Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	cast_v	devil_n	divide_v	3,310	5	9.5405	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B04263	A second part of Observations, censures, and confutations of divers errours in Mr. Hobbs his Leviathan beginning at the seventeenth chapter of that book. / By William Lucy, Bishop of S. David's.; Observations, censures, and confutations of notorious errours in Mr. Hobbes his Leviathan. Part 2	Lucy, William, 1594-1677.	1673 (1673)	Wing L3454A; ESTC R220049	191,568	301

all the actions of a mans life SECT III. Bishops the most competent Judges of Books especially in Divinity so also of Doctrines and Publick Orators or Preachers to the people THis therefore hath usually been allotted to such men whose Function requires the Study of such things from them I mean Bishops the Reverence of whose judgments and the honour of whose persons may gain a submission to their determinations This I speak for Preaching for Books in Divinity others have their proper spheres to move in according to their Professions He proceeds SECT IV. Mr. Hobbs his Assertion affirmed his expressions of regulating Doctrines by Peace censured some kind of Peace among Devils ANd although in matter of Doctrine nothing ought to be regarded but the truth yet this is not repugnant to the regulating the same by peace for Doctrine repugnant to peace can be no more true then Peace and Concord can be against the Law of Nature I am of his mind that in matter of Doctrine the truth and only truth is to be considered and I am confident that truth and peace will certainly meet together But methinks that is not handsomely spoke when he saith that Doctrine should be regulated by peace without doubt peace is an excellent Box to preserve truth when it is setled it is a Child a Daughter and fruit of truth for true Doctrine brings peace wheresoever it is but it cannot so regulate a Doctrine as to enforce this conclusion That because these men live in peace amongst one another therefore they have the truth of Doctrine preserved amongst them For there may be a peace amongst men who are Rebels nay amongst the Devils themselves for ought I know I am sure it appears to be the force of our Saviours argument when they said He casteth out Devils through Beelzebub the Prince of Devils that a Kingdom divided against it self cannot stand Therefore their Kingdom being a lasting Kingdom must have peace in it But yet it is a more probable argument that because truth naturally tends to peace therefore where is peace and quiet it is reasonable to think there is truth SECT V. The former conclusions repugnant to Mr. Hobbs his Doctrine Peace not consonant to the Law of Nature according to his assertion the true reason of the former conclusion BUt the Argument by which he proves it did not become his mouth or pen for saith he Doctrine repugnant to peace can be no more true then peace and concord can be against the Law of Nature This I say did not become him for he hath delivered it for a Maxime in Politicks That by the Law of Nature every man only considers himself and is at war with all the world besides and hath right to do what he will with it But peace and concord are artificial things introduced by the wit of man for his greater security So that if truth and peace agree no better then peace and the Law of Nature as he hath stated it it is little or not at all But the truth is that truth of Doctrine bring all peace peace with God by subjecting our wills to his Sacred Revelations in the regulation of our actions peace with men by that blessed Doctrine of Charity by which we are commanded as much as in us lies to have peace with all men peace in our own souls by subduing those carnal sensual rebellious affections which are in man to the obedience to reason So that without doubt truth doth naturally produce peace but is not therefore regulated by it SECT VI. The former expression of regulating all Doctrines by peace further examined and censured Divine Truths and Doctrines not regulated by peace In Politicks this expression not improper THat properly regulates another which directs and shews the way by which that other should walk or else is the Rule by which it should be drawn So we say he is regulated by this Law who is directed and commanded by it to do this or that And this hath the same signification in moral as in natural things A Square which the Carpenter useth for the direction of his work regulates that work and the same doth a Law but that in the indagation of any Divine Truth as of Divine Attributes the nature of Faith of Prayer and the like that a man should square it out by peace or that he should regulate them by it is a strange assertion Nay it is so in Mathematical truths and Physical also If a man should enquire whether the Sun be bigger than the earth must he regulate his examination by the rule of peace Or if he enquire in Nature whether a first matter or Atomes be the foundation the principle of the World out of which it is made must this be compared and guided by the consent it hath with peace It is true had he confined his truths to politick truths it might have good acceptance because the end of Politicks is the governing man in peace and happiness but he is so far from that as he points principally at Divine truths as will appear in the prosecution of which it cannot be a rule much less a sole and only rule as he seems to make it SECT VII Mr. Hobbs his expression of new truths censured Truth always the same the object of Truth sometimes obscure New Truths and new Lights phrases equally affected IT is true that in a Commonwealth whereby the negligence and unskilfulness of Governors and Teachers false Doctrines are by time generally received the contrary truths may be generally offensive yet the most sudden and rough busling in of a truth that can be does never break the peace but only sometimes awake the war I think with him that it is through the negligence and unskilfulness of Governors and Teachers that false Doctrines are received But I do not approve that phrase of a New Truth there is no such thing but of particulars that this fire burns is new but that fire will burn combustib●e matter when applyed to it is an eternal truth of which sorts of truth he seems to write This kind of speech seems to concur with that lately affected language of new lights when there is no new light but always Divine Graces lighted Spiritual and Humane Intellect Natural Truths The truths are the same and the lights the same by which we discern them but the objects may lye in darkness and not be discerned till their proper light be brought to them SECT VIII His Assertion of the busling in of truth awakes the War examined and shewed to be repugnant to his former Conclusions THe next phrase to be considered is This busling in of Truth d●th not break the Peace but awake the War It seems then when men live in peace they are at war but only lye asleep when I should think that the unquiet disposition of war could never let it sleep and the quiet sweet disposition of peace makes it look like sleep But he gives reason for it for saith

