battails as God directed and to judge their Causes according to God's Lawes which he had given them and we shall find that Moses used that Authority but sparingly for he had recourse to God still in any weighty matter of that nature and would not judge any thing besides the letter of the Law So you may find Leviticus 24.11 12 13 14. that the Lord himself gave sentence upon him who had blasphemed his name he was in the 12. verse put in ward that the mind of the Lord might be knowne in the 13. verse the Lord spake unâ—o Moses not his person but his Officer bring forth c. verse 14. See likewise Numbers 15.35 The Lord declared to Moses what should be done to the man who gathered stickes on the Sabbath day and the like you may find in the Case of Zelophehad Numbers 27. verse 1. and Moses brought their cause before the Lord verse 5. and verse 6. the Lord spake unto Moses saying c. so that Moses was so far from personating God that he did nothing but as a Messenger and Mediatour betwixt God and them delivering God's will to them their requests and many times his owne for them to God and therefore though God in 32. of Exodus when he was angry with the abominations of the Israelites would disown them and his peculiar interest in them he as it were threw them off to Moses and called them his people yet Moses pleading for them verse 11. c. returne's them to God againe and calle's them his people which he brought forth of the Land of Egypt he owned none of those glorious workes to be his of which he was but an Instrument but attributed all to God Well then we see Moses was but an instrument a Judge a Generall and those Offices in a weake manner performed not without a perpetuall direction from God but in nothing did he personate him so that I think Mr. Hobbes was deceived in using this unheard of phrase concerning Moses but I would he had rested in this and had gone no further me thinke's I could have forgiven this although somewhat too bold a language taking personating in a very large sense that Moses and all Kings might be sayd in a little weake manner to personate God although I did distast it but what followe's is worse CHAP. XXXI Christ personated not God being really God himsâ—lfe His Divinity asserted against Smalcius and other Socinians Christ's bloud not the bloud of the Father the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appropriating it to him Acts 20.28 His Filiation and eternal Generation vindicated from the Subtile exceptions of Valkelius c. And our Saviour justified in his first name of being the Sonne of God Sect. 1. SEcondly by the Son of man his own Son our Saviour Jesus Christ I will stop here and leave the intent of our Saviour's coming to another place he make's here our Saviour to personate God he call's him truly the Sonne of man and the Son of God but in saying he personated God he used a phrase no whit comely to expresse such a sacred Mystery by no man can properly be said to personate another who is that other now this son of man is the son of God and he is God and thought it no robbery to be equall with God if he be God he cannot be said in any propriety of speech to personate God for he who personate's another is not really that other but counterfeitly onely Now our blessed Saviour is really God which he would have him personate and therefore cannot personate God This truth not long since had had no need to have been spoken of amongst Christians whosoever heretofore professed the name of Christ did readily assent to it but of late it hath been denied by many in Polonia and the infection hath come into our nation and that infection hath Antidotes prepared for it which are able to remove it from the heart of those who would cordially apply it to them so that there need no more to be said to it yet because they who read this little treatise may perhaps not have opportunity or leasure to look upon other writers I shall adde a word or two to satisfie the Reader concerning this businesse and shew that Mr. Hobbes hath very unhandsomely expressed himself in it and deâ—ogatorily from the eternall deity of our most blessed Saviour and first in saying he doth personate God for although he say he is the Sonne of God his own Son which in its self were enough to satisfy a Reader that he must be of the same nature with his father for every Son is such yet since the waywardnesse of men hath studied so many foolish distinctions to beguile the simple amongst which that is one of a naturall and adopted Son of an eternally and a temporary begotten Son to which sense are expounded that Christ is his Son but an adopted Christ is his own but a Temporary begotten Son either when the holy Ghost overshadowed the blessed