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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44019	Tracts of Mr. Thomas Hobbs of Malmsbury containing I. Behemoth, the history of the causes of the civil wars of England, from 1640 to 1660, printed from the author's own copy never printed (but with a thousand faults) before, II. An answer to Arch-bishop Bramhall's book called the catching of the Leviathan, never before printed, III. An historical narration of heresie and the punishment thereof, corrected by the true copy, IV. Philosophical problems dedicated to the King in 1662, but never printed before.; Selections. 1682	Hobbes, Thomas, 1588-1679.	1682 (1682)	Wing H2265; ESTC R19913	258,262	615

Learning there was none erected till that time thoogh it be not unlikely there might be then some that taught Philosophy Logick and other Arts in divers Monasteries the Monks having little else to do but to study After some Colledges were built to that purpose it was not long time before many more were added to them by the devotion of Princes and Bishops and other wealthy Men and the Discipline therein was confirmed by the Popes that then were and abundance of Scholars sent thither by their Friends to study as to a place from whence the way was open and easie to Preferment both in Church and Common-wealth The profit the Church of Rome expected from them and in effect receiv'd was the maintenance of the Popes Doctrine and of his Authority over Kings and their Subjects by School-Divines who striving to make good many Points of Faith incomprehensible and calling in the Philosophy of Aristotle to their assistance wrote great Books of School-Divinity which no man else nor they themselves were able to understand as any man may perceive that shall consider the Writings of Peter Lombard or Scotus or of him that wrote Commentaries upon him or of Suarez or any other School-Divine of later times which kind of Learning nevertheless hath been much admir'd by two sorts of Men otherwise prudent enough the one of which sorts were of those that were already devoted and really affectionate to the Roman Church for they believed the Doctrine before but admir'd the Arguments because they understood them not and yet found the Conclusions to their mind The other sort were negligent Men that had rather admire with others than take the pains to examine So that all sorts of People were fully resolv'd that both the Doctrine was true and the Pope's Authority no more than what was due to him B. I see that a Christian King or State how well soever provided he be of Money and Arms where the Church of Rome hath such Authority will have but a hard match of it for want of Men for their Subjects will hardly be drawn into the Field and fight with courage against their Consciences A. It is true that great Rebellions have been raised by Church-men in the Popes quarrel against Kings as in England against King John and in France against King Henry the 4 th wherein the Kings had a more considerable part on their sides than the Pope had on his and shall always have so if they have Money for there are but few whose Consciences are so tender as to refuse Money when they want it But the great mischief done to Kings upon pretence of Religion is when the Pope gives power to one King to invade another B. I wonder how King Henry the 8 th could then so utterly extinguish the Authority of the Pope in England and that without any Rebellion at home or any Invasion from abroad A. First the Priests Monks and Friars being in the heighth of their power were now for the most part grown insolent and licentious and thereby the force of their Arguments was now taken away by the scandal of their Lives which the Gentry and Men of good Education easily perceived and the Parliament consisting of such persons were therefore willing to take away their Power and generally the Common People which from a long Custom had been in love with Parliaments were not displeased therewith Secondly the Doctrine of Luther beginning a little before was now by a great many men of the greatest Judgments so well received as that there was no hope to restore the Pope to his Power by Rebellion Thirdly the Revenue of Abbies and all other Religious Houses falling hereby into the Kings Hands and by him being disposed of to the most Eminent Gentlemen in every County could not but make them do their best to confirm themselves in the possession of them Fourthly King Henry was of a Nature quick and severe in the punishing of such as should be the first to oppose his Designs Lastly as to Invasion from abroad in case the Pope had given the Kingdom to another Prince it had been in vain for England is another manner of Kingdom than Navarre Besides the French and Spanish Forces were employed at that time one against another and though they had been at leisure they would have found perhaps no better success than the Spaniards found afterwards in 1588. Nevertheless notwithstanding the Insolence Avarice and Hypocrisie of the then Clergy and notwithstanding the Doctrine of Luther if the Pope had not provoked the King by endeavouring to cross his Marriage with his second Wife his Authority might have remained in