but by divine revelation therefore he who taught it had divine revelation I must not spend time in particulars look upon all the Prophecies in the whole Book of God so many as their time is expired we find them all fufilled the Prophecies made to Abraham of the children of Israels long captivity in Aegypt and their extraction thence and plantation in the land of Canaan of all the great transactions of the highest affairs of the world The erection and destruction of all the great Monarchies which were punctually foretold and accomplished and foretold long before could these be foretold by any other way than by divine revelation Certainly it could not be nor can the wit of man think how it should be done Jaddus the high Priest shewed Alexander his own story foretold by Daniel Let us consider how the Prophets long before prophesied of Christ how the Prophet Isaiah writ like an antedated Evangelist differing only in these words shall and did only in the time Let us consider how not only those great and remarkable passges of his birth his miracles his death his resurrection but even such little things as the piercing of his side the parting of his garment casting lots for his vesture his burial were foretold hundreds of yeares before Let Mr. Hobbs or any other heathen tell me how these could be foretold without divine revelation But perhaps he will say as before these were not true books nor prophecies but fained since Christianity No even the Jewes themselves yet remaining in the world do consent unto them and are preserved by God a glorious witness of these truths who are the greatest enemies of Christianity CHAP. XXII SECT III. The former assertion further proved from the piety of the doctrines taught in the scripturâ—s and excellency of the matter contained in them The power of the word of God and efficacy of Scripture above the reach of Philoophie BUt then consider the doctrines taught here they are so full of religious piety to God so full of such excellent moral conversation betwixt men that the wit of man could not invent them there must needs be divine revelation in them there was never any thing delivered by men meer men without divine revelation that had not imperfections in it he who reads the Philosophers may find it I do not love to rake their Dunghills and shew their filth but the duties taught in this book are so divine and so like God from whence they came that they are able to make a man absolutely good if practised Wherefore as a tree may be known by its fruits as the heart of man by his language so these Books may be known to be Gods by the heavenliness of the matters delivered in them which have such a power of sanctity in them as is able to make such as receive them of a more Godly disposition than other men yea than themselves at other times before they received these doctrines I could treat of a strange Metamorphosis in Saul to Paul who was a persecutor a destroyer and when converted with this doctrine accounted it joy to suffer and be persecuted for this cause As also of King David who to hide the shame of his adultery committed Murther and slept securely in his sin yet when awakened from that stupidity he was in and taught his state by the Prophet Nathan he cares for no shame of this world so God be pleased cares for nothing but the shame of his sin and made his penitence for it to be chaunted out in all ages for all Churches in the 51. Psalm Se that there is a strange power and force in the word of God to turn men to godliness which no other hath And the great and mighty effects wrought by this scripture do fully evince it to be divine having divine power annexed to them Thus having shewed that the doctrines contained in scripture are fit for a man to believe they are divine and by divine revelation yea that they could not proceed from a pen which was not guided and assisted by the holy spirit we therefore may have assurance that they were such I shall come next to shew how we may be further assured from the manner of their delivery CHAP. XXII SECT IV. The second Argument from the difference of the Style of the Scriptures from the books of Philosophers The propositions and conclusions in Scripture not so much deduced from reason as asserted from the Majesty of God not disputing or endeavouring to perswade but commanding to do The rewards and punishments proposed in scripture of eternal truth impossible to be propounded or given but by God himself LEt a man look upon all the doctrines of the Philosophers concerning God his essence his attributes concerning the Creation we shall find that they laboured still to prove what they spoke and by reason to convince mans understanding Only I must confess Trismegistus in his Pomander makes his discourse which is most divine to be revelation and four ought I know it may be so much of it but otherwise they all go upon ratiocination and the reason is because such things ought not to be assented to which are not either proved or revealed by God which is the most invincible evidence that any truth can have But now Moses and those holy writers inspired by God in their compiling those holy Books only affirm this and this without arguing the reasons of it because they were divine not humane words likewise in all those moral duties which concern men they are writ with the majesty of the King of Kings and Lord of Lords Do this or this not disputing as Plato and Aristotle how it conduceth to the present happiness but exacting obedience It is true when the Prophets disputed with the Gentiles or Apostles with Jewes or Gentiles who believed not their report they confuted the one by reason or out of their own authors and the other out of the former Scriptures because all proofs must be made ex concessis and out of such premisses they would confirm these Conclusions God exacted a