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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86417	Philosophicall rudiments concerning government and society. Or, A dissertation concerning man in his severall habitudes and respects, as the member of a society, first secular, and then sacred. Containing the elements of civill politie in the agreement which it hath both with naturall and divine lawes. In which is demonstrated, both what the origine of justice is, and wherein the essence of Christian religion doth consist. Together with the nature, limits, and qualifications both of regiment and subjection. / By Tho: Hobbes.; De cive. English	Hobbes, Thomas, 1588-1679.; Vaughan, Robert, engraver.	1651 (1651)	Wing H2253; Thomason E1262_1; ESTC R202404	220,568	406

after him and they shall keep the way of the Lord to doe justice and judgement unlesse his children and his houshold were supposed to be obliged to yeeld obedience unto his Commands VII Hence it followes that Abrahams subjects could not sinne in obeying him provided that Abraham commanded them not to deny Gods Existence or Providence or to doe somewhat expresly contrary to the honour of God In all other things the word of God was to be fetcht from his lips only as being the Interpreter of all the Lawes and words of God For Abraham alone could teach them who was the God of Abraham and in what manner he was to be worshipped And they who after Abrahams death were subject to the Soveraignty of Isaac or Iacob did by the same reason obey them in all things without sin as long as they acknowledged and profest the God of Abraham to be their God for they had submitted themselves to God simply before they did it to Abraham and to Abraham before they did it to the God of Abraham againe to the God of Abraham before they did it to Isaac In Abrahams subjects therefore To deny God was the only Treason against the Divine Majesty but in their posterity it was also Treason to deny the God of Abraham that is to say to worship God otherwise then was instituted by Abraham to wit in Images * made with hands as other Nations did which for that reason were called Idolators And hitherto subjects might easily enough discern what was to be observed what avoyded in the Commands of their Princes In Images made with hands In the 15. Chap. 14. Article There wee have shewed such a kinde of worship to be irrationall but if it be done by the command of a City to whom the written word of God is not known nor received we have then shewed this worship in the 15. Chap. art 18. to be rationall But where God reigns by way of Covenant in which it is expresly warned not to worship thus as in the Covenant made with Abraham there whether it be with or without the Command of the City it is ill done VIII To goe on now following the guidance of the holy Scripture The same Covenant was renewed Gen. 26. vers 3 4. with Isaac and Gen. 28. vers 14. with Iacob whote God stiles himselfe not simply God whom nature doth dictate him to be but distinctly the God of Abraham and Isaac afterward being about to renew the same Covenant by Moysos with the whole People of Israel Exod. 3. v. 6. I am saith h● the God of thy Father the God of Abraham the God of Isaac and the God of Jacob. Afterward when that People not only the freest but also the greatest enemy to humane subjection by reason of the fresh memory of their Ae gyptian bondage abode in the wildernesse near mount Si●ai that anti●●t Covenant was propounded to them all to be renewed in this manner Exod. 19. ver 5. Therefore if yee will obey my voice indeed and keep my Covenant to wit that Covenant which was made with Abraham Isaac and Iacob then shall yee be a peculiar Treasure unto me above all People for all the earth is mine and yee shall be to me a Kingdome of Priests and an holy Nation And all the People answered together and said All that the Lord hath spoken will we doe vers 8. IX In this Covenant among other things we must consider well the appellation of Kingdom not used before for although God both by nature by Covenant made with Abraham was their King yet owed they him an obedience and worship only naturall as being his subjects religious such as Abraham instituted as being the Subjects of Abraham Isaac Iacob their naturall Princes For they had received no word of God beside the naturall word of right reason neither had any Covenant past between God and them otherwise then as their wils were included in the will of Abraham as their Prince But now by the Covenant made at mount Sinai the consent of each man being had there becomes an institutive Kingdome of God over them That Kingdom of God so renowned in Scriptures and writings of Divines took its beginning from this time and hither tends that which God said to Samuel when the Israelites asked a King 1. Sam. 8. 