The creed of Mr. Hobbes examined in a feigned conference between him and a student in divinity.
         Tenison, Thomas, 1636-1715.
      
       
         
           1670
        
      
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             The creed of Mr. Hobbes examined in a feigned conference between him and a student in divinity.
             Tenison, Thomas, 1636-1715.
          
           [25], 248, [1] p.
           
             Printed for Francis Tyton ...,
             London :
             1670.
          
           
             Dedication signed: Tho. Tenison.
             First ed. Cf. NUC pre-1956.
             Errata on p. [1].
             Reproduction of original in Yale University Library.
             "The edition of such books of Mr. Hobbes as are cited in this dialogue": p. [25].
             Marginal notes.
          
        
      
    
     
       
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         eng
      
       
         
           Hobbes, Thomas, 1588-1679.
           Philosophy, English -- 17th century.
        
      
    
     
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           THE
           CREED
           OF
           Mr.
           Hobbes
           EXAMINED
           ;
           In
           a
           feigned
           CONFERENCE
           Between
           HIM
           ,
           AND
           A
           STUDENT
           in
           DIVINITY
           .
        
         
           LONDON
           :
           Printed
           for
           
             Francis
             Tyton
          
           ,
           at
           the
           three
           Daggers
           in
           Fleet-street
           .
           1670.
           
        
      
       
         
         
         
           To
           the
           Right
           Honourable
           Edward
           Earl
           of
           Manchester
           ,
           Lord
           Chamberlain
           of
           his
           
             Majestie
             's
             Houshold
          
           ,
           &c.
           
        
         
           
             My
             LORD
             ,
          
        
         
           SEeing
           I
           ow●
           to
           your
           Liberality
           both
           the
           leisure
           and
           subsistence
           which
           I
           enjoy
           at
           Holywell
           ,
           I
           am
           under
           the
           greatest
           obligation
           of
           presenting
           ,
           to
           your
           Honour
           ,
           the
           First-fruits
           of
           my
           Studies
           ,
           since
           my
           retirement
           to
           that
           Place
           .
           These
           Studies
           promoted
           by
           the
           encouragement
           of
           your
           Lordship
           ,
           were
           often
           suggested
           to
           me
           ,
           by
           the
           unwelcome
           conversation
           of
           two
           sorts
           of
           People
           ,
           of
           which
           some
           appear'd
           deficient
           in
           Faith
           ,
           and
           others
           ,
           in
           Charity
           .
           It
           is
           not
           long
           ,
           since
           ,
           by
           accident
           ,
           I
           convers'd
           with
           many
           who
           were
           forward
           enough
           in
           venting
           licentious
           Principles
           ,
           in
           the
           way
           ,
           but
           
           without
           the
           accomplishments
           ,
           of
           Mr.
           Hobbes
           :
           neither
           have
           I
           escaped
           the
           trouble
           of
           meeting
           with
           some
           ,
           who
           ,
           having
           heard
           of
           the
           Error
           ,
           and
           Recantation
           ,
           of
           an
           unhappy
           young
           man
           ,
           committed
           ,
           sometime
           ,
           to
           my
           care
           ;
           began
           to
           reproach
           my self
           as
           a
           favourer
           of
           such
           opinions
           .
           As
           for
           this
           rash
           attempt
           against
           my
           own
           good
           name
           (
           the
           prejudice
           ,
           which
           ,
           from
           thence
           ,
           might
           be
           sustained
           in
           my
           Calling
           ,
           being
           set
           apart
           )
           ;
           I
           could
           have
           been
           content
           to
           have
           sate
           down
           in
           silence
           under
           it
           ;
           being
           ready
           to
           despise
           ,
           rather
           then
           ,
           deeply
           ,
           to
           resent
           the
           loudest
           noise
           of
           such
           impertinent
           accusers
           .
           For
           I
           had
           learn'd
           of
           old
           ,
           and
           by
           this
           instance
           was
           reminded
           of
           it
           ,
           how
           unequal
           Judges
           the
           vulgar
           are
           wont
           to
           be
           ;
           and
           how
           very
           few
           either
           can
           ,
           or
           do
           ,
           examine
           the
           reason
           of
           Things
           .
           It
           sufficeth
           me
           ,
           that
           I
           continue
           in
           the
           good
           opinion
           of
           your
           Lordship
           ,
           and
           of
           some
           other
           very
           excellent
           persons
           ,
           whose
           Judgements
           seem
           not
           to
           be
           corrupted
           by
           ignorance
           ,
           credulity
           ,
           or
           ,
           unjust
           suspition
           :
           and
           doubtless
           ,
           that
           Honour
           is
           to
           be
           preferr'd
           which
           is
           rather
           tall
           then
           broad
           .
           In
           the
           mean
           
           time
           ,
           it
           grieved
           me
           to
           see
           the
           Tru●h
           lye
           bleeding
           at
           the
           feet
           of
           those
           who
           had
           not
           spurned
           at
           it
           out
           of
           strength
           of
           Reason
           ,
           but
           out
           of
           meer
           wantonness
           of
           humour
           ;
           and
           I
           esteem'd
           it
           a
           piece
           of
           Religion
           to
           bear
           such
           a
           part
           as
           I
           was
           able
           in
           the
           vindication
           of
           her
           .
           In
           this
           Cause
           some
           have
           already
           engaged
           ,
           whose
           Learning
           is
           greater
           then
           that
           I
           should
           either
           equal
           it
           ,
           or
           give
           it
           such
           praise
           as
           it
           hath
           merited
           :
           and
           ,
           certainly
           ,
           the
           Pens
           of
           many
           others
           ought
           also
           to
           be
           sharpned
           and
           employed
           ,
           against
           our
           Author
           ;
           that
           so
           Religion
           may
           the
           more
           ,
           triumph
           over
           Atheism
           ,
           and
           glory
           both
           in
           the
           streng●h
           and
           in
           the
           number
           of
           her
           Advocates
           ;
           and
           that
           there
           may
           be
           le●t
           ,
           as
           little
           soundness
           in
           the
           Reputations
           ,
           as
           there
           is
           in
           the
           Discourses
           ,
           of
           such
           unreasonable
           men
           .
        
         
           How
           sound
           those
           are
           ,
           of
           which
           Mr.
           Hobbes
           hath
           been
           the
           great
           Patron
           ,
           I
           leave
           to
           the
           judgement
           of
           all
           persons
           ,
           who
           have
           not
           ,
           by
           any
           sensual
           course
           of
           life
           ,
           receiv'd
           distastful
           impressions
           against
           Religion
           .
           He
           hath
           affirmed
           of
           God
           that
           he
           is
           a
           bodily
           substance
           ,
           though
           most
           refined
           ;
           
           and
           that
           he
           forceth
           evil
           upon
           the
           very
           wills
           of
           men
           .
           He
           hath
           fram'd
           a
           model
           of
           Government
           ,
           pernicious
           ,
           in
           its
           consequence
           ,
           to
           all
           Nations
           ;
           and
           injurious
           to
           the
           Right
           of
           his
           present
           Majesty
           :
           for
           he
           taught
           the
           people
           ,
           soon
           after
           the
           Martyrdom
           of
           his
           Royal
           Father
           ,
           that
           his
           Title
           was
           extinguish'd
           when
           his
           adherents
           were
           subdu'd
           ;
           and
           that
           the
           Parliament
           had
           the
           Right
           for
           that
           very
           Reason
           ,
           because
           it
           had
           possession
           .
           He
           hath
           subjected
           the
           Canon
           of
           Scripture
           to
           the
           Civil
           Powers
           ,
           and
           taught
           them
           the
           way
           of
           turning
           the
           Alcoran
           into
           Gospel
           .
           He
           hath
           said
           it
           is
           lawful
           ,
           not
           onely
           to
           dissemble
           ,
           but
           ,
           plainly
           to
           renounce
           our
           Faith
           in
           Christ
           ,
           in
           order
           to
           the
           avoidance
           of
           persecution
           .
           His
           imagination
           hath
           been
           infected
           with
           so
           strange
           an
           itch
           after
           uncertain
           Novelties
           in
           Doctrine
           ,
           that
           he
           hath
           affronted
           Geometry
           it self
           ,
           which
           ,
           so
           well
           ,
           deserveth
           the
           name
           of
           Science
           .
        
         
           You
           see
           ,
           my
           Lord
           ,
           that
           the
           same
           Person
           ,
           who
           endeavoureth
           to
           shake
           the
           Foundations
           of
           Religion
           ,
           doth
           manage
           a
           quarrel
           against
           the
           very
           Elements
           
           of
           Euclid
           .
           He
           hath
           ,
           long
           ago
           ,
           publish'd
           his
           Errours
           in
           Theologie
           ,
           in
           the
           English
           Tongue
           ,
           insinuating
           himself
           ,
           by
           the
           handsomeness
           of
           his
           style
           ,
           into
           the
           mindes
           of
           such
           whose
           Fancie
           leadeth
           their
           Judgements
           :
           and
           ,
           to
           say
           truth
           of
           an
           Enemy
           ,
           he
           may
           ,
           with
           some
           Reason
           ,
           pretend
           to
           Mastery
           ,
           in
           that
           Language
           .
           Yet
           for
           this
           very
           handsomeness
           in
           dressing
           his
           Opinions
           ,
           as
           the
           matter
           stands
           ,
           he
           is
           to
           be
           reproved
           ;
           because
           ,
           by
           that
           means
           ,
           the
           poyson
           which
           he
           hath
           intermixed
           with
           them
           is
           ,
           with
           more
           readiness
           and
           danger
           ,
           swallowed
           .
           Of
           late
           he
           hath
           set
           forth
           his
           Leviathan
           in
           the
           Latine
           Tongue
           ;
           declaring
           his
           desire
           (
           as
           is
           the
           manner
           of
           infected
           persons
           )
           of
           spreading
           his
           Malady
           throughout
           the
           World.
           