Virgin as soon or before the world was made as others â—his phrase of his cannot shelter him from many peevish and perverse doctrines when he make's him not to be but to personate God I shall first shew that he is God and then how it is not incongruous to reason to say it labouring in all to make my Reason ascend up to my Faith not my Faith descend to my Reason crosse to which I have thought since first I was acquâ—inted with their writings that the Socinians first laid a plot for Religion by Reason then laboured to wrest Scriptures to that plot Sect. 2. In proving our blessed Saviour to be God I shall not use many places of Scripture one or two will be enough so they be cleare and evident the first shall be Acts 20. where you shall find that St. Paul verse 17. did at Miletum sâ—nd to Ephesus for the elders of the Church which were there and verse 28. he gave them a charge in these words Take heed therefore to your selves and to all the flock over which the holy Ghost hath made you overseeers to feed the Church of God which he hath purchased with his own bloud I observe that the Church is called the Church of God which he hath purchased with his own blood this Article he can relate to none but God he therefore who hath purchasâ—d this Church with his blood is God I will spare nothing that I find brought by any in the way of answeare but doe hope this place will vindicate its selfe and this cause very cleerely First then Bernardinus Ochinus in his second book of his Dialogues Dialogue 19. but the first of that book page 100. in mine edition bring 's this place and answeares it thus First that this is not spoke of the blood of God but of Christ of whom a little before Saint Paul spake but this is so faâ—re from all reason as nothing can be more for the Apostle
bounds and rebounds for although the immanent acts are in the agents yet the things smelt and tasted are elsewhere Sect. 6. Last of all he cometh to the lowest sense of touch or feeling and of this sense he saith So likewise the heat we feele from the fire is manifestly in us and is quite different from the heat in the fire I believe that he speaks truth in this that the heat in my hand is not that particular heat which is in the fire but yet that word quite different was a large Phrase the difference is individual not specifical it is a stream of that Fountain and differs like a streame from the fountaine it loseth by the course it walkes in some degrees of those perfections which it enjoyed at its first seting out but that it is another appeares because take away the fire and the heat doth not instantly follow the fire but by degrees weares out of my hand just like a streame fed and supplyed by a fountaine stop the fountain the streames will in little leasure decay but not instantly be dried as light followes the Candle or as a shadowe the man whose shadowe it is This proves it to be another heate from that of the fire why do we read nothing of apparitions of bounds and rebounds this is nothing to his purpose that heat which is in my hand is the Object of my feeling and it is discerned by some species which expresseth its likeness as other objects and presents it to the sensitive soul which officiates this duty of judging of Touches in every part of a man which is animated by it as it discernes colours by the eye sounds by the Eare c. But which way doth this prove because heat is in my hand which is felt therefore there is nothing in the Object discerned The nature of those Prime qualities Heat Cold Drought Moisture is such that it multiplies their nature even to the Organ and thus onely immediately sends out its likeness whether this Organ be a nerve or something else I question not but second Qualities as light or heavy hard or soft touch but the outward skins only and there and thence transmit their Species which is so apparent as nothing can be more for take the weight of Lead and the lightnesse of a feather when discerned by a mans hand can any man say these are in the hand or Lead or feather So likewise when I feel a down pillow and a hard stone what is it I feel a softnesse or hardnesse in my self or a gamboll of a bound or rebound these things cannot be imagined these are reall things in that pillow in that stone but send forth intentional not reall Images into my hand of their natures Real they cannot be for if real then my hand should be light or heavy hard or soft when it discerns those Objects to be such for whatsoever hath these real Qualities in it is denominated by them and then some image there must be because whatsoever is known must be known by reception into that facultie which knowes it if not in its self yet in its Species or Image and so