belief and this he doth with the greatest arguments and most forcing that are possible by Praemium and Poena reward and punishment but such as never King or Emperour either did or was able to propose by eternal happiness or misery which nothing can doe but God alone And this is done to those who will receive or not receive his word Well the words contained here are delivered with such an exaction as never man proposed the same truths in and required with such promises as never man did meet with nor could perform we must needs therefore be assured they are divine CHAP. XXII SECT V. The third Argument from the sanctity and integrity of the persons who delivered these truths The miraculous conduct of the Children of Israel by Moses The objection of his assertation of dominion answered The predictions of the Prophets not possible without a divine revelation The truth and
Hobbs HIS LEVIATHAN Beginning at the seventeenth Chapter of that Book CHAP. 1. The Introduction to the whole Discourse I Have briefly touched the chief heads of his first Part. And am now arrived at his second part which is entituled of Common-wealths and this part begins at the seventeenth Chapter of the whole Book superscribed of the causes generation and definition of a Common-wealth He begins with the final cause most rightly which is causa causarum and sets the whole at work And I find no fault with what he writes concerning that Secondly I approve what he saith at the bottom of the 85. page That small numbers joyned together cannot give them security to live peaceably Small is a Relative small in respect of their Neighbours of whose injury they may justly be affraid unless they are supported with Natural or Artificial Fortifications or their number may be equalled by the weight of the internal vertue or gallantry of the Inhabitants some way or other it must be made up Thirdly I approve what he saith pag. 86. That be the People never so numerous I may add or strong yet if their actions are directed by their own particular Judgments and particular appetites they can expect thereby no Defence nor Protection His Reasons likewise I approve Fourthly I censure not his Conclusion in the same page That the Government of their Good must not be for one Life or Battel but Perpetual Fifthly He makes a very Ingenious Discourse upon the difference betwixt those sociable Creatures as Bees and Ants which Aristotle calls Political and hath very handsom applications concerning them to the middle of the 87. page but then I must begin to examine him with less approbation In the Margent there is noted the generation of a Common-Wealth and it begins thus CHAP. II. SECT I. This Generation censured first from that Word only which cannot be true THE only way to Erect such a common Power as may be able to defend them from the Invasion of Foreigners and the Injuries of one another and thereby to secure them in such sort as that by their own Industry and by the fruits of the Earth they may nourish themselves and live contentedly is to confer all their Power and strength upon one man or upon one Assembly of men that may reduce all their wills by plurality of voices unto one will which is as much as to say to appoint one man or Assembly of men to bear their person and every one to own and acknâ—wledg himself to be Author of whatsoever he that so beareth their person shall act or cause to be acted in these things which concern the common peace and safety and therein to submit their wills every one to his will and their Judgment to his Judgment Thus far he A bold and strange assertion in that severe Language the onâ—ly way what Mr. Hobbs no other Certainly there have been many Common-wealths in the World which have lived peaceably and quietly and enjoyed the fruits of their Labours and have abounded with all the comforts of their association And yet I dare speak it with confidence there was never any thus generated that is to appoint one man or Assembly to bear their Person and to allow themselves to be Authors of his Actions to submit their Wills to his Will and their Judgments to his Judgment SECT II. A Supream cannot receive his Authâ—rity from the People 1. COnsider here for fear I may forget it hereafter that the King or Supreme by him is but the Person as he most improperly styles him and they the Multitude the Authors of what he doth so that he acts only by their Authority as you may see those words expounded in the 16. Chap. pag. 8â— and 82. so that by him the People give the Supreme Authority which is a mighty diminution to all Supreme Authority and indeed an Incroachment upon the Praerogative of God by whom and whom alone Kings reign and Princes bear rule so that as we rightly say that all Authority in a Kingdom is derived from the King who is the Fountain of all Authority he makes a circle in it and saith the head of this Fountain is derived from the People SECT III. It is impossible they should do it BUT let us examine the possibilities of it Nihil dat quod non habet either formaliter eminenter or Virtualiter Nothing can give what it hath not Formally Eminentâ—y or Virtually Certainly neither of these can be affirmed of the People if they have it any of these ways it must be Conjunctim or divisim either as severed or conjoyned either as distinct or united but neither of these if severed then either every man had this Power or a few or one alone the first branch of this Division will abide the chief Dispute with him because he hath said before That every man hath right to every thing to all things to all riches persons wives lives what you will before they are covenanted into a body this hath been confuted heretofore yet this very occasion will be able to shew the absurdity of it further SECT IV. The Multitude cannot make a Leviathan because he had all their rights before FOr which let