7. Yhey have not rejected thee but they have rejected me that I should not reign over them and that which Samuel told the Israelites 1. Sam. 12. 12. Yee said unto me nay but a King shall reign over us when the Lord your God was your King and that which is said Jer. 31. vers 31. I will make a new Covenant c. Although I was an husband unto them And the doctrine also of Judas Galil●us where mention is made in Ioseph Antiq. of the Iewes 18. Book 2. Chap. in these words But Judas Galilaeus was the first authour of this fourth way of those who followed the study of wisdome These agree in all the rest with the Pharisees excepting that they burn with a most constant desire of liberty beleeving God alone to be held for their Lord and Prince and will sooner endure even the most exquisite kinds of torments together with their kins folks and dearest friends then call any mortall man their Lord. X. The Right of the Kingdome being thus constituted by way of Covenant let us see in the next place what lawes God propounded to them now those are knowne to all to wit the Decalogue and those other as well judiciall as ceremoniall lawes which we find from the 20. Chap. of Exodus to the end of Deuteronomie and the death of Moyses Now of those lawes deliver'd in generall by the hand of Moyses some there are which oblige naturally being made by God as the God of nature and had their force ever before Abrahams time others there are which oblige by vertue of the Covenant made with Abraham being made by God as the God of Abraham which had their force even before Moyses his time by reason of the former Covenant but there are others which oblige by vertue of that Covenant onely which was made last with the people themselves being made by God as being the Peculiar King of the Israelites Of the first so●t are all the Precepts of the Decalogue which pertaine unto manners such as Honour thy Parents thou shalt not Kill thou shalt not commit Adultery thou shalt not Steale thou shalt not ●eare false witnesse thou shalt not Covet For they are the Lawes of n●…e Also the precept of not taking Gods name in vaine for it is a part of naturall worship as hath beene declar'd in the foregoing Chap. Art 15. In like manner the second Commandement of not worshipping by way of any Image made by themselves for this also is a part of naturall Religion as hath beene shewed in the same Article Of the second sort is the first Commandment of the Decalogue Of

among their brethren like unto thee and will put my words in his mouth and he shall speak unto them all that I shall command him and it shall come to passe that whosoever will not bearken unto my words which he shall speak in my name I will require it of him Deut. 18. vers 18. Isaias The Lord himselfe shall give thee a signe Behold a Virgin shall conceive and bear a Sonne and shall call his name Emanuel Isai 7. v. 14. The same Prophet Unto us a child is born unto us a Sonne is given and the government shall he upon his shoulders and his name shall be called Wonderfull Counsellour the mighty God the Everlasting Father the Prince of Peace Isai 9. vers 9. And again There shall come forth a Rod out of the stemme of Jesse and a branch shall grow out of his roots the spirit of the Lord shall rest upon him c. he shall not judge after the sight of his eyes neither reprove after the hearing of his cares but with righteousnesse shall he ●udge the poor c. and he shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked Isay 11. vers 1 2 3 4 5. Furthermore in the 51 52 53 54 56 60 61 62. Ch. of the same Isay there is almost nothing else contained but a description of the coming and the works of Christ Jeremias Behold the days come saith the Lord that I will make a new Covenant with the house of Israel and with the house of Judah Jerem. 31. 31. And Baruch This is our God c. Afterward did he shew himselfe upon earth and conversed with men Baruch 3. vers 35 37. Ezekiel I will set up one Shepheard over them and he shall feed them even my Servant David And I will make with them a Covenant of Peace c. Ezek. 24. vers 2 3 25. Daniel I saw in the night visions and behold one like the Sonne of man came with the clouds of heaven and came to the anti●ut of dayes and they brought him near before him and there was given him Dominion and Glory and a Kingdome that all People Nations and Languages should serve him his Dominion is an everlasting Dominion c. Dan. 7. vers 13 14. Haggai Yet once it is a little while and I will shake the Heaven and the Earth and the Sea and the drye Land and I will shake all Nations and the desire of all Nations shall come Haggai 2. v. 8. Zachariah Under the type of Joshuah the High Priest I will bring forth my servant the