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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	worship_n	worship_v	65	3	7.6689	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44019	Tracts of Mr. Thomas Hobbs of Malmsbury containing I. Behemoth, the history of the causes of the civil wars of England, from 1640 to 1660, printed from the author's own copy never printed (but with a thousand faults) before, II. An answer to Arch-bishop Bramhall's book called the catching of the Leviathan, never before printed, III. An historical narration of heresie and the punishment thereof, corrected by the true copy, IV. Philosophical problems dedicated to the King in 1662, but never printed before.; Selections. 1682	Hobbes, Thomas, 1588-1679.	1682 (1682)	Wing H2265; ESTC R19913	258,262	615

condition he might have found some Ancients who are therefore called the merciful Doctors to have joyned with him though still he should have wanted the suffrage of the Catholick Church T. H. Why does not his Lordship cite some place of Scripture here to prove that all the Reprobates which are dead live eternally in torment We read indeed That everlasting Torments were prepared for the Devil and his Angels whose natures also are everlasting and that the Beast and the false Prophet shall be tormented everlastingly but not that every Reprobate shall be so They shall indeed be cast into the same fire but the Scripture says plainly enough that they shall be both Body and Soul destroyed there If I had said that the Devils themselves should be restored to a better condition his Lordship would have been so kind as to have put me into the number of the Merciful Doctors Truly if I had had any Warrant for the possibility of their being less enemies to the Church of God than they have been I would have been as merciful to them as any Doctor of them all As it is I am more merciful than the Bishop J. D. But his shooting is not at rovers but altogether at randome without either President or Partner All that eternal fire all those torments which he acknowledgeth is but this That after the Resurrection the Reprobate shall be in the estate that Adam and his Posterity were in after the sin committed saving that God promised a Redeemer to Adam and not to them Adding that they shall live as they did formerly Marry and give in Marriage and consequently engender Children perpetually after the Resurrection as they did before which he calleth an immortallity of the kind but not of the persons of men It is to be presumed that in those their second lives knowing certainly from T. H. that there is no hope of Redemption for them from corporal death upon their well-doing nor fear of any Torments after death for their ill-doing they will pass their times here as pleasantly as they can This is all the Damnation which T. H. fancieth T. H. This he has urged once before and I answered to it That the whole Paragraph was to prove that for any Text of Scripture to the contrary men might after the Resurrection live as Adam did on earth and that notwithstanding the Text of St. Luke chap. 20. verse 34 35 36. Marry and propagate But that they shall do so is no assertion of mine His Lordship knew I held that after the Resurrection there shall be at all no wicked men but the Elect all that are have been and hereafter shall be shall live on earth But St. Peter says there shall then be a new Heaven and a new Earth J. D. In summ I leave it to the free judgment of the understanding Reader by these few instances which follow to judge what the Hobbian Principles are in point of Religion Ex ungue leonem First that no man needs to put himself to any hazzard for his Faith but may safely comply with the times And for their Faith it is internal and invisible They have the licence that Naaman had and need not put themselves into danger for it Secondly he alloweth Subjects being commanded by their Soveraign to deny Christ. Profession with the Tongue is but an external thing and no more than any other gesture whereby we signifie our obedience And wherein a Christian holding firmly in his heart the Faith of Christ hath the same liberty which the Prophet Elisha allowed to Naaman c. Who by bowing before the Idol Rimmon denyed the true God as much in effect as if he had done it with his Lips Alas why did St. Peter Weep so bitterly for denying his Master out of fear of his Life or Members It seems he was not acquainted with these Hobbian Principles And in the same place he layeth down this general Conclusion This we may say that whatsoever a Subject is compelled to in obedience to his Soveraign and doth it not in order to his own mind but in order to the Laws of his Country that action is not his but his Soveraign's nor is it he that in this case denyeth Christ before men but his Governor and the Law of his Country His instance in a Mahometan commanded by a Christian Prince to be present at Divine Service is a weak mistake springing from his gross ignorance in Case-Divinity not knowing to distinguish between an erroneous Conscience as the Mahometans is and a Conscience rightly informed T. H. In these his two first instances I confess his Lordship does not much be lye me But neither does he confute me Also I confess my ignorance in his Case-Divinity which is grounded upon the Doctrine of the School-men Who to decide Cases of Conscience take in not only the Scriptures but