Over thee." It would, I think, have been a hard matter for anybody but our author to have found out a grant of "monarchical government to Adam" in these words, which were neither spoke to nor of him; neither will any one, I suppose, by these words think the weaker sex, as by a law so subjected to the curse contained in them, that it is their duty not to endeavour to avoid it. And will any one say that Eve, or any other woman, sinned if she were brought to bed without those multiplied pains God threatens her here with, or that either of our Queens, Mary or Elizabeth, had they married any of their subjects, had been by this text put into a political subjection to him, or that he thereby should have had "monarchical rule" over her? God in this text gives not, that I see, any authority to Adam over Eve, or men over their wives, but only foretells what should be the woman's lot, how by His Providence He would order it so that she should be subject to her husband, as we see that generally the laws of mankind and customs of nations have ordered it so, and there is, I grant, a foundation in Nature for it.

48. Thus when God says of Jacob and Esau that "the elder should serve the younger" (Gen. xxv. 23), nobody supposes that God hereby made Jacob Esau's sovereign, but foretold what should de facto come to pass.

But if these words here spoke to Eve rust needs be understood as a law to bind her and all other women to subjection, it can be no other subjection than what every wife owes her husband, and then if this be the "original grant of government" and the "foundation of monarchical power,' there will be as many monarchs as there are husbands. If therefore these words give any power to Adam, it can be only a conjugal power, not political—the power that every husband hath to order the things of private concernment in his family, as proprietor of the goods and land there, and to have his will take place in all things of their common concernment before that of his wife; but not a political power of life and death over her, much less over anybody else.

49. This I am sure. If our author will have this text to be a "grant, the original grant of government," political government, he ought to have proved it by some better arguments

than by barely saying, that "thy desire shall be unto thy husband," was a law whereby Eve and all that should come of her were subjected to the absolute monarchical power of Adam and his heirs. "Thy desire shall be to thy husband," is too doubtful an expression, of whose signification interpreters are not agreed, to build so confidently on, and in a matter of such moment and so great and general concernment; but our author, according to his way of writing, having once named the text, concludes presently without any more ado that the meaning is as he would have it; let the words "rule" and "subject" be but found in the text or margin, and it immediately signifies the duty of a subject to his prince, and the relation is changed; and though God says "husband," Sir Robert will have it "king." Adam has presently "absolute monarchical power" over Eve, and not only Eve, but "all that should come of her," though the Scripture says not a word of it, nor our author a word to prove it. But Adam must for all that be an absolute monarch, and so to the end of the chapter quite down to chap. i. And here I leave my reader to consider whether my bare saying, without offering any reasons to evince it, that this text gave not Adam that" absolute monarchical power" our author supposes, be not as sufficient to destroy that power as his bare assertion is to establish it, since the text mentions neither "prince" nor "people," speaks nothing of "absolute" or 66 monarchical" power, but the subjection of Eve, a wife to her husband. And he that would treat our author so, although he would make a short and sufficient answer to the greatest part of the grounds he proceeds on, and abundantly confute them by barely denying; it being a sufficient answer to assertions without proof to deny them without giving a reason, and therefore should I have said nothing but barely denied that by this text "the supreme power" was settled and founded by God himself, in the fatherhood, limited to monarchy, and that to Adam's person and heirs, all which our author notably concludes from these words, as may be seen in the same page (O., 244), and desired any sober man to have read the text, and considered to whom and on what occasion it was spoken, he would no doubt have wondered how our author found out" monarchical absolute power" in it, had he not had an exceeding good faculty to find it himself, where he could

not show it others; and thus we have examined the two places of Scripture, all that I remember our author brings to prove "Adam's sovereignty," that "supremacy," which, he says, "it was God's ordinance should be unlimited in Adam, and as large as all the acts of his will" (O., 254), viz.— Gen. i. 28, and Gen. iii. 16, one whereof signifies only the subjection of the inferior ranks of creatures to mankind, and the other the subjection that is due from a wife to her husband, both far enough from that which subjects owe the governors of political societies.

CHAPTER VI.

Of Adam's Title to Sovereignty by Fatherhood.

