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physics, and miracles, and traditions, and abused part IV. Scripture, whereby they are good for nothing else, but to execute what they command them. The Comparison fairies likewise are said to take young children out with the kingof their cradles, and to change them into natural dom of fairies. fools, which common people do therefore call elves,

and are apt to mischief.

In what shop, or operatory the fairies make their enchantment, the old wives have not determined. But the operatories of the clergy are well enough known to be the universities, that received their discipline from authority pontificial.

When the fairies are displeased with any body, they are said to send their elves, to pinch them. The ecclesiastics, when they are displeased with any civil state, make also their elves, that is, superstitious, enchanted subjects, to pinch their princes, by preaching sedition; or one prince enchanted with promises, to pinch another.

The fairies marry not; but there be amongst them incubi, that have copulation with flesh and blood. The priests also marry not.

The ecclesiastics take the cream of the land, by donations of ignorant men, that stand in awe of them, and by tithes. So also it is in the fable of fairies, that they enter into the dairies, and feast upon the cream, which they skim from the milk.

What kind of money is current in the kingdom of fairies, is not recorded in the story. But the ecclesiastics in their receipts accept of the same money that we do; though when they are to make any payment, it is in canonizations, indulgencies, and masses.

To this, and such like resemblances between the

of the papacy

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of the papacy

PART IV. papacy, and the kingdom of fairies, may be added this, that as the fairies have no existence, but in Comparison the fancies of ignorant people, rising from the with the king traditions of old wives, or old poets: so the spidom of fairies. ritual power of the Pope, without the bounds of his own civil dominion, consisteth only in the fear that seduced people stand in, of their excommunications; upon hearing of false miracles, false traditions, and false interpretations of the Scripture.

It was not therefore a very difficult matter, for Henry VIII by his exorcism; nor for queen Elizabeth by hers, to cast them out. But who knows that this spirit of Rome, now gone out, and walking by missions through the dry places of China, Japan, and the Indies, that yield him little fruit, may not return, or rather an assembly of spirits worse than he, enter, and inhabit this clean swept house, and make the end thereof worse than the beginning? For it is not the Roman clergy only, that pretends the kingdom of God to be of this world, and thereby to have a power therein, distinct from that of the civil state. And this is all I had a design to say, concerning the doctrine of the POLITICS. Which when I have reviewed, I shall willingly expose it to the censure of my country.

A REVIEW, AND CONCLUSION.

Review, and

FROM the contrariety of some of the natural facul- part iv. ties of the mind, one to another, as also of one passion to another, and from their reference to conclusion. conversation, there has been an argument taken, to infer an impossibility that any one man should be sufficiently disposed to all sorts of civil duty. The severity of judgment, they say, makes men censorious, and unapt to pardon the errors and infirmities of other men: and on the other side, celerity of fancy, makes the thoughts less steady than is necessary, to discern exactly between right and wrong. Again, in all deliberations, and in all pleadings, the faculty of solid reasoning is necessary: for without it, the resolutions of men are rash, and their sentences unjust and yet if there be not powerful eloquence, which procureth attention and consent, the effect of reason will be little. But these are contrary faculties; the former being grounded upon principles of truth; the other upon opinions already received, true or false; and upon the passions and interests of men, which are different, and mutable.

And amongst the passions, courage, (by which I mean the contempt of wounds, and violent death) inclineth men to private revenges, and sometimes to endeavour the unsettling of the public peace : and timorousness, many times disposeth to the de

PART IV. sertion of the public defence. Both these, they say, cannot stand together in the same person.

Review, and conclusion.

And to consider the contrariety of men's opinions, and manners, in general, it is, they say, impossible to entertain a constant civil amity with all those, with whom the business of the world constrains us to converse: which business consisteth almost in nothing else but a perpetual contention for honour, riches, and authority.

To which I answer, that these are indeed great difficulties, but not impossibilities: for by education, and discipline, they may be, and are sometimes reconciled. Judgment and fancy may have place in the same man; but by turns; as the end which he aimeth at requireth. As the Israelites in Egypt, were sometimes fastened to their labour of making bricks, and other times were ranging abroad to gather straw: so also may the judgment sometimes be fixed upon one certain consideration, and the fancy at another time wandering about the world. So also reason, and eloquence, though not perhaps in the natural sciences, yet, in the moral, may stand very well together. For wheresoever there is place for adorning and preferring of error, there is much more place for adorning and preferring of truth, if they have it to adorn. Nor is there any repugnancy between fearing the laws, and not fearing a public enemy; nor between abstaining from injury, and pardoning it in others. There is therefore no such inconsistence of human nature, with civil duties, as some think. I have known clearness of judgment, and largeness of fancy; strength of reason, and graceful elocution; a courage for the war, and a fear for the laws, and all eminently in

PART IV.

Review, and

one man; and that was my most noble and honoured friend, Mr. Sidney Godolphin; who hating no man, nor hated of any, was unfortunately slain in the conclusion. beginning of the late civil war, in the public quarrel, by an undiscerned and an undiscerning hand.

To the Laws of Nature, declared in Chapter xv. I would have this added, that every man is bound by nature, as much as in him lieth, to protect in war the authority, by which he is himself protected in time of peace. For he that pretendeth a right of nature to preserve his own body, cannot pretend a right of nature to destroy him, by whose strength he is preserved: it is a manifest contradiction of himself. And though this law may be drawn by consequence, from some of those that are there already mentioned; yet the times require to have it inculcated, and remembered.

And because I find by divers English books lately printed, that the civil wars have not yet sufficiently taught men in what point of time it is, that a subject becomes obliged to the conqueror; nor what is conquest; nor how it comes about, that it obliges men to obey his laws: therefore for further satisfaction of men therein, I say, the point of time, wherein a man becomes subject to a conqueror, is that point, wherein having liberty to submit to him, he consenteth, either by express words, or by other sufficient sign, to be his subject. When it is that a man hath the liberty to submit, I have showed before in the end of Chapter XXI.; namely, that for him that hath no obligation to his former sovereign but that of an ordinary subject, it is then, when the means of his life are within the guards and garrisons of the enemy; for it is then, that he