England till there had risen some other quarrel B. Did not the Bishops that then were and had taken an Oath wherein was amongst other things that they should defend and maintain the Regal Rights of St. Peter the words are Regalia Sancti Petri which nevertheless some have said are Regulas Sancti Petri that is to say St. Peter's Rules or Doctrine and that the Clergy afterward did read it being perhaps written in Short-hand by a mistake to the Pope's advantage Regalia Did not I say the Bishops oppose that Act of Parliament against the Pope and against the taking of the Oath of Supremacy A. No I do not find the Bishops did many of them oppose the King for having no power without him it had been great imprudence to provoke his anger There was besides a Controversie in those times between the Pope and the Bishops most of which did maintain that they exercised their Jurisdiction Episcopal in the Right of God as immediately as the Pope himself did exercise the same over the whole Church And because they saw that by this Act of the King in Parliament they were to hold their Power no more of the Pope and never thought of holding it of the King they were perhaps better content to let that Act of Parliament pass In the Reign of King Edward the 6 th the Doctrine of Luther had taken so great root in England that they threw out also a great many of the Popes new Articles of Faith which Queen Mary succeeding him restored again together with all that had been abolished by Henry the 8 th saving that which could not be restored the Religious Houses and the Bishops and Clergy of King Edward were partly burnt for Hereticks partly fled and partly recanted and they that fled betook themselves to those places beyond Sea where the Reformed Religion was either protected or not persecuted who after the decease of Queen Mary returned again to favour and preferment under Queen Elizabeth that restored the Religion of her Brother King Edward And so it hath continued till this day excepting the Interruption made in this late Rebellion of the Presbyterians and other Democratical Men. But though the Romish Religion were now cast out by the Law yet there were abundance of people and many of them of the Nobility that still retained the Religion of

an exceeding great number of Men of the better sort that had been so educated as that in their Youth having read the Books written by famous Men of the ancient Grecian and Roman Common-wealths concerning their Politie and great Actions in which Books the Popular Government was extoll'd by that glorious Name of Liberty and Monarchy disgraced by the Name of Tyranny they became thereby in love with their Forms of Government and out of these Men were chosen the greatest part of the House of Commons or if they were not the greatest part yet by advantage of their Eloquence were always able to sway the rest Fifthly The City of London and other great Towns of Trade having in admiration the prosperity of the Low-Countries after they had revolted from their Monarch the King of Spain were inclin'd to think that the like change of Government here would to them produce the like prosperity Sixthly There were a very great number that had either wasted their Fortunes or thought them too mean for the good Parts they thought were in themselves and more there were that had able Bodies but saw no means how honestly to get their Bread These long'd for a War and hoped to maintain themselves hereafter by the lucky choosing of a Party to side with and consequently did for the most part serve under them that had greatest plenty of Money Lastly The People in general were so ignorant of their duty as that not one perhaps of 10000 knew what right any man had to command him or what necessity there was of King or Common-wealth for which he was to part with his Money against his will but thought himself to be so much Master of whatsoever he possess'd that it could not be taken from him upon any pretence of common safety without his own consent King they thought was but a Title of the highest Honour which Gentleman Knight Baron Earl Duke were but steps to ascend to with the help of Riches and had no Rule of Equity but Presidents and Custom and he was thought wisest and fittest to be chosen for a Parliament that was most averse to the granting of Subsidies or other publick Payments B. In such a constitution of People methinks the King is already outed of his Government so as they need not have taken Arms for it for I cannot imagine how the King should come by any means to resist them A. There was indeed very great difficulty in the business but of that Point you will be better inform'd in the pursuit of this Narration B. But I desire to know first the several Grounds of the Pretences both of the Pope and of the Presbyterians by which they claim a Right to govern us as they do in chief and after that from whence and when crept in the Pretences of that long Parliament for a Democracy A. As for the Papists they challenge this Right from a Text in Deut. 17. and other like Texts according to the old Latin Translation in these words And he that out of pride shall refuse to obey the Commandment of that Priest which shall at that time minister