        
         
           All
           this
           being
           considered
           ,
           your
           Lordship
           will
           not
           think
           it
           strange
           ,
           that
           I
           use
           ,
           towards
           him
           ,
           in
           some
           places
           ,
           a
           little
           warmth
           in
           my
           refutation
           :
           which
           just
           Zeal
           ,
           if
           he
           interpreteth
           ,
           Passion
           and
           Rayling
           ,
           he
           falleth
           into
           a
           like
           mistake
           with
           the
           poor
           Norvegian
           in
           Balzac
           ,
           who
           fled
           away
           from
           a
           Rose
           ,
           conceiving
           it
           to
           be
           
           Fire
           .
           Wherefore
           for
           any
           bitterness
           of
           style
           ,
           I
           will
           not
           be
           so
           injurious
           to
           my
           own
           innocence
           as
           to
           confess
           it
           :
           but
           for
           the
           Elocution
           it self
           ,
           I
           cannot
           but
           acknowledge
           ,
           before
           so
           great
           a
           Master
           of
           speaking
           as
           your
           Lordship
           is
           known
           to
           be
           ,
           that
           ,
           in
           many
           places
           it
           is
           beneath
           mediocrity
           :
           yet
           even
           that
           imperfection
           serveth
           the
           Character
           of
           such
           a
           person
           as
           speaketh
           in
           an
           extempora●●
           〈◊〉
           Dialogue
           ;
           he
           being
           ,
           now
           and
           then
           ,
           at
           a
           loss
           for
           aptness
           or
           fulness
           of
           expression
           .
           Concerning
           the
           Introduction
           to
           this
           Dialogue
           ,
           if
           it
           seemeth
           a
           little
           from
           the
           purpose
           of
           the
           ensuing
           Arguments
           ,
           it
           is
           the
           more
           natural
           beginning
           of
           an
           occasional
           Conference
           ,
           in
           which
           men
           ,
           otherwise
           then
           in
           the
           Schools
           ,
           come
           not
           immediately
           to
           the
           matter
           .
           And
           I
           well
           remember
           that
           
             Minutius
             Felix
          
           ,
           in
           that
           Dialogue
           ,
           wherein
           he
           defendeth
           the
           Christian
           Faith
           against
           the
           Cavils
           of
           the
           Pagans
           ,
           beginneth
           with
           a
           story
           of
           his
           walking
           towards
           the
           Sea
           ;
           of
           his
           bathing
           ,
           with
           good
           event
           ,
           in
           the
           salt
           Waters
           ;
           and
           of
           the
           little
           sports
           which
           Children
           used
           in
           making
           the
           stones
           dance
           upon
           the
           surface
           of
           the
           waves
           .
           That
           which
           ,
           
           possibly
           ,
           may
           offend
           more
           ,
           is
           the
           frugality
           of
           notion
           ,
           wherewith
           I
           may
           seem
           to
           have
           managed
           some
           of
           these
           great
           Arguments
           ;
           though
           in
           relation
           to
           the
           chief
           business
           concerning
           matter
           as
           incapable
           of
           Thinking
           ,
           I
           have
           not
           been
           sparing
           in
           my
           words
           or
           conceptions
           .
           But
           your
           Lordship
           (
           I
           assure
           my self
           )
           knoweth
           well
           ,
           that
           a
           man
           can
           scarce
           keep
           at
           distance
           enough
           from
           the
           crime
           of
           Albutius
           the
           Rhetorician
           ,
           who
           desired
           to
           speak
           ,
           in
           every
           Cause
           ,
           not
           all
           that
           was
           fitting
           ,
           but
           all
           that
           he
           could
           say
           :
           That
           a
           Defender
           of
           Religion
           is
           not
           always
           bound
           to
           produce
           the
           Arguments
           which
           prove
           the
           Truth
           ,
           of
           which
           the
           Church
           is
           always
           supposed
           in
           possession
           ;
           but
           it
           sufficeth
           that
           he
           keep
           off
           Aggressors
           :
           And
           this
           (
           for
           instance
           )
           was
           the
           manner
           of
           L●ctantius
           .
           Lastly
           ,
           that
           the
           Book
           being
           composed
           in
           form
           of
           a
           Dialogue
           ;
           by
           the
           largeness
           of
           my
           Replyes
           ,
           I
           should
           have
           seemed
           guilty
           of
           the
           incivility
           of
           common
           Disputants
           ,
           who
           endeavour
           to
           ingross
           the
           talk
           ,
           and
           are
           unwilling
           to
           allow
           ,
           to
           others
           ,
           their
           turns
           of
           speaking
           .
           For
           the
           rest
           ,
           I
           might
           alledge
           ,
           with
           truth
           enough
           
           by
           way
           of
           excuse
           ,
           the
           performance
           of
           this
           Labour
           in
           the
           short
           space
           of
           the
           last
           Winter-Quarter
           :
           but
           the
           Apology
           it self
           ,
           the
           great
           haste
           in
           those
           twelve
           Arti●les
           ,
           might
           perhaps
           seem
           a
           crime
           and
           a
           matter
           of
           greater
           guilt
           then
           the
           errour
           of
           Ovid
           ,
           who
           made
           the
           Sun
           to
           post
           through
           all
           the
           twelve
           Signes
           of
           the
           Zodiack
           in
           a
           single
           day
           .
           The
           whole
           ,
           such
           as
           it
           is
           ,
           is
           most
           humbly
           submitted
           to
           the
           Candor
           and
           Charity
           of
           your
           Lordship
           ,
           of
           which
           ,
           that
           it
           is
           great
           ,
           I
           have
           good
           assurance
           ,
           seeing
           your
           Honour
           hath
           pleased
           to
           receive
           into
           the
           number
           of
           your
           dependants
           ,
        
         
           
             My
             Lord
             ,
          
           
             Your
             Lordships
             most
             obliged
             ,
             though
             unworthy
             Servant
             ,
             
               Tho.
               Tenison
            
             .
          
           
             Camb.
             
             
               Iune
               4.
               1670
            
             .
          
        
      
       
         
         
           A
           TABLE
           Of
           the
           Contents
           .
        
         
           
             THe
             Introduction
             ,
          
           
             Page
          
           
             Mr.
             Hobbes
             and
             the
             Student
             meet
             at
             Buxton-well
             .
          
           
             2.
             
          
           
             An
             instance
             ,
             of
             the
             train
             of
             imagination
             occasioned
             there
             .
          
           
             4
             ,
             5.
             
          
           
             Mr.
             Hobbes
             his
             fear
             ,
             &
             suspitious
             nature
             ,
             expressed
             in
             the
             instance
             of
             
               S.
               Roscius
            
             ,
             and
             parallel'd
             with
             the
             Character
             of
             Epicurus
             in
             Cicero
             .
          
           
             5.
             
          
           
             The
             entrance
             into
             the
             Dialogue
             .
             The
             Students
             caution
             about
             Moroseness
             ,
             Profaneness
             ,
             &c.
             Mr.
             Hobbes
             accus'd
             by
             
               des
               Cartes
            
             ,
             in
             one
             of
             his
             Epistles
             ,
             as
             a
             man
             with
             whom
             no
             correspondence
             is
             to
             be
             held
             .
             
               Des
               Cartes
            
             himself
             noted
             for
             prophaning
             the
             holy
             Text.
             
          
           
             5
             ,
             6.
             
          
           
             Mr.
             Hobbes
             defence
             against
             the
             charge
             of
             Moroseness
             ,
             &c.
             
          
           
             7.
             
          
           
             
             Why
             
               des
               Cartes
            
             an
             Enemie
             to
             Mr.
             Hobbes
             ,
             and
             how
             they
             differ
             in
             the
             explaining
             of
             Sense
             .
          
           
             ibid.
             
          
           
             Mr.
             Hobbes
             Creed
             ,
             in
             12
             Articles
             ,
             repeated
             .
          
           
             8
             ,
             9.
             
          
           
             Mr.
             Hobbes
             boasts
             of
             the
             good
             effect
             of
             his
             Leviathan
             upon
             many
             of
             our
             Gentry
             .
          
           
             9.
             
          
           
             Article
             1.
             
             Concerning
             the
             existence
             and
             immaterial
             nature
             of
             God.
             
          
           
             9.
             &c.
             
          
           
             What
             Mr.
             Hobbes
             meaneth
             Atheistically
             ,
             in
             his
             pretended
             argument
             for
             the
             existence
             of
             a
             God.
             
          
           
             10.
             
          
           
             Mr.
             Hobbes
             opinion
             concerning
             the
             corporeitie
             of
             God
             noted
             by
             
               des
               Cartes
            
             ,
             and
             further
             shewed
             out
             of
             his
             Leviathan
             .
          
           
             10
             ,
             11.
             
          
           
             The
             absurd
             consequences
             of
             that
             opinion
             (
             which
             in
             effect
             denyeth
             the
             being
             of
             a
             God
             :
             )
             one
             of
             them
             noted
             by
             Athenagoras
             .
          
           
             12
             ,
             13.
             
          
           
             Mr.
             Hobbes
             self-contradiction
             ,
             whilest
             he
             saith
             all
             is
             body
             ,
             yet
             denyeth
             parts
             in
             God.
             
          
           
             14.
             
          
           
             Mr.
             Hobbes
             denieth
             incorporeal
             substances
             ,
             because
             the
             terms
             are
             not
             in
             Scripture
             .
          
           
             15.
             
          
           
             His
             self-contradiction
             and
             improprietie
             of
             speech
             .
          
           
             16.
             
          
           
             Against
             Mr.
             Hobbes
             ,
             that
             the
             Scripture
             favours
             the
             doctrine
             of
             incorporeal
             substances
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             cited
             by
             Ignatius
             out
             of
             the
             
               N.
               T.
            
             
          
           
             17.
             
          
           
             Against
             Mr.
             Hobbes
             ,
             that
             both
             Plato
             and
             Aristotle
             wrote
             of
             incorporeal
             substances
          
           
             17
             ,
             18.
             
          
           
             Mr.
             Hobbes
             argueth
             against
             incorporeal
             substances
             from
             Tertullian
             and
             the
             Doctors
             of
             the
             Greek
             Church
             .
          
           
             19.
             
          
           
             Against
             Mr.
             Hobbes
             ,
             that
             the
             incorporeitie
             of
             God
             is
             asserted
             by
             
               Athenagoras
               ;
               Theophilus
               Aut.
               Tatianus
               ,
               Eusebius
               ,
               Athanasius
               ,
            
             &c.
             
          
           
             19
             ,
             20.
             
          
           
             
             
               Des
               Cartes
            
             accuseth
             Mr.
             Hobbes
             of
             making
             false
             illations
             whatsoever
             the
             premisses
             be
             .
          
           
             20.
             
          
           
             An
             answer
             out
             of
             other
             places
             in
             Tertullian
             ,
             to
             the
             words
             cited
             by
             Mr.
             Hobbes
             .
          
           
             22.
             
          
           
             Mr.
             Hobbes
             writes
             the
             same
             over
             and
             over
             ,
             especially
             about
             incorporeal
             substances
             .
          
           
             23.
             
          
           
             That
             Mr.
             Hobbes
             fixeth
             a
             wrong
             sense
             upon
             the
             words
             substance
             and
             matter
             .
          
           
             24
             ,
             25.
             
          
           
             A
             saying
             of
             Marcellus
             concerning
             the
             making
             words
             free
             .
          
           
             24.
             
          
           
             Mr.
             Hobbes
             doctrine
             concerning
             the
             incomprehensible
             nature
             of
             God.
             
          
           
             26.
             
          
           
             How
             God
             is
             incomprehensible
             .
          
           
             27
             ,
             28.
             
          
           
             Against
             Mr.
             Hobbes
             ,
             that
             we
             may
             have
             an
             Idea
             of
             God
             :
             what
             an
             Idea
             is
             .
          