these who in their realities cannot come at the Organ must do it by their Species But this was much more then needed for a refutation of what he said but I have not done yet with him for although his Argument drawn from heat in my hand to prove the nullitie of an externall Object is vaine as I have shewed for this heat is external to the Organ of that Sense and although it be true that the heat in my hand differs from that in the fire which did produce it yet his Argument is most Illogical with which he endeavours to prove it thus Sect. 7. For saith he our heat is pleasure or pain according as it is great or moderate but in the coal there is no such thing First consider the Proposition then the inference In the Proposition he affirmes that our heat is a pleasure or paine which is a most strange speech in a Philosophical discourse where propriety of speech is expected and from that man in that discourse where like another Adam he would impose Names upon every thing and strives for nothing more then to give things convenient expressions To the business heate is neither pleasure nor pain in us it may produce both according to the convenience or inconvenience it hath with us but is neither heat is a cause of sense but sense is neither pleasure nor pain but they are results out of sense as things agreeing or disagreeing to it so that heate is a cause of both a remote cause but formally it cannot be said to be either Sect. 8. But suppose it be spoken figuratively which in these cases of Philosophical punctuall discourses is not proper the cause for the effect doth it follow that therefore because it is so in a man and produceth not that effect in the fire therefore it is not the same heat certainly causes alwayes work the same effect where the Subject is the same but not else heat hardens clay which is a common Instance but softens wax if fire had sense as a man hath it would find paine or pleasure as a man doth or if a man had no sense like fire he would have no pain or pleasure as the fire hath not the same thing works diversly according to the Subject or Object it is busied about This conceit of his I make no question but meeting with his understanding which was the Mother of it mightily pleased him or else he would never have printed it in two Books and in one have cited the other but certainly meeting with my dull braine infected with contemptible Universitie learning it displeaseth me exceedingly and therefore there is no arguing for the diversity of an Agent from the diversity of operation when the Object is diverse it works upon And here he concludes this businesse saying by this the fourth Proposition is proved c. But how let any man consider Now I thought to have concluded with him but number 10. he crowds together such a heap of Solecismes as must not passe without a consideration of them His number begins thus And from hence also it followeth that whatsoever accidents or qualities our sense makes us think there be in the world they be not there but are seeming and apparitions onely I never thought to have read such a Proposition from a reasonable man The Thief who is to be arraigned at the Bar would be glad he could make the Judge to be of this minde when the evidence shall sweare he saw him break up a house or cut a purse if he could perswade the Judge that it were but an Apparition there were no such thing it were well for him But suppose this Gentlemans hand were put into the fire and when he cryes out for paine a man should tell him there is no such thing but only an apparition
where delivered in the Schooles for with one consent unlesse some passages in Gregorius Ariminensis and Durand expounded otherwise The Schooles both old and later agree to deliver that Heaven or Glory which he calls Paradise is merited ex Condigno because that righteous men acting such things by the assistance of God's grace in the mystical union with Christ their head to which God hath promised heaven heaven is due to them as a reward of such actions not for their owne ' excellency in an Arithmeticall proportion as some but a Geometrieal or as others by their Arithmetical proportion taken vertually as a seed is vertually a Tree and hath abilities vertually as a tree hath actually so these gracious acts have glory vertually in them as being the seed of glory and then although God can be no debtor to any mans Merits yet he having put such a prise upon them in his Gospell these have such a blessing due to them not out of Congruity onely but Condignity at which rate God doth value them by his standard but then as they say Heaven is merited by the righteous ex Condigno so they say that these Graces which enable a man to merit heaven ex Condigno