Observations, censures, and confutations of notorious errours in Mr. Hobbes his Leviathan and other his bookes to which are annexed occasionall anim-adversions on some writings of the Socinians and such hæreticks of the same opinion with him / by William Lucy ...

An Alphabeticall Table of the Principall CONTENTS.

A

• A, or Ab, often denotes causa∣tion, chap. 31. sect. 8. pag. 312.
• How Aaron was Moses's mouth, chap. 32. sect. 7. p. 329.
• The diversity of the Agent can∣not be argued from the diversity of operations, the object being diverse, cha. 6. sect. 8. p. 47.
• Justice executed among the A∣mericans, chap. 2••. sect. 4. p. 156.
• Why Angels cannot produce a plurality of persons in their spiri∣tual essences, ch. 35. sect. 7. p. 405.
• The distinction of souls in the se∣verall kinds of Animals, chap. 11. sect. 2. p. 76.
• Appearance cannot, but the Act discerning it, may be called Fancy, chap. 1. sect. 3. p. 6.
• The division of Appetite into na∣turall and rationall, with the defi∣nition of each, chap. 8. sect. 1. p 57.
• The account of actions by natu∣rall Appetite, ibid. the contest be∣tween that and the rationall, ibid.
• God's wisdom in disposing the Appetites of creatures to their actions and his ends, chap. 8. sect. 4. p. 60. sect. 5. p. 61. which they act without knowledge, ibid.
• Arria's magnanimity shewed in a bloudy precedent to her husband Paetus, chap. 22. sect. 6. p. 171.
• St. Cyrill's rule about words to which Articles are, or are not, prae∣fixed, chap. 32. sect. 20. p. 347. How to be understood p. 348.
• Mr. Hobbes's seeds of Religion charg'd by the Bishop to be a foun∣dation for Atheisme, chap. 13. sect. 1. p. 84.
• God's descent to Man's capacity in the doctrine of his Attributes, chap. 31. sect. 9. p. 314.
• The meaning of that Axiome; Nothing can give that to another, which it self hath not, chap. 6. sect. 3. p. 42.
• Aymericus attempt's in vain to make Lully an heretick, chap. 35. sect. 5. p. 397.

B

• The sagacious industry and con∣trivance of Bees, cha. 8. sect. 8. p. 59.
• How from the Beginning Mic. 5.2.

• may signifie from eternity, chap. 31. sect. 8. p. 311.
• A twofold consideration of the word Beginning, p. 312.
• That not to be understood, from the Beginning of David's reign, ibid.
• The Socinians interpret In the Beginning, John 1.1. with reference to the Baptist's preaching, chap. 32. sect. 3. p. 324.
• What is revealed in holy Writ ought to be believed though in shew, contrary to Reason, p. 120. chap. 7. sect. 3. p. 135. sect. 4. p. 136.
• The Bishop's apology for the man∣ner of his own writing, chap. 35. sect. 15. p. 416.
• How God is said to have purchas'd his Church with his own bloud, chap. 31. sect. 2. p. 293. God, who was the Father, yet not in the person of the Father, p. 295. Not figuratively un∣derstood ibid. Smalcius's interpre∣tation absurd and false ibid. Christ's bloud not to be called the Bloud of the Father, sect. 3. p. 297.

C

• How Mr. Hobbes would have out-Cained Cain in the justification of fratricide, chap. 24. sect. 3. p. 184.
• Cato's do••ble attempt to dispatch himself, chap. 22. sect. 6. p. 170.
• How Cerinthus conceiv'd a dou∣ble nature to be in Christ, chap. 32. sect. 1. p. 319.
• A character of Cerinthus, p. 320.
• Why St. John justly abhorred him, ibid.
• H••s opinion concerning Christ the same with that of the Socinians, p. 321.
• All things able to overcome the ill they are affected with change themselves, chap. 7. sect. 2. p. 55.
• Christ proved to be God, chap. 31 sect. 2. p. 292.
• 1 Cor. 6.20. urged by the Bishop for the divinity of Christ, sect. 3. p. 300.
• How Christ was naturally produ∣ced, chap. 31. sect. 5. p. 302.
• The mystery of Christ's divine and humane generation signified, Mic. 5.2. cha. 31. sect. 6. p. 303. And so asserted against Socinus, p. 304. And Valkelius, p. 305. With other Socinians, p. 307. The Text taken in pieces, and vindicated from their objections, sect. 7. p. 308.
• Christ's double capacity of Priest and Lay-man, alleged by the Soci∣nians, discussed, chap. 33. sect. 4. p. 356.
• Christ a true man, though a divine person, chap. 33. sect. 15. p. 380.
• What commission Christ gave his Apostles, sect. 18. p. 386.
• Colour and Image not the same, chap. 2. sect. 1. p. 8.
• Colour in the object when Image is not, sect. 2. ib.
• Colour varyed according to the medium, sect. 3. p. 9.
• Colour in the object, sect. 4. p. 10.
• Colour no apparition of motion in the brain, chap. 3. sect. 3. p. 12.

