that　man　is　a　rationall　Creature。　And
these　things　（namely　Right；　Politie；　and　naturall　Sciences）　are
Subjects　concerning　which　CHRIST　denies　that　it　belongs　to　his
Office　to　give　any　Praecepts；　or　teach　any　thing；　beside　this
onely；　that　in　all　Controversies　about　them；　every　single　Subject
should　obey　the　Lawes；　and　determinations　of　his　City。　Yet　must
we　remember　this；　that　the　same　Christ　as　God　could　not　onely
have　taught；　but　also　commanded　what　he　would。
　　　　XIII。　The　summe　of　our　Saviours　Office　was　to　teach　the　way；
and　all　the　meanes　of　Salvation；　and　aeternall　life；　but　Iustice
and　civill　obedience；　and　observation　of　all　the　naturall　Lawes
is　one　of　the　meanes　to　Salvation。　Now　these　may　be　taught　two
wayes；　one；　as　Theorems　by　the　way　of　naturall　reason；　by　drawing
Right　and　the　natural　Lawes　from　humane　Principles；　and
contracts；　and　this　Doctrine　thus　deliver'd　is　subject　to　the
censure　of　civill　powers：　The　other；　as　Lawes；　by　divine
authority；　in　shewing　the　will　of　God　to　be　such；　and　thus　to
teach；　belongs　onely　to　him　to　whom　the　Will　of　God　is
supernaturally　knowne；　that　is　to　say；　to　Christ。　Secondly；　it
belong'd　to　the　Office　of　Christ　to　forgive　sinnes　to　the
Penitent；　for　that　was　necessary　for　the　Salvation　of　men　who　had
already　sinn'd；　neither　could　it　be　done　by　any　other；　for
remission　of　sinnes　followes　not　Repentance　naturally；　（as　a
Debt）　but　it　depends　（as　a　free　gift）　on　the　will　of　God
supernaturally　to　be　reveal'd。　Thirdly；　it　belongs　to　the　Office
of　Christ　to　teach　all　those　Commandements　of　God；　whether
concerning　his　worship；　or　those　points　of　faith　which　cannot　be
understood　by　naturall　reason；　but　onely　by　revelation；　of　which
nature　are　those　that　he　was　the　Christ；　that　his　Kingdome　was
not　terrestriall；　but　celestiall；　that　there　are　rewards；　and
punishments　after　this　life；　that　the　soule　is　immortall；　that
there　should　be　such；　and　so　many　Sacraments；　and　the　like。
　　　　XIV。　From　what　hath　beene　sayed　in　the　foregoing　Chapter；　it
is　not　hard　to　distinguish　betweene　things　Spirituall；　and
Temporall。　For　since　by　Spirituall；　those　things　are　understood
which　have　their　foundation　on　the　authority；　and　Office　of
CHRIST；　and　unlesse　CHRIST　had　taught　them；　could　not　have　beene
known；　and　all　other　things　are　temporall；　it　followes；　that　the
definition；　and　determination　of　whats　just；　and　unjust；　the
cognizance　of　all　controversies　about　the　meanes　of　Peace；　and
publique　defence；　and　the　Examination　of　doctrines；　and　books　in
all　manner　of　rationall　science；　depends　upon　the　temporall
Right。　But　those　which　are　mysteries　of　faith；　depending　on
CHRIST　his　word；　and　authority　onely；　their　judgements　belong　to
spirituall　Right。　But　it　is　reasons　inquisition；　and　pertaines　to
temporall　Right　to　define　what　is　spirituall；　and　what　temporall；
because　our　Saviour　hath　not　made　that　distinction；　For　although
Saint　Paul　in　many　places　distinguish　betweene　spirituall　things；
and　carnall　things；　and　calls　those　things　spirituall；　which　are
of　the　spirit；　to　wit；　the　word　of　wisdome；　the　word　of
knowledge；　faith；　the　gift　of　healing；　the　working　of　miracles；
Prophesie；　divers　kindes　of　tongues；　interpretation　of　tongues；
Rom。　8。　5。　1　Cor。　12。　8；　9。　All　supernaturally　inspired　by　the
Holy　Ghost；　and　such　as　the　carnall　man　understands　not；　but　he
only　who　hath　known　the　mind　of　CHRIST；　2。　Cor。　2。　14；　15；　16。
And　those　things　carnall　which　belong　to　worldly　wealth；　Rom。　15。
27。　And　the　men　carnall　men；　1　Cor。　3。　vers。　1；　2；　3。　yet　hath　he
not　defined；　nor　given　us　any　rules　whereby　we　may　know　what
proceeds　from　naturall　reason；　what　from　supernaturall
inspiration。
　　　　XV。　Seeing　therefore　it　is　plain　that　our　Saviour　hath
committed　to；　or　rather　not　taken　away　from　Princes；　and　those
who　in　each　City　have　obtained　the　Soveraignty；　the　supreme
authority　of　judging　&　determineing　al　manner　of　controversies
about　temporall　matters；　we　must　see　henceforth　to　whom　he　hath
left　the　same　authority　in　matters　spirituall。　Which　because　it
cannot　bee　known；　except　it　be　out　of　the　word　of　God；　and　the
Tradition　of　the　Church；　we　must　enquire　in　the　next　place　what
the　word　of　God　is；　what　to　interpret　it；　what　a　Church　is；　and
what　the　will　and　command　of　the　Church。　To　omit　that　the　word　of
God　is　in　Scripture　taken　sometimes　for　the　Sonne　of　God；　it　is
used；　three　manner　of　wayes；　First；　most　properly　for　that　which
God　hath　spoken；　Thus　whatsoever　God　spake　unto　Abraham；　the
Patriarchs；　Moses；　and　the　Prophets；　our　Saviour　to　his
Disciples；　or　any　others；　is　the　word　of　God。　Secondly；
whatsoever　hath　been　uttered　by　men　on　the　motion；　or　by　Command
of　the　Holy　Ghost；　in　which　sense　we　acknowledge　the　Scriptures
to　be　the　word　of　God。　Thirdly；　in　the　New　Testament　indeed　the
word　of　God　most　frequently　signifies　the　Doctrine　of　the
Gospell；　or　the　word　concerning　God；　or　the　word　of　the　Kingdom