by Gods Covenant those graces are merited ex Congruo by that man before he is justified or righteous so that then to understand the distinction better lest a Reader should be misguided by him who is no way acquainted with School-Divinity know that Merit ex Condigno necessarily requires a Covenant but ex Congruo none The first can never faile because founded upon justice and title the other may because built onely upon Grace as thus a man promiseth that he who fights this day well shall be made a Captaine or a King promiseth that he who plead's such a cause ably shall be made a Judge these places are due to him who doth it there is another who by industry in the Law hath greater abilities then he and hath pleaded a hundred causes better another man who hath fought in twenty battailes better yet not being imployed in these services to which the promise was made they deserve those places ex Congruo but the other ex Condigno the one is truly and as truly merit as the other but he deserves it not legally out of a law or Covenant but his owne vertue and the gallantry of his Commander in chiefe who rewards vertue or thus he who meeting a poore man in necessity shall bargaine with him to pay him doubly for those Clothes he supplies him with when he comes to a better fortune which he then adventures upon when he doth come to such a Condition the other merits that ex Condigno he must ought to have it payd it is his due the who seeing that or such another in that sad case should without any compact supply him when he came to a happier estate ex Congruo merits a returne from him although he cannot claime any thing upon debt or due yet out of Congruity it is fit he should be satisfied I do not here justifie the distinction in its application by the Schoole-men but onely set downe my observation of his unjust dealing with them and how unlike their meaning is to his for the Prise he speaks of which is proposed to him who winneth it out of Covenant that man who gaineth it hath it out of right of Condignity not out of the equality his worke hath to the reward in its self intrinsecally but out of that extrinsecall value which is added to it by the owners Covenant and therefore what he adds may have some truth that Because writers are not agreed upon the signification of the termes of Art he will determine nothing in it I beleeve all circumstances will hardly be agreed upon yet thus much as I have delivered which is contrary to what he writes is universally consented unto by them and there is none of them but sayes that what God hath Covenanted for is merited ex Condigno by them who act their part NOTES UPON THE Fifteenth Chapter of Leviathan CHAP. XXVII Of transfering right Sinnes independence on Covenants Which are not voyd by suspiiion Of propriety and Coercive Power An arbitration between the Fool and Mr. Hobbes concerning Justice the feare of God getting Heaven by violence c. Faith not to be violated Concerning the Law of nature in order to aeternal faelicity Breach of Covenant Rebellion Sect. 1. CAp. 15. Pag. 71. In the beginning of this Chap. will appeare the unhappinesse of his former discourse concerning mens natural right over one another here in his first words he supposeth That law of nature by which men are obliged to transferre their right one to another The vanity of which I have discussed before from this he drawes a third That men must keep their Covenants made one to another The conclusion is good and of the highest consequence in all commerce betwixt men that possibly can be but his Commendation of it is not so commendable as his conclusion but most dangerous his words are these And in this Law of nature consisteth the fountaine and original of justice This Law is of keeping of Covenants Let the Reader look back upon Cap. 14. Sect. 4. and he shall find the wicked Sins of the Sodomites of Cain in which no man can say that there was any Covenant betwixt those parties preceded concerning such actions and then upon that score they were just because not unjust now if the fountaine of Justice were Covenant then those actions being where was no Covenant preceding could not be unjust His reason by which he confirm's this is not so solid asmight be expected from such a learned man which is this for where no Covenant hath preceded there hath no right been transferred and every man hath right to every thing and consequently no action can be unjust See here Reader how necessary it is timely to stop an Errour it is a Sicknesse in a man's soul and ought to be nipt in its growth it is an ill Guest which is easier kep't out then thrust out especially when it come's with force of a Law or Axiome as this did Had he proved before that