also the Decrees of the Popes of Rome for the advancing of the Dominion of the Roman Church over Consciences whereas the true decision of Cases of Consciences ought to be grounded only on Scripture or natural Equity I never allowed the denying of Christ with the Tongue in all men but expresly say the contrary Lev. pag. 362. in these words For an unlearned man that is in the power of an Idolatrous King or State if commanded on pain of death to worship before an Idol he detesteth the Idol in his heart he doth well though if he had the fortitude to suffer death rather than worship it he should do better But if a Pastor who as Christ's messenger has undertaken to teach Christ's Doctrine to all Nations should do the same it were not only a sinful scandal in respect of other Christian mens Consciences but a perfidious forsaking of his charge Therefore St. Peter in denying Christ sinned as being an Apostle And 't is sin in every man that should now take upon him to preach against the power of the Pope to leave his Commission unexecuted for fear of the fire but in a meer Traveller not so The three Children and Daniel were worthy Champions of the true Religion But God requireth not of every man to be a Champion As for his Lordship's words of complying with the times they are not mine but his own spightful Paraphrase J. D. Thirdly if this be not enough he giveth licence to a Christian to commit Idolatry or at least to do an Idolatrous act for fear of death or corporal danger To pray unto a King voluntarily for fair weather or for any thing which God only can do for us is divine Worship and Idolatry On the other side if a King compel a man to it by the terror of death or other great corporal punishment it is not Idolatry His reason is because it is not a sign that he doth inwardly honour him as a God but that he is desirous to save himself from death or from a miserable life It seemeth T. H. thinketh there is no divine Worship but internal And that it is

had corrected this Error sooner if I had sooner found it For though I was told by Dr. Cosins now Bishop of Duresme that the place above-cited was not applicable enough to the Doctrine of the Trinity yet I could not in reviewing the same espy the defect till of late when being sollicited from beyond Sea to translate the Book into Latin and fearing some other man might do it not to my liking I examined this passage and others of the like sence more narrowly But how concludes his Lordship out of this that I put out of the Creed these words The Father eternal the Son eternal the Holy Ghost eternal Or these words Let us make man after our Image out of the Bible Which last words neither I nor Bellarmine put out of the Bible but we both put them out of the number of good Arguments to prove the Trinity for it is no unusual thing in the Hebrew as may be seen by Bellarmine's quotations to joyn a Noun of the plural Number with a Verb of the singular And we may say also of many other Texts of Scripture alledged to prove the Trinity that they are not so firm as that high Article requireth But mark his Lordship's Scholastick charity in the last words of this period Such bold presumption requireth another manner of confutation This Bishop and others of his opinion had been in their Element if they had been Bishops in Queen Maries time J. D. Concerning God the Son forgetting what he had said elsewhere where he calleth him God and Man and the Son of God incarnate he doubteth not to say that the word Hypostatical is canting As if the same Person could be both God and Man without a Personal that is an Hypostatical Union of the two Natures of God and Man T. H. If Christian Profession be as certainly it is in England a Law and if it be of the nature of a Law to be made known to all men that are to obey it in such manner as they may have no excuse for disobedience from their ignorance then without doubt all words unknown to the people and as to them insignificant are Canting The word Substance is understood by the Vulgar well enough when it is said of a Body but in other sence not at all except for their Riches But the word Hypostatical is understood only by those and but few of those that are learned in the Greek Tongue and is properly used as I have said before of the Union of the two Natures of Christ in one Person So likewise Consubstantial in the Nicene Creed is properly said of the Trinity But to an English man that understands neither Greek nor Latin and yet is as much concerned as his Lordship was the word Hypostatical is no less Canting than Eternal now J. D. He alloweth every man who is commanded by his lawful Soveraign to deny Christ with his tongue before men T. H. I allow it in some Cases and to some men which his Lordship knew well enough but would not mention I alledged for it in the place cited both Reason and Scripture though his Lordship thought it not expedient to take notice of either If it be true that I have said why does he blame it If false why offers he no Argument against it neither from Scripture nor from Reason Or why does he not show that the Text I cite is not applicable to the Question or not well interpreted by me First He barely cites it because he thought the words would sound harshly and make a Reader admire them for Impiety But I hope I shall so well instruct my Reader ere I leave this place that this his petty Art will have no effect Secondly