• chap. 4. sect. 1. p. 25.
• Colour a reall thing in the object, chap. 4. sect. 2. p. 26.
• Different colours dissipating and congregating the Sun-beams, ibid.
• Colour and Light not the same thing, sect. 4. p. 30.
• Some colours opposite to Light, ib.
• Light not therefore the form of colours, because it produceth them into act, chap. 5. sect. 1. p. 32. sect. 3. p. 34.
• The difference between reall and intentionall colours, sect. 3. p. 33.
• Intentionall colours not the same with Light, chap. 5. sect. 3. p. 35.
• Whence the fancy of colours in the dark, chap. 9. sect. 4. p. 66.
• The foundations, whereon Mr. Hobbes build's a Commonwealth, and the••justice of it, ch. 27. sect. 4. p. 214
• The distinction of Communica∣ble, ut quod, and ut quo, chap. 29. sect. 6. p. 278.
• The Concord of little families not dependent upon lust, ch. 21. sect. 4. p. 156.
• How vulgar speech hath appro∣priated Confession, chap. 16. sect. 2. p. 126.
• Carthagena confine's God's infi∣nite power unto his fancy, chap. 35. sect. 1. p. 393.
• The right to goods by Conquest what, chap. 36. sect. 12. p. 436.
• Conscience dictate's submission to a common power and Laws, chap. 21 sect. 7. p. 158.
• The restraint of Conscience from scandalous and great injuries, chap. 27. sect. 2. page 212.
• When Man resolve's things into their constitutive causes, he need not lose himself in the inquest, chap. 14. sect. 6. p. 100.
• Benignity to a Musician varyeth not the nature of this or that Do∣nor's contract, cha. 26. sect. 2. p. 203.
• The original of Justice consisteth not in the Law of Nature for keep∣ing Covenants, ch. 27. sect. 1. p. 208.
• Propriety good without Covenant, p. 209. chap. 36. sect. 12. p. 436.
• Suspicion make's not Covenants void, ch. 27. sect. 2. p. 210.
• The evil consequences of Mr. Hobbes's opinion in it, p. 211.
• The Fool's doctrine about Cove∣nants more honest then Mr. Hobbes's sect. 5. p. 215.
• The breach of Covenant, though a wicked one, conduceth not to eter∣nal felicity; yet such Covenants ought to be broken, sect. 11. p. 224. As that enter'd into by Thieves, ib. The other by an Adulteresse, ibid.
• Several qualifications, good and bad, in the making and breaking Covenants, chap. 29. sect. 1. p. 249.
• No Covenant obliging to act a∣gainst the Law of Nature, chap. 30. s. 8. p. 281. With whomsoever any such is made, it must not be kept ib.
• The Hebrew Midwives had, pro∣bably, Covenanted, sect. 9. p. 283.
• No breach of covenant which had

• not a right to bind, sect. 10. p. 284
• The Creation of the World asser∣ted by the same authority Mr. Hobbes pretend's he will submit to, p. 119.
• The world's Creation, not the Go∣spel's renovation, the subject matter of St John, 1.3. ch. 33. sect. 5. p. 357.
• Christ's interest in the Creation re-inforced against the Socinians glosse upon that Text, sect. 6. p. 359. Wherein he was a principal, no ba••e instrumental cause, ibid.
• The Creation by Him not to be taken for recreation, or regenerati∣on, sect. 10. p. 365. much lesse for an endevour to regenerate, p. 367
• Creatures acting by naturall in∣clinations and appetites compared unto a Clock.
• How God can enlarge the capa∣city of his creature, and how make the object of knowledge approach the limits of its nature, ch. 35. sect. 1. p. 393.

D.

• No dammage without injury, chap. 29. sect. 2. p. 250.
• Death desired by such as foresee the happinesse they are to enjoy, chapter 22. section 4. page 167.
• No losse, but rather increase of power by death, ib. section 5.
• Our Dru••ds opinion of it, p. 168.
• Death not so terrible and painful as pretended, ib. section 6.
• Ancient instances to confirm it; That of Otho and his souldiers most ••••gnal, page 169.
• Arria's encouragement of self-dispatc•• to her husband Paetus, page 171.
• A modern instance in the Bishop's child against the supposed pains of death, ibid.
• Death as sleep to many, and a-like desirable, section 7. page 172.
• Diogenes took them for Brother and Sister, ibid.
• Another young child of the Bi∣shop's mistook Death for sleep, p. 173
• Misrepresentations make it other∣wise apprehended, ibid.
• The three periods of Death, ibid. section 8. In which of them, and when otherwise, pain affect's the sick, page 174.
• Epicurus's excellent discourse a∣gainst the fear of death, chapter 29. section 10. page 265.
• He that mean's to deceive will not declare his intent, chapter 27. secti∣on 9. page 221.
• Devotion what, and whence, chap∣t••r 13. section 4. page 89.
• How Dogs and other sensitive creatures come acquainted with words and signs, chapter 11. section 1. page 75.
• Man, in his most peculiar Domi∣nion, subject and tributary to God, chapter 44. section 1. page 181.
• Man, in his first Charter, had do∣minion given him over other crea∣tures, but not over other men, secti∣on 2. page 182.
• ...

• Why men are exempt, section 3. page 183.
• The contradiction of mutual do∣minion, every man over every man, page 185.
• How Christ call's himself a Door, chapter 32. section 5. page 326.
• Dreams improperly assimilated to moved water in its return to rest, chapter 9. section 2. page 64.
• Prophetike Dreams, such as are re∣corded in holy Scripture, arise not from an agitation of the inward pa••ts, chapter 10. s. 1. p. 71. f. 2. p. 72.
• Dreams, according to Solomon, come from the multitude of busi∣nesse, ibid.
• O••d men not alwayes subject to more dreams then young, section 3. page 73.
• The Bishop's opinion of Naturall, Constitutionall, and Phantastike dreams, ib. of coherent, and incoherent dreams, page 74.

E

• The Philosophers first opinion cerning Echoes, chapter 6. sect. 2. p. 40. Their second opinion, page 41. Their third opinion, ib.
• What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifie's properly, and why rendred was, chapter 33. section 8. page 362. Why the E∣vangelist chose it rather then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, page 363. what hard luck that word has among the Socicians, secti∣on 10. page 365.
• Christ's eternal Egression compa∣red to the shining of the Sun, chap∣ter 31. section 7. page 310.
• ELOHIM, the name of God, of∣ten given to Kings and Princes, chapter 30. section 12. page 286.
• Equality of hopes o•• desires ren∣der's not men alwayes enemies, chapter 19. section 1. page 142. An instance in the contract between Abraham and Lot, section 2. page 143. Nor self-conservation; nor delectation, ib. section 3. Not E∣quality of desires, chapter 19. secti∣on 4. page 145. Ahab's and Na∣both's case, ib.
• Upon what hard conditions an Estate is not to be preserved, chap∣ter 23. section 3. page 178.
• No Eternity à parte ante, which is not likewise à parte p••st, chapter 14. section 2. page 93.
• An Eternity to be found in all the different principles of Philoso∣phers, section 6. page 99.
• How before and after may be ap∣plyed to God's Eternall being, section 11. page 106.
• The double conceipt we may have of it, section 12. page 108.
• The truest Philosophy of it in Scripture, section 13. page 109. Wherein how years and dayes are applyed to it, page 110.
• Eternity a standing instant, secti∣on 14. page 111. Which implie's not now and then to be both one, section 15. page 113.
• No•• make's an infinite number of numbers an unite, section 16. p. 115.
• ...

