Page

. 539

ib.

ib.

540

ib. 541

. 543 544

3. And licence to commit idolatry for fear of death.

4. And denieth the natural supremacy of Divine law.

5. And maketh the sovereign magistrate supreme arbiter of theological
truth.

6. And the civil laws the ultimate standard of good and evil. .
The true doctrine of passive obedience.

A bundle of T. H. his religious errors.]

CHAPTER THE SECOND.

That the Hobbian principles do destroy all relations between man and man, and the whole frame of a Commonwealth.

T. H.'s principles destructive to public peace.

He teacheth, that an oath doth not bind more than a naked cove

nant.

And that confidence between princes and states is impossible.
And that unconfederate states are as enemies, and in a state of
nature;

. 549

. 550

And may make war upon each other without any warning.

552

His principles destructive to the commonwealth itself.

ib.

He teacheth, that no man is bound to go to warfare.

553

And that self-defence supersedes all duties.

554

And admitteth resistance to the sovereign in deed, although he
denieth it in words.

555

And holdeth no man bound to accuse himself under any circum-
stances, by any pacts.

. 556

And that the loss of sovereignty de facto voideth all duty of allegiance. 557
His many errors against the right and authority of monarchs. . 558
His ten times grosser errors in favour of monarchs.

And yet that the parent hath no natural right over the child.
His principles destroy the subordination of a wife to her husband. . 569

CHAPTER TIE THIRD.

.

.

ib.

581

Page That the Hobbian principles are inconsistent one with another. . 575 [T. H.'s own censure of self contradictions.

ib. An hereditary kingdom is and is not the best form of government. 576 Divine law ought and ought not to be obeyed in preference to human law.

ib. The laws of nature are God's laws, and no laws at all.

577 The sovereign magistrate is and is not the ultimate judge of religious questions.

• 578 A subject may and may not judge of what is good or evil to be done. . 580 The just power of sovereigns absolute, and yet limited.

ib. God is good, and yet the cause of sin.

581 Children may and may not be punished for the sins of their fathers. ib. The magistrate has a right as man to kill, but no right as magistrate to punish, a guilty subject.

582 T. H. zealous for human justice, yet regardeth not Divine. The institution of sovereignty an increase and not an increase of the rights of the sovereign.

583 T. II.'s contradictions relative to God. And Christ.

ib. And eternal punishment.

585 And sin.

ib. And the power of the keys.

ib. The Apostles had and had not power ecclesiastical.

ib. Infidel sovereigns are and are not to be obeyed in wrongful commands. 587 Matter and power are and are not indifferent to contrary forms and acts. ib. The object of sense is and is not the same thing with the sense itself. 588 T. H. denieth and alloweth inspiration.

ib. His contradictory assertions about body.

ib. And the power of law over the will.

.

869

TO THE CHRISTIAN READER.

CHRISTIAN READER, this short treatise was not intended, or sent to the press, as a complete refutation of all Mr. Hobbes his errors in theology and policy; but only as an Appendix to my Castigations of his Animadversions, to let him see the vanity of his petulant scoffs and empty brags, and how open he doth lie to the lash, whensoever any one will vouchsafe to take him in hand to purpose. But some of my good friends have prevailed with me to alter my design, and to make this small treatise independent upon the othera. He who clasheth ordinarily with all the Churches in the world, about the common principles of religion; he who swerveth so often, so affectedly, from the approved rules, and healthful constitutions, of all orderly commonwealths; he who doth not only disturb, but destroy, all human society, and all relations between man and man; he who cannot preserve unity with himself, but ever and anon is interfering and tripping up his own heels by his contradictions; needeth no just confutation, or single or other adversary, than God, and himself, and all mankind.

If he did ground his opinions upon any other authority than his own dreams; if he did interpret Scripture according to the perpetual tradition of the Catholic Church, and not according to his private distempered phantasies; if his discourse were as full of deep reasons as it is of supercilious confidence, so that a man might gain either knowledge or reputation by him; a great volume would be well bestowed upon him. "Digna res esset ubi quis nervos intenderet suosb." But to what purpose is it to draw the cord of contention with