           
             31
             ,
             32.
             
          
           
             That
             Mr.
             Hobbes
             is
             not
             advanc'd
             above
             the
             power
             of
             imagination
             .
          
           
             32
             ,
             33.
             
          
           
             That
             Mr.
             Hobbes
             condemneth
             himself
             by
             granting
             a
             conception
             of
             Vacuum
             .
          
           
             35.
             
          
           
             Of
             the
             Antients
             calling
             God
             the
             place
             of
             all
             things
             .
          
           
             36.
             
          
           
             The
             first
             Article
             concluded
             with
             the
             Apostrophe
             of
             Arnobius
             .
          
           
             36
             ,
             37.
             
          
           
             Article
             2.
             
             Concerning
             the
             Trinity
             .
          
           
             37
             ,
             38.
             
          
           
             Mr.
             Hobbes
             monstrous
             explication
             of
             that
             mystery
             .
          
           
             38.
             
          
           
             Mr.
             Hobbes
             submitteth
             to
             the
             Annotations
             of
             the
             Assembly
             .
          
           
             40.
             
          
           
             Pope
             Alexanders
             absurd
             proof
             of
             the
             Trinity
             noted
             by
             Enjedinus
             .
          
           
             ibid.
             
          
           
             According
             to
             Mr.
             Hobbes
             ,
             there
             may
             be
             more
             then
             100
             persons
             in
             the
             Deity
             .
          
           
             41.
             
          
           
             Concerning
             
               Adam
               ,
               Abraham
               ,
               Moses
               ,
               Saul
               ,
               Christ
               ,
               &c.
            
             as
             representing
             Gods
             person
             .
          
           
             ibid.
             
          
           
             
             Against
             Mr.
             Hobbes
             ,
             that
             Father
             in
             the
             old
             Testament
             ,
             is
             used
             somtimes
             in
             reference
             to
             Christ.
             
          
           
             42.
             
          
           
             A
             text
             cited
             by
             
               Just.
               Martyr
            
             disagreeing
             with
             the
             vulgar
             copy
             .
          
           
             ibid.
             
          
           
             The
             Trinity
             according
             to
             the
             explication
             of
             Mr.
             Hobbes
             ,
             no
             mystery
             at
             all
             .
          
           
             43.
             
          
           
             Article
             3.
             
             Of
             the
             Origin
             of
             the
             Vniverse
             .
          
           
             43
             ,
             44.
             &c.
             
          
           
             Mr.
             Hobbes
             ,
             conception
             of
             a
             great
             bulk
             of
             matter
             arising
             out
             of
             a
             point
             .
          
           
             44.
             
          
           
             Against
             Mr.
             Hobbes
             ,
             that
             men
             are
             not
             wearied
             in
             ascending
             by
             effects
             and
             causes
             to
             the
             first
             .
          
           
             45.
             
          
           
             Mr.
             Hobbes
             ,
             supposing
             an
             eternal
             cause
             in
             motion
             ,
             supposeth
             an
             eternal
             cause
             to
             be
             no
             eternal
             .
          
           
             46.
             
          
           
             The
             school
             of
             Epicurus
             noted
             by
             Cicero
             as
             deficient
             touching
             the
             source
             of
             motion
             .
          
           
             47.
             
          
           
             Against
             Mr.
             Hobbes
             ,
             that
             the
             Creation
             is
             to
             be
             proved
             by
             reason
             ,
             not
             authority
             .
          
           
             48
             ,
             49.
             
          
           
             Mr.
             Hobbes
             is
             followed
             in
             his
             digression
             about
             the
             word
             Magistrate
             ,
             and
             refuted
             :
             and
             places
             out
             of
             
               Varro
               ,
               Cicero
               ,
               Tertullian
               ,
               Grotius
               ,
            
             our
             Articles
             ,
             are
             ,
             to
             that
             purpose
             cited
             ,
             and
             
             Castalio's
             niceness
             taxed
             .
          
           
             49
             ,
             50
             ,
             51.
             
          
           
             Against
             Mr.
             Hobbes
             ,
             that
             if
             God
             is
             ,
             it
             follows
             he
             is
             Creator
             of
             the
             order
             of
             the
             world
             :
             of
             the
             scituation
             of
             the
             heart
             .
          
           
             52
             ,
             53.
             
          
           
             Mr.
             Hobbes
             (
             in
             
               De
               homine
            
             )
             confesseth
             that
             the
             order
             of
             the
             parts
             of
             the
             body
             doth
             inferre
             the
             existence
             of
             an
             intelligent
             framer
             of
             them
             .
          
           
             54.
             
          
           
             Article
             4.
             
             Concerning
             the
             incorporeal
             and
             permanent
             nature
             of
             Angels
             :
             Mr.
             Hobbes
             supposeth
             them
             as
             phantasms
             in
             dreams
             ,
             or
             pictures
             in
             a
             looking-glass
          
           
             55.
             &c.
             
          
           
             Wh●t
             Spirit
             and
             Angel
             signifie
             ,
             according
             to
             Mr.
             
             Hobbes
             at
             large
             .
          
           
             56
             ,
             57.
             
          
           
             Against
             Mr.
             Hobbes
             ,
             that
             the
             being
             of
             Angels
             and
             Spirits
             may
             be
             proved
             from
             natural
             reasoning
             ,
             and
             the
             old
             Testament
             .
          
           
             58.
             
          
           
             Against
             Mr.
             Hobbes
             ,
             that
             Religion
             ariseth
             not
             from
             tales
             publickly
             allowed
          
           
             50.
             
          
           
             Of
             Cardan
             and
             his
             Genius
             .
          
           
             ibid.
             
          
           
             Concerning
             Witches
             ,
             Sybills
             ,
             Oracles
             ,
             that
             they
             ceased
             not
             (
             as
             Mr.
             Hobbes
             saith
             )
             at
             Christs
             coming
             .
             Concerning
             
               Michael
               Nostredamus
            
             .
          
           
             61
             ,
             62.
             
          
           
             Against
             Mr.
             Hobbes
             ,
             that
             the
             Angels
             sent
             to
             Abraham
             and
             Lot
             were
             not
             meer
             apparitions
             .
          
           
             65.
             
          
           
             That
             Christ
             was
             not
             tempted
             (
             
               as
               Mr.
               Hobbes
               saith
            
             )
             in
             a
             Vision
             .
          
           
             ibid.
             
          
           
             
             Scultetus's
             mistake
             of
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Mr.
             Hobbes
             his
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             ibid.
             
          
           
             That
             the
             
               N.
               T.
            
             asserteth
             the
             existence
             of
             Angels
             .
             ●piscopius
             mistake
             concerning
             Christ
             appearing
             a●
             a
             meer
             Spectre
             to
             the
             Disciples
             .
          
           
             66
             ▪
             67.
             
          
           
             Mr.
             Hobbes
             late
             confession
             of
             Angels
             ,
             as
             permanent
             ●nd
             substantial
             ,
             from
             the
             places
             in
             the
             
               N.
               T.
            
             Against
             Mr.
             Hobbes
             ,
             that
             the
             Scripture
             speaks
             of
             the
             cre●tion
             of
             Angels
             .
          
           
             68
             ,
             69.
             
          
           
             Of
             the
             ●ord
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             Col.
             1.
             the
             reading
             of
             Irenaeus
             noted
             .
          
           
             70.
             
          
           
             Mr.
             Hobbes
             mistake
             about
             the
             word
             Ghost
             .
          
           
             71.
             
          
           
             Of
             his
             verses
             of
             the
             Peak
             .
          
           
             ibid.
             
          
           
             Conclusion
             of
             the
             first
             dialogue
             .
          
           
             73.
             
          
           
             Beginning
             of
             the
             second
             dialogue
             .
             Article
             5.
             
             Concerning
             the
             Soul
             ,
             and
             perception
             in
             matter
             .
          
           
             75.
             
          
           
             According
             to
             Mr.
             Hobbes
             ,
             the
             Soul
             is
             the
             organized
             body
             in
             due
             mo●ion
             ;
             and
             the
             Scripture
             
             meaneth
             by
             Soul
             ,
             bodily
             life
             .
          
           
             75
             ,
             76.
             
          
           
             This
             refuted
             .
             Why
             blood
             (
             called
             the
             life
             )
             not
             to
             be
             eaten
             .
          
           
             76.
             
          
           
             Mr.
             Hobbes
             hypothesis
             concerning
             sensation
             :
             be
             putteth
             the
             apparatus
             for
             sense
             it self
             .
          
           
             79
             ,
             80
             ,
             81.
             
          
           
             Difficulties
             concerning
             sensation
             explain'd
             ,
             in
             the
             way
             ,
             either
             of
             Epicurus
             ,
             or
             
               Des
               Cartes
            
             ;
             a
             vindication
             of
             him
             concerning
             the
             motion
             of
             the
             Globul●
             .
          
           
             81.
             
          
           
             It
             is
             prov'd
             ,
             that
             sensation
             is
             not
             made
             by
             motion
             or
             reaction
             in
             meer
             matter
             .
          
           
             82
             ,
             83.
             
          
           
             That
             Imagination
             is
             not
             meerly
             Mechanical
             .
          
           
             86
             ,
             87.
             
          
           
             That
             memory
             is
             not
             meerly
             Mechanical
             ,
          
           
             88
             to
             95
          
           
             That
             reason
             is
             not
             Mechanical
             .
          
           
             96.
             
          
           
             That
             the
             operation
             of
             simple
             apprehension
             is
             not
             Mechanical
             .
          
           
             97.
             
          
           
             That
             universals
             are
             neither
             real
             things
             nor
             meer
             names
             .
          
           
             98.
             
          
           
             That
             the
             operation
             of
             the
             mind
             in
             framing
             propositions
             is
             not
             Mechanical
             .
          
           
             99.
             
          
           
             Or
             in
             deriving
             conclusions
             .
          
           
             100.
             
          
           
             Against
             Mr.
             Hobbes
             ,
             that
             reason
             is
             not
             meerly
             an
             apt
             joyning
             of
             Names
             .
          
           
             102
             ,
             103.
             
          
           
             Article
             6.
             
             Concerning
             Libertie
             and
             Necessitie
             .
          
           
             104
             ,
             &c.
             
          
           
             Regius
             inconsistent
             with
             himself
             ,
             Mr.
             Hobbes
             consistent
             ,
             and
             after
             the
             manner
             of
             the
             Stoicks
             ,
             in
             this
             doctrine
             .
          
           
             105.
             
          
           
             Man
             according
             to
             Mr.
             Hobbes
             chuseth
             ,
             and
             refuseth
             ,
             as
             necessarily
             as
             fire
             burneth
             .
          
           
             ibid.
             
          
           
             This
             doctrine
             refuted
             by
             the
             reasons
             in
             the
             last
             Article
             ,
             concerning
             the
             Soul.
             