• Mr. Hobbes blamed by the Bishop for disputing the case of the World's Eternity, and referring the determi∣nation to his Leviathan, page 117.
• God's descent to Man's capacity in the doctrine of Eternity, chapter 31. section 9. page 314.
• God's Eternal Existence compa∣red to an immoveable standing Rock, chapter 14. section. 15. p. 114
• Experience not simply memory, chapter 9. section 8. page 69. what, and whence, page 70.

F

• The violation of Faith not allow∣ed for a Kingdom, chapter 27. secti∣on 5. page 216. section 8. page 219
• Caesar's sentence out of Euripides doe's not positively assert it, ibid. His mistake of the question, ib. and change of the terms fraudulently, page 220.
• What Faith conduceth toward eternal happinesse, chapter 28. secti∣on 12. page 242. How much it fix∣eth us upon it, section 15. page 246
• A busied Fancy inobservant of light or colour, how radiant soever, chapter 9. section 4. page 66.
• What Fear the fomenter of Devo∣tion, and what not, chapter 13. secti∣on 4. page 87.
• Reason subdueth Fear, chapter 19. section 4. page▪ 145. Which no bare possibility, but probability pro∣duceth, page 146.
• God's punitive justice secure's men from desperate Fears, ib.
• What Fear it is secure's a man from violating covenant, chapter 27. section 3. page 212.
• Taking away the fear of God an unreasonable supposition made by Mr. Hobbes, section 5. p. 216.
• Our evidence greater for future Felicity then that ever there was such a man as Julius Caesar, chapter 28. section 7. page 232. Being not only delivered to us by Tradition, but most consonant to Reason, secti∣on 8. page 233. In Man's fellow∣ship with other Creatures, and his excellency above them, section 9. page 234.
• The certainty of Felicity after death resum'd and prov'd, section 14. page 243.
• Figures never used by Christ without intimation how the Text is to be understood, chapter 32. secti∣on 5. page 325.
• The nature of Finite explain'd, chapter 14. section 5. page 96.
• Fire worketh not by motion equal∣ly every way, chaper. 3. section 10. page 181.
• Fire cover'd not therefore extin∣guished because its motion is stopt, but because it want's air to nourish it, section. 11. page 19.
• Fire, when it cannot dilate, doe's not contract, section 12. page 20.
• Fire doe's not reject and chase the medium to the eye, if it should, the fire of two Becons could not be seen each from other, sect. 13. p. 21.
• ...

• Flashes of fire from a stroke may affect one that is blind, section 14. page 23.
• The Socinians heterodox inter∣pretation of the word Flesh in Saint John, chapter 33. section 14. page 375. Which is not taken in Scri∣pture for the unhappy sort of men, but for men in general, page 376.
• Force and Fraud no military ver∣tues, chapter 21. section 8. page. 159
• Wherein the ancient Philosophers made true fortitude to consist, chap∣ter 29. section 13. page 270. Exem∣plified in David, ibid.
• Epicurus's discourse of Frugality and Temperance, section 10. p. 266.

G

• The holy Ghost a distinct person of the Trinity, no mere Attribute of the Deity, chapter 34. section 1. page 387. Not the Gospel of Christ, as the Socinians pretend, section 2. page 389. Not the gift of God to certain men, section 3. page 390.
• How Gloria Patri is come to be appropriated to the Doxology, chap∣ter 16. section 2. page 127.
• The different effects of burning-glasses, chapter 4. section 2. page 27.
• How the Gentiles conceived their false Gods to be of the same nature with the Soul of Man, chapter 12. section 4. page 82.
• The belief of a God cannot grow out of the opinion of Ghosts, chapter 13. section 2. page 86.
• How evidently God manifest's himself in his creatures, chapter 14. section 17. page 115.
• The passions, not the actions, of men to be called God's, chapter 31. section 2. page 298.
• The Word's being with God in Saint John, signifie's more then known to God, against Socinus and his fol∣lowers, chapter 32. section 15. page 340. section 17. page 345.
• How God, with the Socinians, is no proper name, &c. but an Appella∣tive, section 19. page 346.
• How Satan is called the God of this world, section ••0. page▪ 347.
• How the B••lly is God, ibid.
• How 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God, with or without an A••ticle, is to be understood of the great God, ibid.
• How the Word, though God, may be said to have been with God, chap∣ter 32. section 21. page 350. In his divinity, not humanity, cha••ter 33. section 3. page 353.
• Saint John Baptist's testimony suf∣ficient to prove Christ the great God, against Socinus, chapter. 33. section 9. page 363.
• To do any thing as God, and in the nature of God, not the same, secti∣on 17. page 383.
• Whose goings forth, &c. Mic. 5.2. how to be interpreted of Christ, chapter 31. section 7. page 308. not to be understood of any but an eter∣nal emanation, section 10. page 316.
• The distinction between a good man and a good citizen, chapter 29.

• section 9. page 262.
• 〈◊〉〈◊〉 justification of the ancient Christians as no enemies to the Imperiall government, chapter 25. section 6 page 197.
• Grace doe's not destroy, but per∣fect nature, chapter 35. section 5. page 397.

H

• What a perswasive the naturall knowledge, or belief, we have of e∣ternal happinesse is to withdraw us from our opinion of temporal felici∣ty, chapter 28. section 2. page 227.
• The transcendent delight we have here in our hopes of eternal happi∣nesse, section 3. page 228. fo•• which we lothe worldly pleasures, ib. and welcome tortures, page 229.
• The worldly advantages in prose∣cuting divine happinesse, sect. 4. ibid.
• Mr. Hobbes can render himself no more secure of temporal then he appear's to be (with little satisfacti∣on) of eternall happiness, section 5. page 231.
• Who seem's to disparage that ar∣ticle of our Faith, chapter 28. secti∣on 15, page 248.
• Wherein the Stoicks placed hu∣mane happinesse, cha••ter 29. section 11. page 267. wherein Aristotle, page 268.
• How the heat in my hand differ's from that in the fire, which warm'd it. chapter 6. sect••on 6. page 44.
• Improperly said by Mr. Hobbes that heat is a pleasure or pain, secti∣on 7. ibid. though a remote cause of both, page 47.
• Plato's description of Heaven pa∣rallel'd to that of Saint John in his Revelation, chapter 32. section 14. page 338.
• Mr. Hobbes's horrid supposal of getting Heaven by unjust violence, chapter 27. s. 6. page 217.
• The Bishop's character of Mr. Hobbes, page 117.
• Mr. Hobbes censured by the Bi∣shop for discouraging men from their assent to divine truths, page 118. and countenancing Atheists, page 119.
• His Lordship's serious advice to him to blot out such his hand-wri∣tings, ibid.
• How hopes and feares affect men, chapter 19. section 4. page 144.
• The principles of humanity keep men from acting violence unprovo∣ked, chapter 2. section 2. page 148.

