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Eve, and “all that should come of her," were subjeeted 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; 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 over 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 down to the end of the chapter. 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 monarchical power, but the subjection of Eve to Adam, a wife to her husband. And he that would trace our author so all through, 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, 0. 244, it had been a sufficient answer : should Î have desired any sober man only 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 remem-, ber 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," 0. 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.
Of Adam's Title to Suvereignty 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 so 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. 12. 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," 0. 156. So that Adam being the only man created, and all ever since being begotten, nobody 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, 0.223,“ 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 a father over his children can naturally arise from nothing else.
§ 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 or fall. Had he been an absolute monarch, this way of talking might have suited well enough; “ pro ratione voluntas," might have been of force in his mouth; but in the way of proof or argument is very unbecoming, and will little advantage his plea for absolute monareby. Sir Robert has too much lessened a subject's authority to leave himself the hopes of establishing any thing by his bare saying 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; arrd then I may without presumption oppose my single opinion to his; and be confident that my saymg, “that begetting of children makes them not slaves to their fathers," as certainly 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. 1. I answer, that every one who gives another any thing, has not always thereby a right to take it away again. But, 2. They who say the father gives life to 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 be ing." 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 disseotions, and diligent examining the bodies of men, confess their ignorance in the struc ture 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 living 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, which 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 that one part is sufficient to convince us of an all-wise Contriver, and he has so visible a claim to us as his workmanship, that one of the ordinary appellations of God in Scripture is, “ God our maker,” and “ the Lord our maker.". And therefore though our author, for the magnifying his fatherhood, be pleased to say, 0. 159, “ That even the power which God himself exerciseth over mankind is by right of fatherhood," yet this fatherhood is such an one as utterly excludes all pretence of title in earthly parents; for he is king, because he is indeed maker of us all, which no parents can pretend to be of their children.
$ 54. But had men skill and power to make their children, it is not so slight a piece of workmanship, that it can be imagined they could make them without designing it. What father of a thousand, when he begets a child, thinks farther than the satisfying his present appetite? God in his infinite wisdom has put strong desires of copulation into the constitution of men, thereby to continue the race of mankind, which he doth most commonly without the intention, and often against the consent and will of the begetter. And indeed those who desire and design children, are but the occasions of their being, and, when they design and wish to beget them, do little more towards their making than Deucalion and his wife in the fable did towards the making of mankind, by throwing pebbles over their heads.
$ 55. But grant that the parents made their children, gave them life and being, and that hence there followed