Branch c. Zach. 3. v. 8. And again Behold the man whose name is the Branch Zach. 6. v. 12. And again Rejoyce greatly O Daughter of Sion Shout O Daughter of Jerusalem behold thy King cometh to thee he is just having salvation Zach 9. v. 9. The Jewes moved by these and other Prophesies expected Christ their King to be sent from God who should redeem them and furthermore bear rule over all Nations Yea this Prophesie had spread over the whole Roman Empire which Vespasian too though falsly interpreted in favour of his own enterprises That out of Judea should come he that should have dominion II Now the Prophesies of Christs Humility and Passion amongst others are these Isa 53. v. 4 He hath born our grieses and carried our sorrowes yet we did esteem him stricken smitten of God afflicted and by and by He was appressed he was afflicted yet he opened not his mouth He is brought as a Lamb to the slaughter and as a sheep before her Shearer is dumb so opened he not his mouth c. vers 7. And again He was cut out of the Land of the living for the transgression of my People was be stricken c. vers 8. Therefore will I divide him a portion with the great and be shall divide the spoyle with the strong because he hath poured ou● hi● soule unto death and he was numbred with the transgressours and he 〈…〉 the sinne of many and made intercession for the transgressours vers 12. And that of Zachery He is lowly riding upon an Asse and upon a Cols the foale of an Asse Zach. 9. vers 9. III. In the reign of Ti●●rius Caesar JESUS our Saviour a Galil●●n began to preach the sonne as was supposed of Joseph declaring to the people of the Jewes that the Kingdome of God expected by them was now come and that himselfe was a King that is to say THE CHRIST Explaining the Law choosing twelve Apostles and seventy Disciples after the number of the Princes of the Tribes and seventy Elders according to the pattern of Moyses to the Ministry teaching the way of salvation by himselfe and them purging the Temple doing great signes and fulfilling all those things which the Prophets had foretold of Christ to come That this man hated of the Pharisees whose false doctrine and hypocriticall sanctity he had reproved and by their means of the People accused of unlawfull seeking for the Kingdome and crucified was the true CHRIST and King promised by God and sent from his father to renew the new Covenant between them and God both the Evangelists doe shew describing his Genealogie nativity life doctrine death and resurrection and by comparing the things which he did with those which were foretold of him all Christians doe consent to IV. Now from this That CHRIST was sent from God his Father to make a Covenant between him and the people it is manifest that though Christ were equall to his Father according to his nature yet was he in●erior according to the Right of the Kingdom for this office to speak properly was not that of a King but of a Vice-roy such as Moyses his Government was for the Kingdom was not his but his Fathers which CHRIST himselfe signified when he was baptized as a subject and openly profest when he taught his Disciples to pray Our Father Thy Kingdome come c. And when he said I will not drink of the blood of the grape untill that day when I shall drink it new with you in the Kingdome of my Father Mat. 26. ve●● 29. And Saint Paul As in Adam all die so in Christ shall all be made alive but every man in his own order Christ the first fruits afterward they that are Christs who beleeved in his coming Then cometh the end when he shall have d●livered up the Kingdom to Goa even his Father c. 1. Cor. 15. vers 22 23 24. The same notwithstanding is also called the Kingdome of Christ for both the Mother of the sonnes of Ze●●die petitioned Christ saying Grant that these my two sonnes may fit the one on thy right hand the other on thy left in thy Kingdome Mat. 20. vers 21. And the Theef on the Cross Lord remember when me thou comest into thy Kingdom Luke 23. vers 42. And Saint Paul For this know yee that no whormonger

judgement in their goings Micah 5. 4 5. speaking of the M●ssias he saith thus Hee shall stand and food in the strength of the Lord in the Majesty of the name of the Lord his God and they shall abide for now shall he be great unto the end of the earth And this man shall be your Peace c. Prov. 3. 12. My sonne forget not my law but let thine heart keep my Commandements for length of dayes and long life and peace shall they adde to thee IV. What appertains to the first law of abolishing the community of all things or concerning the introduction of meum tuum We perceive in the first place how great an adversary this same Community is to Peace by ●hose words of Abraham to Lot Gen. 13. 