I

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 how to be translated, chap∣ter 31. section 3. page 299.
• The Bishop's o••inion, that there was no Idolatry before the Floud, chapter 16. section 1. page 125.
• Men's beginning to call upon the Lord, Gen. 4. no argument for Ido∣latry before the Floud, ibid. No•• God's punishment of the world by the floud, section 3. page 128.
• Jesus increas'd in wisdom, &c. with God and men, otherwise then Socinus interpret's it, chapter 32.

• s. 16. page 343.
• Ignorance of second causes apter to produce Atheisme then Religion, ch••p••er 13. s. 3. ••age 86.
• Aff••cted igno••ance of the Law sin, chapter 21. s. 3. page 155.
• The Image in the gl••sse, chapter 2. s. 4. page 10.
• Image no apparition of motion in the brains, chapter 3. s. 2. page 11.
• Imagination something besides de∣caying sense, chapter 9. s. 3. page 64.
• Imagination and Memory proved not to be the same thing, s. 7. page 68.
• No Infinity of causations, nor of causes, chapter 14. s. 2. page 92.
• Man hath some knowledge of infi∣nite, s. 3. page 94. s. 4. page 95. s. 5. page 98.
• The nature of infinite explained, page 96.
• No infinity of number, s. 10. page 103. were there such, no one infinity could exceed another, page 104.
• Why no man can have right to act any thing inhumanely, chapter 4. s. 2. page 182.
• A standing instant of two thousand yeares, chapter 14. s. 14. page 111.
• How sacred amongst all people hath ever been the preservation of interest, chapter 29. s. 10. page 162.
• How invocation in Genesis may be taken for the whole worship of God, chapter 16. s. 2. page 126. Or for some signal additional devotion, ibid.
• That St. John writ against Ebion and Cerinthus proved, contrary to Soci∣nus, chapter 32. s. 1. page 321.
• St. John's rea••on of his writing not solitary, as Socinus allegeth, s. 2. p. 322
• The Israelites how the peo••le of God, and how of Moses, chapter 30. s. 13. page 288.
• God was King of the Israelites; Moses but their Judge and Generall, s. 15. page 289.
• Justice and Injustice, as acquired habits, may be in a solitary person, chapter 21. s. 9. page 160.
• Mr. Hobbes's imperfect definition of Injustice, chapter 27. s. 1. page 210. Likewise of Justice, s. 4. page 213.
• The Fool's argument against Justice unanswerable out of Mr. Hobbes's principles, s. 5. page 215.
• With what reason Injustice will stand, taking away the fear of God, chapter 27. s. 5. page 216.
• The explication of Commutative and Distributive Justice, chapter 29. s. 3. page 251. To which is premised that of common or legal justice, page 252. Many acts of justice being not comprehended under the other two, page 253.
• Giving, or not giving, have no∣thing to do with Justice, s. 5. page 256
• In Commutative justice restitution of re••aration due without contract, s. 6. page 257. so likewise in Distri∣butive justice, ibid.
• The preference of the lesse worthy to the better place against Distributive Justice, page 258.
• The justice of an Arbitrator may be

• ... Commutative or Distributive, accor∣ding to the case, s. 7. page 259.
• The difference between Equity and Distributive Justice, ibid.
• Mr. Hobbes's boldnesse in confront∣ing all learned men before him, touching Commutative and Distribu∣tive Ju••••ice, page 260. Bodin onely excepted, who has an aery conceipt of harmonical proportion, ibid.

K

• Mr. Hobbes unkind to Religion in the disparagement he put's upon na∣turall knowledge, chapter 8. s. 1. page 226.
• His scornfull scale of knowledge, s. 7. page 232.
• Man's knowledge so defective, as it cannot satisfie his Will, s. 11. page 237.
• Man hath some imperfect know∣ledge of God in this life, s. 12. page 240. None of his eminences, but by Revelation, page 241.
• The parcells of knowledge in this life make up no accumulative or col∣lective happinesse, s. 15. page 245.

L

• Every man born under a Law-ma∣ker and a Law, chapter 21. s. 3. page 155. s. 7. page 158.
• The Decalogue was no new Law, s. 10. page 161.
• Exceptions against Mr. Hobbes's definition of the Law of Nature, chapter 25. s. 3. page 192.
• How the Law of Nature, obligeth strangers to mutuall succour in di∣stresse, chapter 27. s. 1. page 209.
• How it give's rules for the attain∣ing eternall felicity after death, s. 10. page 223.
• Mr. Hobbes make's the Law of Na∣ture to act against the Law of Na∣ture, chapter 30. s. 9. page 282.
• Liberality what, chapter 29. s. 13. page 270.
• Liberty no such thing as Mr. Hobbes describe's it, chapter 25. s. 2. page 191.
• Light, or colour figured, how condu∣cible to sight, chapter 1. s. 3. page 5.
• Light illustrate's the medium, but doe's not terminate sight, chapter 3. s. 7. page 16. s. 8. page 17.
• How our Saviour is said to be a Light, &c. Luke 2.32. chapter 32. s. 17. page 344.
• How Christ is called the Light ac∣cording to Socinus; how according to the Bishop, chapter 33. s. 7. page 362. Preservation of life not the principall of mans happinesse, chapter 22. s. 4. page 166. When, and how to be regar∣ded, chapter 36. s. 12. page 436.
• In what cases life should not be prefer'd to death, chapter 22. s. 9. page 114. chapter 36. s. ••. page 420. s. ••. page 421. s. 4. page 423. s. 11. page 434.
• How Christ call's himself the life, chapter 32. s. 5. page 327.
• Eternal life before Christ's Incarna∣tion known to the Angels, blessed souls, Prophets, Philosophers, ib. s. 15. page 341. although not, till after∣ward,

• manifested to others, ibid. page 342.
• What life is mean't by Saint John to be in the Word, chapter 33. s. 7. page 361. and what the light of men, ibid.
• Raymund Lully's adventures and sufferings for the conversion of the Turks and Moores, chapter 35. s. 5. page 398.