every man hath right to every thing even in the possession of another's person yea to another's person as he pretended to doe then this Conclusion would have justly been deduced thence but I think that being confuted this Conclusion must likewise fall with it Let us consider two or more men of divers nations met together in some before not inhabited place were it not unjust against the law of nature that one should murther or maime the other without any injury from him were it not just that they should help one another in distresse by the Law of humanity If he say not consider his owne saying for a man so learned as he is cannot but in many things acknowledge the universall rules which governe the world although
p. 8. Colour in the object when Image is not sect 2. ib. Colour varyed according to the medium sect 3. p. 9. Colour in the object sect 4. p. 10. Colour no apparition of motion in the brain chap. 3. sect 3. p. 12. chap. 4. sect 1. p. 25. Colour a reall thing in the object chap. 4. sect 2. p. 26. Different colours dissipating and congregating the Sun-beams ibid. Colour and Light not the same thing sect 4. p. 30. Some colours opposite to Light ib. Light not therefore the form of colours because it produceth them into act chap. 5. sect 1. p. 32. sect 3. p. 34. The difference between reall and intentionall colours sect 3. p. 33. Intentionall colours not the same with Light chap. 5. sect 3. p. 35. Whence the fancy of colours in the dark chap. 9. sect 4. p. 66. The foundations whereon Mr. Hobbes build's a Commonwealth and theâ— justice of it ch 27. sect 4. p. 214 The distinction of Communicable ut quod and ut quo chap. 29. sect 6. p. 278. The Concord of little families not dependent upon lust ch 21. sect 4. p. 156. How vulgar speech hath appropriated Confession chap. 16. sect 2. p. 126. Carthagena confine's God's infinite power unto his fancy chap. 35. sect 1. p. 393. The right to goods by Conquest what chap. 36. sect 12. p. 436. Conscience dictate's submission to a common power and Laws chap. 21 sect 7. p. 158. The restraint of Conscience from scandalous and great injuries chap. 27. sect 2. page 212. When Man resolve's things into their constitutive causes he need not lose himself in the inquest chap. 14. sect 6. p. 100. Benignity to a Musician varyeth not the nature of this or that Donor's contract cha 26. sect 2. p. 203. The original of Justice consisteth not in the Law of Nature for keeping Covenants ch 27. sect 1. p. 208. Propriety good without Covenant p. 209. chap. 36. sect 12. p. 436. Suspicion make's not Covenants void ch 27. sect 2. p. 210. The evil consequences of Mr. Hobbes's opinion in it p. 211. The Fool 's doctrine about Covenants more honest then Mr. Hobbes's sect 5. p. 215. The breach of Covenant though a wicked one conduceth not to eternal felicity yet such Covenants ought to be broken sect 11. p. 224. As that enter'd into by Thieves ib. The other by an Adulteresse ibid. Several qualifications good and bad in the making and breaking Covenants chap. 29. sect 1. p. 249. No Covenant obliging to act against the Law of Nature chap. 30. s. 8. p. 281. With whomsoever any such is made it must not be kept ib. The Hebrew Midwives had probably Covenanted sect 9. p. 283. No breach of covenant which had not a right to bind sect 10. p. 284 The Creation of the World asserted by the same authority Mr. Hobbes pretend's he will submit to p. 119. The world's Creation not the Gospel's renovation the subject matter of St John 1.3 ch 33. sect 5. p. 357. Christ's interest in the Creation re-inforced against the Socinians glosse upon that Text sect 6. p. 359. Wherein he was a principal no baâ—e instrumental cause ibid. The Creation by Him not to be taken for recreation or regeneration sect 10. p. 365. much lesse for an endevour to regenerate p. 367 Creatures acting by naturall inclinations and appetites compared unto a Clock How God can enlarge the capacity of his creature and how make the object of knowledge approach the limits of its nature ch 35. sect 1. p. 393. D. No dammage without injury chap. 29. sect 2. p. 250. Death desired by such as foresee the happinesse they are to enjoy chapter 22. section 4. page 167. No losse but rather increase of power by death ib. section 5. Our Druâ—ds opinion of it p. 168. Death not so terrible and painful as pretended ib. section 6. Ancient instances to confirm it That of Otho and his souldiers most â—â—gnal page 169. Arria's encouragement of self-dispatcâ— to her husband Paetus page 171. A modern instance in the Bishop's child against the supposed pains of death ibid. Death as sleep to many and a-like desirable section 7. page 172. Diogenes took them for Brother and Sister ibid. Another