8. Let there be no strife I pray thee between thee and me and between thy heard-men and my heard-men for we be bretbren Is not the whole land before thee Separate thy selfe I pray thee from me And all those places of Scripture by which we are forbidden to trespasse upon our neighbours as Thou shalt not kill thou shalt not commit adultery thou shalt not steal c. doe confirm the law of distinction between Mine and Thinc for they suppose the right of all men to all things to be taken away V. The same precepts establish the second law of nature of keeping trust for what doth Thou shalt not invade anothers right import but this Thou shalt not take possession of that which by thy contract ceaseth to be thine but expressely set down Psal 15. vers 1. To him that asked Lord who shall dwell in thy Taberna●l● It is answered vers 5. He that sweareth unto his neighbour and disappointeth him not and Prov. 6. 1. My sonne if thou be surety for thy friend if thou have stricken thy hand with a stranger Thou art snared with the words of thy mouth VI. The third Law concerning gratitude is proved by these places De●t 25. 4. Thou shalt not muzzle the Oxe when he treadeth out the corn which Saint Paul 1. Cor. 9. 9. interprets to be spoken of men not Oxen onely Prov. 17. 13. Who so rewardeth evill for good evill shall not depart from his house And Deut. 20. 10 11. When thou comest nigh unto a city to fight against it then proclaim peace unto it And it shall be if it make thee answer of peace and open unto thee then it shall be that all the people that is so●nd therein shall be tributaries unto thee and they shall serve thee Proverbs 3. 29. Devise not evill against thy neighbour seeing he dwelleth securely by thee VII To the fourth Law of accommodating our selves these precepts are conformable Exod. 23. 4 5. If thou meet thine enemies Oxe or his Ass● going astray thou shalt surely bring it back to him again if thou see the Asse of him that hateth thee lying under his burden and wouldest forbear to help him thou shalt surely help with him vers 9. Also thou shalt not oppresse a stranger Prov. 3. 30. Strive not with a man without a cause if he have done thee no harme Prov. 15. 18. A wrathfull man stirreth up strife bus he that is slow to anger appeaseth strif● 18. 24. There is a friend that sticketh closer then a brother The same is confirmed Luke 10. By the Parable of the S●maritan who had compassion on the Jew that was wounded by theeves and by Christs precept Matth. 5. 39. But I say unto you that ye resist not evill but whosoever shall smite thee on the right cheek turn to him the other also c. VIII Among infinite other places which prove the fifth law these are some Matth. 6. 14. If you forgive men their trespasses your heavenly Father will also forgive you● but if you forgive not men their trespasses neither will your Father forgive your trespasses Math. 18. 21. Lord how oft shall my Brother sinne against me and I forgive him till seven times Jesus saith unto him I say not till seven times but till seventy times seven times that is toties quoties IX For the confirmation of the sixth law all those pla●es are pertinent which command us to shew mercy such as Mat. 5 7. Blessed are the mercifull for they shall obtain mercy Levit. 19. 18. Thou shalt not avenge nor bear any grudge against the children of thy people But there are who not onely think this law is not proved by Scripture but plainly disproved from hence that there is an eternall punishment reserved for the wicked after death where there is no place either for amendment or example Some resolve this objection by answering That God whom no law restrains refers all to his glory but that man must not doe so as if God sought his glory that is to say pleased himselfe in the death of a sinner It is more rightly answered that the institution of eternall punishment was before sin and had regard to this onely that men might dread to commit sinne for the time to come X. The words of Christ prove this seventh Matth. 5. 22. But I say unto you That whosoever is angry with his brother without a cause shall be in danger of the judgement and whosoever shall say unto his Brother Racha shalt be in danger of the Counsell bi●… whosoever shall say thou foole shall be in danger of hell fire Prov. 10. 18. Hee that uttereth a slander is a foole Prov. 14. 21. Hee that despiseth his neighbour finneth 15. 1. Grievous words stir up anger Prov. 22. 10. Cast out the scorner and contention shall goe out and reproach shall cease XI The eighth law of acknowledging equality of nature that is of humility is established by these places Mat. 5. 3. Blessed are the poor in spirit for theirs is the Kingdom of heaven Prov. 6. 16 19. These six things doth the Lord hate yea seven are an abomination unto him A proud look c. Prov. 16. 