that it was a winde not the holy Spirit which in the Creation moved on the waters that the dove and fierytongues may be called Angels that Christ hath no spiritual kingdom here on earth that he did not cast out devils but onely cured madness that Satan did not enter into Iudas that we may dissemble in matter of religion that we may disobey Christ and his Apostles without sin Such and much more like stuff and smoke doth this Leviathan send out of his nostrils as out of a boyling pot or caldron Job 41. 〈◊〉 This is the sperma caete or spawn which this whale casteth out a whale I say that hath not swallowed up Ionah the prophet but Cerinthus the heretick and vomited up the condemned opinions of the old hereticks and chiefly the Anthropomorphits Sabellians Nestorians Saduceans Arabeans Tacians or Eucratits Manichies Mahumetans and others for in holding life eternal to be onely on earth he is a Cerinthian and Mahumetan in giving to God corporiety he is an Anthropomorphit Manichean Tertullianist and Audaean in holding the three Persons to be distinct names and essences represented by Moses Christ and the Apostles he is a Sabellian Montanist Aetian and Priscillianist in saying that Christ personated God the Son he is a Nestorian giving him two personalities for no person can personate himself â—id denying spirits he is a Saducean in making the soul to rest with the body till the resurrection he is an Arabian in making the soul of man corporeal he is a Luciferian by putting a period to hell torments he is an Originist by teaching dissimulation in religion he is a Tacian or Encratit in making God the cause of injustice or sin he is a Manichee in slighting Christs miracles he is a Iew and in making our natural reason the word of God he is Socinian In discovering of these errors I quarrel not with Mr. Hobbs but with his book which not onely I but many more who are both learned and judicious men look upon as a piece dangerous both to Government and Religion All the hurt I wish him is true illumination a sanctified heart and Christian sobriety that he may retract what is amiss And so I bid him and thee farewel A. R. In doctissimum marinae belluae domitorem AL ROSSEUM ALcides clava Lernaeum perculit hydram Sed tu Ros calamo monstra marina dâ—mas Quantum Leviathan superavit viribus hydram Tantum Ros superas Amphytrioniadem D. C. The Preface BEing desired by some of my friends a while ago to peruse Mr. Hobbs his Leviathan and deliver my opinion of it I have done accordingly I finde him a man of excellent parts and in this book much gold and withal much dross he hath mingled his wine with too much water and imbittered his pottage with too much Coloquintida there are some of his positions which may prove of dangerous consequence to green heads and immature judgments who look no farther then the superficies or outside of things thinking all to be gold that glisters and all wholesome food that is pleasing to the tast under green grass lurch oftentimes snakes and serpents such as Euridice perceive not till they be stung to death I have therefore not to wrong Mr. Hobbs but to vindicate the truth for in Republica libera oportet linguas esse liberas adventured upon his Leviathan which I do not finde so fierce and tâ—rrible as he in Job that people should be cast down at the sight of him this may be drawn out with a Hook and held even with a single bridle I will onely touch such passages and not all but some as deserve Animadversions wherein I will be both brief and modest aiming rather at verity then victory though he slights all learned men as Iob's Leviathan doth all humane strength and prideth himself too much in his scales LEVIATHAN Drawn out with an HOOK OR ANIMADVERSIONS UPON Mr HOBB's Book Called LEVIATHAN By ALEXANDER ROSS IN His introduction he calls Nature The art whereby God hath made and governs the World God made not the world by Nature for Nature had no beeing till God made it and when he made it it was neither the exemplary nor adjuvant cause of the creation the world could not be made by that which had no beeing till it was made and when it was made it was nothing else but the form and matter of things the one being the active the other the passive nature and both but parts of the universe if again by nature that we may make a favourable construction of his phrase he meaneth the ordinary power of God the world was not made thus by his ordinary power he governs it but by his extraordinary power he made it which power is never called natural but miraculous neither again is Nature Art as he calls it though both be principles because Nature is an internal Art an external principle I say external in respect of essence though it may be internal in regard of site albeit Art as it is an habit and in the minde of the Artificer is altogether external but take it for the effect of Art it may be internal in the thing made by Art as