young child of the Bishop's mistook Death for sleep p. 173 Misrepresentations make it otherwise apprehended ibid. The three periods of Death ibid. section 8. In which of them and when otherwise pain affect's the sick page 174. Epicurus's excellent discourse against the fear of death chapter 29. section 10. page 265. He that mean's to deceive will not declare his intent chapter 27. section 9. page 221. Devotion what and whence chaptâ—r 13. section 4. page 89. How Dogs and other sensitive creatures come acquainted with words and signs chapter 11. section 1. page 75. Man in his most peculiar Dominion subject and tributary to God chapter 44. section 1. page 181. Man in his first Charter had dominion given him over other creatures but not over other men section 2. page 182. Why men are exempt section 3. page 183. The contradiction of mutual dominion every man over every man page 185. How Christ call's himself a Door chapter 32. section 5. page 326. Dreams improperly assimilated to moved water in its return to rest chapter 9. section 2. page 64. Prophetike Dreams such as are recorded in holy Scripture arise not from an agitation of the inward paâ—ts chapter 10. s. 1. p. 71. f. 2. p. 72. Dreams according to Solomon come from the multitude of businesse ibid. Oâ—d men not alwayes subject to more dreams then young section 3. page 73. The Bishop's opinion of Naturall Constitutionall and Phantastike dreams ib. of coherent and incoherent dreams page 74. E The Philosophers first opinion cerning Echoes chapter 6. sect 2. p. 40. Their second opinion page 41. Their third opinion ib. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie's properly and why rendred was chapter 33. section 8. page 362. Why the Evangelist chose it rather then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 363. what hard luck that word has among the Socicians section 10. page 365. Christ's eternal Egression compared to the shining of the Sun chapter 31. section 7. page 310. ELOHIM the name of God often given to Kings and Princes chapter 30. section 12. page 286. Equality of hopes oâ— desires render's not men alwayes enemies chapter 19. section 1. page 142. An instance in the contract between Abraham and Lot section 2. page 143. Nor self-conservation nor delectation ib. section 3. Not Equality of desires chapter 19. section 4. page 145. Ahab's and Naboth's case ib. Upon what hard conditions an Estate is not to be preserved chapter 23. section 3. page 178. No Eternity à parte ante which is not likewise à parte pâ—st chapter 14. section 2. page 93. An Eternity to be found in all the different principles of Philosophers section 6. page 99. How before and after may be applyed to God's Eternall being section 11. page 106. The double conceipt we may have of
principles of humanity keep men from acting violence unprovoked chapter 2. section 2. page 148. I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how to be translated chapter 31. section 3. page 299. The Bishop's oâ—inion that there was no Idolatry before the Floud chapter 16. section 1. page 125. Men's beginning to call upon the Lord Gen. 4. no argument for Idolatry before the Floud ibid. Noâ— God's punishment of the world by the floud section 3. page 128. Jesus increas'd in wisdom c. with God and men otherwise then Socinus interpret's it chapter 32. s. 16. page 343. Ignorance of second causes apter to produce Atheisme then Religion châ—pâ—er 13. s. 3. â—age 86. Affâ—cted ignoâ—ance of the Law sin chapter 21. s. 3. page 155. The Image in the glâ—sse chapter 2. s. 4. page 10. Image no apparition of motion in the brains chapter 3. s. 2. page 11. Imagination something besides decaying sense chapter 9. s. 3. page 64. Imagination and Memory proved not to be the same thing s. 7. page 68. No Infinity of causations nor of causes chapter 14. s. 2. page 92. Man hath some knowledge of infinite s. 3. page 94. s. 4. page 95. s. 5. page 98. The nature of infinite explained page 96. No infinity of number s. 10. page 103. were there such no one infinity could exceed another page 104. Why no man can have right to act any thing inhumanely chapter 4. s. 2. page 182. A standing instant of two thousand yeares chapter 14. s. 14. page 111. How sacred amongst all people hath ever been the preservation of interest chapter 29. s. 10. page 162. How invocation in Genesis may be taken for the whole worship of God chapter 16. s. 2. page 126. Or for some signal additional devotion ibid. That St. John writ against Ebion and Cerinthus proved contrary to Socinus chapter 32. s. 1. page 321. St. John's reaâ—on of his writing not solitary as Socinus allegeth s. 2. p. 322 The Israelites how the peoâ—le of God and how of Moses chapter 30. s. 