before the Lord thy God that Man shall by the Sentence of the Judge be put to death And because as the Jews were the People of God then so is all Christendome the People of God now they infer from thence that the Pope whom they pretend to be the High-Priest of all Christian People ought also to be obeyed in all his Decrees by all Christians upon pain of death Again whereas in the New Testament Christ saith All Power is given unto me in Heaven and in Earth go therefore and teach all Nations and baptize them in the Name of the Father and of the Son and of the Holy Ghost and teach them to observe all these things that I have commanded you From thence they infer that the Command of the Apostles was to be obeyed and by consequence the Nations were bound to be govern'd by them and especially by the Prince of the Apostles St. Peter and by his Successors the Popes of Rome B. For the Text in the Old Testament I do not see how the Commandment of God to the Jews to obey their Priests can be interpreted to have the like force in the Case of other Nations Christian more than upon Nations Unchristian for all the World are Gods People unless we also grant that a King cannot of an Infidel be made Christian without making himself subject to the Laws of that Apostle or Priest or Minister that shall convert him The Jews were a peculiar People of God a Sacerdotal Kingdom and bound to no other Law but what first Moses and afterwards every High-Priest did go and receive immediately from the mouth of God in Mount Sinai in the Tabernacle of the Ark and in the Sanctum Sanctorum of the Temple And for the Text in St. Mathew I know the Words in the Gospel are not Go teach but Go and make Disciples and that there is a great difference between a Subject and a Disciple and between Teaching and Commanding And if such Texts as these must be so interpreted why do not Christian Kings lay down their Titles of Majesty and Sovereignty and call themselves the Popes Lieutenants But the Doctors of the Romish Church seem to decline that Title of Absolute Power in their distinction of Power Spiritual and Temporal but this distinction I do not very well understand A. By Spiritual Power they mean the Power to determine Points of Faith and to be Judges in the Inner Court of Conscience of Moral Duties and of a Power to punish those Men that obey not their Precepts by Ecclesiastical Censure that is by Excommunication and this Power they say the Pope hath immediately from Christ without dependence upon any King or Sovereign Assembly whose Subjects they be that stand Excommunicate But for the Power Temporal which consists in judging and punishing those Actions that are done against the Civil Laws they say they do not pretend to it directly but only indirectly that is to say so far forth as such Actions tend to the hindrance or advancement of Religion and good Manners which they mean when they say in ordine ad spiritualia B. What Power then is left to Kings and other Civil Sovereigns which the Pope may not pretend to be his in ordine ad spiritualia A. None or very little and this Power the Pope pretends to in all Christendome but some of his Bishops also in their several Diocesses Jure Divino that is immediately from Christ without deriving it from the Pope B. But what if a Man refuse obedience to this pretended Power of the Pope and his Bishops What harm can Excommunication do him especially if he be the Subject of another Sovereign A. Very great harm for by the Pope's or Bishop's signification of it to the Civil Power he shall be punish'd sufficiently B. He were in an ill Case then that adventured to write or speak

translated into English by Thomas Hobbs Popish Cruelties shewed in a Narrative of Parey's Tryal and Condemnation in Folio 1 s. An Historical Narration of Heresie by Tho. Hobbs in Folio The Life of Tho. Hobbs in a Poem in English in Fol. Consideration on the Loyalty Religion Reputation and Manners of Mr. Hobbs in Octavo price bound 1 s. The Memoires and rare Adventures of Silvia Moliere all the six parts in Twelves price 4 s. Tho. Hobbs Angli Malmsbur Vita being an Account of Mr. Hobbs of the Books he wrote of the times when and the occasions thereof of the Books and Authors against him of his Conversation and Acquaintance c. in Octavo printed 1681. LAW The Jurisdiction of the Authority of Court Leets Court Barons Court Marshals c. by J. Kitchin in Octavo Praxis Curiae Admiralitatis Angliae Author Francis Clark in Twelves Sir Simon Deiggs Parsons-Councellor in Octavo third Edition 1681. Clerks Manual a Book of Presidents in Octavo Officina Brevium select forms of Writs and other process c. Of the Court of Common-Pleas at Westminster c. in Folio price 12 s. printed 1680 A Dialogue betwixt a Student and a Philosopher about the Common Laws of England in Octavo by Thomas Hobbs Poetry and Plays Melpomene or the Muses delight in Octavo The Confinement with Annot. in Octavo The White Devil in Quarto Catiline's Conspiracy in Quarto Rival Kings in Quarto Old Troop in Quarto Amorous Gallant in Quarto Mock Duellist in Quarto Wrangling Lovers in Quarto Tom Essence in Quarto French Conjurer in Quarto Wits led by the Nose in Quarto Counterfeit Bridegroom in Quarto