          
           
             ibid.
             
          
           
             Of
             Bishop
             Bramhal
             against
             Mr.
             Hobbes
             .
             Bishop
             
             Taylors
             judgement
             concerning
             that
             work
             .
          
           
             107.
             
          
           
             This
             Doctor
             chargeth
             God
             with
             all
             impieties
             ,
             and
             barbarities
             committed
             by
             men
             ;
             and
             Mr.
             Hobbes
             is
             not
             ashamed
             of
             the
             consquence
             .
          
           
             108
             ,
             109.
             
          
           
             Against
             Mr.
             Hobbes
             ,
             that
             Gods
             permitting
             of
             sin
             ,
             is
             not
             the
             same
             with
             willing
             it
             .
          
           
             110
             ,
             111
             ,
             112.
             
          
           
             Mr.
             Hobbes
             doctrine
             upbraideth
             all
             laws
             .
          
           
             114.
             
          
           
             The
             instance
             of
             whipping
             ,
             and
             drowning
             ,
             Nicons
             Statue
             .
          
           
             114
             ,
             115.
             
          
           
             Against
             Mr.
             Hobbes
             ,
             that
             the
             will
             ,
             if
             physically
             necessary
             ,
             cannot
             make
             the
             action
             just
             ,
             or
             unjust
             .
          
           
             115.
             
          
           
             Against
             Mr.
             Hobbes
             ,
             that
             men
             not
             meerly
             punished
             for
             noxiousness
             to
             societie
             .
          
           
             116.
             
          
           
             Of
             the
             kil●ing
             of
             Beasts
             .
          
           
             117.
             
          
           
             Of
             the
             necessity
             whereby
             God
             doth
             good
             ;
             it
             differs
             from
             Mr.
             Hobbes
             .
          
           
             118.
             
          
           
             Against
             Mr.
             Hobbes
             ,
             that
             mans
             libertie
             contradicts
             not
             Gods
             ,
             or
             his
             omnipotence
             ,
          
           
             119.
             
          
           
             Nor
             his
             Prescience
             .
          
           
             120.
             
          
           
             Of
             a
             suff●cient
             cause
             .
             Mr.
             Hobbes
             clearly
             refuted
             .
             he
             trifleth
             of
             moral
             and
             natural
             efficacy
             ,
             distinct
             ,
             against
             Mr.
             Hobbes
             .
          
           
             125
             ,
             126.
             
          
           
             Article
             7.
             
             Conc●rning
             th●
             law
             of
             nature
             :
             
               Jus
               &
               Lex
            
             ,
             not
             first
             distinguished
             by
             Mr.
             Hobbes
             .
             Of
             the
             fundamental
             rule
             of
             temperance
             ,
             self-interest
             .
          
           
             127
             ,
             128.
             
          
           
             A
             description
             of
             Mr.
             Hobbes
             his
             state
             of
             Nature
          
           
             129
             ,
             130.
             
          
           
             This
             hypothesis
             refuted
             .
          
           
             131.
             
          
           
             To
             such
             models
             a
             saying
             of
             the
             Lord
             Baco●s
             applyed
             .
          
           
             ibid.
             
          
           
             Of
             the
             Origin
             of
             man
             according
             to
             Epicurus
             .
          
           
             132.
             
          
           
             Epicurus
             (
             according
             to
             Gassendus
             )
             teacheth
             the
             sa●e
             original
             of
             just
             and
             unjust
             with
             Mr.
             
             Hobbes
             .
          
           
             133.
             
          
           
             An
             instance
             out
             of
             Justin
             of
             the
             civilitie
             of
             the
             Scythians
             without
             Law.
             
          
           
             ibid.
             
          
           
             All
             born
             under
             government
             .
          
           
             134
             ,
             135
             ,
             136.
             
          
           
             There
             may
             be
             sin
             against
             God
             ,
             and
             a
             mans
             self
             in
             the
             state
             of
             nature
             .
          
           
             137.
             
          
           
             Some
             sort
             of
             murther
             ,
             and
             theft
             ,
             in
             a
             state
             of
             Nature
             .
          
           
             138.
             
          
           
             Of
             promiscuous
             mixtures
             ,
             usual
             among
             the
             Gentiles
             .
          
           
             139.
             
          
           
             Scarce
             any
             consent
             of
             Nations
             :
             the
             chief
             ,
             about
             the
             Existence
             of
             God.
             
          
           
             140.
             
          
           
             What
             is
             right
             reason
             ,
             and
             when
             it
             is
             the
             Law
             of
             Nature
             ,
             and
             eternal
             .
          
           
             142.
             
          
           
             Concerning
             the
             irresi●tible
             power
             of
             God
             as
             the
             measure
             of
             his
             actions
             .
          
           
             144.
             
          
           
             Article
             8.
             
             Of
             the
             power
             and
             right
             of
             the
             Civil
             Soveraign
             .
          
           
             147.
             
          
           
             Laws
             made
             in
             vain
             ,
             if
             self-interest
             be
             the
             prime
             Laws
             .
             The
             consent
             of
             Mr.
             Hobbes
             ,
             and
             L.S.
             in
             Natures
             dowry
             .
          
           
             148
             ,
             149.
             
          
           
             Mr.
             Hobbes
             doctrine
             against
             the
             Kings
             Interest
          
           
             149.
             
          
           
             Of
             the
             Earl
             of
             Essex
             .
             of
             Oliver
             .
          
           
             ibid.
             
          
           
             The
             doctrine
             of
             Mr.
             Hobbes
             ,
             and
             Mr.
             White
             Catholick
             ,
             against
             the
             Kings
             return
             .
          
           
             150
             ,
          
           
             A
             place
             out
             of
             Dr.
             Baily
             ,
             where
             Oliver
             is
             courted
             .
          
           
             151.
             
          
           
             Mr.
             Hobbes
             saith
             falsly
             ,
             that
             no
             Bishops
             followed
             the
             King
             out
             of
             the
             Land.
             
          
           
             152.
             
          
           
             That
             Bishop
             Bramhal
             did
             so
             :
             his
             advice
             to
             the
             Remonstrants
             against
             
               Socinianism
               .
               ibid.
            
             &
          
           
             153.
             
          
           
             Mr.
             Hobbes
             prov'd
             to
             speak
             falsly
             ,
             when
             he
             saith
             he
             never
             wrote
             against
             Episcopacy
             .
          
           
             155.
             
          
           
             Mr.
             Hobbes
             cu●●s
             zeal
             ,
             ●or
             the
             late
             King
             ,
             malicious
             .
          
           
             
             156.
             
          
           
             He
             placeth
             right
             in
             present
             might
             ,
             against
             the
             King
             ,
             considering
             the
             time
             .
          
           
             157.
             
          
           
             His
             doctrine
             destructive
             to
             Government
             .
          
           
             161.
             
          
           
             The
             scurrility
             of
             his
             friends
             pref
             .
             to
             Liberty
             and
             necessity
             noted
             .
          
           
             ibid.
             
          
           
             Why
             the
             Papists
             contrary
             to
             the
             interest
             of
             the
             Kings
             government
             ,
             and
             why
             Mr.
             Hobb's
             doctrine
             is
             not
             to
             be
             tolerated
             under
             any
             Government
             .
          
           
             ibid.
             
          
           
             That
             Mr.
             Hobbes
             doctrine
             
               de
               Cive
            
             is
             old
             ,
             though
             bad
             ,
             taught
             by
             Euphemus
             in
             an
             O●ation
             in
             Thucydides
             ,
             and
             by
             others
             .
          
           
             162.
             
          
           
             Of
             Tyranny
             .
          
           
             163.
             
          
           
             Of
             the
             prerogative
             of
             Princes
             ,
             not
             rightly
             stated
             by
             Mr.
             Hobbes
             .
          
           
             165.
             
          
           
             Article
             9.
             
             Of
             the
             Canon
             of
             Scripture
             ,
             and
             its
             obligation
             before
             Constantine
             .
          
           
             167.
             
          
           
             A
             strange
             saying
             of
             Dr.
             Westons
             .
          
           
             ibid.
             
          
           
             Of
             sacred
             books
             not
             written
             by
             those
             whose
             names
             they
             bear
             .
          
           
             168.
             
          
           
             Of
             the
             history
             of
             Job
             in
             verse
             .
          
           
             ibid.
             
          
           
             That
             the
             writing
             the
             Canon
             anew
             by
             Esdras
             is
             a
             Fable
             of
             the
             
               Synagoga
               magna
               .
               Bellarmines
            
             opinion
             of
             Esdras
             fourth
             book
             of
             the
             Lxx.
             
          
           
             169
             ,
             170.
             
          
           
             Why
             the
             Apocryphall
             books
             were
             excluded
             the
             Canon
             .
             What
             books
             St.
             Hierom
             saw
             ,
             under
             the
             title
             of
             the
             first
             of
             Macc.
             in
             Hebrew
             .
          
           
             171
             ,
             172.
             
          
           
             Of
             the
             N.T.
             declar'd
             Canon
             before
             Constan●
             ▪
             or
             the
             Council
             of
             Laod.
             
          
           
             173.
             
          
           
             What
             Pope
             Gelasius
             call'd
             Apocryph●l
             ,
             and
             wh●t
             books
             he
             condemned
             .
          
           
             ibid.
             
          
           
             Of
             the
             Apostles
             Can●ns
             .
          
           
             174.
             
          
           
             A
             place
             in
             Tertullian
             ,
             con●●r●
             in
             t●e
             books
             of
             
             the
             
               N.
               T.
            
             
          
           
             ibid.
             
          
           
             The
             Copies
             of
             the
             N.T.
             not
             few
             ,
             nor
             all
             in
             the
             hands
             of
             Ecclesiasticks
             ,
             prov'd
             against
             Mr.
             Hobbes
             .
             Of
             the
             Traditores
             in
             
             Diocletian's
             days
             .
          
           
             175.
             
          
           
             The
             N.T.
             Canon
             without
             the
             civil
             sanction
             .
          
           
             176.
             
          
           
             That
             Christ
             subjected
             not
             Iews
             to
             the
             laws
             of
             Moses
             .
          
           
             178
             ,
             179.
             
          
           
             Nor
             the
             Heathens
             to
             the
             Laws
             of
             their
             Country
             .
             Idolatry
             there
             a
             Law
             ,
             prov'd
             from
             the
             12
             Tables
             .
             
               Augus●us
               ,
               Caius
               ,
               Cicero
               ,
               Socrates
               ,
               Protagoras
               ,
               Anacharsis
               .
            
             The
             design
             of
             Tiberius
             ,
             for
             the
             deifying
             of
             Christ
             ,
             obstructed
             by
             the
             Senate
             :
             and
             that
             Christ
             came
             to
             destroy
             present
             Idolatry
             .
          
           
             179
             ,
             180.
             
          
           
             Of
             the
             new
             laws
             of
             Christ.
             
