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.
Gods word By the same means he may prove that Aristotle's Logick or Hippocrate's Aphorisms are the undoubted word of God for in them is nothing contrary to it But was not Peter's reason contrary to Gods word when he would have disswaded Christ from suffering whereas all the prophets had spoken that Christ ought to have suffered those things and to enter into his glory Luke 24. 26. And no less weak is his argument cap. 32. by which he will prove that divine dreams are not of force to win belief from any man that knows dreams are for the most part natural and may proceed from former thoughts c. He may as well infer that the pen-men of the Holy Scriptures are not of force to win belief from us seeing the prophet saith All men are lyers what if it had said that men for the most part are lyers there had been less reason to have inferred that the pen-men of Scriptures were such and yet Mr. Hobbs will infer that because dreams are for the most part natural therefore divine dreams are of no credit that such dreams are of force sufficient to win belief is plain by the dreams of Ioseph Iacob's son and Ioseph the husband of Mary with divers others in Scripture cap. 33. He is troubled that Moses before his death should write that he died that his Sepulcher was not known to this day but in this he troubles himself needlessly for he writes of his death and sepulcher by anticipation which is an usual way of writing amongst some besides the Jewish tradition is that Iosua wrote that last chapter of Deuteronomy long after the death of Moses Cap. 33. So he is troubled about the words of Moses Gen. 12. 6. which are And the Canaanite was then in the land Hence he infers that Moses wrot not that book but one who wrot when the Canaanite was not in the land for Moses dyed before he came to it but I say that if the Canaanite was not in the land when he wrot these words The Canaanite was then in the land he wrot a lye but indeed Moses wrot the History and writes no waies absurdly in showing that the Canaanite was then in the land but purposely to let us see the condition of Gods children in this life who though they have right to all they enjoy yet the wicked keep them under and they live in fear still of their enemies as Abraham did of the Canaanites who domineered in that land which Abraham received from God and at the same time he receiv'd it such like exceptions he makes against some other writers of the old Testament but they are of no moment or validity therefore I will spend no paper nor time in their refuration In his thirty fourth chapter he tells us That there is no real part of the universe which is not also a body and that bodies are called substances because subject to various accidents and that an incorporeal substance is as if a man should say an incorporeal body If there were no real parts of the universe but bodies then the universe were not universe but an imperfect system as dâ—ficienâ— in the most noble of all created entitiesâ— to wit incorporeal substances but God made the world perfect consisting both of material and immaterial substances such are Angels and Mens souls which are neither corporeal in their beeing nor operation for if they were corporeal they must be mortal and corruptible and compounded at least of matter and form they must be also quantitative local by circumscription and movable by physical motion all which are absurd and if a substance be the same that a body is then he must make God corporeal for he is a substance now to say that a thing is called substance because subject to changes is vain for substances are so called because they subsist by themselves and not in another entity as accidents do besides accidents may be called subjects because one accident may be the subject of another as the superficies of a wall is the subject of colours but accidents can never be called substances for they cannot subsist of themselveâ— By the spirit of God moving upon the face of the waters Gen. 1. 2. He will have to be meant a winde because if God himself were understood then motion must be attributed to him and place I know in this he follows Tertullian's opinion but the Church hath constantly held that there is meant not a winde but the spirit of God by which place they both prove the mystery of the Trinity the first person being expressed by the word Eloâ—â—m the second by the word Berisheth or Beginning and the third by the word Ruah or Spirit they also by the same place prove the dignity and power of baptism in the waters of which Sacrament the Spirit moveth as in the beginning and indeed it is childish to think that a winde should be there meant for what use could there be of a winde then before the creatures were produced And wheras he is afraid to ascribe motion and place to God it seems he hath not well observed the Scripture phrase which ordinarily speaketh of God Anthropopathos as if he were a man therefore he is said sometimes to speak to see to hear to discend to laugh to be angry to greet to rejoyce and in this History of the Creation he is said to speak to bless to walk in the Garden to examine Adam to condemn the Serpent c. Now whereas Mr. Hobbs saith that the spirit here mentioned is the same that is spoken of Gen. 8. 1. I will bring my Spirit upon the Earth He is mistaken and misalledgeth the words for thus it is written And God made a winde to pass over the Earth for winde in Scripture is never called the Spirit of God The spirit then that dried up the waters of the flood was the same that afterwards divided the red Sea for Moses and the Israelites to pass through to wit a drying winde which God had raised He saith The word Ghost signifieth nothing but the imaginary inhabitants of the brain But there he is also mistaken for it signifieth a real immaterial substance which we call from the Latin word Spirit and so it was alwaies used by the Saxons and at this day Gheest and Gheist in low and high Dutch do signifie the same thing or spirit Cap. 34. When Christ walked on the waters the Disciples thought they had seen a spirit or fantasm which Mr. Hobbs will have to be an aerial body But I wonder who ever saw an aerial body the two grosser Elements are visible to us but not the two superior by reason of their subtilty and purity And he is deceived also in saying That the delusions of the brain are not common to many at once For I have observed that divers men together have seen imaginary castles temples armed men and such like apparitions in the clouds Now Spirits or Angels have been
