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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	old_a	speak_v	testament_n	2,229	5	8.1076	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49439	An answer to Mr. Hobbs his Leviathan with observations, censures, and confutations of divers errours, beginning at the seventeenth chapter of that book / by William Lucy ...	Lucy, William, 1594-1677.	1673 (1673)	Wing L3452; ESTC R4448	190,791	291

than was pretended He proceeds CHAP. XXIII SECT IX The soveraign protects the subject in the enjoyment of that right and Propriety which the Law gives him The rights of soveraignty not of propriety necessary for the performance of the royal Office and protection of subjects Publick necessity justifies the invasion of propriety The partition of the soveraignty among the Optimates not destructive of it according to Mr. Hobbs his own tenents The responsa prudentum of high esteem among all Nations EVery man has indeed a propriety that excludes the right of every other Subject This is granted upon all sides and saith he ●h● has it only from the soveraign power without the protection whereof now I am in Page 170. every other man should have equal right to the same This is not truly spoke for the protection of the soveraign doth not make or give right to any thing but enables him to use the same the law gives the right the soveraign protects us in the enjoying that which the Law hath given But I wonder at his meaning in what follows which is But if the right of the Soveraign also be exclud●d he cannot perform the Office they have put him into That must be understood of the right of the Soveraignty but not of propriety if he be not allowed the prerogatives belonging to soveraignty he cannot protect them but if he be denyed the right of propriety he cannot well destroy them but surely may protect them with his justice and with his power He expounds himself which is to defend them both from forraign Enemies and from the injuries of one another and consequently there is no longer a Common wealth A strange inference unless he have right to their Estates he cannot defend them c. Surely many Soveraigns have defended and do defend their subjects and yet have not propriety to their Estates He who hath a propriety in an estate may use it how he will to his own advantage or content But this Supremes cannot do with their subjects justly there may be a case of extremity where Salus Reipublicae must be suprema lex put the case an Enemy invades the Kingdome the land of some particular subject lyes fit to make a Fort of the King by force takes it for the publick benefit not out of propriety that it belongs to himself but that it belongs to the Common-wealth to whose publick benefit all private interests and proprieties must submit But I may term the right of such accidents to be an universality rather than a propriety the universal right of the Common-wealth not the particular right of one or another That which follows to this purpose receives the same answer In offices of judicature and the like I pass to a sixth Doctrine which he saith is plainly and directly against the essence of a Common-wealth and 't is this that the soveraign power may be divided What he means by division I cannot readily apprehend if he means that it may not be divided into sundry persons then he hath overthrown himself when he constitutes other Government besides Monarchy as Aristocracy and Democracy which are in divers persons but united if he means which he seems to do by his following discourse two several Kings in the same kingdome I think it cannot subsist because of distractions as he intimates but the fountain of the errour I think is not well derived from the Lawyers who saith he endeavour to make the Laws depend upon their own learning and not upon the legislative power Which way this should conduce to the dependance of the Law upon their learning I see not he himself hath discoursed that the responsa prudentum were alwayes in high esteem among the Romans as the opinion of the Judges are amongst us and all men have a great reverence of them in all Nations But these responsa declare what is Law and they will cease to be prudentes when they abuse the Law He begins another Paragraph CHAP. XXIII SECT X. The Paragraph asserted Not the form of Government but the execution of good Laws makes a Nation happy The ●istory of the Grecians and Romans vindicated against Mr. Hobbs Mr. Hobbs his Precepts in his Leviathan much more seductive and encouraging to rebellion than the forementioned Histories The abuse of good things ought not to take away the use of them AND as false doctrine so oftentimes the example of different government in a Neighbouring Nation disposeth men to the alteration of the form already setled In this truly I am of his mind for when men see a neighbour prosper in that kind of life he leads he is apt to pry● into the wayes by which he so thrives and then taking the same course hopes to find it as beneficial to himself as it hath proved to the other I approve the discourse throughout and therefore need not transcribe any more But yet would have been glad to have read some way by which this evil being known might be hindred or avoided and truly I can think upon none but by making our selves more industrious than our Neighbours by better rewarding vertue and industry and punishing vice and sloth than they There is scarce that people whose fundamental principles are not such as may make the Kingdom happy under that government if they were used to the best advantage so that it is not the form of Government only but the disposure in that form which felicitates a Nation and so the making and execution of good Laws at home will redress the inconvenience which comes from a Neighbouring Nation He enters upon a new Paragraph And as to rebellion in particular against Monarchy one of the most frequent causes of it is the reading the Books of policie and Histories of the Antient Greeks and Romans I wonder he had not put in the Old Testament likewise but certainly he is out in it for these Books he speaks of do teach Kings and Supremes how to govern and avoid those Rocks upon which their predecessors have been split they teach Subjects to avoid all rebellion the most happy and prosperous of which brings confusion if not destruction to that Nation where they are and very frequently ruine to themselves and their Families who are Ring-leaders in such actions But if books which encourage to rebellion must be laid aside then let Leviathan be buried in silence which I have and shall shew shortly not by example only but precept to justify more rebellion than ever any Author did I but saith he from which that is these books young men and all others as are unprovided of the antidote of solid reason receiving a strong and delightful impression of the great exploits of war atchieved by the conductors of their Armies receive withal a pleasing Idea of all they have done besides I think this may be done and that these excellent stories which relate the gallant and exemplary virtues of many may yea must likewise with them record the vices of