          
           
             181.
             
          
           
             That
             the
             commands
             of
             Christ
             and
             decrees
             of
             his
             Apostles
             ,
             were
             laws
             ,
             not
             bare
             counsels
             ,
             against
             Mr.
             Hobbes
             .
          
           
             184.
             
          
           
             Of
             the
             power
             of
             the
             Church
             ▪
             and
             ●hat
             Mr.
             Hobb●s
             throughout
             his
             books
             ,
             supposeth
             there
             is
             no
             power
             without
             force
             .
          
           
             184
             ,
             185.
             
          
           
             Of
             the
             Societie
             of
             the
             Church
             .
          
           
             185.
             
          
           
             It
             is
             prov'd
             that
             the
             function
             Sacerdotal
             is
             not
             to
             be
             exercised
             ,
             by
             the
             civil
             Soveraign
             without
             ordination
             :
             though
             Mr.
             Hobbes
             grants
             to
             him
             or
             any
             man
             commissioned
             by
             him
             ,
             a
             right
             of
             Ordination
             ,
             Abs●lution
             ,
             Bap●izing
             ,
             Administring
             the
             other
             Sacraments
             ,
             &c.
             
          
           
             186.
             
          
           
             Iews
             and
             Gentiles
             condemn'd
             for
             unbelief
             ,
             and
             not
             meerly
             for
             their
             old
             sins
             ,
             against
             Mr.
             Hobbes
             ,
             who
             in
             that
             matter
             ,
             fals●fyes
             St.
             John.
             
          
           
             190.
             
          
           
             Against
             Mr.
             Hobbes
             ,
             that
             Christ
             had
             a
             kingdom
             ,
             and
             could
             make
             laws
             .
          
           
             191.
             
          
           
             Article
             10.
             
             Conc●rning
             profession
             of
             Christianity
             under
             p●rsecution
             .
          
           
             192
             ,
             &c.
             
          
           
             
             Against
             Mr.
             Hobbes
             ,
             that
             in
             any
             Country
             we
             are
             not
             oblig'd
             to
             active
             obedience
             .
          
           
             194.
             
          
           
             Of
             Mr.
             Hobb●s
             ,
             his
             becoming
             (
             as
             Mr.
             Sorbiere
             pray'd
             )
             a
             good
             Catholick
             .
          
           
             ibid.
             
          
           
             That
             we
             ought
             to
             suffer
             ,
             rather
             then
             obey
             against
             Christ
             ▪
             a
             saying
             of
             Tat●anus
             to
             that
             effect
             ▪
             of
             the
             Grae●i●ns
             refusing
             prostration
             before
             the
             King
             of
             P●rsia
             .
             of
             the
             Christians
             bowing
             no
             longer
             before
             the
             Statues
             of
             the
             Emperours
             ,
             when
             Julian
             added
             those
             of
             false
             Gods.
             
          
           
             195
             ,
             196
             ,
             197.
             
          
           
             Of
             
             Naaman's
             bowing
             in
             the
             Temple
             of
             Rimmon
             .
          
           
             199.
             
          
           
             Of
             Faith
             invisible
             ,
             against
             Mr.
             Hobbes
             ▪
             that
             we
             ought
             to
             profess
             the
             faith
             .
          
           
             ibid.
             
          
           
             That
             Christ
             is
             not
             to
             be
             ren●unced
             with
             the
             mo●th
             ▪
             that
             the
             Magistrates
             command
             excuseth
             not
             the
             Apostate
             .
             of
             Mat.
             10.23
             .
             &c.
             
          
           
             200
             ,
             201.
             
          
           
             Of
             Martyrs
             ,
             their
             Aera
             .
             A
             double
             sort
             in
             Mr.
             Hobbes
             .
          
           
             203.
             
          
           
             Of
             the
             words
             Acts.
             4.19
             .
             Mr.
             Hobbes
             acc●seth
             them
             in
             eff●ct
             ,
             of
             impertinencie
             .
          
           
             207.
             
          
           
             Mr.
             Hobbes
             remitting
             Martyrs
             to
             heaven
             ,
             fallet●
             into
             the
             scoff
             of
             Julian
             .
          
           
             ibid.
             
          
           
             Article
             11.
             
             Concerning
             the
             future
             estate
             and
             place
             of
             torment
             .
          
           
             209
             ,
             &c.
             
          
           
             Mr.
             Hobbes
             aff●rmeth
             ,
             falsly
             ,
             that
             the
             Torments
             are
             eternal
             ,
             but
             not
             to
             single
             persons
             .
          
           
             211.
             
          
           
             He
             useth
             the
             irresi●tible
             power
             ,
             or
             mercy
             of
             God
             ,
             as
             they
             serve
             his
             turns
             ;
             this
             prov'd
             out
             of
             ●is
             
               de
               Cive
            
             .
          
           
             213.
             
          
           
             Against
             Mr.
             Hobbes
             ;
             that
             hell
             will
             not
             be
             on
             earth
             ▪
             of
             the
             vast
             numbers
             of
             people
             before
             the
             floud
             ,
             and
             in
             a
             few
             years
             after
             .
          
           
             215.
             
          
           
             Mr.
             ●obbes
             supposeth
             devils
             ,
             earthly
             enemies
             of
             Gods
             Church
             .
          
           
             217.
             
          
           
             
             Of
             the
             second
             death
             .
          
           
             ibid.
             
          
           
             Whether
             the
             wicked
             shall
             be
             annihilated
             .
             It
             is
             prov'd
             against
             Mr.
             Hobbes
             ,
             from
             Sophocles
             and
             Grotius
             ,
             that
             a
             miserable
             life
             is
             usually
             expressed
             by
             death
             .
          
           
             218.
             
          
           
             Article
             12.
             
             Concerning
             the
             future
             estate
             and
             place
             of
             happiness
             .
          
           
             219
             ,
             &c.
             
          
           
             Mr.
             Hobbes
             denying
             the
             immortality
             of
             the
             soul
             ,
             granteth
             a
             future
             estate
             after
             the
             Resurrection
             ,
             by
             Grace
             .
          
           
             Ibid.
             
          
           
             It
             is
             prov'd
             that
             the
             soul
             surviveth
             the
             body
             ,
             and
             receiveth
             immediate
             recompence
             .
          
           
             220
             ,
             221.
             
          
           
             A
             full
             answer
             ,
             to
             the
             place
             of
             Solomon
             wrested
             by
             Mr.
             Hobbes
             to
             prove
             that
             ,
             in
             death
             ,
             nothing
             remaineth
             of
             a
             man
             but
             a
             carcass
             .
          
           
             222
             ,
             223
             ,
             224.
             
          
           
             And
             to
             those
             out
             of
             Job
             .
          
           
             227.
             
          
           
             That
             ,
             although
             God
             could
             raise
             the
             body
             to
             life
             ,
             yet
             without
             the
             supposition
             of
             a
             substantial
             Soul
             ,
             the
             Doctrine
             of
             Religion
             would
             be
             prejudiced
             :
             against
             Mr.
             Hobbes
             .
          
           
             228.
             
          
           
             Of
             the
             Kingdom
             of
             God.
             Of
             the
             place
             of
             Heaven
             ,
             on
             earth
             it
             is
             prov'd
             ,
             that
             Christs
             Kingdom
             began
             long
             ago
             .
          
           
             230
             ,
             231.
             
          
           
             Against
             Mr.
             Hobbes
             ,
             that
             St.
             Marc.
             9.1
             .
             refers
             to
             the
             destruction
             of
             Jerusalem
             ,
             and
             not
             to
             the
             Transfiguration
             of
             Christ.
             
          
           
             232
             ,
             233.
             
          
           
             Of
             the
             Siege
             of
             Jerusalem
             by
             Gallus
             and
             Titus
             .
          
           
             Ibid.
             
          
           
             Coelestial
             bodies
             ,
             in
             opposition
             to
             this
             gross
             flesh
             and
             bloud
             ,
             confess'd
             ,
             by
             Athenagoras
             and
             St.
             Hierom
             ▪
             they
             seem
             unagreeable
             to
             an
             Heaven
             on
             earth
          
           
             234.
             
          
           
             If
             a
             man
             hath
             no
             substantial
             soul
             ,
             he
             cannot
             be
             the
             
             same
             ,
             in
             the
             alter'd
             contexture
             of
             a
             Coelestial
             body
             .
          
           
             Ibid.
             
          
           
             It
             is
             prov'd
             from
             Scripture
             ,
             against
             Mr.
             Hobbes
             ,
             that
             The
             Heaven
             shall
             not
             be
             on
             earth
             .
          
           
             235.
             
          
           
             Concerning
             the
             Argument
             of
             Christ
             ,
             for
             the
             Resurrection
             ;
             against
             the
             Sadduces
             .
          
           
             237.
             
          
           
             The
             double
             meaning
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Ibid.
             
          
           
             An
             answer
             to
             1
             Cor.
             15.22
             .
             alleged
             by
             Mr.
             Hobbes
             to
             prove
             heaven
             on
             earth
             ,
             and
             the
             blessed
             to
             be
             in
             the
             estate
             of
             innocent
             Adam
             .
             The
             Interpretation
             of
             Crellius
             and
             Vorstius
             .
          
           
             238
             ,
             239.
             
          
           
             Of
             Adams
             immortality
             on
             earth
          
           
             240.
             
          
           
             Jerusalem
             not
             to
             be
             the
             Metropolis
             of
             Heaven
             ,
          
           
             241.
             
          
           
             Answer
             to
             Psal.
             133.3
             .
             produced
             unskilfully
             by
             Mr.
             Hobbes
             .
          
           
             242.
             
          
           
             Of
             the
             New
             Jerusalem
             .
             Of
             Jerusalem
             above
             .
             Of
             the
             new
             Jerusalem
             descending
             .
             With
             what
             it
             synchronizeth
             .
          
           
             243.
             
          
           
             Answers
             to
             the
             places
             produced
             ,
             out
             of
             
               Isaiah
               ;
               Joel
               ;
               Obadiah
            
             ;
             St.
             John
             ;
             St.
             Paul
             ;
             to
             prove
             that
             The
             Heaven
             shall
             be
             at
             Jerusalem
             on
             earth
             ,
             at
             the
             second
             coming
             of
             Christ.
             
          
           
             244
             ,
             245
             ,
             246
             ,
             247.
             
          
           
             The
             Conclusion
             .
          
           
             284.
             
          
        
      
       
         
         
           The
           Editions
           of
           such
           Books
           of
           Mr.
           Hobbes
           ,
           as
           are
           cited
           in
           this
           Dialogue
           .
        
         
           
             ELementa
             Philosophica
             de
             Cive
             .
             A●●stero●
             .
          
           
             1647.
             
          
           
             Humane
             Nature
             ,
             London
             .
          
           
             1650.
             