M

• Man's abilities both to know and prosecute what is good, chapter 8. s. 2. page 58.
• The inequality of men by nature considerably different, chapter 18. s. 2. page 138. Adam and Evah made in no state of enmity, nor absolute equality, ibid. s. 3.
• The debility and helpless condition of other men by nature, page 139.
• Plato's ingenious fable about the making of men and beasts, chapter 27. s. 2. page 211.
• The constancy of the holy Martyrs a most strong reason for eternal hap∣pinesse, chapter 28. s. 15. page 247.
• Means no otherwise usefull then as they relate to an end that is such, chapter 36. s. 4. page 422. s. 5. page 424. All conducing to a private per∣son's advantage not to be used, s. 6. page 425.
• Memory not alwayes weakned by extent of time, chapter 9. s. 5. page 67.
• Memory likened to a box, whereof Attention is the key, ibid. To a book, s. 7. page 69.
• The distinction of Memory, Experi∣ence, and Prudence, chapter 18. s. 4. page 139.
• The diversity of Merit, chapter 25. s. 8. page 202.
• The di••••inction of it ex congruo, and ex condigno, misunderstood by Mr. Hobbes, chapter 26. s. 4. page 204. How otherwise expounded by the Schools, page 205.
• Christ had a plenarity of power in his mission from the Father, chapter 33. s. 18. page 385.
• Moral Philosophy hath a subject of a greater extent then Mr. Hobbes seem's to allow it, chapter 29. s. 8. page 261.
• How Moses was instead of God to Aaron, chapter 30. s. 12. page 286.
• How made a God to Pharaoh, ibid. A messenger and mediatour betwixt God and his people, s. 15. page 290.
• Motion aim's at quiet, chapter 1. s. 3. page 5.
• All things produced by it, p. 6.
• Things without us are not motions causing apparitions, chapter 6. s. 9. page 48.
• The six kinds of motion, page 49.
• No eternity of motion in things mo∣ved, unto which no stop or impedi∣ment occurre's, chapter 7. s. 2. page 55
• How standing water recover's its rest after motion, chapter 9. s. 1. p. 63.
• A bladder's sudain stopping its mo∣tion of ascent on the top of the water, s. 2. page 64.
• The first mover immoveable, chap∣ter 14. s. 8. page 101.
• ...

• How naturall bodies move them∣selves without being moved by that which is moved, page 102.

N

• Naboth destroyed not by Ahab's, but Jezabell's malice, chapter 19. s. 4. page 145.
• The being and nature of things con∣sist's not in their second but their first act, &c. chapter 5. section 1. page 32
• The right of nature extend's farther then to the preservation of life, chap∣ter 22. section 1. page 164.
• Necessity of nature make's not eve∣ry particular man desirous to preserve his life, section 3. page 166.
• He that judgeth by the right of Nature hath a Law of Nature to li∣mit and regulate him in that judg∣ment, chapter 23. section 2. page 177. To which he is oblig'd by Reason, ib. When the Law of Nature for preser∣vation may be dispens'd with, page 178.
• What is the Law, what the Right of Nature, chapter 24. section 1. page 181. Not such as Mr. Hobbes define's it, chapter 25. section 1. page 190.
• External impediments may hinder, but not take away naturall power, secti∣on 2. p. 191.
• Nature's aiming at the benefit one∣ly of particulars, an errour which run's through Mr. Hobbes's whole discourse, section 3. p. 193.
• How far naturall abilities conduce to the knowledge of God, chapter 33. section 13. page 372.
• Actions not alwayes answerable to the principles of his or its na∣ture which act's, section 17. page 383.
• Severall acceptions of necessity, and the different effects of it according∣ly, chapter 22. section 2. page 165.
• Nothing necessary that God hath not provided for by some Law, ibid.
• No new Patent made to Noah, but that to Adam re-enforced, chapter 24. section 4. p. 185.
• Noah's sonne's like co-heires or enter-commoners in their right, page 186.

O

• Obedience due in submission to any punishment by a lawful Magistrate, chapter 25. section 7. p. 199.
• God to be obeyed before man, chap∣ter 30. section 9. p. 282. an instance in the Hebrew midwives, ibid.
• The title of Occupancy sacred, chap∣ter 19. section 4. page 145.
• Before Occupancy, Reason or Arm•• decide the title, p. 147.
• Of all titles to Interest Occupancy most evident, section 11. page 163. How far in case of necessity to be re∣mitted, chapter 36. section 13. p. 437
• Discovery give's not an equall right with Occupancy, p. 438.
• Little peace to be expected, if the right of Occupancy be not allowed, p. 440.
• Ochinus pervert's the sense of Acts 20.17, 28. to detract from the divi∣nity

• of Christ, chapter 31. section 2. page 293. Refuted by Smiglecius, ib. To whom Smalcius replie's, p. 294. Ochinus deserted by the Socinians, ib.
• The discourse between Ochinus and his Spirit moderated by the Bish••p, chapter 31. section 10. p. 315.
• One in essence may be plurally ex∣pressed when the effects are divers, section 7. p. 309.
• The heathen Gods not believed for their Oracles, but the Oracles for their Gods, chapter. 13. section 5. page 90.