50. THERE is one thing more, and then I think I have given you all that our author brings for proof of Adam's sovereignty, and that is a supposition of a natural right of dominion over his children by being their father, and this title of "fatherhood" he is pleased with, that you will find it brought in almost in every page, particularly, he says, "not only Adam but the succeeding patriarchs had by right of fatherhood royal authority over their children" (p. 15). And in the same page, "This subjection of children being the fountain of all regal authority," &c. This being as one would think by his so frequent mentioning it the main basis of all his frame, we may well expect clear and evident reason for it, since he lays it down as a position necessary to his purpose, that "every man that is born is so far from being free, that by his very birth he becomes a subject of him that begets him" (O., 156). So that Adam being the only man created, and all ever since being begotten, no body has been born free. If we ask how Adam comes by this power over his children, he tells us here it is by begetting

them. And so again (O., 223), "This natural dominion of Adam," says he, "may be proved out of Grotius himself, who teacheth that generatione jus acquiritur parentibus in liberos." And, indeed, the act of begetting being that which makes a man a father, his right of father over his children can naturally arise from nothing else.

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51. Grotius tells us not here how far this jus in liberos, this power of parents over their children, extends, but our author, always very clear in the point, assures us it is supreme power," and like that of absolute monarchs over their slaves, absolute power of life and death. He that should demand of him how or for what reason it is that begetting a child gives the father such an absolute power over him, will find him answer nothing; we are to take his word for this as well as several other things, and by that the laws of nature and the constitutions of government must stand and fall. Had he been an absolute monarch, this way of talking might have suited well enough; pro ratione voluntas, may there be allowed. But it is but an ill way of pleading for absolute monarchy, and Sir Robert's bare sayings will scarce establish it; one slave's opinion without proof is not of weight enough to dispose of the liberty and fortunes of all mankind; if all men are not as I think they are, naturally equal, I am sure all slaves are, and then I may, without presumption, oppose my single opinion to his, and be as confident that my saying that begetting of children makes them not slaves to their fathers, sets all mankind free, as his affirming the contrary makes them all slaves. But that this position, which is the foundation of all their doctrine who would have monarchy to be jure Divino, may have all fair play, let us hear what reasons others give for it, since our author offers none.

52. The argument I have heard others make use of to prove that fathers, by begetting them, come by an absolute power over their children is this: that "fathers have a power over the lives of their children because they give them life and being," which is the only proof it is capable of, since there can be no reason why naturally one man should have any claim or pretence of right over that in another which was never his, which he bestowed not, but was received from the bounty of another. First, I answer

that every one who gives another anything, has not always thereby a right to take it away again; but, secondly, they who say the father gives life to his children are so dazzled with the thoughts of monarchy that they do not, as they ought, remember God who is the "author and giver of life;" it is in Him alone we live, move, and have our being. How can he be thought to give life to another that knows not wherein his own life consists? Philosophers are at a loss about it after their most diligent inquiries; and anatomists after their whole lives and studies spent in dissections and diligent examining the bodies of men, confess their ignorance in the structure and use of many parts of man's body, and in that operation wherein life consists in the whole; and doth the rude ploughman or the more ignorant voluptuary frame or fashion such an admirable engine as this is and then put life and sense into it? Can any man say he formed the parts that are necessary to the life of his child? or can he suppose himself to give the life and yet not know what subject is fit to receive it, nor what actions or organs are necessary for its reception or preservation?

53. To give life to that which has yet no being is to frame and make a living creature, fashion the parts and mould and suit them to their uses, and, having proportioned and fitted them together, to put into them a living soul. He that could do this might indeed have some pretence to destroy his own workmanship. But is there any one so bold that dares thus far arrogate to himself the incomprehensible works of the Almighty, who alone did at first and continues still to make a live soul? He alone can breathe in the breath of life. If any one thinks himself an artist at this, let him number up the parts of his child's body which he hath made, tell me their uses and operations, and when the living and rational soul began to inhabit this curious structure, when sense began, and how this engine he has framed thinks and reasons. If he made it let him, when it is out of order, mend it, at least tell wherein the defects lie! "Shall he that made the eye not see?" says the Psalmist (Psalm xciv. 9). See these men's vanities. The structure of

one part is sufficient to convince us of an allwise Contriver, and he has so visible a claim to us as his workmanship that one of the ordinary appellations of God in Scripture