it self ●y faith made more certain to us opinion is only probable which may be other and this probability either relates to science as it is probable such causes will produce such effects or such effects proceed from such causes or else it relates to faith and it is then when a good honest man speaks any thing it is by faith probable to be true but yet it may be otherwise only divine faith admitts of no falsehood in its self and requires no doubting or hesitation in us Now although this assurance of opinion and probability be the least yet it yields us such an assurance as we build the greatest moral and politick actions which are practised amongst us upon it As when a man is dead his hand and seale p●sseth away his estate witnesses are dead likewise these are probable arguments only but being the greatest that the subject question can 〈◊〉 the greatest matters must be regulated by such probable arguments I can say the like of oathes they have neither a Physical certainty nor do they produce a divine faith but yet when we have hand and seal and Oath Mr. Hobbs will not say I think that we have no assurance How then can he say that we have no assurance that these are divine revelations which are delivered in the Bible for that is the sence of the question which he proposeth but that we have great assurance is that which I affirm I shall not here meddle with School nicetyes nor with any thing about infused faith but only the acquired faith which we have of these truths Many learned men have debated this question with great variety of Learning which may be perused in their Comments upon the 3. of the sentences Dist. 24. as likewise many times in Prolog and 22. of Aquinas question 1. as also in Imas●●undae with many particular treatises to that purpose I turn the reader to these places which with ease he may peruse and find amongst them what he reads not with me who intend to deliver such things here as they have scarce touched upon My arguments shall be drawn first from the things delivered in this book Then from the manner of the delivery and Thirdly from the persons who delivered these things in all which I shall not meddle with those particular Books or Chapters of Books which are controverted betwixt us and the Church of Rome I think it incomparably handled by my much honoured and truly Reverend Brother Iohn Lord Bishop of Durham but my design is to shew that the bulke of Christianity and our faith is delivered in such a manner in respect of the things delivered of the manner of the delivery and of the persons who delivered them that it is most rational for a man to assure himself that these were divine revelations if it be not absolutely impossible that they should be other I will begin with the things delivered and first with the beginning of the Bible the first book of Moses the 1. Chap. of Genesis where we find the Creation so delivered as it was not possible for man to do it without revelation Men might and men have by reason even Philosophers guessed and proved that the world was created but to say when and set it down in such a method as that a man may find the year in which it was done this was never undertaken by any nor could any man do it but by divine revelation Yet you may think that Adam being made a perfect man might know the instant when he first appeared in the world and communicate that to Seth and he downward but could Adam without revelation know that he was made of earth Nay could Adam without revelation know how Evah was taken out of him or all the works of God which were wrought in the 6. dayes before he was made this could not be this story of the Creation must need be a revelation no man of himself could search it out But I am afraid Mr. Hobbs will say it is false no Christian ever said it was so but I suppose my self to have to do with an heathen not an Atheist but a Theist at the best Well then it is most reasonable for any man to think this story to be true because it is rational for a man to think that since God will and must be worshipped by men and it is impossible for men to know what worship is proper to be given him unless he tells them It is then most reasonable for a man to think that God will prescribe how that worship is to be performed and therefore caused this whole book to be writ for mens instruction and in it sets down this work of his creation to shew man the foundation of all his duty from whence it is derived that he owes God his being soul and Body that he should be humble who was taken out of the dust and to dust he must return that he that made him can destroy him and the like which God being pretended to do no where else it is most reasonable to think it is done here CHAP. XXII SECT II. The doctrine of the new Testament and particularly the incarnation of our blessed Saviour and the manner of it not possible to be known without a revelation The truth of the incarnation evicted from the miraculous Life and Actions of our blessed Saviour and the prophecies of the Old Testament and especially of Isaias The Iewes witnesses of the truth of the Books of the Old Testament SO then this being a truth fit for a man to know it being impossible for man to know it without a revelati●n a man may justly be assured that it was revealed by God and so I will pass to the New Testament where we will consider the conception of the blessed Virgin as related there and so not p●ssible to be recorded but from a divine revelation Men might be assured from the Prophets who writ before of it that there should be such a thing and that it should be about that time but that it should happen now and that this should be the Virgin which should be the mother of our Saviour that none could tell but by revelation no not she her self It is true when she found her self with child she might wonder how that should come about since she knew not man as she answered the Angel who foretold it to her Luke the 1. and the 24. but that it should be so contrived and perfected as it was by the overshadowing of the Highest this she could not have known but by a revelation But I doubt Mr. Hobbs will answer this was not so his wicked wit seems to imagine such a thing I will prove it the●efore by the glorious fruit of her womb which shewed it self to arise from such a stock and living and dying as he did he could ●ot be less than descended from such a supernatural generation Well then he was so conceived as is taught and this could not be taught