may be seen in the motions of a watch He gives us a bad definition of life when he saith Life is but the motion of limbs for life is not motion but the cause of motion there may be life in the limbs when there is no motion as in sleep and in histerical women and there may be motion in the limbs without life as when they are moved violently by some external mover and there is life where there be no limbs at all as in the soul and there is motion where there is no life at all as in a wooden leg. In the first chapter he tells us That the cause of sense is the external object which presseth the organ either immediately as in the tast and touch or imediately as in the other senses The object indeed is the cause both material and efficient of sensation but not of sense that is of the act of seeing but not of the faculty the soul is the cause of this neither doth the object press immediately upon the organ of tast or touch but â—mediately for the organ of tast is the nervous part of the tongue the medium is the spungy flesh and salival humidity for the dry tongue tasteth not the organ of tact is the nerve the medium is the flesh and skin called Epidemis But when he says that seeming or fansie is that which men call sense He makes deception and sense one thing for quod videtur non est what seems to be hath no beeing therefore in Euripides mad Orestes is counselled by his sister to be quiet because saith she {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} thou seest none of those things which thou supposeth thou seeth or knowest sense then is not fancy for what we fancy we see not but seem to see
conjectural and of probabilities onely whereas faith makes its object certain end withal he makes these phrases the same To have faith in to trust to and to beleeve a man but Saint Austin and the Church ever since have made these distinct phrases for credere Deo is to beleeve that God is true credere Deum is to beleeve there is a God which wicked men and evil Angels may do but credere in Deum is to love God and to relie on him and to put our trust in him which none do but good men therefore Mr: Hobbs is injurious to Christianity when he saith That to beleeve in God as it is in the Creed is meant noâ— trust in the person but confession of the doctrine If so then the Devil may as boldly and with as great comfort say the Creed as any Christian for he beleeves and trembles â—aith Saint Iames and we know these evil spirits confessed Christ to be the Son of God and he is no less injurious to God when he will have us beleeve in the Church saying Our belief faith and trust is in the Church whose words we take and acquiâ—sse therein but the Apostles in their Creed have taught us otherwaies namely That we beleeve the Catholick Church but we beleeve in God the Father Almighty and in Jesus Christ and in the Hâ—ly Ghost He makes Devils Demoniacks and Mad-men to signifie in Scripture the same thing for thus he writes Whereas many of those Devils are said to confess Christ Is it not necessary to interpret those places otherwise then that those mad-men confessed him And shortly after I see nothing at all in the Scripture that requires a belief that Demoniacks were any other thing but mad-men Yes there be divers things that make it necessary for him to beleeve that these were distinct 1. The letter of the text from which we should not digress except we were urged by an inconvenience which is not here 2. The Authority of the Church in which he saith he doth beleeve Now the Church alwaies took these for distinct creatures to wit Devils Demoniacks and Mad-men 3. The honour of Christ for wherein was the power of his Divinity seen if these were ordinary Mad-men seeing madness is curable by physick and every common Physician It tended more to Christ's honour that the Devil whose Kingdom he came to destroy should confess he divinity then that mad-men should acknowledge it 4. Christ came to call Jews and Gentiles by working of miracles but to cast out Devils and to cure Demoniacks was a greater miracle then to cure mad-men 5. The New Testament distinguisheth Demoniacks from mad-men for these are called Demoniacks not mad and Saint Paul is termed mad by the Athenians and not a Demoniack so Devils are never called mad-men in Scripture nor madmen called Devils besides as all mad-men are not Demoniacks so all Demoniacks are not mad-men for the Devil entered into Iudas Iscariot he became a demoniack or possessed by the Devil and yet he was no mad-man but I doubt me Mr. Hobbs is mad himself in thinking all learned men to be mad except himself he thinks the School-men mad because their terms cannot be translated or are not intelligible in vulgar languages by this he may as well ascribe madness to Lawyers and Physitians as to Divines for their terms of 〈◊〉 â—t cannot be well translated nor can vulgar capacities easily understand them nor is it much material