us lay a Foundation suppose this Kingdom were unsetled and yet now endeavouring to be setled and all the People being free and and without Covenant have right to all the things in the World these are met together to chuse a Leviathan as he terms him for setling their beings most securely In this Election what did they give him you will say the Authority over them all that is nothing he had that before by the Law of Nature I but he will say he hath upon this Election their Rights Their Rights are no more than what he had before he had by nature right to slay take make use of any thing conducing to his contentment though they were a hundred Millions they can give him no more than what he hath even by Nature I but he will reply he had Right before but now he hath Power I answer the Question here is not about Power but Right Power may be in Rebels Usurpers but not Right that is only in the lawful Soveraign but suppose we should examine his Power by these preceeding directions I doubt we shall find it most weak and unconstant SECT V. Their Power is most uncertain FOR if from the People they will vary with their unsetled resolutions for they who made the first being once taught that the Right of making Kings is in them will easily be perswaded that the unmaking is in their hands likewise and reassume that Power again Take that most abundant instance which that unhappy time we lately lived in affords us when Mr. Hobbs was first undertaken by me when this Doctrine of his was infused into the Kingdom they altered and changed the Government four or five times in a moment A very short space of time and none of those Leviathans lacked the
assents of the People who at the least pretended with the highest protestations that men could make that they would live and dye with them in the maintenance of their Rights and yet in one six weeks they made likewise such another protestation to the next Usurpers Here you may discern how weak a Foundation this popular Covenant yields to his Leviathan nor need he bâ—ast more of the strength than the Right of his Authority for certainly any buzze put into the Peoples head of misgovernment which no Government can be free from in the execution will put Seditious Spirits into them and men who love to fish in troubled Waters may with ease raise these Rumors so that it seems to me to appear that such a tottering and unconstant foundation as the Peoples universal Covenant should not be the support of such a mighty structure as is a Leviathan which should be perpetual What I have said of the whole may more abundantly be affirmed of any part because they will be as unconstant as the whole or more SECT VI. The People cannot give Power conjunctim AND for what was interposed of the People Conjunctim is impossible according to his Principles for there can be no Conjunction before this Covenant they are according to his Doctrine at War one with another until that And it is a strange thing to imagine that so many several heads contending one with another about Superiority and the ingrossing the World to their particular Interests should concenter with one mind to the exaltation of the same Person or Persons to whom they would submit themselves and their conditions by a total desertion of them both Nay indeed a man cannot do it for it being Jus naturale a natural Right as he himself hath expressed before Chap. 14. pag. 65 and 66 to which I have spoke already something he cannot lay down his Natural Right until he lay down his Nature and therefore indeed he cannot by this Doctrine give away his Right to be King to any other but if he can devest himself of his Nature yet he in express termes saith That a man cannot give over his Right to resist by force wounds and imprisonments with which he cannot live contentedly and may not the same be said of a Kingdom perhaps that man cannot live contentedly without being King surely then it is not probable to think that men will so put off their Jura naturalia neither indeed can they do it by his Polity SECT VII The manner of the Resignation makes it impossible BUT then consider the Resignation it self it is far more unreasonable to think that reasonable men should do it Consider the particulars To own all Leviathans actions as if every particular of the People were Author of it To submit their Judgments to his Judgment their Wills to his Will I thought it had been obedience enough for Subjects to submit their persons to his Government but to own all his actions which may be wicked was not to be exacted from any Subject yea if we will allow his Doctrine delivered before it is worse for then we must be Authors of his actions he but our person imployed in them as he speaks pag. 82 and therefore not his own I but saith he in order to their peace I cannot assent to that for many Supreams have done horrid things in order to the publique Peace as Murders Sacriledges oppressions to which although my person may submit yet neither shall my Judgment approve nor my will consent for although when he doth wickedly I will not do so too and Rebel yet neither will I by consent to them justifie his Acts by conspiring in his sin his Vertues shall not save me and I am confident his vices cannot damn me which yet they would if I assented to them I go on with him This is saith he more than consent or Concord it is a real Vnion of them all in one and the same person made by Covenant of every man with every man in such manner as if every man should say to every man I authorize and give up my Right of Governing my self to this man or assembly of men on that Condition that thou give up thy Right to him and Authorise all his Actions in like manner If this be the only way to live in Peace I chuse War which is the hatefullest thing in the World but Sin But this last Phrase of Authorizing all his Actions whom I