5. Every one that is proud is an abomination unto the Lord though hand joyne in hand he shall not be unpunished 11. 2. When pride cometh then cometh shame but with the lowly is wisdome Thus Isay 40. 3. where the comming of the Messias is shewed forth for preparation towards his Kingdome The voyce of him that cryed in the wildernesse was this Prepare ye the way of the Lord make strait in the de●art a high way for our God Every valley shall be exalted and every mountain and hill shall be made low which doubtlesse is spoken to men and not to mountains XII But that same Equity which we prov'd in the ninth place to be a Law of Nature which commands every man to allow the same Rights to others they would be allow'd themselves and which containes in it all the other Lawes besides is the same which Moses sets down Levit. 19. 18. Thou shalt love thy neighbour as thy self and our Saviour calls it the summe of

springs from Contract we have already shewed in the 6. Chapter And the same Right is derived from nature in this very thing that it is not by nature taken away for when by nature all men had a Right over all things every man had a Right of ruling over all as ancient as nature it selfe but the reason why this was abolisht among men was no other but mutuall fear as hath been declared above in the second Chapter the 3. art reason namely dictating that they must foregoe that Right for the preservation of mankinde because the equality of men among themselves according to their strength and naturall powers was necessarily accompanied with warre and with warre joynes the destruction of mankinde Now if any man had so farre exceeded the rest in power that all of them with joyned forces could not have resisted him there had been no cause why he should part with that Right which nature had given him The Right therefore of Dominion over all the rest would have remained with him by reason of that excesse of power whereby he could have preserved both himselfe and them They therefore whose power cannot be resisted and by consequence God Almighty derives his Right of Soveraignty from the power i● selfe And as oft as God punisheth or slayes a sinner although he therefore punish him because he sinned yet may we not say that he could not justly have punisht or killed him although he had not sinned Neither if the will of God in punishing may perhaps have regard to some sin antecedent doth it therefore follow that the Right of afflicting and killing depends not on divine power but on ●…si●s VI. That question made famous by the disputations of the Antients why evill things befell the good and good things the evill is the same with this of ours by what Right God dispenseth good and evill things unto men and with its difficulty it not only staggers the faith of the vulgar concerning the divine providence but also of Philosophers and which is more even of holy men Psal 73. v. 1 2 3. Truly God is good to Israel even to such as are of a clean heart but as for me my feet were almost gone my steps bad well nigh slipt And why I was grieved at the wicked I do● also see the ungodly in such prosperity And how bitterly did Job expostulate with God that being just he should yet be afflicted with so many calamities God himselfe with open voyce resolved this difficulty in the case of Job and hath confirmed his Right by arguments drawn not from Jobs sinne but from his own power For Job and his friends had argued so among themselves that they would needs make him guilty because he was punisht and he would reprove their accusation by arguments fetcht from his own innocence But God when he had heard both him and them refutes his expostulation not by condemning him of injustice or any sin but by declaring his own power Job 38. v. 4. Where wast thou sayes he when I laid the foundation of the earth c. And for his friends God pronounces himself angry against them Job 42. v. 7. Because they had not spoken of him the thing that is right like his servant Job Agreeable to this is that speech of our Saviours in the mans case who was born blind when his Disciples asking him whether he or his Parents had sinned that he was born blind he answered John 9. v. 3. Neither hath this man sinned nor his Parents but that the works of God should be manifest in him for though it be said Rom. 5. 