no man ought to proceed further in the interpretation of Scripture than the Soveraign limits So that a Soverâ—ign ought to be either a more exact Divine than ever I heard of in the World to interpret all places of Scripture that a question is demanded of or else of a most exact and quick Iudgment to limit others how far they shall go And suppose a Soveraign prove a fool or like an ill Steersman always turning the boat round uncertain in his resolves who must interpret the matter thenâ— But I shall pass this over without more saying as one of the chances of Mr. Hobbes his fancy Mr. Hobbes p. 263. saith That the end of Our Saviour's câ—ming into the World was to restore unto God the Kingdom cut off from him by the rebellion of the Israelites in the election of Saul So far he hath renounced all Salvation by Christ. But to do him right he saith afterwards That our Saviour had an other imploy and that was to Preach that he was the Messiah and in case the Nation of the Iews should refuse him then to call to his obedience the Gentiles So now he seems only by the accident of the Iews refusal to exclude them from Salvation and by the same accident only to make the Gentiles capable of mercy Now is any thing more plain in the World than that he came into the World to satisfie God's justice for the sins of the World and with intent to bring in the Gentiles as well as the Iews and to make them one sheepfold under himself the great Shepherd And that appears from the first promise of him viz. That the Seed of the Woman should break the Serpents Head that is should take away that misery from the Seed of the Woman which the subtlety of the Serpent had brought upon it and I suppose Mr. Hobbes will not say amidst his new found unreasonable Doctrines That the Gentiles as well as the Iews were not the off-spring of Eve And he was the blood of the everlasting covenant and the great Shepherd of the Sheep spoken of Heb. 13. 20. And Iohn 1.29 he is called the Lamb of God which taketh away the sins of the World and this was before he was rejected by the Iews And all the Prophesies of our Saviour in the Old Testament express our Saviour's bringing in the Gentiles and the intent of God to do so as Isaiah 49. 22. I will lift up my Hand to the Gentiles and set up my Standard to the People and this was before our Saviour's coming into the World Texts for this I shall cite no more it being a thing so plain against Mr. Hobbes and one would wonder ever such conceits without ground or reason should come into any Man's Head Mr. Hobbes after a great deal of stir about the Trinity and the Unity of that Trinity which is hard to make any thing of or rather impossible by reason his opinion was concealed comes p. 268. to tell us his opinion in these words following viz. To conclude saith he the Doctrine of the Trinity as far as can be gathered directly from the Scripture is in substance this That the God who is always one and the same was the person represented by Moses the person represented by his Son incarnate and the person represented by the Apostles As represented by the Apostles the Holy Spirit by which they spake is God as by Moses the Father is God as represented by his Son that was God and Man the Son is God These are his very words So observe he absolutely denies in this the personal existence of the two last Persons in the Trinity And 't is in short to say as others have said before me that there is but one Person under different conceptions And the inference is direct and natural for saith Mr. Hobbes God was in three respects represented which excludes the real existence of three Divine Persons in the Godhead and only supposeth three Persons that represented this one God not that there are three Persons in the Godhead or that are God for no one is said to represent that is the Person represented Now to illustrate this the King of England is represented by the Lord Deputy of Ireland by the Viceroy of Scotland and by his Governor of the Island of Iersey But still 't is the energy of the one Person of the King that actuates them all and there are not three Persons of the King nor any of those three Persons are the King no more are there three Persons in the Godhead if we will believe Mr. Hobbes who makes the three Persons in the Trinity but three Names to express one only Person of God So 't is all one as if he had said the Son is not God as a distinct Person from the Father but that the only one Person of the Godhead was come into Man or at best had taken the Virgins Son into it or that he had said the Person of the Holy Ghost was not God as a distinct Person from the Father but that the only one Person of God inspired the Apostles So then clearly here is a denial of the two second Persons in the Trinity for if there be only one Person there is not three in the Trinity But Mr. Hobbes in this hath the confidence to say That this his fancy is all that can be gathered from Scripture concerning the Trinity And that he may meet with his match I will say the contrary and I doubt not but my authorities for my opinion will prove better than his It is said in 1 Ioh. 5. 