cannot rule nor controul nay perhaps not come at to Petition is such a forsaking of Humanity and contempt of the glorious means of Salvation as no man with a face of Piety dare affirm to be fit I shall handle these things more fully shortly CHAP. III. SECT I. This cannot be the only way to establish a Government THIS done saith he the multitude so united in one Person is called a Common-wealth in Latine Civitas Thus he But if this only make a Common-wealth or Civitas there was never any in the World nor ever will be as shall be shewed more largely hereafter More true is that which follows This is the Generation of that great Leviathan I mean his Book for to vent this extremly wicked folly he wrote this Book and except in this Book a Common-wealth was never called Leviathan a name from which never man expected good he proceeds or rather to speak more Reverently of that mortal God to which we owe under the immortal God our peace and safety I answer we owe him nothing there was never such a Power Erected I shall omit what follows in that Chapter and come to his 18. Chapter which is page 88. CHAP. IV. SECT I. His definition of a Common-wealth disproved first because not practicable HE begins with a definition of a Common-wealth by Institution thus A Common-wealth is then said to be instituted when a multitude of men do agree and Covenant eveevery one with every one that to whatsoever man or assembly of men shall be given by the greater part the Right to present the Person of them all That is to say to be their Representative every one as well he that voted for it as he that voted against it shall Authâ—rize all the Actions and Judgments of that man or assembly of men in the same manner as if they were his own to the end to live peaceably amongst themselves and be protected against other men This is but a Dream of his there was never such a thing nor is it practicable this Book was writ in English and therefore proper for English men suppose then we were in the first State without a Soveraignty we are none of the greatest Common-wealths in the World yet is it possible that here in this Kingdom there should convene such Multitudes of men such an Universality as by him is required to make this Covenant which he labours to prove in his second part De Corpâ—re Politi Cap. 3. Numb 2. because saith he there Nor can an action be Attributed to
of his for let us consider to what this therefore relates can it look forwards to all mens rights to come and because of that therefore propriety should be an act of the Soveraign These have no conjunction one with another no nor because they are in war one with another for Nations that are in war one with another have right of some and people that have right to many things may have right likewise to what they have of some So that this therefâ—re hath nothing before to build it self upon and indeed in Logick it should have been deduced out of the prâ—mises But let us see if there be any thing in this new sentence that can countenance this Proposition That propriety is an act of the Soveraign The first words that may seem to make for it will be these That Propriety being necessary to peace therefore Propriety is an act of Soveraignty This follows not First because Propriety may be where there is war therefore it cannot be necessary to peace I take Propriety for a peculiar right and title which a man hath to any goods This a man may have at that instant when he hath war with another And again he may live in peace in this Kingdom both with his Neighbour and all the rest of the Nation and have propriety in nothing but his bâ—ing in the world So that if peace can be without propriety and propriety without peace it cannot truly be said that prâ—priety is necessary to peace And then that Proposition which is the foundation of an argument failing the Argument likewise falls to the ground SECT IV. Propriety not depending only upon Soveraign power The propriety of the Soveraign independent His consequence again redargued Propriety the Act of Law THe second words which may give any semblance of an Argument if any are depending upon Soveraign power and such a Soveraign power as he makes his to be there is none in the world but men have propriety without it therefore no necessary dependance upon this without which it can be and is Again consider the Soveraign himself hath a propriety of his own and his propriety hath no dependance upon any but then consider that if it be so and he will have it understood of Subjects only or that the Soveraign hath his propriety by right of his Soveraignty because there is a Soveraign constituted and that the propriety of all others hath a dependance upon this Soveraign power yet it doth not follow that that propriety is an act of Soveraignty It may well be supposed that propriety may be setled by Contract before the constitution of the Commonwealth and then the Soveraign only looks and takes care for the right observation of those Laws which were consented unto concerning propriety and propriety is the Act of those Laws and he the Protector and preserver of them So that this consequence is not deduced out of any thing which is set down by him And these few words which are added are of no force in order to the publick peace for although he may direct yea inforce them to the publick peace yet propriety it self is an act of those Laws which settles it not of him which governs SECT V. Many things good or evil in their own Nature and therefore not alterable by Humane Laws HE goes on These Rules of Propriety or meum and tuum and of good evil lawful and unlawful in the actions of Subjects are the Civil Laws that is to say the Law of each Commonwealth in particular The Rules of Propriety that is of the particular estate are without question the Laws of each particular Commonwealth but for