Christ therefore as he is revealed to us in his word is the foundation of our faith besides By faith we are the sons of God saith the Apostle Gal. 3. But we were in a bad condition if ourfiliation depended on the authority of Princes or reputation of Pastors In his forty fourth chapter he expounds these words of Matth. 9. 34. Belzebub the Prince of Devils that is He hath principality over fantasins that appear in the air So that he makes Demons fantasms or spirits of illusion to signifie allegorically the same thing But I do not read that Devils in Scripture are called fantasms or fantasms named Devils when the Disciples Mat. 14. saw Jesus walking on the sea they thought they had seen a fantasm did they mean the devil by this word So when Christ Mat. 4. was tempted of the devil is it meant that he was tempted by a fantasm Devils are spirits and real substancet and not phantasms or fictions of the brain as we shewed beâ—ore of Angels I deny not but Satan may represent to the outward sense as well as to the inward or imagination divers shapes of things to delude men which shapes may be called fantasms as that which Suidas calls a diabolical fantasm {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which indeed was but a deluding shadow or fantasm and not the Devil himself who is an invisible spirit therefore although there be in the heathen Poets fabulous doctrines concerning Demons we must not hence infer with Mr. Hobbs That Demons are but idols or fantasms of the brain without any real nature of their own distinct from human fancy For so he may as wel infer that God is but a fancy because the Poets have delivered many â—abulous doctrines concerning the gods He that afflicted Job tempted Christ buâ—â—etted Paul and hath been from the beginning an enemy to the womans seed is more then a fantasm or idol of the brain Cap. 44. After Mr. Hobbs hath toyled himself in vain to prove that Christ hath no kingdom in this world at last is content to allow Christ the kingdom of grace which is as much as we desire for we know that the kingdom of glory is not yet come Christ then is King of his Church militant here and raigneth in the hearts of his faithful and performs all the offices of a King even in this world by prescribing laws by ruling defending rewarding punishing though not in so ample a maner as hereafter he also conquereth and subdueth the enemies of his Church though not fully till the consummation of the world He also enlargeth the territories and bounds of his Kingdom that he might fulfil the prophesies and make good his Fathers gift Psal. 2. I have given thee the heathen for thine inheritance and the ends of the earth for thy possession This is that kingdom which is in the new Testament so often called the kingdom of God and of heaven this is that kingdom which in the resurrection Christ will deliver up to God his Father 1 Cor. 15. He cannot yet digest cap. 44â— the souls immortality for three reasons First because the tree of life was to preserve man immortal Secondly what needed Christs sacrifice to recover mans immortality if he hath not lost it Thirdly must the wicked and heathen also enjoy eternal life I answer The tree of life was to preserve man immortal but not the soul which is immortal by nature as being a spirit and not subject to corruption as bodies which are compounded of corruptible materials and of contrary elements Secondly Christs sacrifice was to recover mans immortality but not the souls which was not lost now as a part cannot be the whole nor the whole a part so neither can the soul â—be man nor man the soul Thirdly eternal life which the wicked enjoy is a life of misery and such as they would be willing to exchange for death neither is it more strange that wicked men should enjoy eternal life then wicked Angels both enjoying this immortality as a due punishment for their sins now whereas he saith That eternal life was not essential to humane nature but consequent to the vertue of the tree of life I grant that man is not naturally immortal yet the soul of man is but I deny that life eternal was a consequent to the vertue of any tree for no tree can be capable of such a vertue neither was the tree of life any other then a Sacrament of mans immortality if he had pesevered in his obedience therefore God debarred him because of his transgression from it in that he would not have his Sacraments abused by profane hands But he tells us That when everlasting death is called everlasting life in torments it is a figure never used but in this very case I answer That this figure is used in other cases as when Christ saith Let the dead go bury the dead there natural life is called death So when the Apostle â—aith We were dead in our sins and trespasses he used the same figure in another case for there the delight we have in sin is called death this figure is used in the law in another case for captives slaves prisoners and such like miserable men are said to be civily dead St. Paul in another case useth this figure when he saith I am crucified that is dead to the world to wit in his affections and so they who include themselves in a monastery are said to be dead to the world But he saith that this doctrine of the souls imnortality is founded onely on some of the obscurer places of the new Testament I pray what obscurity is there in this place Thou shalt be this night with me in Paradise What was to be with Christ in Paradise not the good thiess body then it must needs be his soul So when Christ preached to the spirits in prison what were these spirits Shaddows onely or fancies such as Virgil speaks of Umbrae ibant tenues simulachraque luce carentum Bodies they could not be they must needs then be souls So when Christ saith That body and soul shall be cast into hell fire there cannot be meant as Mr. Hobbs expounds it body and life for then Christ should speak non-sence when he saith Fear not them which kill the body but are not able to kill the soul Mat. 10. 28. That is fear not them that can take away the life of the body but are not able to take away the life of the life But he objecteth That the soul in Scripture is taken sometimes for the whosle man or living creature I grant it is so taken sometimes Synecdochically will it therefore â—ollow that it is never taken properly So this word flesh is sometimes tropically used for the whole man is therfore never used properly He tells us cap. 44. That this window gives entrance to the dark doctrine of eternal torments of purgatory of walking ghosts and exorcisms The doctrine of eternal torments is