the Arabian hereticks about two hundred and seventeen years after Christ these were called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is mortall soules The Psychopanvychits of this age come somewhat neer these Arabians for though they hold not the death or dissolution of the soul yet they say it sleeps with the body in the grave this error therefore Mr. Hobbs is no novelty yet we are beholding to you that you will maintain nothing in it till the sword establish it and then you will be content to approve of it But what if the sword should dethrone Christ and set up Mahumet Must that sword be obeyed Concerning the place of hell and the nature of hell fire I will not dispute with you seeing the Scripture doth not punctually set down and in proper terms either the one or the other yet we may collect by some passages of holy writ that hell is in the lower parts of the world for when it speaks of hell it still names a discent or going down Core went down to hell the rich glutton in hell lifted up his eyes towards Abraham The â—eart is said to rise the out of bottomless â—it and yet stands with reason that the place of the damned should be as remote from heaven as may be which can be no where but in the bowels of the earth The names of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Greek and infernus in Lutine intimate so much the exactest description we have of hell is in Isa. 30. 33. Tophet is ordained of old c. he hath made it deep and large the pile thereof is fire and much wood the breath of the Lord like a stream of Brimston doth kindle it The Angels are said to be cast down to hell 2. Pet. 2. 4. And Christ descended into hell all which shew that it is beneath us and this visible world Because the Prophets in the old Testament by allegorical terms describe the happiness of Christs Church under the Gospel therefore Mr. Hobbs will needs cap. 38. have these phrases to be understood of an earthly kingdom after the resurrection but the Prophets speak of pleasant rivers and fields of woods and groves of horses and charriots of eating and drinking and all kinde of earthly delights which if Mr. Hobbs understand literally I shall think his opinion relisheth too much of the Alcoran and that he reviveth again the heresie of Cerinthus which the Fathers of the Church hath long since exploded as being too gross and carnal and such as none will beleeve but carnal men Nulla modo ista possunt nisi a carnalibus credi as St. Austin saith l. 20. de civit c. 7. The kingdom of God consisteth not in meat and drink saith the Apostle the words that they speak are spirit and truth and are spiritually to be understood if we shall be like the Angels after the resurrection as our Saviour assures us what other delights can we have then but such as they enjoy now why should not heaven be the place of our abode as well as theirs they need not the earth to reside in now neither shall we then But he saith That the subjects of God should have any place higher then his foot-stool seemeth not sutable to the dignity of a King It may be so Mr. Hobbs of you speak of earthly Kings who pride themselves in their supposed greatness and stand upon punctilios but it is not so with the King of heaven who made no scruple to wash his servants feet and to tell them that they should sit with him upon twelve thrones to jude the twelve tribes of Israel And assures us that he will grant to him who overcometh to sit down with him in his throne even as I saith he also overcame and am set down with my Father in his throne Rev. 1. 21. And St. Iohn tells us that Christ hath made us kings and priests unto God and his Father Rev. 1. 6. It will not then be unsutable to his dignity if we ascend higher then his footstool In his forty one chapter he tells us That the Kingdom of Christ is not to begin till the general resurrection What hath Christ been all this while a King without a Kingdom or hath his Church been all this time a people without a King sheep without a Shepherd a body without a head Are Christians in a worse condition then other people And is not Christ highly wronged who having conquered a kingdom with his blood and having got the victory over all his enemies is notwithstanding now 1652. years without his kingdom and must be without it till the general resurrection How can this stand that he should so many yeers since by his Apostles and their successors subdue so many nations to his obedience by that sharpe two edged sword of his mouth and yet all this while have no kingdom could Alexander in three yeers space subdue so many kindoms and Christ after so many hundred years be without his kingdom what is become of his rod of Iron by which he was to rule the stubborn Gentiles How can this stand that he ascended up on high led captivity captive and gave liberal gifts to men yea likewise hath prescribed divers laws ordinances hath distributed divers rewardsâ— and inflicted divers punishments and yet is no King he confesseth to Pilate that he was even at that time a King when he stood before him ready to suffer death for his subjects but withal acknowledgeth that his kingdom was not of this world and therefore refuseth to be an earthly king When Satan profferred him all the kingdoms of the world Matth. 4. And when the Jews sought to make him King he absented himself If he was a King in his humiliation shall he now be no King in his glory and exaltation Now Mr. Hobbs gives us a reason cap. 41. why Christs Kâ—ngdom begins not till the resurrection Because then he shall reward every man according to his work and this is to excute the office of a King This is a feeble reason for a King may be a King though he differ the rewards or punishments which his subjects have deserved Shall we say that David was not king because he did not reward Ioab Shimei and the sons of Barzillai according to their works but left that to his son Solomon both to reward Barzillai's sons for their good service to David in his affliction and to punish Iob with death for the murthering of Abner and Amasa and likewise Shimei for his railling against the king There is a time for all things even for punishments and rewards and if the differing of these do argue no king he may then as well say that God himself is no King who differred the drowning of the world one thouand six hundred years And the punishing of the Amorites four hundred years And so doth put off the rewarding of men till the world to come But he tells us That Christ ascribed kingly power