7. There are three bear record in Heaven the Father the Word and the Holy Ghost and these three are one So this is clear that the Godhead is three Persons not as 't is represented at three different times upon Earth but as it is three distinct Persons in Heaven So this makes an end of Mr. Hobbes his conceit that there are only said to be three Persons in the Godhead to be made out by Scripture in respect of the three representations upon Earth for they are in this Text said to be three in Heaven and all three are said to be in action that is to bear record which shews they are several and distinct Persons And the 3 d of Titus 4 5 6. v. clearly shews the Trinity of the Persons really existent which Texts are viz. After the love of God our Saviour toward Man appeared By his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost Which he shed on us abundantly through Iesus Christ our Saviour Here is God the Father that saves his people by regeneration and renewing of the Holy Ghost and 't is through Iesus Christ our Saviour So what can be plainer besides the Scriptures that speak of the descent and mission of the Holy Ghost that the Godhead hath three Persons in it in another manner than as it was represented by Moses for here is God the Father
observed of Mahomet's doctrine for Religion that the Turk teacheth within his Dominions or that a Papist should teach if uppermost So now Mr. Hobbes hath done like a Scholar as he may well think to find a place in the Bible to prevent Preaching against the Alcoran or Mass Yet to do Mr. Hobbes Right after his so many assertions that that only is to be acknowledged as Canonical Scripture which the Civil Soveraign saith is so and that in 1651. he attended the determination of the Sword to decide all Doctrines he saith That he can acknowledge nothing to be Canonical Scripture but that which the Church of England hath commanded to be acknowledged for such and I think there is nothing so near an Orthodox opinion in all his Book but I suppose he meant that he would acknowledge it to be so only until the Sword had at that time determin'd it After Mr. Hobbes had laid down positive general Rules for enervating the Scriptures in saying That the Authority of them depended upon the determination of the Soveraign now in his 33. Chap. he comes to the particulars of the several Books of the Scriptures and hopes there I suppose to compleat the work For he saith That the several Books especially of the Old Testament were not written by those that are commonly supposed to be the Penmen of them but by others a long time after their deaths which if true may raise a scruple to the truth of them only he saith That he supposeth Moses wrote the greatest part of Deuteronomy else that the Old Testament was penned generally by Esdras for which he cites the Apocrypha Esdras the 14 th Chapter and when he hath done so takes it for granted that Esdras penned them after the captivity To answer particularly Mr. Hobbes in this would require a very large Discourse enough to tire out both Me and my Reader besides I think it not worth my while to answer general assertions in matters of fact which are contrary to the general admissions of the most Learned Men with long Discourses but rather content my self with saying that they are not to be credited but rejected Yet to that which Mr. Hobbes is particular in I shall answer particularly He saith The Pentateuch was penned long after Moses death and for this he cites the 12. of Genesis v. 6. which saith That when Abraham passed through the Land to the plain of Moreh the Canaanite was then in the Land Which shews clearly saith Mr. Hobbes that this Book was written after Moses time because the Canaanite was not displaced till after Moses death But if Mr. Hobbes had well considered and look'd into the 7 th verse he would have found that God promised Abraham the Land in which at that time Abraham built an Altar unto the Lord which was as it were a taking possession of the Land and by God's gift he had a better right to it as to futurity than the Canaanite had whereupon Abraham by Faith look'd upon the future time and saw the Canaanite displaced and knew that by force of God's promise the Canaanites antient right to them and their posterity was changed So that the Canaanites as to the succession might be rather said to have had the Land than that they had it and so is the 48. Gen. 21. to be understood Or may not the Text be rationally intended that Moses said this to declare that the Canaanite was then in the Land and not any other people How unreasonable then it is for Mr. Hobbes to change a general supposition at the best but upon a doubtful Text of Scripture and an Apocryphal story I shall refer to any Man that hath his reason and if reason be on my side Mr. Hobbes ought to be so too because he said before that Reason is the Word of God The rest of Mr. Hobbes his Texts to prove this are nothing to the purpose and so I pass them over As to the Pen-men of the Books of the New Testament he determins nothing but saith That they were made Canonical by the Church and that the writers of them were indowed with God's spirit in that they conspire to the setting forth the rights of the Kingdom of God the Father Son and Holy Ghost Let me then ask Mr. Hobbes why they need to be made Canonical and to be approved or rejected by the Soveraign or his reciprocal Word the Sword Mr. Hobbes said p. 38. That the Scriptures by the spirit of God in Man mean a mans spirit inclined to godliness the falsness of which I have upon that page spoken to Now p. 207. he comes to treat of Spirits in general