whether they do or not Church and State can subsist well enough though the vulgar sort understand not the terms of School divinity if these terms are not intelligible by dull heads and shallow brains the fault is in themselves not in the terms for quicquid recipitur ad modum recipientis recipitur non ad modum recepti Blinde men must not accuse the Sun of obscurity because they cannot see him neither are the words of Suarez which he alledgeth for an example so obscure as he would make them for to an intelligent man the words are very plain to wit That the first cause hath no necessary influence upon the second by reason of subordination which is a help to their working Here be two things remarkable 1. That the second causes work by reason of subordination to the first cause â— That the first cause worketh not necessarily upon the second but voluntarily If this dish please not Mr. Hobbs his pallat he must blame his mouth which is out of tast and not the meat which is both wholesom and savory In his tenth chapter he uttereth strange Paradoxes 1. That to pitty is to dishonour 2. That good Fortune if lasting is a sign of Gods favour 3. That covetousness of great riches and ambition of great honours are honourable 4. That an unjust action so it be joyned with power is honorable for honour consisteth onely in the opinion of power therefore the heathen gods are honoured by the Poets for their thefts and adulteries and at first among men piracy and theft were counted no dishonour 1. Pitty is rather honour then dishonour for when a father pittieth his child a King his subject or a Master his servant do they dishonour them When we desire God to pitty us do we desire him to dishonour us him whom we dishonour we pitty not and whom we pitty we dishonour not pitty proceeds of love dishonour of hatred 2. If lasting good fortune be a sign of Gods favour it seems then that the Turks are highly in Gods favour for their good fortune hath continued these many hundreth years Whether was poor and starved Lazarus or that rich glutton who fared dilitiously every day highest in Gods favour 3. Who ever afore Mr. Hobbs made ambition honourable and covetousness which Saint Paul calls the root of all evil Can sin be honorable which brought shame and dishonour upon mankinde in respect of sin man did not abide in honour but became like the beasts that perish If ambition of great honors be honorable then were the evil Angels and Adam most honorable when they affected to be like God himself which is the greatest and highest honour that can be then were Caligula Domitian Heliogabalus and others who affected divine honours most honorable Midas coveted great riches when he wished all might be gold he touched therefore in this he was most honorable but if it be honour to offend God to transgress his law to incur his displeasure and suffer eternal pains let them who list injoy this honour I will have none of it non equidem tali me digner honore 4. He makes unjust actions joyned with power honourable Then unjust actions without power deserve no honour it is even as Seneca complaineth in his time parva furta puniuntur magna in triumphis aguntur Petty theeves are hanged but great robberies are honoured He spoke it with grief when a cruel tyrant ruled or rather misruled the Empire But otherwaies where there is government unjust actions are punished not
The end moveth the efficient 22. The end presupposeth the means 23. A voluntary cause is free and indifferent so is not the natural cause 24. The matter is capable of forms 25. The The form is the cause of distinction and determination 26. The generical unity is less then the specifical and this then the numerical 27. Identity is founded upon unity c. Many more I could set down but these are sufficient to let us see how much Mr. Hobbs is deceived in saying Metaphysick is repugnant to natural reason He tells us cap. 46. That every part of the universe is body and that which is not body is no part of the universe If he speaks of integral parts I grant what he saith but if he means by parts that which we call essential to wit matter and form I deny them to be bodies His drift is to infer that souls are bodies because parts but I deny them to be parts no more then the vital and animal spirits are parts of the arteries and nerves that contain them or wine a part of the vessel that holds it Spirits are contained in the world but are no parts of it But when he saith That that which is no part of the universe is nothing and consequently no where He will make God to be nothing and no where for I hope he will not make him a part of the universe nor will he make him corporeal He carps at Aristotle for defining heaviness to be an endeavour to go to the center of the earth Aristotle doth not make this a definition but a description of heaviness for indeed the essential forms of inanimate things are not easily to be