The Cause why he omitted my Arguments was That he could not answer them Lastly The Cause why he urgeth neither Scripture nor Reason against it was That he saw none sufficient My Argument from Scripture was this Leviathan pag. 271. taken out of 2 Kings 5.17 where Naaman the Syrian saith to Elisha the Prophet Thy servant will henceforth offer neither burnt-offering nor sacrifice to other Gods but unto the Lord. In this thing the Lord pardon thy servant that when my Master goeth into the house of Rimmon to worship there and he leaneth on my hand and I bow my self in the house of Rimmon when I bow my self in the house of Rimmon the Lord pardon thy servant in this thing and he said unto him Go in peace What can be said to this Did not Elisha say it from God Or is not this Answer of the Prophet a permission When St. Paul and St. Peter commanded the Christians of their time to obey their Princes which then were Heathens and Enemies of Christ did they mean they should lose their Lives for disobedience Did they not rather mean they should preserve both their Lives and their Faith believing in Christ as they did by this denial of the tongue having no command to the contrary If in this Kingdom a Mahometan should be made by terror to deny Mahomet and go to Church with us would any man condemn this Mahometan A denyal with the mouth may perhaps be prejudicial to the power of the Church but to retain the Faith of Christ stedfastly in his Heart cannot be prejudicial to his Soul that hath undertaken no charge to Preach to Wolves whom they know will destroy them About the time of the Council of Nice there was a Canon made which is extant in the History of the Nicene Council concerning those that being Christians had been seduced not terrified to a denyal of Christ and again repenting desired to be readmitted into the Church in which Canon it was ordain'd that those men should be no otherwise readmitted than to be in the number of the Catechised and not to be admitted to the Communion till a great many years penitence Surely the Church then would have been more merciful to them that did the same upon terror of present death and torments Let us now see what his Lordship might though but colourably have alledged from Scripture against it There be three Places only that seem to favour his Lordship's opinion The first is where Peter denyed Christ and Weepeth The second is Acts 5.29 Then Peter and the other Apostles answered and said we ought to obey God rather than men The third is Luke 12.9 But he that denyeth me shall be denyed before the Angels of God T. H. For answer to these Texts I must repeat what I have written and his Lordship read in my Leviathan pag. 362. For an unlearned man that is in the power of an Idolatrous King or State if commanded on pain of Death to worship before an Idol doing it he detesteth the Idol in his Heart he doth well though if he had the fortitude to suffer Death rather than worship it he should do better But if a Pastor who as Christ's Messenger has undertaken to teach Christ's Doctrine to all Nations should do the same it

an exceeding great number of Men of the better sort that had been so educated as that in their Youth having read the Books written by famous Men of the ancient Grecian and Roman Common-wealths concerning their Politie and great Actions in which Books the Popular Government was extoll'd by that glorious Name of Liberty and Monarchy disgraced by the Name of Tyranny they became thereby in love with their Forms of Government and out of these Men were chosen the greatest part of the House of Commons or if they were not the greatest part yet by advantage of their Eloquence were always able to sway the rest Fifthly The City of London and other great Towns of Trade having in admiration the prosperity of the Low-Countries after they had revolted from their Monarch the King of Spain were inclin'd to think that the like change of Government here would to them produce the like prosperity Sixthly There were a very great number that had either wasted their Fortunes or thought them too mean for the good Parts they thought were in themselves and more there were that had able Bodies but saw no means how honestly to get their Bread These long'd for a War and hoped to maintain themselves hereafter by the lucky choosing of a Party to side with and consequently did for the most part serve under them that had greatest plenty of Money Lastly The People in general were so ignorant of their duty as that not one perhaps of 10000 knew what right any man had to command him or what necessity there was of King or Common-wealth for which he was to part with his Money against his will but thought himself to be so much Master of whatsoever he possess'd that it could not be taken from him upon any pretence of common safety without his own consent King they thought was but a Title of the highest Honour which Gentleman Knight Baron Earl Duke were but steps to ascend to with the help of Riches and had no Rule of Equity but Presidents and Custom and he was thought wisest and fittest to be chosen for a Parliament that was most averse to the granting of Subsidies or other publick Payments B. In such a constitution of People methinks the King is already outed of his Government so as they need not have taken Arms for it for I cannot imagine how the King should come by any means to resist them A. There was indeed