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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	canon_n	council_n	nice_a	2,852	5	10.4936	5	false

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

tender nic●ty in this man who was but little acquainted with 〈…〉 and but newly converted to one Article of 〈…〉 that the Lord was God but certainly I find not so 〈…〉 in this action as Mr. Hobs seems to do in 〈…〉 with the denyal of Christ for first it is not said he did worship Rimmon but only that he went into the house and bowed in the house not to Rimmon but if he had I think I may boldly say that Idolatry worshiping a false God is not so bad as to deny a true one and therefore if he had worshipt Rimmon it had not been so bad as to deny Christ but I deny that he did worship or in that act shew so much as a practical Idolatry for to bow to Baal to bow to Rimmon is the sin of Idolatry not to be in the house where Baal or Rimmon was or to bow in that house which yet is all that is desired by him If Elisha had the thoughts which I have that valedictions may seem to imply a tacite assent of his to what he said he going no further in worshiping Rimmon but he proves it farther from the practise of the Primitive Church SECT II. The Canons of the Councel of Nice Examined I Will set down his words You know saith he that there were many Christians a little before the Nicene Synod good men but not most valiant who being threatned with Deaths or Torments renounced their Christianity what punishment do you think was appointed them in that general Synod at Nice In the 19. Canon of that Councel it is Decreed that ●e who should do that is his Phrase which is deny his Chri●tianity without T●rments or danger should return to the Catechism Here I will pause and indeed did when I read it for I was well acquainted with that Councel and the story of it but remembred no such easie Penance whereupon being not in my Study I borrowed Binnius and there found in his two first Lections no such thing in the 19. Canon of either as he speaks of or relating to it in the 11. of both the vulgar Editions and the 19. of Pisanus I did it would be tedious to transcribe the words but what is material will easily appear in the canvassing his discourse consider therefore first that in his answer to the question he said it was lawful to obey his Prince commanding to deny Christ how can any thing in this Cannon prove it to be such if it were only as he said condemning to be amongst the Catechismens this supposeth it a fault for which a man should be amongst the Catechismens this supposeth it a fault for which he should be banished the Communion and on such terms as they were it could not be unless they had thought it a hainous crime then I observe that in that Eleventh Canon as the vulgar it is said of those which prevaricated without necessity or without the taking away their goods or danger of the life as was done under the Tyranny of Lucinius here is not Mr. Hobs his case Licinius persecuted Christians severely which being discerned by many a fearful Christian they would deny Christ before they came to suffer for him rather than put themselves in that hazard just as Mr. Hobs would have men afterwards repenting of that fault they would seek admittance into Gods mercies communicated in the Church what thinks the Councel Thus although such men are adjudged unworthy of humanity yet let benevolence be administred to them or as the other Reading although they are unworthy of mercy yet let them have humanity shewed them Here you see what a severe judgment was past upon these men for this Crime that they are unworthy of any mercy in themselves who should deny Christ to flatter Princes but let us see the humanity judged fit to use towards them it is true the Church should imitate God who hath shut the Gates of Heaven to no penitent Soul but because the Church cannot have the All-seeing Eye of God to discern who is penitent but by the outward expressions therefore the Councel sets down what shall be thought a sufficient evidence of it That which he termes redire ad Catechumen●s to return the Catechumens was somewhat but not half his work for saith that Councel quicunque whosoever do truly Repent let him spend three years inter audicul●s amongst the hearers which were the Catechumens for they were admitted to hear the Catechistical Sermons Preached before they went to Prayers but not to the Communion of Prayers which kind of Penance too many men amongst us punish themselves with but this is not all then let him detest himself seven years more with all contrition nor hath the Councel done yet let them communicate with the people two years more in Prayer so that here are twelve years Penance and if in this time he relapsed he was to begin again and as it is expressed in other cases not until his death to receive the Communion and if he recover to be where he was when he did receive it because that out of Christian piety the Eucharist was given him for his viaticum as it is called to strengthen him in his long Journy he was to go after all this consider good Reader what a miserable shift Mr. Hobs was put to when he took this Canon for to countenance such a horrid conclusion that it is fit in obedience to man to deny Christ when this Canon most sharply punisheth that horrid Sin and he that will read but the next Canon which is the 12. shall find the like severity used to them who having at first left the Military girdle stoutly would afterwards put it on the story was thus the Emperors for a reward of their gallantry would give deserving Souldiers a girdle and by it many priviledges But if they were Christians and would not renounce their Faith this girdle was taken from them and with it all priviledges divers after they had refu●ed it upon these accu●sed terms being over allured by the pleasures and ho●ours of the world would desire it again and then this Councel passeth the like judgment upon those as the former so that all kinds of denying Christ was most hateful to those Fathers and sentenced as a most grievous sin having a most severe pennance injoyned it but he●● Mr. Hobs again SECT III. Peters Denial of Christ Examined IT were a Sin saith he in an Apostle or Disciple who had undertaken to Preach the Gospel against Christs Enemies and in Peter a great fault but of infirmity and easily pardon'd by Chr●●● where good Mr. Hobs was the infirmity evident in Peter more then any other person sure you have no Scripture ground for it he was forewarned by our Saviour and so armed against it yet saith he it was easily forg●●en by our Saviour Good God what easiness do we find it was not without Repentance and how sharp that was we cannot tell the word of God notifies that