good or evil there are many things so framed in their own Nature that it lies not in the power of Humane Laws to make such things good or evil contrary to their beings as to love fear and worship God no Humane Law can make it evil or to hate or despise him no Humane Law can make it good And so for lawful and unlawful things which either by the Law of God in our hearts or that communicated to us in his holy Book these are Laws besides the Civil Law of the Nation which the Civil Law cannot alter or make good or evil otherwise then that goodness or illness which they received from the Law Divine That which follows in that Paragraph is nothing but an Exposition of Civil Law how it is understood by him which I conceive not to be material to his design or mine and therefore I let it alone and come to a new Inference CHAP. XII SECT 1. The Soveraign obliged to take care for the decision of Controversies and accomptable to God as for his own so also for his Officers neglect EIghthly saith he â—s annexed to the Sâ—veraign the Rights of Controversies which may arise â—â—â—erning Law either Civil or Natural or concerning Fact for without the decision of Controversies there is no protection of one Subject from the injuries of another That is true which he speaks so that he understands by it not a natural immediate Agent but a moral political act by his Deputies and inferiour Officers as Judges and then it is not only a right which he may but a duty which he ought to do And I may go further then Mr. Hâ—bbs here and say that he shall be responsible to the great King of Kings for not taking care that those his Officers do his duty of Justice in deciding causes Jethro Mâ—ses Father-in-law gave him good counsel not to take that burthen impossible for his shoulders to bear upon himself alone but divide it to others and keep weighty causes only to himself SECT II. Mr. Hobbs ninth Inference affirmed Soveraigns in ordinary emergencies to use ordinary means Salus Populi Suprema Lex NInthly c. saith he truly Reader I am tired with transcribing his words distinctly The drift of this ninth Inference is to say That the Soverâ—ign hath right to the Militia of his Kingdom and so of all means to maintain his Army and he saith right without this all others are nothing The Subjects cannot be protected either from forreign or domestick injuries This is true but yet he hath right only to use right means for this I speak not of cases of necessity Salus Reipublicae est summa Lex but in the ordinary mannage of affairs he must reserve himself questionless to the ordinary ways SECT III. The choice of Councellors c. in the Soveraign Mr. Hobbs his reason of this Conclusion refuted FOr his tenth Inference which is his right of chusing Councellors Officers of his Army and the like I agree with him but not for his oft confuted reason because he hath right to the end he must have right to the means for he cannot have right to get his right ends by crooked means but because he is Supreme and is the Fountain of all Power in his Realm But yet there are in many Kingdomes great Offices belonging to Families as
it self â—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 pâ—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 Imasâ—â—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 revelatiâ—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 pâ—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 theâ—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 â—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
certainty of their predictions objected ANd so I come to the persons who delivered these truths to us who will give us as full assurance as any thing else of the certainty The persons were of most eminent integrity and affirmed that these writings were delivered them from God I will begin with the first Moses a man who approved his conversation with God and Gods approbation of him by most certain signs first by those mighty wonders which he wrought in Aegypt before Pharaoh upon him and his in their journey afterwards by his wonderful conduct of the Children of Israel through the wilderness the like of which was never known The bringing water out of the rock feeding that mighty Host with bread and flesh the miraculous stopping the mouths of Korah c. why should we imagine that this man should lye and say he received this law from God when he did not Yes to make himself King among them Indeed the rebells last spoke of did object that but God confuted it by a miraculous destroying them and we see although whilst he lived he went betwixt God and them delivering prayers to God for them and bringing Gods will to them yet we find not that he acquired any high matters for himself the Priesthood which was to be a perpetual dignity he put Aaron into the Politique government he bequeathâ—d to Josuah and we do not find him contriving more than an ordinary proportion for his Children which shews that he had no self end in any thing he did Nay we may read in the 32. of Exodus 10. when Moses interceded with God for favour to the Children of Israel God made him answer let me alone that my wrâ—th may wax hot against them and that I may consume them and I will make of thee a great Nation Nevertheless Moses was not bribed with this for his own interest to forsake Gods glory but presently after presseth God for his own honour to have pitty upon the Israelites as you may read vers 11. c. where methinks he did like Abraham offer his whole posterity to Gods glory and honour which sheweth that Moses had no sinister ends in his actions but only the glory of God which certainly could not rise out of such a proud lye as to take upon him divine revelations where there were none Nâ—xt let us consider the Prophets they were men that adventured their lives and suffered miseries for those truths