Selected quad for the lemma: death_n

Word A Word B Word C Word D Occurrence Frequency Band MI MI Band Prominent
death_n body_n jesus_n soul_n 6,686 5 4.8718 4 false
View all documents for the selected quad

Text snippets containing the quad

ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A65817 The Leviathan found out, or, The answer to Mr. Hobbes's Leviathan in that which my Lord of Clarendon hath past over by John Whitehall ... Whitehall, John, fl. 1679-1685. 1679 (1679) Wing W1866; ESTC R5365 68,998 178

There is 1 snippet containing the selected quad. | View lemmatised text

God joyned with the matter contained in it which is so apt to beget in every good Man a testimony that it is the Word of God and we have a greater testimony by the general consent of Christian mankind that hath ever admitted them since written or the greatest part of them to be so besides we have the improbability of the penmen of them to be corrupted for which plentifully see the most Learned Dr. Stillingfleet's Origines Sacrae and to the same Learned Book shall I refer my Reader as to the regard of miracles and prophesies yet I will observe that though Mr. Hobbes frequently saith Miracles and Prophesies are not to be regarded without supernatural revelation yet he saith p. 187. That God reveals his Word by those that work Miracles which admits the credibility both of one and the other without supernatural revelation and is in my opinion like the rest of Mr. Hobbes his contradictions of himself Mr. Hobbes being an excellent Man at all kind of Laws saith p. 152. That the Ignorance of civil Law shall excuse a Man in a strange Country till declared to him But Mr. Hobbes never tells whose part it is to watch all strangers that come into England and to tell them the Law lest the King's Subjects suffer loss and the stranger offending be indemnified And I believe few strangers will venture the punishment for breach of the Law presuming to be justified by Mr. Hobbes his authority And doubtless 't is the duty of all Men to acquaint themselves with the Law of the place where they come and expect protection or else no State Soveraign or People can be safe but Mr. Hobbes is generally for Positions that tend to unhinge all the foundations of Government yet Mr. Hobbes seems to say which I cannot omit That no stranger ought to endeavour the alteration of Religion where he comes how congruously to the precedent I leave others to judge because 't is against the Law of Nature and this he doth say or his words are not sence But clearly as the case may be 't is against the Law of Nature and of God not to indeavour to alter the Religion of a place by teaching as suppose a true Christian should go into Aurenge Zebe's Country he ought to teach the true worship of God out of charity to their Souls that they might be saved by Iesus Christ and out of charity to their Bodies that the Heathen Women amongst them might desist from burning themselves at the death of their Husbands and indeed in this Position Mr. Hobbes is more uncharitable than a Iesuite Mr. Hobbes saith p. 156. That when a Man is in the power of the enemy the obligation of the Law ceaseth and obedience to the enemy is no crime I suppose Mr. Hobbes means that the obligation of all Law both Natural and Civil ceaseth of which he treated just before and this is but to say that a Child being in the custody of his Fathers enemy may if so commanded by the enemy kill his Father or to come closer to Mr. Hobbes it is to say that the murther of the old King was lawful by any Man that was under the power of the Army O what comfort this was to those that did it But Mr. Hobbes ought to know that the Law absolutely Natural as between Children and Parents and the Law suppositiously Natural as between the Subjects and their King is everlasting and universal and that Children and Subjects are bound by that Law not to injure their Parents or Soveraigns let what will happen to them or into what ever Power they come because that Nature never ceaseth though sometimes it may be supprest in any Man Nature ever being in any thing as long as the thing hath existence as 't is natural for a Tree to bud as long as 't is a live and for a Child or Subject to love his Parent or Prince as long as they are in this World to which the destruction of either is exactly opposite and contrary to his Nature and consequently the doing of it is against that Law and a damnable Sin And further observe that by this rule of Mr. Hobbes's if a Papist get a Protestant into his power that the Protestant may without sin worship a Crucifix or Wafer●cake in case the Papist bid him Mr. Hobbes saith p. 158. That a crime that hath been more frequently punish'd is greater than that of which there hath been many precedent examples of impunity By this Argument Plunder Military robbery was little less than lawful during the War because seldom punish'd And Duels so contrary to the Nature of any civilized State are lawful and the killing of Men in them little less than warrantable because so few have suffered for the fact of late days but certainly the scape of offenders alters not the crime things being the same let external accidents happen this way or that Mr. Hobbes saith p. 163. That if a Subject deny his subjection he may be proceeded against as an enemy and suffer at the Soveraign's pleasure let what Law soever be ordained against Treason There is no authority for this but Mr. Hobbes his saying so and as little reason For a Subject cannot cease to be a Subject when he pleaseth no more than a Son cease to be a Son at pleasure Nay he can never cease to be a Subject to his natural Prince except the Laws of the Empire he is born in so limit subjection and therefore whatever such a Subject doth or saith he ought to be condemned or cleared by those Laws under which he was a Subject And if this saying of Mr. Hobbes was true no Man could tell who was a Subject to his Prince and who not who was to be Arbitrarily punish'd and who not but God be blessed there is no such thing as Arbitrary punishment in England to be inflicted upon any person whatsoever or in any case whatsoever Mr. Hobbes saith p. 168. That 't is a Seditious Doctrine to say that every private Man is judge of good and evil actions but shews no reason for his saying so neither can he For 't is most apparent if he mean private particular Men's actions every Man is judge of his own and 't is impossible for any Common-wealth to take notice of them in particular except Men act things contrary to Law and then there are persons in all Nations appointed to take notice of the irregularity of those actions to punish them and every Man must judge of his actions whether they are good or evil that is against the Law of God or Man or adventure the punishment What else Mr. Hobbes should here mean than particular Men's actions I know not and then certainly 't is nonsence for him to say 'T is Seditious for a Man to judge of the good or evil of his own actions But this is as true as his saying in the next page That 't is no sin for a Man to act against his Conscience where