found by man in this life in which our best science is but ignorance therefore the Phylosopherâ— differ so much in this very thing of gravity and levity some holding them to be forms of the elements and causes of motion others hold them to be passive principles onely of motion and that the mover is the generator which hath lest an impression in light and heavy bodies to asâ—end and descend some hold gravity and levity to be substances others but accidents but however the peripateticks have gone as far as reason and the light of nature can direct them God will not in this world have us to know all things our cleerest light here is but a glimmering but if this description of Aristotles please not Mr. Hobbs he should have done well to have given us a better and then we will turn his disciples but its more easie to carp then mend or immitate Carpere vel noli nostra vel aede tuaâ— So he laughs at Phylosophers for saying stones or metals have a desire or can discern the place they would be at as man doth But he laughs at his own shaddow for Phylosophers grant that in inanimate things there is a natural appetite to move towards their own place which is nothing else but an inclination or disposition which he cannot deny except he will deny nature it self but that stones can discern as man does is his own dream not the saying of Phylosophers for they teach the contrary to wit that this natural desire or aptitude is without all knowledge or discerning by this he shews how little he is acquainted with their writings Phylosophers tell us that in condensed matter there is less quantity then before and rarefied when more Upon this he asks cap. 46. If there can be matter that hath not some determined quantity or if a body were made without any quantity at all I answer no for the quantity is an inseparable conâ— comitant of matter so that it increaseth decreaseth as the matter doth A body can be no more without quantity then fire without heaâ— Experience teacheth us that as any thing shrinks and thickneth it decreaseth in quantity and so it increaseth as it is extended and rarified He carps at the souls infusion at the cause of sense at the cause of willing at occult qualities and at some other peripatetick tenets at which he onely shews his teeth not being able to bite them save onely that he calls this vain Phylosophy affirming the â—ame out of Stâ—Pauls words but indeed St. Paul never called Phylosophical truths vâ—in for so he should condemn divinity to which Phylosophy is subservient besides truth cannot be repugnant to truth and Phylosophy is one of Gods special gifts by which even the Gentiles were brought to the knowledge of God and made inexcusable there are vain opinions among some professors of Phylosophy as there are among some Divines must therefore Phylosophy or Divinity be condemned as vain he that speaks against Phylosophy doeth both bewray his ignorance and malice in disparaging men for making use of those arms which God hath given us to fight withall against the enemies of truth and to destroy the field of good corn because the envious man hath sown some tears among them To speak against Phylosophy is to speak against the light of reason which God hath kindled in our mindes But he calls it cap. 42. vain Phylosophy to say that God is no cause at all of injustice To free God from injustice is not vain Phylosophy but true Divinity whereas the opinion of Mr. Hobbs is the heresie of the Libertines who made God the author of sin or of the Manichees and Valentimans who held that God made sin But I would know how can the fountain of justice be in any sort the cause of injustice or can he be the author of sin that is the punisher of sin that makes laws against it that invites upon promise of reward all men from it how can he be free from hypocrisie that grieves and is angry for sinful actions whereof he is the cause himself How can he hate injustice if he be the cause of it he must needs love his own work and consequently sinful actions How can God deface his own work by sin or his own image in man How can it be otherwise but man must delight in sin without remorse when he knows that God is any wise the cause thereof Therefore to make God at all the cause of injustice is in effect to make him no God It stands then well with Philosophy and Divinity also to say God is not at all the author of sin he permits it indeed for his glory for the exercise of his servants and the condemnation of the obstinate sinners but is no more the cause of it then the rider is the cause of that lameness in his horse which proceeds from his own unruliness or the Sun the cause of stinke which ariseth of putrifaction Again this which he cals vain Philosophy is it which brings us to the knowledge of divine and humane things which perfects the will by uniting it to goodness and the intellect by uniting it to truth It 's ridiculous what he saith of Good and Evil to wit That it is not the appetite of privat men but the law which is the
