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tion of the things of this world, but that he has given his needy brother a right to the surplusage of his goods; so that it cannot justly be denied him, when his press ing wants call for it: and therefore no man could ever have a just power over the life of another by right of property in land or possessions; since it would always be a sin, in any man of estate, to let his brother perish for want of affording him relief out of his plenty. As justice gives every man a title to the product of his honest industry, and the fair acquisitions of his ancestors descended to him; so charity gives every man a title to so much out of another's plenty as will keep him from extreme want, where he has no means to subsist otherwise and a man can no more justly make use of another's necessity to force him to become his vassal, by withholding that relief God requires him to afford to the wants of his brother, than he that has more strength can seize upon a weaker, master him to his obedience, and with a dagger at his throat offer him death or slavery.
§ 43. Should any one make so perverse an use of God's blessings poured on him with a liberal hand; should any one be cruel and uncharitable to that extremity; yet all this would not prove that propriety in land, even in this case, gave any authority over the persons of men, but only that compact might; since the authority of the rich proprietor, and the subjection of the needy beggar, began not from the possession of the lord, but the consent of the poor man, who preferred being his subject to starving. And the man he thus submits to, can pretend to no more power over him than he has consented to, upon compact. Upon this ground a man's having his stores filled in a time of scarcity, having money in his pocket, being in a vessel at sea, being able to swim, &c. may as well be the foun dation of rule and dominion, as being possessor of all the land in the world: any of these being sufficient to enable me to save à man's life, who would perish, if such assistance were denied him; and any thing, by this rule, that may be an occasion of working upon another's necessity to save his life, or any thing dear to him, at
the rate of his freedom, may be made a foundation of sovereignty, as well as property. From all which it is clear, that though God should have given Adam private dominion, yet that private dominion could give him no sovereignty but we have already sufficiently proved that God gave him no " private dominion."
Of Adam's Title to Sovereignty, by the Subjection of Eve.
$44. THE next place of Scripture we find our author builds his monarchy of Adam on, is Gen. iii. 26. "And thy desire shall be to thy husband, and he shall rule over thee. Here we have (says he) the original grant of government," from whence he concludes, in the following part of the page, O. 244," That the supreme power is settled in the fatherhood, and limited to one kind of government, that is, to monarchy." For let his premises be what they will, this is always the conclusion; let rule, in any text, be but once named, and presently absolute monarchy is by divine right established. If any one will but carefully read our author's own reasoning from these words, O. 244, and consider, among other things, "the line and posterity of Adam," as he there brings them in, he will find some difficulty to make sense of what he says; but we will allow this at present to his peculiar way of writing, and consider the force of the text in hand. The words are the curse of God upon the woman for having been the first and forwardest in the disobedience; and if we will consider the occasion of what God says here to our first parents, that he was denouncing judgment, and declaring his wrath against them both for their disobedience, we cannot suppose that this was the time wherein God was granting Adam prerogatives and privileges, investing him with dignity and autho
rity, elevating him to dominion and monarchy: for though, as a helper in the temptation, Eve was laid below him, and so he had accidentally a superiority over her, for her greater punishment; yet he too had his share in the fall, as well as the sin, and was laid lower, as may be seen in the following verses: and it would be hard to imagine, that God, in the same breath, should make him universal monarch over all mankind, and a day-labourer for his life; turn him out of " paradise to till the ground," ver. 23, and at the same time advance him to a throne, and all the privileges and ease of absolute power.
$45. This was not a time when Adam could expect any favours, any grant of privileges, from his offended Maker. If this be "the original grant of government," as our author tells us, and Adam was now made monarch, whatever sir Robert would have him, it is plain, God made him but a very poor monarch, such an one as our author himself would have counted it no great privilege to be. God sets him to work for his living, and seems rather to give him a spade into his hand to subdue the earth, than a sceptre to rule over its inhabitants. "In the sweat of thy face thou shalt eat thy bread," says God to him, ver. 19. This was unavoidable, may it perhaps be answered, because he was yet without subjects, and had nobody to work for him; but afterwards, living as he did above 900 years, he might have people enough, whom he might command to work for him: no, says God, not only whilst thou art without other help, save thy wife, but as long as thou livest, shalt thou live by thy labour, "In the sweat of thy face shalt thou eat thy bread, till thou return unto the ground, for out of it wast thou taken; for dust thou art, and unto dust shalt thou return," ver. 19. It will perhaps be answered again in favour of our author, that these words are not spoken personally to Adam, but in him, as their representative, to all mankind, this being a curse upon mankind, because of the fall.
$46., God, I believe, speaks differently from men, because he speaks with more truth, more certainty: but
when he vouchsafes to speak to men, I do not think he speaks differently from them, in crossing the rules of language in use amongst them: this would not be to condescend to their capacities, when he humbles himself to speak to them, but to lose his design in speaking what, thus spoken, they could not understand. And yet thus must we think of God, if the interpretations of Scripture, necessary to maintain our author's doctrine, must be received for good: for by the ordinary rules of language, it will be very hard to understand what God says, if what he speaks here, in the singular number, to Adam, must be understood to be spoken to all mankind; and what he says in the plural number, Gen. i. 26 and 28, must be understood of Adam alone, exclusive of all others; and what he says to Noah and his sons jointly, must be understood to be meant to Noah alone, Gen. ix.
47. Farther it is to be noted, that these words here of Gen. iii. 16, which our author calls "the ori ginal grant of government," were not spoken to Adam, neither indeed was there any grant in them made to Adam, but a punishment laid upon Eve: and if we will take them as they were directed in particular to her, or in her, as their representative, to all other women, they will at most concern the female sex only, and import no more, but that subjection they should ordinarily be in to their husbands: but there is here no more law to oblige a woman to such subjection, if the cir cumstances either of her condition, or contract with her husband, should exempt her from it, than there is, that she should bring forth her children in sorrow and pain, if there could be found a remedy for it, which is also a part of the same curse upon her: for the whole verse runs thus, "Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children, and thy desire shall be to thy husband, and he shall rule over thee." It would, I think, have been a hard matter for any body, but our author, to have found out a grant of "monarchical government to Adam" in these words, which were neither spoken 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 should thereby have had monarchical rule over her? God, in this text, gives not, that I see, any authority to Adam over Eve, or to men over their wives, but only foretels 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 cus toms 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 spoken to Eve must 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 pro prietor of the goods and land there, and to have his will take place before that of his wife in all things of their common éoncernment; but not a political power of life and death over her, much less over any body 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