12. That death entred into the world by sinne it followes not but that God by his Right might have made men subject to diseases and death although they had never sinned even as he hath made the other animalls mortall and sickly although they cannot sinne VII Now if God have the Right of Soveraignty from his power it is manifest that the obligation of yeelding him obedience lyes on men by reason of their * weaknesse for that obligation which rises from Contract of which we have spoken in the second Chapter can have no place here where the Right of Ruling no Covenant passing between rises only from nature But there are two Species of naturall obligation one when liberty is taken away by corporall impediments according to which we say that heaven and earth and all Creatures doe obey the common Lawes of their Creation The other when it is taken away by hope or fear according to which the weaker despairing of his own power to resist cannot but yeeld to the stronger From this last kinde of obligation that is to say from fear or conscience of our own weaknesse in respect of the divine power it comes to passe that we are obliged to obey God in his naturall Kingdome reason dictating to all acknowledging the divine power and providence that there is no kicking against the pricks By reason of their weaknesse If this shall seem hard to any man I desire him with a silent thought to consider if there were two Omnipotents whether were bound to obey I beleeve he will confesse that neither is bound if this be true then it is also true what I have set down that men are subject unto God because they are not omnipotent And truly our Saviour admonishing Paul who at that time was an enemy to the Church that he should not kick against the pricks seems to require obedience from him for this cause because he had not power enough to resist VIII Because the word of God ruling by nature onely is supposed to be nothing else but right reason and the Laws of Kings can be known by their word only its manifest that the Laws of God ruling by nature alone are onely the naturall Lawes namely those which we have set down in the second and third Chapters and deduced from the dictates of reason Humility Equity Justice Mercy and other Morall vertues befriending Peace which pertain to the discharge of the duties of men one toward the other and those which right reason shall dictate besides concerning the honour and worship of the Divine Majesty We need not repeat what those Naturall Laws or Morall vertues are but we must see what honours and what divine worship that is to say what sacred Lawes the same naturall reason doth dictate IX Honour to speak properly is nothing else but an opinion of anothers power joyned with goodnesse and to honour a man is the same with highly esteeming him and so honour is not in the Party honoured but in the honourer now three Passions do necessary follow honour thus placed in opinion Love which referres to goodnesse hope and feare which regard power And from these arise all outward actions wherewith the powerfull are appeased and become Propitious and which are the effects and therefore also the naturall signes of honour it selfe But the word honour is transferred also

able enough to interpret those books of antiquity in the which Gods word is contained and that for this cause it is not reasonable that this office should depend on their authority he may object as much against the Priests and all mortall men for they may erre and although Priests were better instructed in nature and arts then other men yet Kings are able enough to appoint such interpreters under them and so though Kings did not themselves interpret the word of God yet the office of interpreting them might depend on their authority and they who therefore refuse to yeeld up this authority to Kings because they cannot practise the office it selfe doe as much as if they should say that the authority of teaching Geometry must not depend upon Kings except they themselves were Geometricians We read that Kings have prayed for the People that they have blest the people that they have consecrated the Temple that they have commanded the Priests that they have removed Priests from their office that they have constituted others Sacrifices indeed they have not offered for that was hereditary to Aaron and his sonnes but it is manifest as in Moyses his life time so throughout all ages from King Saul to the captivity of Babylon that the Priesthood was not a Maistry but a Ministry XVII After their returne from Babylonian bondage the Covenant being renewed and sign'd the Priestly Kingdome was restor'd to the same manner it was in from the death of Ioshuah to the beginning of the Kings excepting that it is not expresly set downe that the return'd Jewes did give up the Right of Soveraignty either to Esdras by whose directions they ordred their State or to any other beside God himselfe That reformation seemes rather to be nothing else then the bare promises and vowes of every man to observe those things which were written in the booke of the Law notwithstanding perhaps not by the Peoples intention by virtue of the Covenant which they then renewed for the Covenant was the same with that which