Tunbridg-Wells in Quarto Man of New-Market in Quarto Constant Nymph in Quarto Miscellanies The Deaf and Dumb Man's Discourse in Octavo The compleat Measurer in Octavo The American Physitian in Octavo Lord Bacon's Apothegms in Twelves 6 d. bound Hobbs's and Lany about Liberty in Twelves Reflections of Philosophers in Octavo Hobbs Natural Philosophy in Octavo Feavers cured by Jesuites Powder in 12 o 1681. Oliver Cromwell's Sermon preached 1649. Filmer of Usury in Twelves Saunders's Physicks in Octavo The Court of Curiosity being the Interpretation of Dreams and a fortune-Fortune-Book in Octavo 1681. Hobbs his defence of his Leviathan in Octavo Hobbs his Physical Problems in Octavo The Addresses defended by Dr. J. H. The Remains of the three great Wits viz. Abraham Cowly Sir John Berkenhead and Samuel Butler the Author of Hudibrass aprinting in Quarto The fifteen Comforts of inconsiderate Marriage Twelves and price 1 s. FINIS AN ANSWER TO A BOOK Published by Dr. BRAMHALL late Bishop of Derry CALLED The Catching of the Leviathan Together With an Historical Narration Concerning HERESIE And the Punishment thereof By THOMAS HOBBES of Malmesbury LONDON Printed for W. Crooke at the Green Dragon without Temple-Barr 1682. TO THE READER AS in all things which I have written so also in this Piece I have endeavoured all I can to be perspicuous but yet your own attention is always necessary The late Lord Bishop of Derry published a Book called The Catching of Leviathan in which he hath put together divers Sentences pickt out of my Leviathan which stand there plainly and firmly proved and sets them down without their Proofs and without the order of their dependance one upon another and calls them Atheism Blasphemy Impiety Subversion of Religion and by other names of that kind My request unto you is That when he cites my words for Erroneous you will be pleased to turn to the place it self and see whether they be well proved and how to be understood Which labour his Lordship might have saved you if he would have vouchsafed as well to have weighed my Arguments before you as to have shewed you my Conclusions His Book containeth two Chapters the one concerning Religion the other concerning Politicks Because he does not so much as offer any refutation of any thing in my Leviathan concluded I needed not to have answered either of them Yet to the first I here answer because the words Atheism Impiety and the like are words of the greatest defamation possible And this I had done sooner if I had sooner known that such a Book was extant He wrote it ten years since and yet I never heard of it till about three Months since so little talk there was of his Lordship's Writings If you want leasure or care of the questions between us I pray you condemn me not upon report To judge and not examine is not just Farewell T. Hobbes CHAP. I. That the Hobbian Principles are destructive to Christianity and all Religion J. D. THe Image of God is not altogether defaced by the fall of Man but that there will remain some practical notions of God and Goodness which when the mind is free from vagrant desires and violent passions do shine as clearly in the heart as other speculative notions do in the head Hence it is That there was never any Nation so barbarous or savage throughout the whole world which had not their God They who did never wear cloaths upon their backs who did never know Magistrate but their Father yet have their God and their Religious Rites and Devotions to him Hence it is That the greatest Atheists in any sudden danger do unwittingly cast their eyes up to Heaven as craving aid from thence and in a thunder creep into some hole to hide themselves And they who are conscious to themselves of any secret Crimes though they be secure enough from the justice of men do yet feel the blind blows of a Guilty Conscience and fear Divine Vengeance This is acknowledged by T. H. himself in his lucid Intervals That we may know what worship of God natural reason doth assign let us begin with his attributes where it is manifest in the first place That existency is to be attributed to him To which he addeth Infiniteness Incomprehensibility Vnity Vbiquity Thus for Attributes next for Actions Concerning external Actions wherewith God is to be worshipped the most general precept of reason is that they be signs of honour under which are contained Prayers Thanksgivings Oblations and Sacrifices T. H. Hitherto his Lordship discharges me of Atheisme What need he to say that All Nations how barbarous soever yet have their Gods and Religious Rites and Atheists are frighted with thunder and feel the blind blows of Conscience It might have been as apt a Preface to any other of his Discourses as this I expect therefore in the next place to be told that I deny again my afore recited Doctrine J. D. Yet to let us see how inconsistent and irreconcileable he is with himself elsewhere reckoning up all the Laws of Nature at large even twenty in number he hath not one word that concerneth Religion or that hath the least relation in the world to God As if a man were like the Colt of a wild Asse in the wilderness without any owner or obligation Thus in describing the Laws of Nature this