Adam had not sinned he had had an eternal life on earth And hence he infers That life eternal which Christ hath obtained for his Saints shall be on earth because the Apostle saith as in Adam all dye even so in Christ shall all be made alive for else the comparison were not proper The comparison is not between the two places of heaven and earth but between the two persons of Adam and Christ and between the two lives the one earthly which Adam lost by introducing mortality and the other heavenly which Christ hath purchased by overcoming mortality and as this place fails him so doth that other Psal. 133. 3. Upon Sion God commanded the blessing even life for evermore And Rev. 21. 2. I Iohn saw the holy City New Jerusalem comming down from God out of heaven And Acts 1. 11. This same Jesus who is taken up from you into heaven shall so come as you have seen him go up into heaven And Mat. 22. In the resurrection they are as the Angels of God in heaven for they neither marry nor are given in marriage What sober minded man will conclude from these places that our eternal hapiness shall be on earth and not in heaven For when David speaks of life for evermore in Sion he means a lasting happiness which accompanies concord among brethren for the Hebrew word Holam in Scripture signifieth a continuance for some time but not eternity In Exod. 21. 6. The servant whose ear was bored is said to serve his master for ever that is so long as he liveth and not everlastingly Samuel is said to appear before the Lord and there to abide for ever 1 Sam. 1. 22. Will any infer hence that Samuel was to continue in his office for all eternity The Perpetuus Dictator at Rome continued not for ever though he is called perpetual So then life for evermore in Sion is a long continuing happiness and yet Sion in Scripture is divers times taken for heaven where is onely true and eternal life As impertinent is that place which he alledgeth Rev. 2. 7. To him that overcometh I will give to eat of the tree of life which is in the midst of the Paradise of God This saith he was the tree of Adams eternal life but this life was to have been on earth But he is quite out of the way for the Paradise mentioned here is that which Christ speaks of to the good thief Thou shalt be this day with me in Paradise that is in heaven for earthly Paradise was destroyed by the flood and so was the tree of Life which might for some time have prolonged Adams age by supplying the decay of the radical moysture but could not have continued it for ever only our blessed Saviour the true tree of life here mention'd can protract our life into eternity now that Paradise was destroyed by the flood is plain by Moses Gen. 6. saying that the flood rose higher fifteen cubits then the highest mountains Besides if Paradise had been to continue what need was there to build an Ark for Noah and his family seeing they could have been saved in Paradise and so the other creatures likewise And whereas he saith That the New Jerusalem when Christ comes again shall come down to Gods people from heaven and not they go up to it from earth Is ridiculous for Rev. 21. 2. by the New Ierusalem coming down from God is meant the Church of Christ whose original calling protection and happiness is from God so that this is not a proper but a tropical discent The Church is called Ierusalem there and elsewhere because she is or ought to be the City of Peace and as Ierusalem of old was the place of Gods worship and of his peculiar presence so is the Church now which is called new as having cast off the old man and old ceremonies is renewed in the spirit of her minde and is regenerate by water and the spirit So he sheweth his vanity when he proves out of Acts 1. 11. That Christ shall come down to govern his people eternally here and not take them up to govern them in heaven For in that place there is no mention of his government here on earth nor of the eternity thereof but onely that he shall return after the same manner that he went up that is to say gloriously riding on the clouds and attended by Angels Now if any man would know the reason or end of Christs second coming he shall finde in Daniel 2. Mat. 25. and other places of Scripture that it is not to erect an earthly Kingdom which shall continue for ever but as the Apostle saith to render vengeance to the wicked and to us that are afflicted peace Or as it is in our Creed to judge the quick and the dead so then he shall not return as an earthly Prince to set up his throne here on earth which is his foot-stool but as a Judge in his circuit who having condemned some and absolved others returns again to the place of his residence But he says cap. 38. That there is neither Scripture nor Reason to prove that after the resurrection men are to live eternally in heaven What then will he say to these passages Mat. 5. Great is your reward in heaven Christ would have said great is your reward on earth if he had purposed to erect an earthly kingdom So Mat. 6. we are advised to lay up our treasures not on earth but in heaven this were to no purpose if we were to live eternally on earth not in heaven So Ioh. 14. I go to prepare a place for you that where I am there you may be I pray was it not to heaven that Christ went to prepare that place is not heaven his Fathers house where there are many mantions Earth is never called his house nor are the Saints said here to have an house or habitation but to sojourn as in Tents Heaven is the house where we must dwell if we will beleeve St. Paul who was caught up into this house who speaks not by hearsay but by knowledge for we know saith he that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the heavens 2 Cor. 5. 1. Why did St. Paul desire to be dissolved and be with Christ Phil. 1. if he was to enjoy Christ upon earth onely he should rather have desired to be dissolved that Christ might be with him on earth then he to be with Christ in heaven Enoch was translated and Elijah was caught up into heaven to assure us of our right and habitation there for this cause our Saviour opened heaven at his Baptism and after his Resurrection ascended thither to take possession thereof for us and it is fit that where the Head is there the body should be where the King keeps his residence thither his servants should repair Where should the children dwell but in their Fathers house now