they foretold and â—aught yea they were sure of it and they who followed their counsels according to these revelations which God made to them it was well with them and mischief followed them who did otherwise Those things which they foretold did come to pass accordingly both concerning the Jewes and all other nations yea the whole world why should not we be assured that these things came from God which they say were revealed by him since we see them true in all those works which they forespoke of CHAP. XXII SECT VI. Of the doctrine of the Apostles the efficacy of their preaching The power of â—ongues their sufferings and patience not possible but from divine inspiration A further assertion of the same argument à posteriori such effect not producible but from a divine law IF we descend to the Apostles we shall find they were a sort of men of mean extraction and education how could it be possible that they unless by revelation should attain to such an efficacy of preaching as to be able to convince the whole world and preach this divine Philosophy How came they by the power of Tongues to be able to travel through the world and preach to every man in his own language but by the supernatural assistance of the Holy Ghost Why would they undertake the work through such cruel persecutions foretold them that they should be as sheep amongst wolves but that it was a duty enjoyned them from the Holy Ghost and they were sure that he who promised it would make good their reward in heaven hereafter for here they were to have miseries Truly I know not what can be opposed against this but that both from the matters delivered rom the manner that they are delivered by and from the persons who delivered them we have as great an assurance that these truths were revealed to them by God as can be wrought by humane faith Yea but let us consider further and it is scientifical à posteriâ—ri from the effect to the cause for if it be not possible that these effects should come from any cause but God as indeed I think it not possible then it is demonstrated that these must be revelations and we have a mighty assurance of them CHAP. XXII SECT VII Another argument ad hominem Mr. Hobbs his assurance of his being born at Malmsbury not comparable to this of the verity of the holy scriptures Some doubts of the place of Mr. Hobbs his birth from the erring of his doctrines from Christianity The attestation of the Gospel from the sufferings of the Saints and Martyrs The encrease and continuance of it in despite of persecution The Scriptures not possible to be written by bad men in regard their design is to destroy the Kingdom of Satan Good men would not obtrude a Lye upon the world Faith resolved into divine revelation The rest is a preparation to this faith and conclusion of this point LEt Mr. Hobbs tell me what assurance he hath of any thing He saith in the beginning of this Book that he is Thomas Hobbs of Malmsbury I think he is as sure of this as of any thing but I am much surer and so may any man be that this Scripture was writ by divine revelation than he can be of that first for his place that he was of Malmsbury which is a town in Wiltshire where Christianity is professed where men are assured of the Scriptures that they are by divine revelation How should it breed such a monster who would bring all their hopes of heaven their faith in Gods promises to be dubious as if they were not promised But he is Thomas Hobbs how knows he that perhaps his mother told him so and the midwife I know not whether after he came to the years of discretion he ever talked with them but if he did it is but a weak Testimony in respect of ours which was and is affirmed by such divine and incomparable persons as the Apostles and Prophets were His Mother and the Midwife although true persons yet were apt to be deceived and it may be he was a supposititious Child how oft have such things been done when contrariwise these men who have delivered infalible truths many ages before they came to pass cannot be conceived to have any Error I but perhaps he will say he is like his father in his countenance in his speech certainly not so like as these truths are to that incomparable essence which we call God than which nothing more fully expressed these divine perfections
Upon what ground but on this submission of their own Exod. 20. Speak thou to us and we will hear thee but let not God speak to us lest we die By which two places saith he it sufficiently appears that in a Common-wealth a Subject that has no certain and assured revelation particularly to himselâ— concerning the will of God is to obey for such the command of the Common-wealth That is by his Logick the soveraign of the Common-wealth How this conclusion can be drawn out of these two places of Scripture I cannot imagine Why it should not I shall give these reasons First that although these two particular cases were to be understood as he conceits yet they are but particular cases which concerned those only affairs which were under their proper management and there is no one word which points at them to make them presidents for others or to give an universal rule for all others Secondly whereas he saith that in a Common-wealth a Subject should do thus as he sets down in one of his instances to wit that of Abraham there was no Common-wealth setled but only a noble family many things may be proper to a family which are not for a Common-wealth nay indeed the government of the Israelites under Moses was as yet not a pefect established Common-wealth but only in fieri the Common-wealth was in moulding the Laws for the government were in making Then consider in Moses his case for I have writ enough concerning the other the People said they would hear Moses and good reason for it because they discerned that he had conversation with God