very great difficulty in the business but of that Point you will be better inform'd in the pursuit of this Narration B. But I desire to know first the several Grounds of the Pretences both of the Pope and of the Presbyterians by which they claim a Right to govern us as they do in chief and after that from whence and when crept in the Pretences of that long Parliament for a Democracy A. As for the Papists they challenge this Right from a Text in Deut. 17. and other like Texts according to the old Latin Translation in these words And he that out of pride shall refuse to obey the Commandment of that Priest which shall at that time minister before the Lord thy God that Man shall by the Sentence of the Judge be put to death And because as the Jews were the People of God then so is all Christendome the People of God now they infer from thence that the Pope whom they pretend to be the High-Priest of all Christian People ought also to be obeyed in all his Decrees by all Christians upon pain of death Again whereas in the New Testament Christ saith All Power is given unto me in Heaven and in Earth go therefore and teach all Nations and baptize them in the Name of the Father and of the Son and of the Holy Ghost and teach them to observe all these things that I have commanded you From thence they infer that the Command of the Apostles was to be obeyed and by consequence the Nations were bound to be govern'd by them and especially by the Prince of the Apostles St. Peter and by his Successors the Popes of Rome B. For the Text in the Old Testament I do not see how the Commandment of God to the Jews to obey their Priests can be interpreted to have the like force in the Case of other Nations Christian more than upon Nations Unchristian for all the World are Gods People unless we also grant that a King cannot of an Infidel be made Christian without making himself subject to the Laws of that Apostle or Priest or Minister that shall convert him The Jews were a peculiar People of God a Sacerdotal Kingdom and bound to no other Law but what first Moses and afterwards every High-Priest did go and receive immediately from the mouth of God in Mount Sinai in the Tabernacle of the Ark and in the Sanctum Sanctorum of the Temple And for the Text in St. Mathew I know the Words in the Gospel are not Go teach but Go and make Disciples and that there is a great difference between a Subject and a Disciple and between Teaching and Commanding And if such Texts as these must be so interpreted why do not Christian Kings lay down their Titles of Majesty and Sovereignty and call themselves the Popes Lieutenants But the Doctors of the Romish Church seem to decline that Title of Absolute Power in their distinction of Power Spiritual and Temporal but this distinction I do not very well understand A. By Spiritual Power they mean the Power to determine Points of Faith and to be Judges in the Inner Court of Conscience of Moral Duties and of a Power to punish those Men that obey not their Precepts by Ecclesiastical Censure that is by Excommunication and this Power they say the Pope hath immediately from Christ without dependence upon any King or Sovereign Assembly whose Subjects they be that stand Excommunicate But for the Power Temporal which consists in judging and punishing those Actions that are done against the Civil Laws they say they do not pretend to it directly but only indirectly that is to say so far forth as such Actions tend to the hindrance or advancement of Religion and good Manners which they mean when they say in ordine ad spiritualia B. What Power then is left to Kings and other Civil Sovereigns which the Pope may not pretend to be his in ordine ad spiritualia A. None or very little and this Power the Pope pretends to in all Christendome but some of his Bishops also in their several Diocesses Jure Divino that is immediately from Christ without deriving it from the Pope B. But what if a Man refuse obedience to this pretended Power of the Pope and his Bishops What harm can Excommunication do him especially if he be the Subject of another Sovereign A. Very great harm for by the Pope's or Bishop's signification of it to the Civil Power he shall be punish'd sufficiently B. He were in an ill Case then that adventured to write or speak

of Solomon Then shall the dust return to the earth as it was and the Spirit shall return to God that gave it Thus God only knows what becomes of a mans Spirit when he exspireth He will not acknowledge that there is a Spirit or any Substance distinct from the Body I wonder what they think doth keep their Bodies from stinking T. H. He comes here to that which is a great Paradox in School Divinity The grounds of my opinion are the Canonical Scripture and the Texts which I cited I must again recite to which I shall also add some others My Doctrine is this First That the elect in Christ from the day of Judgment forward by vertue of Christ's Passion and Victory over death shall enjoy eternal life that is they shall be Immortal Secondly that there is no living Soul separated in place from the Body more than there is a living Body separated from the Soul Thirdly That the reprobate shall be revived to Judgment and shall dye a second death in Torments which death shall be everlasting Now let us consider what is said to these points in the Scripture and what is the harmony therein of the Old and New Testament