P

• The right of Parents over their Children, chapter 24. section 2. page 182.
• What make's passions sinful, chapter 21. section 2. p. 154.
• The various constitutions of the objects to our passions, ibid.
• The passions to be moderated by prudence and right reason, the ancient Ethnick Philosophy, and Saint Paul's, chap. 29. section 12. p. 269. ch. 36. s. 3. p. 421.
• The barbarous Persecutions endured by the Primitive Christians, chapter 25. section 6. p. 197.
• Mr. Hobbes's definition of a Person too circumstantiall, chapter 30. secti∣on 1. p. 272. No lesse applicable to a feigned then a true Person, section 2. p. 273.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, suppositum, an¦ciently used to denote what we term Person, section 3. p. 274.
• Person differently used in severall Arts and Faculties, ibid. Misplaced by Mr. Hobbes, section 4. p. 275.
• No man Personates hi••self, ibid.
• That of Cicero interpreted; V••us sustineo tres personas, Mei, Adver∣sarii, & Judicis, ibid.
• Per••on how taken by Criticks, page 276.
• Boethius's definition of a Person, section 5. ibid. objected against by Ri. de Sancto Victore, ibid.
• By Scotus, p. 277.
• Boethius's other definition of a per∣son more difficult, ibid.
• The former definition explain'd and vindicated by the Bishop, section 6. page 278.
• The Etymology and common ac∣ception of Persona, p. 280.
• Not the Actor, but the acted, is the person, ib.
• The true God improperly and over-boldly said to be personated, chapter 30. section 11. p. 284.
• Moses, though instead of God did not personate him, p. 285. s. 12. p. 287. Nor do Kings, Nor Priests, ibid.
• Moses's phrase shew's he personated not God, section 14. p. 289.
• Uncomly to say, our Saviour perso∣nated God, who was really God him∣self, chapter 31. section 1. p. 291.
• Personality what, chapter 33. secti∣on 15. page 379. What that of Christ in the flesh, ib.
• Diversity of persons imply's not di∣versity of things, section 17. page 384.
• ...

• The whole Divine nature not ne∣cessarily engaged in the acts of any single person in the Trinity, ibid.
• The eternal plurality of Persons by production in the holy Trinity syllogi∣stically proved, chapter 35. section 7. p. 404.
• Why no more persons then three in the holy Trinity, section 11. p. 410.
• How the product of two Divine A∣gents may be one and the same Per∣son, section 12. p. 411.
• How the three Divine Persons must necessarily be Father, Son, and holy Ghost, section. 13. page 412.
• St. Augustine's argument for their being called three Persons, which is no Scripture-language, section 14. p. 414.
• How great is the Personal distincti∣on in the holy Trinity, a mystery yet unrevealed, chapter 35. section 14. p. 415.
• Personal and relative perfection taught by Philosophers, chapter 29. section 10. p. 263.
• How man's knowledge is from Phan∣tasms, chap. 14. s. 4. p. 95.
• The foundation of Ethick, Oecono∣mick, and Politick Philosophy, chap∣ter 29. section 9. p. 262.
• Mr. Hobbes's Philosophy compared with that of Epicurus, section 10. p. 263. With that of Lucretius, page 265.
• The Philosophers language used by the Primitive Fathers and St. Paul, chapter 32. section 14. p. 337.
• That of Plato consonant to holy Job's and our Saviour's in St. John, p. 338.
• The Philosophers excell the Socini∣ans in the knowledge of eternal life, section 15. p. 342.
• Place no motion, nor can motion be in it, chapter 1. section 3. p. 6.
• The study of self-preservation not alwayes earnest, chapter 36. section 3. p. 420.
• The Promises and Oaths of men by experience very fallacious, chap. 28. section 6. p. 231.
• Particular interest and propriety ve∣ry sacred among the ancient Jews, chapter 21. section 10. p. 162.
• God, by his own Prerogative, gave the Children of Israel a title to the Ca∣naanites Land, and the goods of the Aegyptians, chapter 24. s. 5. p. 187.
• The first generation of men under∣stood their title of Propriety without God's peremptory command, p. 188.
• Places, &c. not appropriated, be∣come duly his that first seizeth, secti∣on 6. p. 189.
• How the owner keep's his Propriety, who intended to renounce it, chapter 26. section 3. p. 203.
• A Propriety where is no coercive power, chapter 27. s. 4. page 213.
• Two persons cannot have a Propriety in the same thing at the same time. ch. 36. sect. 6. page 426. ib. sect. 8 page 430.
• The inequality of men's prudence, chapter 18. section 4. p. 14. ib. s. 5.
• ...

• The reasons why men may, and do often distrust their own prudence, section 6. p. 141.
• Prudence whence, and how it may be said to be but experience, chapter 18. section 4. page 140.
• What some Philosophers thought of prudence, chap. 29. sect. 13. p. 271.
• God's punishment in this world not alwayes proportion'd to the sin, chap∣ter 16. section 3, p. 128.

Q

• The qualifications of the visible spe∣cies according to the disposition or in∣disposition of the Organ, chapter 2. section 3. p. 9.
• The nature of prime qualities as they affect the Organ, chapter 6. secti∣on 6. p. 45.
• How second qualities transmit their species, ib.
• Sensible qualities more then mere apparitions, section 8. p. 48.
• Quod ubique, semper, & ab omnibus, &c. a rule seldom oppos'd by mali∣cious Reason except by that of Mr. Hobbes, chapter 14. section 1. p. 92.

R

• The approach or analogy to Rea∣son in the acts of inferiour creatures, chapter 8. section 3. p. 59.
• The same conclusion may be the re∣sult of Faith and Reason, chapter 28. section 12. page 242.
• Reasonable, of what extent, chapter 30. section 15. page 247.
• A godly work, to make Reason sub∣servient to Faith, chapter 34. secti∣on 4. page 391. How it may be so, chapter 35. section 4. page 395. Being neither unprofitable, nor scan∣dalous to Faith, p. 396.
• What of God may be known by Reason, section 2. page 393.
• Unnaturall for Reason to subject it self to passions and sensual desires, chapter 36. section 3. page 421.
• No rebound of the object from the brain to the Optick nerve, chapter 3. section 14. page 22.
• Mr. Hobbes's subtilty in writing a∣gainst Rebellion; which cannot be by his doctrine, chapter 27. section 12. page 225.
• What Religion is, and how it come's to be reckoned a part of Justice, chap- 12. section 1. p. 79.
• What is the seed of Religion, and why only in man, section 2. page 80. chapter 14. section 1. page 91.
• How far Religion may be abated and abolished in particular men, chapter 15. section 2. page 122.
• Form'd Religion not founded up∣on Mr. Hobbes's phantastike Faith, section 3. page 1••4.
• The difference betwixt an occasion and the foundation of Religion explain∣ed, ib. section 5.
• How far the opinion of any person, that introduceth it, should prevail with the people, chapter 16. section 5. p. 130.
• Some difference between the foun∣dation of Religion and formed Reli∣gion, section 6. p. 132.
• ...