that Gods terrour was so great that no man durst injure him by doubting his Laws who had such near converse with God as he had when called up to the top of the Mount and therefore might be trusted on his relation And therefore it seems their promise of hearkning to whatsoever Moses should deliver for Gods Law was to him as a Prophet rather than as a King which indeed was in that regard more to be considered And certainly those dictates of the holy Scripture for our practices which are delivered by King David or Solomon have not that great obligation upon us as they were Kings but Prophets nor are the books which are Scripture and commanded to be so received amongst us therefore of divine authourity because Kings declare them to be such but contrariwise Kings declare them to be such because they are such And good Reader consider further that this reason of Mr. Hobbs might have excused all the worshippers of Baal all the idolatries and abominations committed in the reign of Jeroboam and the rest of those wicked Kings over Israel For if the â—eople were to receive that and that only for the word of God which their supremes authorized then they authorizing those and only those commands which were directed to those impieties were so to be accepted and obeyed unless they had particular revelation which in general the common people never had and then how could God justly punish them for violating those Laws which he had given them as he did often when their Kings exacted otherwayes But he gives reason for what he hath delivered for saith he if men were at liberty to take for Gods commandements their own dreams and fancies or the dreams and fancies of private men scarce two men would agree upon what is Gods commandements and yet in respect of them every man would despise the commandement of the Common wealth Alas poor man what a dream and fancy hath he vainly uttered this is like to what he affirmed before that we have no assurance of revelations unless we had particular revelations our selves And what I opposed to that will serve for this Were all those Councils all those Fathers all the consent of the Christian Church nothing but dreams all the blood of holy Martyrs nothing but fancies yea the blood of Christ whereby he hath subdued all the Kings of this Christian World nothing but dreams and fancyesâ— which yet are those Medium's by which men oppose Kings and ought to do it when they command contrary to our Christian Faith Certainly Mr. Hobos said right when he affirmed That private men must not oppose their dreams or fancies to the Laws of the Land wherein they live But under that Notion he doth amiss when he terms our assent to the revealed vvill of God â— clearly and intelligently apprehended a dream or fancy But because he terms it the Lavv of the Common-vvealth vvhich hath some sense according to his impossible principles viz. That the supreme represents the vvhole I vvill tell him it is a phrase of speech never used by any Author before for a Common-vvealth consists in the ordination of all the members of it supreme and inferiour the supreme is soveraign the inferiour are subjects but by a common vvealth here he only understands the soveraign But let us proceed vvith him out of the former confuted premisses he dravvs this conclusion I conclude therefore that in all things not contrary to the Moral Law that is to say to the Law of Nature all subjects are bound to obey that for divine Law which is declared to be so by the Laws of the Common-wealth Certainly the Moral Lavv or the Lavv of Nature doth not bid us be baptized or receive the holy Communion nay it doth not command us to make a profession of our faith in Jesus Christ. The Law of Nature did not command Daniel Shedrack Meshack and Abednego to refuse the voluptuous meat which Nebuchadnezar allowed them and fed upon pulse and water but the fear that they should break the Law of God by obeying the King I mean the positive Law which God had not writ in their Natures but in Tables so that this conclusion of his was most Heathnish CHAP. XXII SECT XVIII Mr. Hobbs his further reasons to prove the former assertions examined and censured His diminution of the authority of the divine positive Law and constant vilifying of scripture censured The Law of Nature restrained by the divine positive Law Obedience in Religious dutyes not founded in the command of the soveraign but of God The perswasion of the Turks that the Alcoran contains the Law of God not the command of the Grand Signiour causes their conformity to it The difference betwen the commands and acts of Christian Princes and their subjects from those of other Religions All other Societies as that of Theeves illegitimate combinations Mr. Hobbs his doctrine abhorrent to Christianity BUT he labours further to prove it Which also saith he is evident to any mans reason for whatsoever is not against the Law of Nature may be made Law in the Name of them that have the Soveraign power and there is no reason men should be the less obliged by it when it is propounded in the Name of God I answer that whatsoever is not against the Law of Nature may be made Law by God i. e. his