          
           
             Leviathan
             .
             London
             .
          
           
             1651.
             
          
           
             Objectiones
             in
             Renati
             Des
             Cartes
             Meditationes
             de
             prima
             Philosophia
             .
             Amstel
             .
          
           
             1654.
             
          
           
             Of
             Liberty
             and
             Necessity
             .
             Lond.
             
          
           
             1654.
             
          
           
             De
             Corpore
             ,
             
               in
               English
               ,
               Lond.
            
             
          
           
             1656.
             
          
           
             Six
             Lessons
             to
             the
             
             Oxford-Professors
             of
             the
             Mathematicks
             .
             Lond.
             
          
           
             1656.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             marks
             of
             the
             absurd
             Geometry
             ,
             Rural
             Language
             ,
             &c.
             of
             Dr.
             
               Wallis
               .
               Lond.
            
             
          
           
             1657.
             
          
           
             Elementorum
             Philosophiae
             sectio
             secunda
             de
             Homine
             .
             Lond.
             
          
           
             1658.
             
          
           
             Mr.
             Hobbes
             considered
             ,
             or
             his
             Letter
             to
             Dr.
             Wallis
             ,
             concerning
             the
             Loyalty
             ,
             Religion
             ,
             Reputation
             ,
             and
             manners
             of
             the
             Author
             .
             Lond.
             
          
           
             1662.
             
          
           
             Mirabilia
             Pecci
             .
             Lond.
             Reprinted
             ,
          
           
             1666.
             
          
        
      
    
     
       
         
         
           THE
           CREED
           OF
           Mr.
           Hobbes
           ,
           &c.
           The
           First
           Part.
           
        
         
           
             MR
             .
             Hobbes
             of
             Malmsbury
             ,
             having
             pretended
             to
             furnish
             the
             World
             with
             Demonstration
             ,
             in
             stead
             of
             talkative
             and
             contentious
             Learning
             ;
             and
             having
             particularly
             attempted
             to
             resolve
             the
             appearance●
             of
             Nature
             ,
             by
             Principles
             almost
             wholly
             new
             ,
             without
             any
             offensive
             novelty
             ;
             to
             discover
             the
             Faculties
             ,
             Acts
             ,
             and
             Passions
             of
             the
             Soul
             of
             Man
             ,
             from
             their
             original
             Causes
             ▪
             to
             ●uild
             upon
             these
             two
             foundations
             ,
             the
             truth
             of
             
             Cases
             in
             the
             Law
             of
             Nature
             ,
             and
             all
             the
             undoubted
             Elements
             of
             Government
             and
             Society
             ;
             to
             discourse
             of
             God
             ,
             and
             of
             the
             most
             momentous
             Articles
             of
             Religion
             ,
             in
             a
             way
             peculiar
             to
             himself
             ;
             and
             having
             done
             all
             this
             with
             such
             a
             confidence
             ,
             as
             becometh
             only
             a
             Prophet
             or
             an
             Apostle
             :
             there
             is
             certainly
             no
             man
             who
             hath
             any
             share
             of
             the
             Curiosity
             of
             this
             present
             Age
             ,
             or
             hath
             had
             his
             conversation
             amongst
             Modern
             Books
             ,
             who
             yet
             remaineth
             unacquainted
             with
             his
             Name
             and
             Doctrine
             .
             Of
             these
             ,
             the
             latter
             hath
             spread
             its
             malignity
             amongst
             us
             too
             too
             far
             ,
             and
             it
             hath
             infected
             some
             who
             can
             ,
             and
             more
             who
             cannot
             read
             a
             difficult
             Author
             .
             Wherefore
             it
             is
             the
             business
             of
             this
             little
             Book
             ,
             to
             expose
             this
             insolent
             and
             pernicious
             Writer
             ;
             to
             shew
             unto
             my
             Countreymen
             that
             weakness
             of
             head
             ,
             and
             venome
             of
             mouth
             ,
             which
             is
             in
             the
             Philosopher
             ,
             who
             hath
             rather
             seduc'd
             and
             poyson'd
             their
             Imaginations
             ,
             than
             conquer'd
             their
             Reason
             .
             And
             in
             doing
             this
             ,
             I
             shall
             assume
             the
             usual
             and
             allowed
             Liberty
             of
             feigning
             a
             Discourse
             betwixt
             Mr.
             Hobbes
             ,
             and
             a
             Student
             in
             Divinity
             ;
             as
             also
             such
             Circumstances
             as
             gave
             occasion
             to
             the
             Dialogue
             ,
             after
             the
             ensuing
             manner
             .
          
           
             A
             certain
             Divine
             having
             allotted
             one
             moneth
             in
             a
             year
             for
             his
             Diversion
             ,
             as
             also
             for
             his
             better
             information
             in
             the
             Topography
             of
             England
             ,
             he
             chose
             ,
             a
             while
             since
             ,
             to
             become
             an
             eye-witness
             of
             those
             Wonders
             of
             the
             Peak
             ,
             of
             which
             he
             had
             sometimes
             read
             with
             some
             content
             ,
             in
             the
             elegant
             Prose
             of
             Mr.
             Cambden
             ,
             and
             heroick
             numbers
             of
             Mr.
             Hobbes
             .
             In
             this
             Progress
             ,
             he
             was
             led
             at
             length
             ,
             by
             his
             Curiosity
             ,
             to
             Buxton-Well
             ,
             in
             such
             a
             juncture
             of
             time
             as
             he
             esteemed
             happy
             :
             For
             at
             
             the
             same
             hour
             with
             him
             ,
             Mr.
             Hobbes
             alighted
             there
             ,
             together
             with
             three
             or
             four
             other
             persons
             ,
             of
             no
             inferiour
             quality
             ;
             for
             the
             old
             Man
             being
             a
             well-willer
             to
             long
             life
             ,
             and
             knowing
             that
             those
             Waters
             were
             comfortable
             to
             the
             Nerves
             ,
             (a)
             and
             very
             usefull
             towards
             the
             prolongation
             of
             health
             ,
             was
             not
             unwilling
             to
             be
             a
             visiter
             of
             them
             .
             The
             fellow-●ravellers
             of
             Mr.
             Hobbes
             had
             no
             sooner
             taken
             their
             Foot
             out
             of
             the
             Stirrop
             ,
             than
             they
             were
             surprized
             by
             the
             Contents
             of
             a
             Letter
             ,
             which
             a
             Messenger
             ,
             dispatched
             after
             them
             ,
             deliver'd
             into
             their
             hands
             .
             The
             business
             was
             a
             matter
             of
             great
             importance
             ,
             and
             such
             as
             admitted
             of
             no
             delay
             ,
             and
             was
             very
             improper
             for
             the
             attendance
             of
             Mr.
             Hobbes
             ,
             who
             was
             therefore
             left
             by
             them
             with
             much
             excuse
             ,
             and
             many
             expressions
             of
             Civility
             ,
             to
             the
             sole
             conversation
             of
             the
             Divine
             .
             In
             their
             Address
             ,
             Mr.
             Hobbes
             made
             his
             ,
             with
             a
             stiff
             posture
             ,
             and
             a
             forbidding
             countenance
             ,
             having
             no
             ground
             of
             hoping
             for
             good
             usage
             from
             Men
             of
             that
             Order
             ,
             upon
             which
             he
             had
             cast
             so
             much
             of
             his
             foulest
             Ink
             ,
             besides
             their
             Christian
             Charity
             in
             forgiving
             Injuries
             .
             But
             it
             was
             not
             long
             before
             he
             learnt
             virtue
             from
             necessity
             ,
             and
             chose
             ,
             rather
             than
             to
             want
             ,
             or
             seem
             to
             shun
             ,
             an
             equal
             Companion
             ,
             to
             put
             himself
             into
             a
             more
             sociable
             humour
             .
             After
             they
             had
             said
             those
             things
             which
             are
             of
             course
             amongst
             men
             in
             their
             salutations
             ,
             and
             made
             known
             to
             one
             another
             their
             names
             and
             qualities
             ,
             and
             purposes
             in
             this
             Journey
             ,
             they
             prepar'd
             themselves
             to
             enter
             into
             the
             Bath
             ;
             whilest
             they
             were
             in
             it
             ,
             in
             those
             intervalls
             wherein
             they
             abstain'd
             from
             swiming
             ,
             and
             plunging
             themselves
             ,
             they
             discours'd
             of
             many
             things
             relating
             to
             the
             Baths
             of
             the
             Antients
             ,
             
             and
             the
             Origin
             of
             Springs
             :
             Amongst
             other
             sayings
             and
             enquiries
             of
             Mr.
             Hobbes
             ,
             he
             at
             last
             brake
             forth
             ,
             as
             it
             might
             seem
             ,
             abruptly
             ,
             into
             this
             Question
             ,
             
               What
               Proportion
               is
               observed
               in
               the
            
             Tuscan
             Order
             ?
             The
             Divine
             being
             well
             aware
             of
             those
             sudden
             leaps
             which
             the
             mind
             often
             taketh
             ,
             from
             one
             thing
             to
             another
             ,
             return'd
             first
             this
             Answer
             ,
             
               That
               the
            
             Tuscan
             
               O●der
               with
               Base
               and
               Capital
               must
               be
               seven
               times
               its
               thickness
            
             ;
             and
             then
             replied
             also
             ,
             
               That
               he
               could
               follow
               the
               train
               of
               Mr.
            
             Hobbes
             
               's
               imaginations
               ,
               as
               far
               as
               that
               Question
               ,
               having
               guessed
               within
               himself
               at
               the
               first
               hint
               of
               them
            
             ;
             which
             proof
             of
             his
             sagacity
             being
             desired
             ,
             he
             applied
             himself
             in
             this
             sort
             ,
             to
             the
             performance
             of
             his
             undertaking
             :
             
               You
               first
            
             (
             said
             he
             )
             
               beheld
               the
               Bath
               in
               which
               we
               are
               ,
               you
               thence
               proceeded
               in
               your
               thoughts
               to
               the
               Baths
               of
            
             Rome
             
               Pagan
               ;
               amongst
               them
               you
               solicited
               the
               Fountain
               of
            
             Mars
             ;
             
               and
               thence
               your
               imagination
               passed
               to
               the
               rudeness
               of
            
             Nero
             ,
             
               who
               (
               as
            
             Tacitus
             (a)
             
               saith
               ,
               defiled
               those
               sacred
               Waters
               ,
               and
               violated
               the
               Ceremony
               of
               the
               place
               ,
               by
               entring
               with
               his
               polluted
               body
               ,
               immediately
               after
               one
               of
               his
               Riots
               :
               Having
               thought
               of
            
             Nero
             ,
             
               his
               barbarous
               act
               of
               setting
            
             Rome
             
               on
               fire
               ▪
               came
               next
               into
               your
               mind
               ;
               and
               thence
               y●u
               were
               led
               unto
               the
               motive
               which
               did
               in
               part
               induce
               him
               to
               burn
               the
               City
               ,
               that
               is
               to
               say
               ,
               because
               it
               seem'd
               unto
               him
               a
               rude
               heap
               of
               inartificial
               structures
               ,
               and
               might
               arise
               to
               a
               greater
               glory
               out
               of
               its
               ashes
               :
               The
               thought
               of
               building
               occasioned
               that
               of
               the
               Fire
               Orders
               ;
               and
               so
               at
               length
               your
               fancy
               was
               guided
               to
               the
            
             Tuscan
             .
             Mr.
             Hobbes
             acknowleged
             that
             he
             had
             conjectur'd
             aright
             ,
             and
             begged
             pardon
             for
             that
             slight
             Question
             ,
             protesting
             ,
             
               that
               whilest
               he
               ●●sed
               ,
               it
               came
               from
               him
               unawares
               ,
               and
               being
               
               pleased
               with
               the
               quick
               ranging
               of
               his
               companions
               mind
               ,
               which
               he
               conceived
               to
               have
               been
               assisted
               by
               the
               study
               of
               his
               own
               doctrine
               ,
               concerning
               a
               Chain
               of
               Phantasmes
               ,
               he
               encreased
               in
               complacence
               .
            