• The want of integrity and prudence in Chu••ch-Gove••ners, render's not the Catholick Christian Religion suspected, chapter 17. section 1. & 2. p. 133. & 134.
• No eternity of rest in things un∣moved, whether animal or naturall, when extralocall, chapter 7. section 1 p. 54.
• Revelation did first dictate a form of Religion, which might afterward be improv'd by Reason, chapter 16. section 4. p. 129.
• God's Revelation of himself by dreams, visions, &c. chapter 28. secti∣on 12. p. 242.
• Trismegistus, Socrates, Plato, and such others, probably had Revelati∣ons, or met with some Prophetike per∣son or writing, chapter 33. section 13. p. 373.
• R••ches cannot satisfie man's Will, which bring with them an impatient covetousnesse of getting more, when men have most, chapter 28. section 11. page 239.
• They are not things absolutely good, page 240.
• He that hath right to the end, hath not right to all means whatsoever in the attaining that end, chapter 23. section 1. page 176. The ultimate end exce••ted, ib.
• Mr. Hobbes mistaken in his definiti∣on of Right, and distinction of it from Law, chapter 23. section 4. p. 179.
• What Right is ••roperly, and what Wrong, section 5. p. 180.
• The necessary consistence of Right with Law, ib.
• A man need's lay down his right to nothing, chapter 25. section 5. page 195.
• That is not alwayes really good, for which a man part's with his right, section 6. p. 196.
• A man may lay down his right to resistance and preservation of his life for a greater good, page 197.
• A man may renounce his right pro aris & focis, section 8. page 200. and for the good of his posterity, &c. ibid.
• The usefulnesse of things de futuro give's a man no present Right to them, chapter 36. section 6. page 427. section 12. p. 437.
• What Right the Law of humanity give's a man to what is in the pos∣session of another, section 8. page 430.
• The dissolution of a Commonwealth give's a man no perpetuall right to his neighbours goods, section 9. page 431.

S

• The sagacity of severall Animals, Elephants, Dogs, &c. chapter 11. section 2. page 77. Which yet do not syllogize, though they seem to do it, p. 78.
• Lully's advice to the Pope and Car∣dinals about converting the Saracens, chapter 35. section 5. page 398.
• Mr Hobbes's censure of all Philoso∣phy-Schools,

• &c. chapter 1. section 3. page 6.
• The School-men condemn'd both for their rashnesse and negligence in the rational search of the holy Trinity, ch. 35.••. 14. p. 416.
• Holy Scripture to be believed a∣gainst Reason, chapter 34. section 3. page 390.
• No sense of objects visible or au∣dible in Sleep or Attention, chapter 1. section 1. p. 2.
• The cause of sense, section 2. page 3. Master Hobbes's fancy of it, ibid.
• How it come's to passe that the same object is seen double, chapter 2. section 3. p. 9.
• Mr. Hobbes unconstant in placing the seat of sense, chapter 3. section 4. page 12.
• What required to prevent the deception of sense, section 5. page 14.
• No such deception of sense as Mr. Hobbes fancieth, chapter 6. section 9. p. 50.
• Not sense, but Reason, judgeth whe∣ther colour seen by reflexion be in the object, section 10. p. 51.
• How service in vulgar language is come to be taken for the Common-prayer of the Church, chapter 16. section 2. p. 137.
• How Christ call's himself a Shep∣heard, chapter 32. section 5. page 326.
• There were Sibylls that prophesied of our Saviour, chapter 13. section 5. page 90.
• Sight, the prae-requisites not want∣ing, judgeth aright of colours, but not alwayes of a common object, chap∣ter 6. section 10. page 50. nor of ob∣jects by accident, as Logicians speak, page 51.
• How the Thief would be gratified, if the object of sight were but appari∣tion, chapter 6. section 8. page 48. The subtilty of an evasion in Mr. Hobbes's power, ibid.
• Smalcius's vain attempt to evacuate the Divinity of Christ, chapter 31. section 2. page 295.
• Smell and Taste are in the men, but sensible qualities in the objects, chap. 6. section 5. p. 44.
• The shifting Genius of the Socinians deluded by a single word, section 3. page 299.
• The Socinians urged to a contra∣diction in adjecto, section 8. p. 313. Their shifts, chapter 32. section 1. page 322.
• The sin of Sodom, and some others, may be supposed to be under no re∣straint of a positive Law, chapter 24. section 3. p. 183.
• We ought not, beyond the Reve∣lation in holy Scripture to aggravate their sins who perished by the floud, chapter 16. section 3. p. 128.
• How Christ is the Son of God, chapter 31. sect. 4. page 301.
• What a Son is, ibid. The particulars in the definition applyed to our Sa∣viour, section 5. p. 302.
• ...

• How we must believe Christ to be the naturall Son of God, chapter 32. section 3. p. 322.
• Even Idolaters had a better opini∣on of the soul of Man then to fancy it like the appearance in a dream, or Looking-glasse, chap. 12. section 4. page 83.
• The subject of sound, chapter 6. section 2. p. 40.
• Sound dormant before collision, secti∣on 3. p. 42.
• Sound no rebound from the brain to the nerves outward, section 4. page 43. Nor apparition of motion, ibid.
• Of Spirits and invisible Agents, chapter 11. section 5. page 83.
• Light and fire from the strong e∣mission of species in the dark, chapter 3. s. 5. p. 13.
• Not the receipt of the species, but the soul's judgment of it, is sight, chap∣ter 5. section 4. p. 36.
• Aristotle's reasons for visible species, chapter 5. section 5. page. 37.
• Why the propagation of them through the medium is not discern∣ed, ibid.
• Their name supposed to be taken from some seminal vertue, ib.
• Why reall Colours produce but intentionall species, chapter 5. section 5. page 38.
• Whence the appearance of light or fire after a suddain stroke, chapter 3. section 5. p. 13.
• How substances depend upon God as Accidents upon their subjects, chap∣ter 33. section 15 page 378.
• That succesfull wickednesse ob∣taine's the name of Vertue, argued by the Fool, and consonant to Mr. Hobbes's principles, though he dis∣owne's it, chapter 27. section 7. page 217.
• Severall difficulties objected a∣gainst Mr. Hobbes's Philosophy about the Sun, chapter 3. section 15. page 23.
• With what sagacious artifice Swal∣lowes build their nests, chapter 8. section 3. page 59.
• The actions dictated by what the School call's Synderesis, chapter 27. section 2. page 212.