13. page 288. God was King of the Israelites Moses but their Judge and Generall s. 15. page 289. Justice and Injustice as acquired habits may be in a solitary person chapter 21. s. 9. page 160. Mr. Hobbes's imperfect definition of Injustice chapter 27. s. 1. page 210. Likewise of Justice s. 4. page 213. The Fool 's argument against Justice unanswerable out of Mr. Hobbes's principles s. 5. page 215. With what reason Injustice will stand taking away the fear of God chapter 27. s. 5. page 216. The explication of Commutative and Distributive Justice chapter 29. s. 3. page 251. To which is premised that of common or legal justice page 252. Many acts of justice being not comprehended under the other two page 253. Giving or not giving have nothing to do with Justice s. 5. page 256 In Commutative justice restitution of reâ—aration due without contract s. 6. page 257. so likewise in Distributive justice ibid. The preference of the lesse worthy to the better place against Distributive Justice page 258. The justice of an Arbitrator may be Commutative or Distributive according to the case s. 7. page 259. The difference between Equity and Distributive Justice ibid. Mr. Hobbes's boldnesse in confronting all learned men before him touching Commutative and Distributive Juâ—â—ice page 260. Bodin onely excepted who has an aery conceipt of harmonical proportion ibid. K Mr. Hobbes unkind to Religion in the disparagement he put 's upon naturall knowledge chapter 8. s. 1. page 226. His scornfull scale of knowledge s. 7. page 232. Man's knowledge so defective as it cannot satisfie his Will s. 11. page 237. Man hath some imperfect knowledge of God in this life s. 12. page 240. None of his eminences but by Revelation page 241. The parcells of knowledge in this life make up no accumulative or collective happinesse s. 15. page 245. L Every man born under a Law-maker and a Law chapter 21. s. 3. page 155. s. 7. page 158. The Decalogue was no new Law s. 10. page 161. Exceptions against Mr. Hobbes's definition of the Law of Nature chapter 25. s. 3. page 192. How the Law of Nature obligeth strangers to mutuall succour in distresse chapter 27. s. 1. page 209. How it give 's rules for the attaining eternall felicity after death s. 10. page 223. Mr. Hobbes make's the Law of Nature to act against the Law of Nature chapter 30. s. 9. page 282. Liberality what chapter 29. s. 13. page 270. Liberty no such thing as Mr. Hobbes describe's it chapter 25. s. 2. page 191. Light or colour figured how conducible to sight chapter 1. s. 3. page 5. Light illustrate's the medium but doe's not terminate sight chapter 3. s. 7. page 16. s. 8. page 17. How our Saviour is said to be a Light c. Luke 2.32 chapter 32. s. 17. page 344. How Christ is called the Light according to Socinus how according to the Bishop chapter 33. s. 7. page 362. Preservation of life not the principall of mans happinesse chapter 22. s. 4. page 166. When and how to be regarded chapter 36. s. 12. page 436. In what cases life should not be prefer'd to death chapter 22. s. 9. page 114. chapter 36. s. â— page 420. s. â— page 421. s. 4. page 423. s. 11. page 434. How Christ call's himself the life chapter 32. s. 5. page 327. Eternal life before Christ's Incarnation known to the Angels blessed souls Prophets Philosophers ib. s. 15. page 341. although not till afterward manifested to others ibid. page 342. What life is mean't by Saint John to be in the Word chapter 33. s. 7. page 361. and what the light of men ibid. Raymund Lully's adventures and sufferings for the conversion of the Turks and Moores chapter 35. s. 5. page 398. M Man's abilities both to know and prosecute what is good chapter 8. s. 2. page 58. The inequality of men by nature considerably different chapter 18. s. 2. page 138. Adam and Evah made in no state of enmity nor absolute equality ibid. s. 3. The debility and helpless condition of other men by nature page 139. Plato's ingenious fable about the making of men and beasts chapter 27. s. 2. page 211. The constancy of the holy Martyrs a most strong reason for eternal happinesse chapter 28. s. 15. page 247. Means no otherwise usefull then as they relate to an end that is such chapter 36. s. 4. page 422. s. 5. page 424. All conducing to a private person's advantage not to be used s. 6. page 425. Memory not alwayes weakned by extent of time chapter 9. s. 5. page 67. Memory likened to a box whereof Attention is the key ibid. To a book s. 7. page 69. The distinction of Memory Experience and Prudence chapter 18. s. 4. page 139. The diversity of Merit chapter 25. s. 8. page 202. The diâ—â—inction of it ex congruo and ex condigno misunderstood by Mr. Hobbes chapter 26. s. 4. page 204. How otherwise