             When
             they
             had
             in
             this
             manner
             b
             passed
             away
             an
             hour
             ,
             they
             stepped
             out
             of
             the
             Bath
             ,
             and
             having
             dried
             and
             cloathed
             themselves
             ,
             they
             sate
             down
             ,
             in
             expectation
             of
             such
             a
             Supper
             as
             the
             place
             afforded
             ,
             designing
             to
             make
             a
             meal
             like
             the
             Deipnosophistae
             ,
             and
             rather
             to
             reason
             ,
             than
             to
             drink
             profoundly
             .
             But
             in
             this
             innocent
             intention
             they
             were
             interrupted
             by
             the
             disturbance
             arising
             from
             a
             little
             quarrell
             ,
             in
             which
             some
             of
             the
             ruder
             people
             in
             the
             house
             were
             for
             a
             short
             time
             engaged
             .
             At
             this
             Mr.
             Hobbs
             seem'd
             much
             concern'd
             ,
             though
             he
             was
             at
             some
             distance
             from
             the
             persons
             .
             For
             a
             while
             he
             was
             not
             composed
             ,
             but
             related
             it
             once
             or
             twice
             as
             to
             himself
             ,
             with
             a
             low
             and
             carefull
             tone
             ,
             how
             
               Sextu●
               Rostius
            
             was
             murthered
             after
             Supper
             ,
             by
             the
             
               Balneae
               Palatinae
            
             .
             Of
             such
             generall
             extent
             is
             that
             Remark
             of
             Cicero
             ,
             in
             relation
             to
             Epicurus
             the
             Atheist
             ,
             of
             whom
             he
             observed
             ,
             that
             he
             of
             all
             men
             ,
             dreaded
             most
             those
             things
             which
             he
             contemned
             ,
             Death
             and
             the
             Gods.
             But
             Mr.
             Hobbes
             having
             in
             a
             short
             space
             recovered
             himself
             ,
             he
             was
             willing
             to
             enter
             with
             the
             Ecclesiastick
             ,
             into
             a
             serious
             Discourse
             ,
             and
             to
             examine
             and
             account
             for
             such
             Doctrines
             in
             his
             Books
             ,
             as
             were
             usually
             accused
             not
             only
             of
             error
             ,
             but
             likewise
             of
             downright
             irreligion
             .
             And
             for
             the
             more
             convenient
             managing
             of
             this
             Dialogue
             ,
             the
             Divine
             addressed
             himself
             to
             Mr.
             Hobbes
             ,
             to
             this
             purpose
             .
          
           
             
               Student
               .
            
             
               Before
               we
               engage
               in
               any
               Dispute
               ,
               I
               
               am
               desirous
               to
               deal
               plainly
               with
               you
               ,
               in
               reference
               to
               some
               things
               which
               may
               obstruct
               our
               design
               ;
               and
               I
               hope
               you
               will
               not
               interpret
               for
               contempt
               ,
               my
               ordinary
               liberty
               of
               conversation
               .
               You
               have
               been
               represented
               to
               the
               world
               ,
               as
               a
               person
               
               very
               inconversible
               ,
               and
               as
               an
               imperious
               dictator
               of
               the
               principles
               of
               vice
               ,
               and
               impatient
               of
               all
               dispute
               and
               contradiction
               .
               It
               hath
               been
               said
               
               that
               you
               will
               be
               very
               angry
               with
               all
               men
               that
               will
               not
               prese●tly
               submit
               to
               your
               dictates
               ;
               and
               that
               for
               advancing
               the
               reputation
               of
               your
               own
               skill
               ,
               you
               care
               not
               what
               unworthy
               reflexions
               you
               cast
               on
               others
               .
               
                 Monsieur
                 Descartes
              
               c
               hath
               written
               it
               to
               the
               confident
               Mersennus
               ,
               and
               it
               is
               now
               publish'd
               to
               all
               the
               world
               ,
               that
               he
               esteem'd
               it
               the
               better
               for
               himself
               that
               he
               had
               not
               any
               commerce
               with
               you
               ;
               as
               also
               ,
               that
               if
               you
               were
               of
               such
               an
               humour
               ,
               as
               he
               imagined
               ,
               and
               had
               such
               designs
               ,
               as
               he
               believed
               you
               had
               ,
               it
               would
               be
               impossible
               for
               him
               and
               you
               to
               have
               any
               communication
               ,
               without
               becoming
               enemies
               .
               You
               are
               thought
               ,
               in
               di●pute
               ,
               to
               use
               the
               Scrip●ure
               with
               irreverence
               ;
               and
               you
               have
               
               in
               a
               scoff
               men●ion'd
               the
               Focus
               of
               the
               Parabola
               of
               Dives
               and
               La●●rus
               .
               I
               am
               ashamed
               of
               that
               humour
               in
               Descartes
               ,
               who
               hearing
               that
               
                 Monsieur
                 Petit
              
               
               had
               a
               little
               relish'd
               his
               Meditations
               ,
               said
               ,
               he
               w●s
               well
               pleased
               ;
               adding
               also
               ,
               that
               there
               was
               joy
               in
               Heaven
               for
               one
               sinner
               that
               converted
               .
               If
               you
               appear
               morose
               ,
               wedded
               to
               your
               ▪
               opinion
               ,
               and
               profane
               ;
               if
               you
               endeavour
               to
               enervate
               any
               Ar●icle
               of
               moment
               in
               our
               Faith
               ,
               you
               must
               expect
               ,
               either
               to
               be
               left
               alone
               ,
               or
               to
               undergo
               the
               effects
               of
               a
               just
               indignation
               .
               I
               applaud
               in
               others
               ,
               and
               I
               labour
               after
               a
               mastery
               of
               passion
               
               in
               my self
               ;
               but
               when
               the
               honour
               of
               Religion
               is
               concern'd
               ,
               it
               is
               my
               judgement
               not
               to
               suppress
               my
               warrantable
               zeal
               ;
               and
               I
               cannot
               value
               such
               a
               moderate
               man
               ,
               as
               in
               a
               worthy
               cause
               ,
               is
               neither
               hot
               ,
               nor
               cold
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               For
               the
               morosity
               f
               and
               peevishness
               which
               I
               am
               charged
               with
               ,
               all
               that
               know
               me
               familiarly
               ,
               know
               't
               is
               a
               false
               accusation
               .
               But
               it
               is
               meant
               ,
               it
               may
               be
               ,
               only
               towards
               those
               that
               argue
               against
               my
               opinion
               ;
               but
               neither
               is
               that
               true
               .
               When
               vain
               and
               ignorant
               persons
               ,
               unknown
               to
               me
               before
               ,
               come
               to
               me
               on
               purpose
               to
               argue
               with
               me
               ,
               and
               to
               extort
               applause
               for
               their
               foolish
               opinions
               ,
               and
               missing
               of
               their
               end
               ,
               fall
               into
               undiscreet
               and
               uncivill
               expressions
               ,
               and
               then
               appear
               not
               very
               well
               contented
               ,
               't
               is
               not
               my
               morosity
               ,
               but
               their
               vanity
               that
               should
               be
               blamed
               .
            
             
               For
               Descartes
               ,
               he
               was
               moved
               without
               cause
               ,
               being
               jealous
               g
               that
               I
               should
               supplant
               him
               in
               his
               Principles
               of
               Philosophy
               .
               That
               fear
               was
               groundless
               ;
               for
               I
               differed
               much
               from
               him
               ,
               especially
               in
               the
               explication
               of
               sense
               by
               motion
               .
               Let
               any
               man
               read
               Descartes
               ,
               h
               he
               shall
               find
               that
               he
               attributeth
               no
               motion
               at
               all
               to
               the
               object
               of
               sense
               ,
               but
               an
               inclination
               to
               action
               ,
               which
               inclination
               no
               man
               can
               imagine
               what
               it
               meaneth
               .
               Touching
               the
               holy
               Scriptures
               ,
               I
               am
               so
               far
               from
               irreverence
               towards
               them
               ,
               that
               I
               have
               great
               regard
               i
               to
               the
               Articles
               and
               Decrees
               of
               our
               Church
               ,
               suspending
               my
               sentence
               ,
               where
               the
               Church
               hath
               not
               determined
               .
            
          
           
             
               St●d
               .
            
             
               It
               would
               be
               much
               satisfaction
               to
               find
               all
               
               this
               in
               the
               sequel
               of
               our
               Discourse
               ,
               confirmed
               to
               me
               by
               experience
               .
               But
               whatsoever
               your
               behaviour
               is
               like
               to
               be
               ,
               I
               cannot
               but
               fear
               (
               having
               been
               conversant
               in
               your
               Leviathan
               )
               that
               your
               opinions
               will
               deserve
               reproof
               .
               I
               have
               sometimes
               heard
               the
               substance
               of
               them
               comprized
               in
               twelve
               Articles
               ,
               which
               sound
               harshly
               to
               men
               profe●●ing
               Christianity
               ;
               and
               they
               were
               delivered
               under
               the
               Title
               of
               the
               
                 Hobbist's
                 Creed
              
               ,
               in
               such
               phrase
               and
               order
               as
               followeth
               .
            