was made at Mount Sinai that same state was a Priestly Kingdome that is to say the supreme civill authority and the sacred were united in the Priests Now howsoever through the ambition of those who strove for the Priesthood and by the interposition of forraigne Princes it was so troubled till our Saviour Iesus Christs time that it cannot be understood out of the histories of those times where that authority resided yet it 's plaine that in those times the power of interpreting Gods Word was not severed from the supreme civill power XVIII Out of all this we may easily know how the ●ewes in all times ●om Abraham unto Christ were to behave themselves in the Commands of their Princes for as in Kingdomes meerly humane men must obey a subordinate Magistrate in all things excepting when his Commands containe in them some Treason so in the Kingdome of God the I●we● were bound to obey their Princes Abraham Isaac Jacob Moyses the Priest the King every one du●…ng ●heir time in all things except when their commands did containe some treason against the Divine Majesty Now treason against the Divine Majesty was first the deniall of ●is divine providence for this was to deny God to be a King by nature next Idolatry or the worship not of other for there is but one God but of strange Gods that is to say a worship though of one God yet under other Titles Attributes and Rites then what were establisht by Abraham and Moyses for this was to deny the God of Abraham to be their King by Covenant made with Abraham and themselves in all other things they were to obey and if a King or Priest having the Soveraign authority had commanded somewhat else to be done which was against the Lawes that had been his sinne and not his subjects whose duty it is not to dispute but to obey the Commands of his superiours Of the Kingdome of God by the new Covenant I. The Prophesies concerning Christs Dignity II. The Prophesies coneerning his Humility and Passion III. That Jesus was THAT CHRIST IV. That the Kingdome of God by the new Covenant was not the Kingdome of Christ as Christ but as God V. That the Kingdome by the new Covenant is heavenly and shall beginne from the day of Judgment VI. That the government of Christ in this world was not a Soveraignty but Counsell or a government by the way of doctrine and perswasion VII What the promises of the new Covenant are on both parts VIII That no Lawes are added by Christ beside the institution of the Sacraments IX Repent ye be baptized keep the Commandements and the like forms of speech are not Lawes X. It pertains to the civill authority to define what the sinne of injustice is XI It pertains to the civill authority to define what conduces to the Peace and defence of the City XII It pertains to the civill authority to judge when need requires what definitions and what inferences are true XIII It belongs to the Office of Christ to teach morally not by the way of speculation but as a Law to forgive sinnes and to teach all things whereof there is no science properly so called XIV A distinction of things temporall from spirituall XV. In how many seveverall sorts the word of God may be taken XVI That all which is contained in holy Scripture belongs not to the Canon of Christian Faith XVII That the word of a lawfull Interpreter of holy Scriptures is the word of God XVIII That the authority of interpreting Scriptures is the same with that of determining controversies of Faith XIX Divers significations of a Church XX. What a Church is to which we attribute Rights Actions and the like personall Capacites XXI A Christian City is the same with a Christian Church XXII Many Cities do not constitute one Church XXIII Who are Ecclesiasticall Persons XXIV That the Election of Ecclesiasticall Persons belongs to the Church their consecration to Pastors XXV That the power of remitting the sinnes of the penitent and retaining those of the impenitent belongs to the Pastors but that of judging concerning repentance belongs to the Church XXVI What Excommunication is and on whom it cannot passe XXVII That the Interpretation of Scripture depends on the authority of the City XXVIII That a Christian city ought to interpret Scriptures by Ecclesiasticall Pastors I. THere are many cleare prophesies exta●…t in the old Testament concerning our Saviour Jesus Christ who was to restore the Kingdome of God by a new Covenan● partly foretelling his regall Dignity partly his Humility and Passion Among others concerning his Dignity these God blessing Abraham ●akes him a promise of his sonne Isaac and ●ddes And Kings of People shall be of him Gen 17. vers 15. Jacob blessing his sonne Judah The Scepter quoth be shall not depart from Judah Gen. 49. vers 10. G●d to Moyses A Prophet saith he will I raise them up from