calls him the miracle of nature his works the gift of God and a principal organ of God for enriching the world with so much excellent learning and that they are ungrate wretches who do not acknowledge it but will rail against him â—or it P. Martyr sheweth that Aristotles pains were profitable his artisice great his industry excellent and his rules most notable Zanchie saith that he is of all Philosophers the most excellent and that his method is most clear 〈◊〉 calls him with admiration a man of men the onely Eagle of Philosophy whose stile is fraughted with Attick eloquence and that they who write or speak against him are dunces silly people and such whose books are fit for nothing but for the fire Scaliger calls such barbarous wits Rats Kites Crows Ravens Owles and Bats To conclude I would have Mr. Hobbs take notice that I have no quarrel against him but against his tenets I honor his worth and learning but dislike his opinions I know not his person but I know and respect his parts if there be any thing amiss in these my Animadversions for we are all apt to mistake I shall thank him if he will set me right and inform me better for I never had so great an opinion of my self as not to yeeld to reason and such as are able to convince my understanding The God of truth direct us all into the way of truth Amen FINIS The Contents of each Chapter controverted INTRODUCTION THe world was not made by art or nature Lifeâ— is not the motion of the limbs Chap. 1. The object causeth sensation not sense Fancy and sense different Colour figured nothing Sensible qualities are not motions Motion produceth not motion Outward and inward senses distinct Fancy not the same in waking and dreaming men Chap. 2. A natural appetite in things inanimate but without knowledge Imagination is not decaying sense Memory and imagination different Chap. 3. Things future have a being Prophesie is not guessing No absurdity to say the soul is all in all and all in every part To be born no act of the minde Some faculties are not acquired Universalities are not names Truth in things as well as in names Geometry not the oÌ„nely Science Chap. 3 4. Phylosophy how Pedantry Chap. 5. Many things infused besides bodies Extension how a body Colour is in bodies and sound in the air A living creature is generical The nature of a thing is its definition Tropes and figures are not absurd speeches Chap. 6. Animal and voluntary not the same Contempt and hatred not the same Superstition and Religion not the same Faith and Imagination not the same The will is a rational appetite Chap. 7. Belief is not opinion To have faith in to trust to and to beleeve a man not the same What is to beleeve in God Our belief is not in the Church Chap. 8. Devils Demoniacks and mad-men not the same Schoole terms and Suarez intelligible Chap. 10. Pitty is not dishonour Lasting good fortune is no sign of Gods favour Ambition is not honorable nor covetousness Injustice with power is not honourable Goodness no less honorable then greatness Chap. 11. Felicity consisteth not in desire Chap. 12. Felicity is in injoying Phylosophy a supporter of the Church The want of it the cause of confusion and contradictions Chap. 15. All men are not equal by nature Some are naturally fit for service Some for Dominion Inequality necessary Chap. 16. Christ did not personate God Chap. 18. Covenants are not bare words nor do all depend on the sword Princes may but should not be injurious to their subjects Men indy injure themselves Injury Iniquity and Injustice the same thing Chap. 20. Kings and Tyrants different how Samuel describeth a King Moses a Tyrant Chap. 21. David did injury to Uriah How he offended against God onely Freedom is not the same under a Monarchy and Democracy Aristotles reason why under Democracy there is more liberty then under a Monarchy Chap. 28. Mr. Hobbs contradicts himself concerning the power which Subjects give to their Soveraigns Pride is no cause of submission to government but of Rebellion rather Chap. 49. The danger of acting against conscience is no presumption but a duty to judge of good and evil Faith is not attained by reason and study but by infusion and inspiration Faith is a miracle An account may be given of inspired faith Prophesie and Faith not the same Faith may stand with civil obedience Princes are subject to their own laws How every private man hath a property in his good Chap. 31. The subjects of hope love and fear often confounded God is not a name of relation Natural reason and the word of God different Reason must be subject to faith Our natural reason cannot purchase justice peace and religion Natural reason is sometimes contrary to Gods word Divine dreams are of force to win belief Chap. 33. How Moses's words are to be understood concerning his own Sepulcher And the Canaanite