what they aâ—e and saith if I rightly understand him which I think is difficult in so perplex'd a discourse as he makes all over this his 34. Chapter That they are bodies for he saith that substance and body are the same thing And p. 17 53 214. saith That all substances must be bodies and that the words incorporeal substance joined together are unintelligible nonsence and imply a contradiction And so runs on further in his old vein of making positive affirmations contrary to the general received opinion of all Christian Men without giving any reason at all for his so â—aying But to reason the matter a little why are the words incorporeal substance contradictories Why may there not be a substance that hath no Body as well as a substance that hath one For substance is nothing but that which doth substare such and such qualifications as are proper and do belong to the being or nature of the thing in which those qualifications are and without which those qualifications could not be for want of something to support them As we may say that Iron which is a corporeal substance is hard so we may say that a thing of a more subtle existence or substance is intelligent rational or wise For that it may be equally capable to support these as the Iron doth hardness colour or any other qualification Now then to say that body and substance are the same thing is only a positive saying and if the words had been never thought on before might as well signifie variously as the same Then certainly 't is a strange piece of confidence to obtrude such a position upon the World without any possibility of reason which is contrary to the sentiments of all Learned persons that ever I heard of But if Mr. Hobbes ask me what a Spirit is if it be not a Body I must say that I can no more tell the likeness of it than Mr. Hobbes supposing he had never seen by some external obstruction any thing nor spoken with them that had could have told what a like thing an Horse or a grey Hound is things incapable and things obstructed giving the same account of their proceedings But 't is apparent that there is such a thing as a Spirit for our Saviour saith Luke 24. 39. Handle me and see for a Spirit hath
fully set forth a part that through mercy he saved us and God the Holy Ghost in another manner set forth than represented by the Apostles for this is spoken of the renewing of the Holy Ghost in all believers and Iesus Christ the meritorious cause of our Salvation which he could not have been but as he was both God and Man and Mr. Hobbes calls him so in this Chapter So that Christ as Christ Mr. Hobbes makes meer Man as he stiles him and would make him Chap. 38. though otherwise calls him in this Chapter for he makes himâ— only the representer of God as Moses was and the Holy Ghost Mr. Hobbes saith in effect is nothing for he saith that that denomination was attributed to God as he was represented by the Apostles So that the Holy Ghost was only an Attribute of God But besides all this Mr. Hobbes spoke before upon his reliance upon the Church of England as to matters of Faith and that the Civil Soveraign is to appoint what is to be taught for Doctrine And the Church of England and our Soveraigns have establish'd Athanasius his Creed to be read and as necessary to Salvation to be believed and that Creed as well as the begining of the Litany is expresly against Mr. Hobbes for it saith That there is one Person of the Father another of the Son and another of the Holy Ghost which Creed and Litany speak them in themselves three distinct Persons and as such are prayed to without interesting Moses or the Apostles in the matter and agree to my interpretation of Scripture So for once I hope without boasting I may say I have got the better of Mr. Hobbes Indeed this opinion of his is like the rest of the abominable and damnable whimsies of his own brain and ought to be ranked in the front of them And to give Mr. Hobbes a little over weight I will refer it to any rational Man whether Mark 1. 10. Ioh. 1. 32. do not absolutely shew the distinction of the two second Persons in the Trinity where 't is said That the Spirit of God descended from Heaven like a Dove and abode upon Christ. Now taking Christ to be God as Mr. Hobbes frequently calls him in this Chapter what was the Spirit that abode upon him but a distinct Person in the Godhead and Heb. 3. 7. conjoined to Psal. 95. 7. to which it relates may fully conclude Mr. Hobbes For the former Text saith That the Holy Ghost said To day if ye will hear his voice which last words are the words of the latter Text in the 95. Psalm So 't is apparent that in David's time which I hope Mr. Hobbes will allow to be before the Apostles time there was an Holy Ghost So I will leave Mr. Hobbes in hopes he will live long enough to recant this opinion Mr. Hobbes saith p. 282. That the four first of the ten Commandments were particular to the Israelites but the six latter obliged all mankind being but the Law of Nature I shall agree with Mr. Hobbes as to the six latter that they are but what Nature dictated before But as to the four first I would know a reason why they were not obligatory by the Law of Nature at least secondarily that is to say obligatory by Nature upon all Men that know there was one and only one living and true God as all Men may see there is by the things that he hath made which knowledge