not so dark as he takes it it is in plain termes set down in Scripture to be an eternal separation from God everlasting fire everlasting shame and contempt c. Neither is it a doctrine either erroneous or dangerous that we should for fear of teaching it deny the souls immortality suppose also that the doctrine of pugatory walking ghosts and exorcisms were erroneous and grounded on the souls immortality must we deny this for for fear of these errors Must we deny the Scriptures because they have been windows to give entrance to divers heresies What doctrine is so sound orthodox and true which is not abused by wanton luxurious and pernitious wits As for ghost walking that has no relation to the souls immortality for if by ghost he meant the soul that walked usually among the Gentiles till the body was buried a hundred years as Vrigil saith Centum errant annos and then it rested in the grave with the body as Mr. Hobbs would have it So Virgil speaks of the soul of Polidorus Aen. 3. Animamque sepulcro condimus and of Deiphâ—bus magna manes tâ—r voce vocavi Aen. 6. His soul was called upon by Anaeas to come to his grave Again this ghost walking was neither of the soul nor of the body but of the shaddow image phancy or similitude of the body So Aen. 4 Omnibus umâ—bra locis adero saith Queen Dido So on her death bed she speaks Magna mei sub terras ibit imago So the shaddow and similitude of Creusa appeared to Aenaeas Infelix simulachrum Atque ipsius umbra Creusae Aen. 2. So Lucretius out of Ennius who were no great friends to the souls immortality held that neither the soul nor the body went to hell but onely the shaddows or similitudes of men Et si preterea tamen esse Acberusia templa Ennius aeternis exponit versibus edens Quo neque permanent animae neque corpora nosira Sed quaedam simulachra modis pallentia miris Lucr. l. 1. When Christ saith Mar. 9. 1. There be som that stand here who shall not tast of death till they have seen the Kingdom of God come with power This Kingdom Mr. Hobbs will have to be spoken of Christs transfiguration I know some of the Ancients were of this opinion but it is very improbable that Christ should call a vision the Kingdom of God and a Kingdom with power therefore it is more likely that he meant the kingdom of grace or of his Church which began to spread after his resurrection with power when at the preaching of fisher-men the world began to submit to the scepter of Christ which some that stood there that is the Apostles saw before they tasted of death who are called some in respect of the people who also stood there as may be seen Mark 8. 34. Again whereas Christs kingdom began at his resurrection Mr. Hobbs demands a reason why Christians ever since pray thy kingdom come The reason is because that kingdom we pray for is not yet come to wit the kingdom of Glory nor is the kingdom of Grace totally come or in its full plenitude because all nations are not as yet subdued to Christs Scepter He gives us cap. 44. a pretty interpretation of Solomons words Eccles. 12. 7. The spirit shall return to God that gave it That is saith he God onely knows but not manâ— what becomes of mans spirit when he expireth This interpretation is somewhat far feâ—ched which if it be allowed the word of God will prove no better then a nose of wax When Luke 8. 55. the rulers daughter being dead it is said her spirit returned to her again the meaning must beâ— according to Mr. Hobbs his interpretation that her spirit did not indeed return but onely she knew and none but she what became of it So Zach. 1. 16. Thus saith the Lord I am returned to Jerusalem with mercies The meaning is that Jerusalem onely knew what was become of God Besides when Solomon saith The dust shall return to the earth and the spirit shall return unto God I would know whether the dust truely returns to the earth if it returns why doth not the soul truly return to God Seeing with the same breath the same phrase is uttered by Solomon as for the question Solomon makes Eccles. 3. 21. Who knoweth that the spirit of man goeth upward and that the spirit of the beast goeth downward doth not sound so in the Hebrew but thus Who knoweth the spirit of man that goeth upward and so both the French and our last English translations have it and so have the Latin Geneva version The Septuagints read it thus Who hath seen the spirit of man and the Geneva translation hath who have observed the spirit So that Solomon questioneth not the immortality of the soul but sheweth the difficulty of knowing the nature thereof or the manner how it leaves the body and mounteth upward towards heaven the place of its original He proves cap. 44. there is no natural immortality of the soul by Solomon Eccles. 3. 19. That which befalleth the sons of man befalleth beasts as the one dyeth so dyeth the other they have all one breath and a man hath no preheminence a bove a beast In these words Solomon doth not speak of the soul at all but of the body onely as may bee seen in the words immediately following All go into one place all are of the dust and all turn to dust again I hope the beleeves better of Solomon then to make him speak so brutishly as though mans divine soul were made of dust and resolved into dust again or as if there were no difference between mans soul and the breath of beasts In respect then of our animal nature or corporeal part we eat drink sleep breath and dye like the beasts but this concerns nothing at all the reasonable soul of man by which he is â— specifically different from beasts He saith That Enoch's translation makes as much for the immortality of the body as of the soul I deny it not and therefore infer That if it makes for the immortality of the body much more makes it for the immortality of the soul therefore this place of Gen. 5. 24. Enoch walked with God and he was not for God took him is alledged by Divines to prove mans immortality after the resurrection Again he saith That this is a hard saying of Solomons Better is he that hath not yet been then they who have been if the soul be immortal But I say that this saying is no waies hard for better it is to have no being morally then to have a miserable beeing therefore the immortality of a wicked mans soul adds to his unhapiness For this cause Christ saith of Iudas That it had been good for him if he had never been born Besides when Christ tels us That God is the God of Abraham c. and therefore Abraham was then alive Mr. Hobbs saith That Abraham Isaac
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.