in Abraham's time being in the land Gen. 12. Chap. 34. Spirits are real parts of the universe though not corporeal Why substances are so called The spirit that moved on the waters was not a winde The word Ghost what it signifieth Aerial bodies not visible delusions may be seen by many at once How spirits are in a place Angels are not fancies or dreams Why called gods Why they appeared in mans shape The Dove and fiery tongues were not Angels Why Angels are distinguished by names How evil Angels suffer by fire How we shall be like the Angels in the resurrection Faith excludes reason Chap. 31. Divers places of Scripture mis-alleadged by Mr. Hobbs for his earthly kingdom and refuted What Holam is and Paradise and the new Jerusalem There is reason and authority to prove our happiness in heaven Divers places of Scripture expounded to this purpose and Mr. Hobbs his texts brought to the contrary refuted The souls immortality proved by Scripture Chap. 38. Christ proves as well the souls immortality as the resurrection of the body to the Saduces The souls immortality proved by Scripoure A place in Job explained The opinion of Christs earthly kingdom and the souls sleep are old heresies Hell is in the lower parts of the earth How the Prophetical speeches concerning Christs Kingdom are to be understood We shall ascend higher then Gods foot-stool Chap 41. Christ hath not been all this while since his resurrection without a Kingdom Differring of punishments and rewards here no argument that Christ hath no Kingdom What it is to sit in Moses's chair Other places of Scripture expounded Chap. 42. The blessed Trinity vindicated and proved out of the old Testament Christs Kingdom is in this world though not of this world Dissimulation in religion condemned The Apostles made laws and had power to command Disobedience a great sin Minister and servant the same thing Princes why shepherds their baptism doth not authorise them to preach Urim and Thumâ—im given to Aaron not to Moses The Romans had the legislative power over the Iews Excommunication a punishment Christs Kingdom is spiritual though the subjects are cloathed with flesh In Common-wealths there is a dependance as well as a coherence Heresie what it is and who be Hereticks Chap. 45. Our faith depends not upon mans reputation and authority Chap. 44. Devils and Fantasims or Idols are not the same Christs Kingdom here is the Kingdom of Grace The soul how immortal The wicked live eternally The tree of life Life sometimes called death The soul how taken in Scripture The Scripture is plain for the souls immortality Ghost-walking what it is Eternal torments no dark doctrine Christs Transfiguration was not the Kingdom of God Solomons words Eccles. 12. 7. and Eccles. 3. 21. concerning the soul expounded And Eccles. 3. 19. Enoch's translation Better be dead then live in misery Abraham's soul is alive actually That the torments of the wicked are eternal proved Man shall not be in the same condition after the resurrection that Adam was after his fall Chap. 45. Devils which Christ cast out were not diseases Angels and Mens souls are not corporeal spirits Christs temptation in the desart was real and no vision Exorcisms useful in the Church how Many possessed in these latter times It was Satan and not a treacherous intention that entered into Judas Chap. 46. Mr. Hobbs taxed for his exorbitant speeches against Aristotle and the other Phylosophers Men are not frighted from obedience by separated essences Graces are inspired or poured into us Inspiration excludeth not obedience to the laws The tearms definitive and circumscriptive distinguished The soul is all in every part of the body Incorporeal substances capable of torment Metaphysick not repugnant to natural reason proved by divers maximes Quantity increaseth and decreaseth with the matter What St. Paul means by vain Phylosophy God is no wales the author of injustice or sin The appetite of the State and of private men is not the same Aristotle vindicated from calling kingly or any other government but popular tyrannical How these words of Aristotle are to be understood Men should not govern but the laws Mr. Hobbs his new Tenent rejected Chap. 47. Romanists and Presbyterians do not hold that the Kingdom of glory is in this world Pontifex Maximus at Rome above the civil State Aristotle Phylosophy and School-Divinity vindicated Mr. Hobbs is censured for slighting Aristotle who is highly commended and his obtrectators reproved by divers eminent Protestant writers FINIS Part 1â— cap. 1. Part. 1. cap. â— Part 1. cap. 3. Part 1. cap. 3. 4. Part 1. cap. 5. Part 1. cap. 6. Part 1. cap. 8. Part 1. cap. 10. Part 1. cap. 11. Part. 1. cap. 12. Part. 1. cap. 15. Part. 1. cap. 16. Part 2. cap. 18. Part 2. cap. 21. Part 2. cap. 21. Part. 1. cap. 21. Part 2. cap. 28. Part. 2. cap. 29. Cap. 31. Part 3. cap. 32. cap. 34. cap. 38. cap. 41 cap. 4â— Cap. 44.