makes it as natural as to the three first Commands for us to be bound by those Laws as 't is for a Man naturally to be bound not to injure his neighbour As for Example Is it not as natural for the Creature to worship his Creator and not to set up false gods to deprive him of his honour and not to use his Name irreverently as 't is for a Man not to desire or take that which is an other Mans 'T is more natural if we will believe what Mr. Hobbes said before viz. That by Nature all Men were in an estate of Civil War and might catch what they could and in that state all force and fraud were cardinal Virtues but certainly never was any state or condition so where it was a cardinal Virtue to worship any god but the true one or to be irreverent to his Name But Mr. Hobbes his conceit is good in this place for one thing and that is that after he hath been blaspheming God and taking from him his Attributes and giving Men a toleration as to external acts or confession to acknowledge any thing for God that here he gives a reason for all that he said as to us Gentiles for we may do or say what we will noâ— being Iews in respect of God Almighty for that there is no Law if we will believe Mr. Hobbes to oblige us Gentiles to the contrary The four first Commands not being by the Law of Nature obligatory to any Man and being particular to the Israelites as made at mount Sinai Now the Nature of a particular Law is only to oblige that particular people for whom 't was particularly made and those were the Israelites in this case if Mr. Hobbes be an authentick Author And as to the fourth Command I think though the day be changed yet that in substance is as obligatory as the other three are by the Law of Nature for 't is as natural to set a time a part for the worship of God as 't is to worship him and since God hath limited the Iews a whole day why should not we take that as our pattern For 't is as natural to take God for our pattern in this as in other things Be ye holy as I am holy And we have not only his Command to the Iews for a pattern but his own Example of resting the seventh day and sanctifying it upon the knowledge of which why should it not be natural for Men to keep holy one day in seven For the Law of Nature is twofold either primary without any prerequisite as 't is natural for a thing that hath life to move Or secondary when something is requisite to give liberty to Nature to work as for Example Men love their Children naturally but they must know first that they are their Children before they love them as such For if a Father had never seen his Child from his birth till ten years of age and then should accidentally meet him he would love him no better then any other but after he was acquainted by undoubted circumstances that it was his Child then naturally would result an emanation of affection So after we know that there is only one God and that he hath appointed one day in seven for his service though to another people which day he sanctified and rested upon Gen. 2. 3. why is it not natural for us to serve him all mankind having an inbred awe towards something above them and that on one day in seven according to his example
there is a Commonwealth Although St. Paul when he was at Corinth and wrote to the Romans who were all at that time under a Commonwealth thought the contrary or else he would not have said Rom. 14. 23. That he that doubteth is damned if he eat certainly much more he is damned that not only doubteth of the illegality of an action but believeth that 't is unlawful to eat and is satisfied in his Conscience of it And certainly from the reason of the thing to act against a Man's Conscience must be a sin because it is a daring to do that which is displeasing to God whether the particular act in it self was displeasing to him or no and consequently an affront to God and a not setting a due estimate upon his Power and Goodness Mr. Hobbes hath several leaves together and in other precedent parts of his Book been laying down Rules for a Government and p. 176. saith That those Principles of Reason which he lays down will make the constitution of his Government except by external violence everlasting And what those Principles are my Lord of Clarendon a Noble and equal Adversary both to absolute Power and confusion hath fully set forth and made sufficiently ridiculous But Mr. Hobbes after his long Treatise of an Earthly comes to an Heavenly Soveraign and that is God himself and cites places of Scripture p. 186. very devoutly even before the Sword in 1651. had determined what was Scripture and what not And the first onset Mr. Hobbes makes for erecting the Kingdom of God is the telling us that God's Kingdom over Vegitables and Beasts is but Metaphorical for he only is properly said to Raign that Governs his Subjects by his Word and Promises which things Inanimate saith Mr. Hobbes are uncapable of But why he saith That God is not properly but Metaphorically King of Beasts and Inanimates as well as Men he gives no reason and Psal. 47. 