he wept bitterly and how powerful those tears wrought upon our Saviour we know so that it was hardly spoke of him and more then he could know to say it was easily and worse in his conclusion when he said that horrid sin might be committed without a fault and that it was lawful to do it I am sure that fevere sentence which the Councel of Nice lay upon it and the bitter tears of St. Peter are no arguments for it and the whole course of Divinity delivered by our Saviour and Apostles makes against it and the constant practise of holy and religious men for our Saviour Luk. 9. 23. If any man will come after me he must deny himself and take up the Cross and follow me Mark you it is deny himself not Christ it is take up his Cross not cast it away and reject it his Cross that is all affliction which is upon him as in this case he must either Sin or bear it thus it is laid upon him as likewise there are other cases but this is one and a main one Again Mat. 33. He who denies me before men him will I deny before my Father who is in Heaven What more pertinent and close against his conclusion and you may perceive that as we demean our selves towards Christ here he will so demean himself towards us hereafter if we suffer for him we shall raign with him if we forsake him to save this life we shall have no share in his life or death hereafter and surely if a man might lawfully deny Christ it was a strange folly yea madness in all those glorious Martyrs who suffered such torments rather then they would deny their Saviour I have spoke of this before in this very Treatise and I see nothing opposed to any thing there which was brought against his or for my conclusion this might have been therefore spared SECT IV. A Digression to Mr. Hobs. BUt now Mr. Hobs I again bespeak you leave off the Justification of such horrid Errors as this consider if you intend to act according to this Doctrine you can have no part in Christ he will reject you at the last day consider again that you have taught and by that teaching have tempted others to be of that Error to love and prefer this temporal life before that eternal An Atheistical practice which men may easily be induced to entertain and practise when there is little reason produced for it and consider with your self that although this is one of the greatest sins a man can commit yet according to that ever honoured Councel in the Canon cited by you there is room for you in the Church here and in Heaven hereafter if you prove penitent Repent therefore of this your wickedness that God may according to his Sacred Covenant have Mercy upon you Judge your self that you be not judged of the Lord and make amends for this publick Scandal you have given to the Church of Christ which I think since the first Conversion never had any so publickly professed this Doctrine before Leviathan do it therefore in some publick Treatise and that in English whereby there may be amends to those who have been seduced by your Doctrines and so Farewell This is all which concerns me in this Appendix of yours at this time therefore I meddle with nothing else AN ALPHABETICAL TABLE Of the Principal CONTENTS In which C. denotes the Chapter and S. the Section A THe Promises to Abraham and his Seed Cap. 22. Sect. 16. Why his Family was obliged to obey Gods Commands C. 22. S. 17. Whence are Actions just or unjust C. 8. S. 2. not from Consent or Dissent C. 8. S. 2. Mixed Actions what they are C. 19. S. 6. External and Internal Acts subject to Gods command C. 22. S. 14. Agag spared C. 20. S. 2. Subjects not freed from their Allegiance C. 5. S. 4. Of the Amazons Commonwealth C. 16. S. 5. 7. St. Ambroses contest with Theodosius C. 20. S. 4. Apostles their gift of Tongues Miraculous C. 22. S. 10. Their Learning Miraculous Cap. 22. S. 11. Appetite over-rules the Will C. 19. S. 6. Aristides Banished C. 20. S. 5. No taking Armes against the King C. 16. S. 7. Assurance of Revelations C. 22. S. 1. What is Assurance C. 22. S. 1. how many ways it may be had C. 22. S. 1. that of Faith greater then of Sciences C. 22. S. 1. what we have of Christian Religion C. 22. S. 1. Athenians used Ostracism C. 20. S. 5. He who Acts by anothers Authority may do injury to him by whose Authority he Acts C. 8. S. 1. B The worshippers of Baal not excused by the command of the King of Israel C. 22. S. 17. Bishops most competent Judges of Books in Religion and of Preaching C. 10. S. 3. C The Canons of the Church of England confirmed by Laws C. 23. S. 13. When one is said to be a Captive C. 17. S. 2. To whom a Captive belongs ibid. The first cause doth not necessitate Cap. 19. Sect. 9 10 11 12. The chain of causes not to be discerned C. 19. S. 10. The injuries done to K. Charles I. had their rise from Mr. Hobs's doctrine C. 14. S. 2. C. 21. Children ought to love those that nourished them C. 16. S. 10. Whether they can give consent in their Infancy C. 16. S. 1. Christianity to be introduced by reason and sufferings and not by force C. 10. S. 9. Man only actively capable of commands C. 19. S. 9. The difference between the commands of God and of men C. 18. S. 11. External and Internal Acts subject to Gods command C. 22. S. 14. Conduct and Command how like the Motive faculty C. 23. S. 14. Commons the Representative of the People C. 23. S. 16. The Division of a Common-wealth into Monarchy Aristocracy and Democracy examined C. 13. S. 1 2. How fathers rather then mothers did erect them C. 16. S. 5. Rules to govern them not certain and demonstrative C. 18. S. 14. Mr. Hobs's Commonwealth no where to be found C. 4. S. 1. not consistent with Reason C. 4. S. 2. he first called it a Leviathan C. 3. What is Dominion by Conquest C. 16. S. 12. how it becomes despotical C. 16. S. 12. When one is said to be Conquered C. 17. S. 1. What power the Victor hath over the Conquered C. 16. S. 12 Covenant upon Conquest may give possession but not right when the cause of the War is not just C. 17. S. 2. Conscience what it is C. 23. S. 4. whatsoever is against it is sin C. 23. S. 4. what is an erronious C. 23. S. 4. how it obligeth ibid. Whether there be a publick conscience C. 23. S. 5. how private consciences differ from private opinions ibid. Controversies the Soveraign ought to take care of deciding them and is accountable to God for the neglect thereof C. 12. S. 1. Covenant not a breath C. 6. S. 2 3. C. 16. S. 6. whence their Obligation C. 6.