noted in this Book CHAP. XXIII SECT XVIII The conclusion of all the Authors just censure of this book of Mr. Hobbs FIrst I affirm that it is not a book to be tolerated by Kings or supremes because according to his doctrine concerning the original of all such there is none in the Universal World for if it be necessary as he saith it is in the 17 Chap. where he handles the generation of Common-wealths and in the 18 Chap. where he sets down the institution of a Common wealth and in the 13 Chap. This only is the way to erect a Common wealth which way c. Now if this be the only way which have shewed not only not to be practised but not practicable there not only is none in the World but there can be none hereafter and therefore this doctrine is not to be tolerated either by them who think themselves supremes or may hereafter be such because they neither are nor shall be such supremes as he describes and they by his doctrine ought to be Again it is to be abhorred by supremes because it leaves too easie and open a gap yea a countenance for rebellion for if the Law of Nature be only to take care for a mans own particular as he saith it is and that every man should endeavour and ought by any means to free himself from death or wounds or any thing which may render his life unhappy how easie it is for these suggestions to be whispered in the ear of people upon any mishap in government without which none can be let the reader think I will not teach him So that by this doctrine the deliverance from private misery may justify the execution of a publick ruine So that whether we look upon the generation of supremes concerning which there neither is nor can be any such or upon the preservation thereof there is according to his doctrine no security in the throne of soveraignty but it may justly be disturbed by their subjects upon any terrors struck in them from a jealousie that they may be deprived of their contented being Now as this book is dangerous for Kings and Supremes so it is in some conclusions destructive to the Comfort happy being of subjects when he takes away their propriety for if they have no title to the enjoyment of their lives and estates but these must be at the will of the Lord only that is of the supreme which he affirmed but a little before then the very end of polity is lost which is that men may quietly enjoy the fruits of their own vertue and industry may sow and reap work and receive the benefit of their labour without fear of loss or injury It is true that there is an impossibility that there should be any such thing but to that man who is guarded by Gods providence who alone can foresee and deliver a man from all danger But yet humane providence with good Laws and Vertuous execution of them may protect men in safety against all humane oppression which in wisely settled Common-wealths ought to be done and although a Supreme may by force wring from a subject what is his yet he doth it unjustly and shall be responsible for it to his supreme which again he hath denyed by saying that a Soveraign can doe nothing unjustly So that in such a Case there is no room for any man who may have his Estate taken away without injustice that is justly without breach of Law It is not fit then to be tolerated by Soveraignes or Subjects I may yet go further and affirm it not fit to be tolerated by Christians because it robs them of all Assurance of heaven and all the Covenants of God by saying that they have no assurance that their holy Books are revealed by God which if it were true their confidence and trust in Gods promises are vain and all the Religion performed to our Blessed Saviour which only depends upon that assurance they have of the Revelation made in that Book Lastly it is not to be tolerated by those Theists who think there is a God because all such do think that this God hath many glorious attributes Is infinite in Essence infinite in all his attributes power wisdom justice mercy all which do propagate in men a fear and love of him and are in themselves so excellent that the least of them if any one may be said the least is to be valued by every knowing man beyond a world yet his legislator his supreme must have power to Eclipse this glorious Sun and to have so much as he will and no more be revealed of him Again this glorious God is by all Theists apprehended to be the governour of Heaven and Earth rewarder of good men and a punisher of all such as work wickedness when he makes him to reward only and punish his own decrees and acts not those of men And therefore I think it a Book not to be suffered amongst Christians and I am confident would not be tolerated amongst such kingdomes which do not acknowledge our Saviour but only one God FINIS To Mr. Hobs or the Reader or both I dedicate this short POSTSCRIPT CAP. I. A short Introduction declaring the reason of this POSTSCRIPT IN my Epistle before this Treatise I have said that I heard of some amendments Mr. Hobs would make in his Leviathan and upon that stop'd these papers which were intended for the Press being desirous rather that he should do it himself with his own hand than I a work which would be very beneficial to his own soul and more satisfactory to those Readers upon whom his name had gain'd an Authority but after a tedious expectation I found nothing corresponding to my Expectation Wherefore I urged this Treatise to the Press where I thought to have it Printed when I came to London but I was no sooner arrived than a cruel Cold locked me up in my Chamber which gave me leasure to enquire after him whilest these Notes were Printing and found that he had Printed his Leviathan in Latine which I never before had notice of I sent for it and viewed it hoping that it might prove the designed retractation as St. Aug. calls his or at least a recognition as Bellarmine calls his of the like nature but truly I found little to that purpose only the virulency of some English Phrases now and then more gently expressed in Latine And at the latter end which was not in the Title I found an Appendix consisting of three Chapters the first of which was of the Nicene Creed the second of Heresie the third an Answer to some Objections against his Leviathan In these three I hoped to have found much matter which might shew his Ingenuity in the true censuring his own writings but indeed very little what I find I shall deliver here especially reflecting any such thing as hath already passed my pen for other things which will deserve whole and entire discourses I