7. saith That God is King of all the Earth expresly if of all the Earth then of Beasts and Inanimates And 't is further plain that God is King of Vegitables and Beasts for that he Rules them by his Word and Power and provides for them as well as Men and it is the property of a King to Govern and what he Governs he is King of and may as well be said to be King of these as of Men the Word King being but a contraction of the Saxon word Cyning which signifies Chief Mr. Hobbes saith p. 187. That the right of Nature whereby God Raigns over Men and punisheth them for breach of his Laws is derived not from Creating them as if he required obedience as of gratitude but from his irresistable Power as if a Man had had power above all the rest there had been no reason but that he should have Ruled according to his own discretion And to irresistable Power further saith he the Dominion of all Men naturally adhereth hence it is that God's Kingdom over Men and his right of afflicting them at his pleasure belongeth naturally to God not as Creator and Gratious but as Omnipotent and his right to afflict Men is not always from sin but from his Power Thus ends this abominable Paragraph which I almost tremble at when I read it yet he indeavours to confirm it by places of Scripture in the next page which by and by I shall come to which makes me think it impossible for the Devil to raise any Heretick so abominable but that he will find Texts of Scripture to cite in favour of his Opinions and if any Heretic ever deserved to be burn'd certainly the Author of this Paragraph doth it being a Text fâ—om which naturally ariseth these four Doctrines first That Mr. Hobbes or any Man else if Mr. Hobbes here saith true may without ingratitude dethrone his Maker if he can because Man is obliged to God as he saith only because of his Power Secondly That all right of Government or acting which he makes the same what any one pleaseth is from Power There 's an end of Dr. Gosdwin's Dominium fundatur in gratiae So that ten highway Men have right to take all they can get from any two other Men because they are stronger And any Subject may depose his King if he be able good Doctrine for a Popish cabal and as long as he is stronger than the people may Rule them at his own discretion Thirdly That it is consistent with the Nature of God to be cruel to Man although Man had never offended him Fourthly That no gratitude is due to God by Man for Creating him though he hath made him little lower than the Angels in his own Image and Crowned him with glory and honour and made him capable of being blessed for ever The Impiety of all this is enough to put any Man into an amaze But he must be out of an amaze that Answers Mr. Hobbes in this place for observe how subtle he is being led by the instigation of the Devil to put the right of Government and Power of puniâ—hment together as if they were expressive of the same thing and necessarily connext it being impossible for a King to govern without a Power to punish when as the right and the Power to act may be as far distant as right and wrong though frequently in Civil actions they are conjoyned As for Example When a Sheriff executes a Man for Murder he hath both right and Power to do so But when Sir Edm. Bury Godfrey was decoy'd into Somerset-house and there strangled with a twisted Handkerchief by Romish Priests and Iesuits there was irresistable Power to do the fact but no right to do it So 't is apparent that this putting Power of punishment and a right of Government together is nothing but a fallacy the Proposition having Truth in it only pro hic nunc not universally But to reason the case a little with Mr. Hobbes as to Gods right of governing of us because he is our Creator and gratious Suppose a company of Men were here together upon Earth and all of equal Power and one in particular had conferr'd signal benefits upon all the rest and they having no King or Governour were resolved to choose one from amongst themselves Ought they not in gratitude which I think little less than creates a natural right to choose their Benefactor to that honour before any one else Certainly they ought in any sober Man's judgment Why then is it not naturally right that Men obey God out of love because he hath done so much for them as to create them in such a sublime State and his continuing still to be gratious to them to which Mr. Hobbes to do him right agrees p. 190. as well as because he is Omnipotent and by consequence hath Power to punish their disobedience I might here say That 't is as natural for Man to obey his Creator as 't is for a Son to obey his Father but that Mr. Hobbes before so
far as he is intelligible hath denied any obedience due to a Father upon the account of generation Now since Mr. Hobbes for this Paragraph cites places of Scripture even in the Year 1651. before the Sword had determined what was Scripture and what not let me cite some now 't is the Year 1679. and all Men have agreed the Bible to be the Word of God to prove that God hath a right to Rule as he is Creator and gratious and to shew the apparent falseness of what Mr. Hobbes hath said in this pageâ— Rom. 9. v. 20,21 clearly shews that God as Creator hath power or liberty as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to order his Creatures as he pleaseth and that upon the account as Creator for he is there compared to the Potter 'T is true those Texts speak only of making of Men and Mr. Hobbes is now upon the governing of Men but observe those Texts relate to the future state of Men which God as Creator hath liberty or power to order as he pleaseth And Isaiah 37. v. 26. There God saith by the Prophet That he had formed the Earth and brought it to pass