being fierce against Daniel urged the immutability of the Decree that it was a Law confirmed by him according to the Laws of the Medes and Persians which may not be altered and indeed the argument is of great force For if Laws made by any Supreme may be violated before they are repealed what security can any Subject have of any thing he enjoys And surely in keeping and preserving the Laws they have made they do imitate their great Master the King of Kings and Supreme of Supremes from whom they have all their Authority and by whom they reign who although by his infinite power he can do what he pleaseth yet out of his infinite goodness he cannot deny himself or alter the word which is gone out of his mouth falli non potest mentiri non potest so that all his Words and Covenants and Promises are Yea and Amen Such should Supremes be such was Darius that just King no doubt but he could have sent a party of Souldiers and have taken Daniel out of their power but having made the Law which bound him to the execution he would perform it although it were never so contrary and averse to his disposition From all which you may discern that this great Potentate had his power limited by a Law which he could not justly violate Now look upon him and see him in the following part of his story of a most absolute and unlimited power where it was not restrained by Law In the latter end of that Cap. you may observe that when the King had perceived that God had delivered Daniel from the Lyons and he had taken him out of the Den. At the 24 verse the King commanded and they brought those men who had accused Daniel and cast them and their Wives and Children into the Lyons Den that is the Presidents and the Princes which was the greatest act of power exercised upon the greatest persons which were in that greatest Kingdom and all this meerly arbitrary SECT IV. The result of the former example No Government de facto purely Monarchical and therefore not susceptible of all the properties of Monarchical Government required by Mr. Hobbs Darius bound to the execution of those Laws which himself had made MY Collection here is That there is no Supreme upon earth which hath no commixion of any the other principles in all those particular rights which Mr. Hobbs requires as properties of Supremacy for the Legislative is one and the controul of the Execution is another Here you see at the making of this Decree there was Aristocracy mixed with Monarchy by the Princes for they petitioned the King to make this Law but the King gave life to it with his Fiat That this was so appears because if Darius alone had done and they had had no interest in this Legislation he who had made it might have recalled it of himself when he discovered the mischief which it produced but it is said that he strove and laboured to have saved him but those Princes who it seems had some influence in making the Law resisted and would not give way to it Then mark the second particle which is next of moment in the Law it self that is the execution he could not be spared from that And although in many polities the Supreme may and hath power to dispence with the execution of severe Justice yet it seems this great King had his hand tyed in respect of that and could not justly do it when upon their Petition he had established that Law Let no man censure this conclusion until he hath read the whole for it is not proper for me to prevent my method in any following discourse to satisfie every doubt which may interpose in the mean time but to preserve every particular until I come to its proper place SECT V. The general reasons of the precedent conclusions That Government best which is suited to the disposition of the people Some people fit only for subjection BUt to conceive a general reason for what I speak consider with me that the people must be governed as best suits with their condition for the multitude without doubt would be too hard for any Supreme if they knew how advantagiously to dispose of themselves And it is an easie thing with ambiguous language to sow discontents amongst the multitude against any present Government and therefore all Politicians besides Mr. Hobbs do shew that some Nations are fit to be ruled with a severe hand some with a more remiss one some fit for Monarchy some for Democracy The Fastern Nations best agree with those Monarchies under which they live which are the most absolute in the world but other Countries would not endure that Yoak It is a most ancient observation in this difference of Countries that some are so dull I dare not name them for fear of offending though others have done it as they are only fit to obey not to govern SECT VI. The former conclusion further asserted The Ephori amongst the Lacedaemonians first introduced by Theopompus BUt for this conclusion let it suffice what Aristotle writes of Theopompus and out of him other later Writers that he being King of the Lacedemonians first set up the Ephori there his Wife upbraided him with it that he should leave his Kingdom with less power to his Successors then he had received it from his Ancestors he answered that he should leave it more lasting Perhaps he was deceived in it but yet it meant this truth that the people being sweetned with the imagination that they have some interest in the Government they will put their necks more willingly under the Yoak The story is told in the fifth of his Politicks Cap. 11. which shew that it may be and may be profitable to receive this commixion SECT VII No Government absolutely pure Mr. Hobbs his Politicks calculated for Utopia BUt then go further and examine the flourishing Commonwealths of the whole world and you shall find them so mixed nay that mixture so equally poised that it will be hard to find the predominant from which it may receive its name as was the cause of the Lacedemonians disputed amongst divers Authors whether Monarchical Aristocratical or Democratical and none so absolutely pure as that we may say this Element is without commixion that Planet hath alone influence and this he seems himself to grant in his 98. page concerning the practises in the world although he writes now an Vtopia a pattern which he would have all to follow He goes on page 95. CHAP. XIV SECT I. Mr. Hobbs his conclusions deduced from Principles founded in the Air. Absolute liberty not actually to be found in any people Several petite Common-wealths raised out of the Ruines of the Roman Empire None of these without mixture nor durable His exposition of Representative again redargued as an ill foundation of Government Religion and Propriety The formerly mentioned Commonwealths preserved by Laws IT is manifest saith he that men who