And first because the word Immortal Soul is not found in the Scriptures the question is to be decided by evident consequences from the Scripture The Scripture saith of God expresly 1 Tim. 6.16 That He only hath immortality and dwelleth in inaccessible light Hence it followeth that the Soul of man is not of its own nature Immortal but by Grace that is to say by the gift of God And then the question will be whether this grace or gift of God were bestowed on the Soul in the Creation and Conception of the Man or afterwards by his redemption Another question will be in what sence immortality of Torments can be called a gift when all gifts suppose the thing given to be grateful to the receiver To the first of these Christ himself saith Luke 14.13 14. When thou makest a Feast call the Poor the Maimed the Lame the Blind and thou shalt be Blessed for they cannot recompense thee For thou shalt be recompensed at the resurrection of them that be just It follows hence that the reward of the Elect is not before the Resurrection What reward then enjoyes a separated Soul in Heaven or any where else till that day come or what has he to do there till the Body rise again Again St. Paul says Rom. 2.6 7. God will render to every man according to his works To them who by patient continuance in well doing seek for Honour Glory and Immortality Eternal Life But unto them that be contentious and do not obey the truth but obey unrighteousness indignation and wrath Here it is plain that God gives Eternal Life only to well doers and to them that seek not to them that have already Immortality Again 1 Tim. 1.10 Christ hath abolished Death and brought Life and Immortality to light through the Gospel Therefore before the Gospel of Christ nothing was Immortal but God And St. Paul speaking of the day of Judgment 1 Cor. 15.54 saith that This Mortal shall put on Immortality and that then Death is swallowed in Victory There was no Immortality of any thing Mortal till Death was overcome and that was at the Resurrection And John 8.52 Verily Verily if a man keep my sayings he shall never see Death that is to say he shall be Immortal but it is no where said that he which keeps not Christ's sayings shall never see Death nor be Immortal and yet they that say that the wicked Body and Soul shall be tormented everlastingly do therein say they are Immortal Mat. 10.28 Fear not them that can kill the Body but are not able to kill the Soul but fear him that is able to destroy both Soul and Body in Hell Man cannot kill a Soul for the Man kill'd shall revive again But God can destroy the Soul and Body in Hell as that it shall never return to life In the Old Testament we read Gen. 7.4 I will destroy every living Substance that I have made from off the face of the Earth therefore if the Souls of them that perished in the Flood were Substances they were also destroyed in the Flood and were not Immortal Math. 25.41 Depart from me ye cursed into everlasting Fire prepared for the Devil and his Angels These words are to be spoken in the day of Judgment which Judgment is to be in the Clouds And there shall stand the men that are reprobated alive where Souls according to his Lordships Doctrine were sent long before to Hell Therefore at that present day of Judgment they had one Soul by which they were there alive and another Soul in Hell How his Lordship could have maintained this I understand not But by my Doctrine that the Soul is not a separated Substance but that the Man at his Resurrection shall be revived by God and raised to Judgment and afterwards Body and Soul destroyed in Hell-fire which is the second death there is no such consequence or difficulty to be inferred Besides it avoids the unnecessary disputes about where the Soul of Lazarus was for four dayes he lay dead And the order of the Divine Process is made good of not inflicting torments before the Condemnation pronounced Now as to the harmony of the two Testaments it is said in the old Gen. 2.17 In the day that thou eatest of the Tree of Knowledge dying thou shalt dye Moriendo morieris that is when thou art dead thou shalt not revive for so hath Athanasius expounded it Therefore Adam and Eve were not Immortal by their Creation Then Gen. 3.22 Behold the man is become as one of us Now lest he put forth his hand and take also of the Tree of Life and eat and live for ever c. Here they had had an Immortality by the gift of God if they had not sinned It was therefore sin that lost them Eternal-life He therefore that redeemed them from sin was the Author of their Immortality and consequently began in the day of Judgment when Adam and Eve were again made alive by admission to the new Tree of Life which was Christ. Now let us compare this with the New Testament Where we find these words 1 Cor. 15.21 since by Man came Death by Man came also the Resurrection of the dead Therefore all the Immortality of the Soul that shall be after the Resurrection is by Christ and not by the nature of the Soul verse 22. As by Adam all dye even so in Christ shall all be made alive Therefore since we dyed by Adam's sin so we shall live by Christ's Redemption of us that is after the Resurrection Again verse 23. But every man in his order Christ the first Fruits afterwards they that are Christs at his coming Therefore none shall be made alive till the coming of Christ. Lastly as when God had said That day that thou eatest of