that Sennacherib should lay wast Cities Where observe That God's creating the World and his Government of it go together which to my apprehension shews his right to Govern upon the account of creating 'T is true irresistable power God is pleased to make use of to punish wicked Men as in this last mentioned Chapter he is said to do by putting an hook in Sennacherib's Nose and a bridle in his Lips and turning him back like an unruly strong beast but God rules his own People by love and they obey him upon the account of his Goodness for the love of Christ constrains Men and as he is their Creator and thereby hath the right to govern them But 't is true wicked Men obey him because they cannot help it yet from thence it follows not that God hath not right to govern wicked Men as he is their Creator And to stop Mr. Hobbes his mouth let him read the 20. Exod. v. 2. 3 4 c. and he will find that God tells the Israelites what he had done for them and immediately ensues his commands which clearly tells any rational Man that God hath right to govern upon the account of his Goodness and with this accords all the Chapters in Deuteronomy that treat of obedience and clearly shew that 't is due upon the account of God's goodness But now I come to Mr. Hobbes his Texts of Scripture which he cites for his opinion and they as little justifie his opinion as his opinion is agreeable to Truth He introduceth his Texts by saying that it stagger'd all sorts of Men The prosperity of the wicked and the adversity of the good and particularly David Psalm 73. v. 1. 2 3. which verses treat of David's wonder at the prosperity of the wicked and never goes on to the 17. 18 19 20. verses where David expresseth his satisfaction as to that matter And then Mr. Hobbes proceeds to Iob's Expostulation with God about his afflictions notwithstanding his righteousness and this he saith God answers not by arguments drawn from Iob's sin but his own power and quotes Iob 38. v. 4. where God saith Where wast thou when I laid the foundations of the Earth In which Text I think as well as the whole Chapter Mr. Hobbes answereth himself and shews God's Soveraignty by reason of his Creation but Mr. Hobbes saith this approved Iob's innocence why I know not either from the Text or Context and Iob saith himself Chap. 40. v. 4. I am vile and cannot answer And then Mr. Hobbes cites the saying of our Saviour 't is the 9 th of Iohn v. 3. That our Saviour saith That neither the blind Man nor his Parents had sinned but that the works of God might be manifest in him Therefore he would conclude that sin is not always the cause of punishment Why For no reason but because God was pleased to make this Man without sight as he might have done all the World that his son Iesus our blessed Lord and Saviour might afterwards work a Miracle upon him for the setling the Gospel Or it may prove that God may make Man as he pleaseth as the Potter may order the clay Is this any thing to punishment at all It is impossible for 't is no punishment to be created as God pleaseth for punishment is a deprivation of some good a Man hath had and 't is no punishment for a Man not to have that which he never had or had any right to till God gave it him and Mr. Hobbes might as well have said that 't is a punishment for him not to be born to 1000 l. a year because his Neighbour was as that 't is a punishment for a Man to be born without Eyes because his Neighbour was born with Eyes One would wonder that any Man in his wits should cite so many Texts of Scripture and so little to a purpose And then saith Mr. Hobbes Though death entred by sin yet God might have afflicted Adam though he had never sinned and here Mr. Hobbes breaks off without giving any shadow of reason or authority for his assertion What God might have done by his Prerogative I know not but this I say that I never read in the Bible of any affliction upon a people but it was for sin at least sin preceded and all along the Bible God lays the reason of his punishments upon his peoples sins as well as the punishments of other Nations upon their sins and why then Mr. Hobbes should say That punishments are not always from Men's sins is impossible to find a sound reason and admit God should lay some affliction upon an innocent person were there any such which is absolutely or the next to blasphemy to affirm yet this would not be punishment but an act of his Will and Power and admit he may do such a thing it doth not therefore follow that ever God did as Mr. Hobbes hath affirmed but not proved Mr. Hobbes saith p. 190. That knowledge and understanding cannot be attributed to God and to justifie himself gives a definition of them and that is That thâ—y are nothing in us but tumults of the mind raised by External things that press the Organs of the Body and there is no such thing in God I doubt when Mr. Hobbes wrote this he had a tumult in his mind for any rational Man would think him mad who confesseth a God that notwithstanding shall deny God one of his great Attributes and one so great that without it all the rest would signifie nothing and that is Knowledge or Understanding and this for no reason but because God cannot be said to understand things in the same manner that we do admitting Mr. Hobbes his definition true which is false Tumult being an enemy to understanding God having no organical parts For is it not