T

• Smalcius answer'd about the Tau∣tology, is in God, and is God, chap∣ter 31. section 21. page 349.
• Man's thought more then a mere representation, chapter 1. section 1. page 2.
• The Catcher's title to scatter'd money, chapter 26. section 1. page 202.
• The benefit of Tradition, chap. 33. section 6. page 360.
• How otherwise, then by the effects of God in the Creature, we may ad∣venture upon the proof of the holy Trinity, chapter 35. section 3. page 395.
• Lully's undertaking concerning the rationall proof of the holy Trinity,

• ibid. section 6. page 399. Vasques's Answer and the Bishop's reply to his Arguments, page 400. An explana∣tion of his sense, section 7. page 401. section 8. page 406. The Bishop pro∣ceede's in this discourse, section 9. page 408.
• The principall Authors that have attempted the rational discovery of the holy Trinity, section 15. page 416.
• How Christ call's himselfe the Truth chapter 32. section 52. page 327.

V

• What value may be set on things to be sold, and how enhaunced, chap∣ter 29. section 4. page 254.
• When the Arithmeticall propor∣tian must be applyed to the value of the thing, page 255.
• How Christ call's himself a Vine, chapter 32. section 5. page 326.
• An untouch'd Viol sounding in harmony with one touch'd, chapter 6. section 2. p. 40.
• How Man understand's simple termes in their proper, but Beasts only in their generall, notion, chapter 11. section 2. p. 77.
• Man's understanding imperfect in this world, chapter 28. section 13. page 243.
• The Union of the Divinity with the Humanity implieth no mutation of God into Man, chapter 33. section 15. page 378. It maketh but one Christ, page 380.
• The use and benefit of Universities, chapter 1. section 3. p. 7.
• How John Baptist was call'd a Voice, chapter 32. section 7. page 329.
• The Bishop discover's no such thing as St. John's unbraiding the World, chapter 1.10. chapter 33. section 13. page 373.
• The use of some things known in∣terdicted, chapter 36. section 6. page 427. How a man may know what is not, page 428. section 7. page 429.
• Jus and Utile not the same thing, chapter 24. section 6. p. 188.
• How Tully understood Utile far otherwise then Mr. Hobbes, page 189.

W

• How two Walls of different colours equally affect the brain, chapter 4. section 1 page 26.
• Three sorts of men in no condition of War, chapter 20. section 1. page 148.
• What may, and what may not, be called War in respect of time, section 3. page 149. in respect of a dispositi∣on to it▪ section 5. page 151.
• Neither a monastike nor sociable course of life put's men presently in∣to a posture of defensive War, section 6. page 152.
• No universal War ever enterpriz'd by Mankind, chapter 21. section 1. page 153.
• The mutuall jealousies of Sove∣raignes

• put them not presently into a condition of War, section 6. page 157.
• Men have no right to practice in∣humanity in War, chapter 25. secti∣on 4. page 194.
• What condition prae-requisite to a just engagement in War, ibid.
• War not the only Conservatour of Man's right or Nature's, section 5. page 195.
• How Christ call's himself the Way, chapter 32. section 5. page 327.
• What Weather may be rightly called fair or foul, chapter 20. section 1. page 148.
• The Whispering place in Glocester Church, chapter 6. section 2. page 40.
• Man's Will not to be the rule of his Judgment, nor the reason of his actions, chapter 24. section 2. page 183.
• A very Child require's the satis∣faction of his Will, chapter 28. section 10. page 236.
• A man's Will is satisfied with no worldly goods, whether bodily, sensual, or intellectual, section 13. page 243. nor ought else which is not infinite, and that infinite is God, section 11. page 238.
• The Socinians interpret Word, St. John 1.1. by a Metaphor and Meto∣nymie, chapter 32. section 4. page 325.
• How he is there call'd the Word, section 6. page 328. section 7. page 330.
• The Word not to be understood of our Saviour's Humanity, section 8. page 331. neither Metaphorically nor Metonymically, ibid.
• Socinus's shift, that he was decreed to be the Word, will not serve his pur∣pose, section 9. page 332.
• A Word internal and external both of God and Man, section 10. page 333.
• The Philosophers in all ages call'd the Son of God his Word, section 11. page 335. as well they who writ af∣ter as who before St. John, section 12. page 336. Which is yielded by Soci∣nus, section 13. page 336.
• Discourse concerning the know∣ledge of the Word before the preach∣ing of St. John Baptist, section 17. page 343.
• Whether in the Socinian or Catho∣like sense may be more truly said, The Word was God, section 18. page 345.
• How the Word is God with, though not God of, the Father, section 21. page 351.
• The conceipt of Smalcius and Val∣kelius, how the Word was with God in the Beginning, chapter 33. section 1 page 352. Improbable, section 2. page 353.
• The Socinians collusions about the Word's being made Flesh, section 14. page 374.
• How the Word is man, though it lack the personality of man, section 15 page 379.
• ...

• The Word's being made flesh im∣port's not the same of the Father and the holy Ghost, with whom he is the same God, section 16. page 381.
• The World was divided among Noah's sonnes, not by consent, but by casual occupancy, or choice, as every of them thought fit, chapter 24. section 4. page 187.
• Smalcius's several acceptions of the word [World] and the making of it in St. John, wherein he imposeth fal∣lacies upon his Reader, chapter 33. section 11. page 367. Discovered by the Bishop, page 369.
• The word [World] never used single in the Bible for Heaven, nor for the reformed or regenerated part of men, section 12. page 370. It is used for the men in the world, section 13. page 371.
• How the World knew not the Word b••t by supernaturall grace, page 372.
• The whole World no particular man's right, chapter 36. section 5. page 424. section 6. page 426. secti∣on 11. page 433. section 13. page 439. No•• can it be expedient for him to destroy it, section 7. page 429. Nor can there be a necessity priviledging him to subdue it, section 10. page 432.

FINIS.