have been something to be understood There is no doubt but the King hath the power of conducting even in those things he named before and in those which follow none of which can be a●●ed without him and therefore ought to have a higher faculty allowed him than that of Motion CHAP. XXIII SECT XV. Mr. Hobbs his reflection upon the House of Lords and Commons in Parliament His supposed danger for want of the consent of one or either of these refuted All humane constitutions subject to error Government rightly so stiled though without power to take away the lives or estates of Subjects The several Estates in Parliament termed factious by Mr. Hobbs No government absolutely and practically pure according to the definition of Politicians but denominated from the predominant part The soveraign not the representative of the Common-wealth no more than the head is of a man His instance of the Vnity in the holy Trinity impertinent Vnity in subordination ANd the power of making Laws which is the rational faculty on the accidentall consent not only of those two but also of a third By the third he means the house of Lords and here be understands that these three ma●e the rational part which without doubt was necessarily required to the act of conduct as before but he attributes nothing in particular to the Lords let them vindicate themselves and the House of Commons themselves I shall only meddle with the inconveniences which arise out of this policie which he begins immediately to fall upon this endangereth the Common-wealth sometimes for want of consent to good Laws This danger I never found but many times the stop of evil Laws which have been projected by private men or perhaps might pass one house faults which have been observed by one which were not taken notice of by the other A multitude of Councellors gives safety to laws a weaker understanding many times sees that which a greater overlooked that which appears lovely to some may be known to be faulty by others But certainly these two houses being compounded of men of all conditions who must needs be acquainted with all the unhappinesses in the Government cannot but be thought most fit to have the examing and passing Laws for the Government He goes on but often for want of such nourishment as is most necessary to life and motion I doubt this can hardly be made out where the necessity of such contributions shall be made appear but at such times when his rebellious principles have been infused for without doubt where such necessities are the necessities of the Kingdome and the King lacks the supplies proper to such motions as war defensive and offensive the very state and condition of every man is endangered and his doctrine of self-preservation will compel men to it although they cast one eye upon the publick But such things he will say have been done it is true that the niggardliness of the People to such expences have brought the kingdome to destruction I can call it no less the same may be said of some Kings whose too much frugality has made them lack both men and hearts to serve their occasions There is nothing humane that is not subject to error and a possibility of being mistaken But certainly this as little as any because this assembly as he calls them are men selected for their estates and prudence and because they are prudent it is likely they are able and because of their estates it is reasonable to think that they should be willing to give their best assistance to the publick good He goes on for although few perceive that such government is not government but division of the Common-wealth into three factions and call it mixt Monarchie Indeed I think that never man did conceive that this Government is not Government Mr. Hobbs doth govern his servants yet his government is limited with many more bounds than this is and yet that is a government he cannot take their cloaths from them or their Estates much less their lives or limbs yet he is their Governour And though he saith only a few did perceive yet I think until he wrote this none did ever perceive three factions factions do oppose one another they are not joyned neither do they co-operate in the same effect as these do in all things which are done by them And in this business it seems not to be a co-operation of equal shares in the work but like an universal cause working with particular causes The Sun with the same light shines upon a Rose a Violet and a Primrose Yet with these particular specifical causes produceth those various effects with those several subordinate powers to his but they were not instituted for factions nor are such but subordinate to him and to concurr with him in the legal settlement of that is good for the publick it was therefore very ill phrased of him to call the factions a mixt Monarchie For my part I am of the Opinion which I have expressed before that there is no Government in the World so pure that it hath no mixture in it either Monarchy Aristocracy or Democracy but the denomination in all these is from the predominant part yet saith he the truth is that it is not one Independent Common-wealth but three Independent factions Again factions this needs not unless he can infuse factions which I hope he shall never be able to do either with this book or any other and saith he not one representative Person but three The vanity of this language I have heretofore spoken to In a Monarchie the Monarch cannot be called the representative Person of the Common-wealth no more than the head can be termed the representative of man he is the head of this body politick and governs it but not represents it He is so fond of that conceipt as indeed it is the foundation of his whole politie that the error mixeth it self in almost every page But let us go on with him In the kingdome of God there may be three Persons Independent without breach of unity in God that reigneth Yes by him there may be twenty a hundred or a thousand and indeed are so many for as he makes a Person to be a man who represents another as Moses did God of which I have treated at large in my former part against him certainly there was a thousand such which represented him in his Kingdome in this World and therefore this instance is nothing to the purpose especially concerning the representation here treated of Yes saith he this is without breach of unity in God who reigneth There can be no doubt of it for though God be represented by a thousand several men his unity is the same And I may say of a King though he be represented in divers Provinces by divers Vice-royes yet he is the same King and the only King But where men reign that are subject to diversity of opinions saith he it cannot be so What