that is heaven therefore we are taught to lift up our eyes thither and to pray Our Father which art in Heaven Here then Mr. Hobbs hath both authority and reason against his earthly happiness which â—avours too much of Mabumets earthly Paradise It is childish what he saith cap. 38. That the earthly kingdom of the Saints shall be called a new knigdom of heaven because our King shall then be God whose Throne is in heaven I would know of Mr. Hobbs Whether our King Christ Jesus be not God now as well as after the resurrection and whether his Throne be not now in heaven as well as it shall be then If so why may not each earthly kingdom now be called the Kingdom of heaven seeing our King is God and his Throne is in heaven perhaps he will tâ—ll us that Christ is God but not King as yet but I say in that he is God he is also King of all the earth as David witnesseth Psal. 47. 7. And we find in the Apocalyps that theâ—â— is written upon his garment King of Kings and therefore he confesseth before his earthly Judge that he was born to be a King And when he was hanging on the Cross he was King of the Jews To no purpose also doth he alledge that of St. Iohn cap. 3. v. 13. No man hath ascended into heaven but he that came down from heaven even the son of man that is in heaven To prove that man shall ascend to his happiness no higher then Gods foot-stool the earth because no man hath ascended into the highest heaven before Christ will it therefore follow that no man shall ascend after him or because no man hath ascended by his own power but Christ onely therefore no man shall ascend by the power of Christ thither he were as good infer that no man before Christ overcame death by his own power therefore no man after him shall overcom death by Christs power and consequently there shal be no resurrection But if we ascend not higher then the earth the Apostle hath deluded us in saying That we shall be caught up together in the cloudes to meet the Lord in the air and so we shall be ever with the Lord he should have said rather that the Lord shall be ever with us What good will our {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Burgiship or devisation do us in heaven if we shall never go thither what comfort can we take in the society and company of Angels or they of ours if we shall never cohabit together in heaven He will not have cap. 38. the resurrection of the body to be proved out of Christs words to the Sâ—dduces I am the God of Abraham c. for he is not a God of the dead out of the livingâ— for they all live to him Luke 20 37 38. His reason is because the words are to be understood onely of the immortality of the soul But I say these words prove both the souls immortality and the bodies resurrection for if Abraham's soul had been dead how could God have been his God that is his Protector Comforter Saviour Here is the souls immortality And if Abraham's body had been eternally dead how could God have been the God of Abraham for Abraham's soul is not Abraham but a part now God is not the God of a part but of the whole man therefore St. Luke saith They all live to God the departed Saints then are no more dead to God then our children when they are asleep are dead to us Therefore Christ saith of Lazarus being four daies dead that he was asleep so our departed friends are dead to us but asleep to God and indeed the souls immortality and bodies resurrection are so linked together that who denieth or affirmeth the one denyeth or affirmeth the other neither had Christ's answer satisfied the Sadduces had it not proved as well the resurrection of the body as the immortality of the soul for they denied both It is not saith he apparent in Scripture that mans soul is in his own nature eternal That the soul is immortal is apparent by these Scriptures Eccles. 12. 7. The spirit shall return to God that gave it If it dyeth how can it return to God It returns rather to nothing So Matth. 10. 28. Fear not them which kill the body but are not able to kill the soul If the soul cannot be killed when the body is destroyed how comes it to dye So Matth. 22. 32. God is the God of Abraham c. not of the dead but of the living So Phil. 1. 23. Paul desireth to be dissolved and to be with Christ When he is dissolved his body could not be with Christ it is his soul then which to be with Christ is to live with Christ So 1 Pet. 3. 19. Christ went and preached to the spirits in prison What did he preach to dead spirits So Revel. 6. 9. The souls cry under the Altar and 7. 9. They are clothed in white with palms in their hands those phrases do not speak of dead souls But he would fain prove out of Iob 14. 7. That life immortal beginneth not in man till the resurrection But this place will advantage him nothing for we say the same with Iob That a tree being cast down will bud again and that man riseth not till the heavens be no more that is till the resurrection when the heavens shall be dissolved with fire as St. Peter saith so that life immortal beginneth not in man till then if by man he means the whole man But hence is no argument that can be drawn against the immortality of the soul for though man dye and consume yet the soul dieth not no more then the soul eateth drinketh sleepeth walketh c. for these are the actions of the man not of the soul Because Mr. Hobbs cap. 38. thinks this doctrine will appear to most men a novelty he will maintain nothing in it but attend the end of that dispute of the sword by which all sorts of doctrine are to be approved or rejected He need not trouble himself about the novelty of this doctrine for it is noâ— new but as old as Cerinthus the heretick who lived about ninety years after Christ he was one of the first that maintained the conceit of Christs earthly kingdom who notwithstanding told Pilate that his kingdom was not of this world About one hundred forty five years after Christ the Papuzean herâ—ticks being the spawn of the Cataphrygians whose father was Montanus held the town called Pepuza in upper Phrygia to be the new Ierusalem mentioned Heb. 12. and Rev. 21. Where Christ was to raign eternally whereas Cerinthus his raign was to last but a thousand years whose Sectaries were aâ—te wards called Chiliasts or Millinaries As for the other branch of his opinion concerning the souls sleep or death and its resurrection or vivification in the last day that is also no novelty but an old heresie maintained by
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
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
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.