             
               
                 I
                 believe
                 that
                 God
                 is
                 Almighty
                 matter
                 ;
                 that
                 in
                 him
                 there
                 are
                 three
                 Persons
                 ,
                 he
                 having
                 been
                 thrice
                 represented
                 on
                 earth
                 ;
                 that
                 it
                 is
                 to
                 be
                 decided
                 by
                 the
                 Civil
                 Power
                 ,
                 whether
                 he
                 created
                 all
                 things
                 else
                 ;
                 that
                 Angels
                 are
                 not
                 Incorporeal
                 substances
                 ,
                 (
                 those
                 words
                 implying
                 a
                 contradiction
                 )
                 but
                 preternatural
                 impre●●●ons
                 on
                 the
                 brain
                 of
                 man
                 ;
                 that
                 the
                 Soul
                 of
                 man
                 is
                 the
                 temperament
                 of
                 his
                 Body
                 ;
                 that
                 the
                 Liberty
                 of
                 Will
                 ,
                 in
                 that
                 Soul
                 ,
                 is
                 physically
                 necessary
                 ;
                 that
                 the
                 prime
                 ●aw
                 of
                 nature
                 in
                 the
                 soul
                 of
                 man
                 is
                 that
                 of
                 self-Love
                 ,
                 that
                 the
                 Law
                 of
                 the
                 Civil
                 Sovereign
                 is
                 the
                 obliging
                 Rule
                 of
                 good
                 and
                 evil
                 ,
                 just
                 and
                 unjust
                 ;
                 that
                 the
                 Books
                 of
                 the
                 Old
                 and
                 New
                 Testament
                 are
                 made
                 Canon
                 and
                 Law
                 by
                 the
                 Civil
                 Powers
                 ;
                 that
                 whatsoever
                 is
                 written
                 in
                 these
                 Books
                 ,
                 may
                 lawfully
                 be
                 denied
                 even
                 upon
                 oath
                 ,
                 (
                 after
                 the
                 laudable
                 doctrine
                 and
                 practice
                 of
                 the
                 Gnosticks
                 )
                 in
                 times
                 of
                 persecution
                 ,
                 when
                 men
                 shall
                 be
                 urged
                 by
                 the
                 menaces
                 of
                 Authority
                 ;
                 that
                 Hell
                 is
                 a
                 tolerable
                 condition
                 of
                 life
                 ,
                 for
                 a
                 few
                 years
                 upon
                 earth
                 ,
                 to
                 begin
                 at
                 the
                 general
                 Resurrection
                 ;
                 and
                 that
                 Heaven
                 is
                 a
                 blessed
                 
                 estate
                 of
                 good
                 men
                 ,
                 like
                 that
                 of
                 Adam
                 be●ore
                 his
                 fall
                 beginning
                 at
                 the
                 general
                 Resurrection
                 ,
                 to
                 be
                 from
                 thenceforth
                 eternal
                 upon
                 Earth
                 in
                 the
                 Holy-Land
                 .
              
            
             
               These
               Articles
               ,
               as
               they
               are
               double
               in
               their
               number
               ;
               so
               do
               they
               a
               thousand
               times
               exceed
               in
               mischievous
               error
               ,
               those
               six
               so
               properly
               called
               bloody
               ones
               ,
               in
               the
               dayes
               of
               King
               Henry
               the
               eighth
               —
               Nay
               Sir
               ,
               I
               beseech
               you
               set
               not
               so
               uneasily
               ;
               neither
               prepare
               to
               vent
               your
               passion
               ;
               for
               if
               it
               shall
               appear
               in
               the
               pursuit
               of
               this
               disputation
               ,
               that
               this
               charge
               which
               is
               now
               drawn
               up
               ,
               is
               false
               ;
               I
               will
               not
               persist
               in
               it
               ,
               but
               be
               zealous
               in
               moving
               all
               your
               slanderers
               to
               lay
               themselves
               at
               those
               Feet
               of
               yours
               ;
               at
               which
               (
               as
               you
               your self
               have
               written
               )
               a
               so
               very
               many
               of
               our
               English
               Gentry
               have
               ,
               with
               excellent
               effect
               ,
               sate
               for
               instruction
               .
               At
               present
               I
               desire
               to
               take
               no
               other
               advantage
               from
               that
               presumed
               Creed
               ,
               than
               may
               be
               derived
               from
               the
               method
               in
               which
               the
               Articles
               of
               it
               are
               propounded
               ,
               as
               also
               from
               the
               particular
               subjects
               contained
               in
               them
               ,
               without
               any
               forestalling
               assent
               or
               dissent
               of
               mind
               .
               For
               from
               thence
               we
               may
               fitly
               borrow
               both
               the
               Heads
               and
               the
               Order
               ,
               of
               such
               a
               discourse
               ,
               as
               will
               lead
               us
               without
               confusion
               ,
               throughout
               all
               those
               Opinions
               ,
               with
               which
               you
               are
               said
               ,
               to
               have
               debauched
               Religion
               .
            
             
               Let
               us
               then
               take
               our
               beginning
               from
               the
               first
               Article
               ,
               that
               fundamental
               principle
               ,
               which
               being
               removed
               all
               real
               Religion
               falls
               to
               the
               ground
               ;
               that
               is
               to
               say
               ;
               the
               
                 Existence
                 of
                 a
                 God.
              
               Are
               you
               then
               convinced
               ,
               that
               God
               is
               ?
            
          
        
         
           
             
               Mr.
               Hobbs
               .
            
             
               I
               am
               .
               For
               b
               the
               effects
               we
               acknowledge
               
               naturally
               ,
               do
               include
               a
               Power
               of
               their
               producing
               ,
               before
               they
               were
               produced
               ;
               and
               that
               Power
               presupposeth
               something
               Existent
               that
               hath
               such
               Power
               :
               and
               the
               thing
               so
               existing
               with
               power
               to
               produce
               ,
               if
               it
               were
               not
               eternal
               ,
               must
               needs
               have
               been
               produced
               by
               somewhat
               before
               it
               ,
               and
               that
               again
               by
               somewhat
               else
               before
               that
               ,
               till
               we
               come
               to
               an
               eternal
               (
               that
               is
               to
               say
               ,
               the
               First
               ,
               )
               Power
               of
               all
               Powers
               ,
               and
               ●●rst
               Cause
               of
               all
               Causes
               :
               and
               this
               is
               it
               which
               all
               men
               conceive
               by
               the
               name
               of
               God.
               
            
          
           
             
               Stud.
               
            
             
               By
               this
               argument
               ,
               unwary
               men
               may
               be
               ,
               perhaps
               ,
               deceived
               into
               a
               good
               opinion
               of
               your
               Philosophy
               ;
               as
               if
               by
               the
               aids
               of
               it
               ,
               you
               were
               no
               weak
               defender
               of
               natural
               Religion
               ;
               but
               such
               as
               with
               due
               attention
               ,
               search
               your
               Books
               ,
               they
               cannot
               miss
               a
               Key
               ,
               wherewith
               they
               may
               decypher
               those
               mysterious
               words
               ,
               and
               shew
               that
               in
               their
               true
               and
               proper
               meaning
               ,
               they
               undermine
               Religion
               in
               stead
               of
               laying
               the
               ground-work
               of
               it
               .
               Des-Cartes
               in
               an
               Epistle
               to
               Father
               Mersennus
               a
               makes
               mention
               ,
               though
               with
               much
               neglect
               of
               your
               opinion
               concerning
               a
               Corporeal
               God
               ,
               this
               it
               seems
               you
               had
               broached
               in
               a
               studied
               Letter
               ,
               which
               passed
               through
               divers
               hands
               ,
               about
               that
               time
               when
               All
               things
               Sacred
               began
               to
               be
               most
               rudely
               invaded
               ;
               to
               wit
               ,
               the
               commencement
               of
               our
               Civil
               Wars
               .
               And
               in
               diver
               ▪
               Books
               since
               that
               time
               published
               ,
               you
               have
               often
               insinuated
               ,
               and
               sometimes
               directly
               asserted
               ,
               that
               whatsoever
               existeth
               is
               material
               .
               Seing
               then
               ,
               it
               is
               absurd
               to
               say
               ,
               that
               Matter
               can
               create
               Matter
               ;
               it
               followeth
               that
               the
               effects
               you
               speak
               of
               in
               your
               argument
               ,
               are
               not
               to
               be
               understood
               of
               the
               very
               Essences
               of
               bodies
               (
               which
               in
               your
               Book
               
                 de
                 Corpore
              
               
               b
               you
               conceive
               to
               be
               neither
               generated
               nor
               destroyed
               )
               but
               of
               those
               various
               changes
               ,
               which
               by
               motion
               are
               caused
               in
               nature
               :
               your
               sense
               then
               amounteth
               to
               this
               impious
               assertion
               ;
               that
               in
               the
               chain
               of
               natural
               causes
               ,
               subordinate
               to
               each
               other
               ,
               that
               portion
               of
               matter
               which
               in
               one
               rank
               of
               causes
               and
               effects
               (
               for
               you
               admit
               c
               of
               an
               eternal
               cause
               or
               of
               causes
               )
               being
               it self
               eternally
               moved
               ,
               d
               gave
               the
               first
               impulse
               to
               another
               body
               ,
               which
               also
               moved
               the
               neighboring
               Body
               ,
               &
               so
               forward
               in
               many
               links
               of
               succession
               ,
               'till
               the
               motion
               arrived
               at
               any
               effect
               which
               we
               take
               notice
               of
               ,
               is
               to
               be
               called
               God.
               In
               the
               like
               sense
               the
               Atheist
               Vaninus
               called
               nature
               ,
               e
               the
               Queen
               and
               Goddesse
               of
               Mortals
               ;
               being
               (
               as
               saith
               a
               learned
               Writer
               )
               f
               a
               sottish
               Priest
               of
               the
               said
               Goddess
               ,
               and
               also
               a
               most
               infamous
               sacrifice
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               This
               principle
               ,
               that
               God
               is
               not
               incorporeal
               ,
               is
               g
               the
               doctrin
               which
               I
               have
               sometimes
               written
               ,
               and
               when
               occasion
               serves
               ,
               maintain
               ;
               I
               say
               ,
               therefore
               ,
               that
               h
               the
               world
               (
               I
               mean
               not
               the
               Earth
               only
               ,
               that
               denominates
               the
               lovers
               of
               it
               worldly
               men
               ,
               but
               the
               Universe
               ,
               that
               is
               ,
               the
               whole
               Mass
               of
               all
               things
               that
               are
               )
               is
               corporeal
               ,
               that
               is
               to
               say
               ,
               body
               ;
               and
               hath
               the
               dimensions
               of
               magnitude
               ,
               namely
               ,
               length
               ,
               breadth
               and
               depth
               ,
               also
               every
               part
               of
               body
               is
               likewise
               body
               ,
               and
               hath
               the
               like
               dimensions
               ;
               &
               consequently
               every
               part
               of
               the
               universe
               is
               body
               ,
               &
               that
               which
               is
               not
               body
               ,
               is
               no
               part
               of
               the
               ●niverse
               :
               and
               because
               the
               universe
               i●
               all
               ,
               that
               which
               is
               no
               part
               of
               it
               is
               nothing
               ;
               and
               consequently
               no
               where
               nor
               do's
               it
               follow
               from
               hence
               ,
               that
               Spirits
               are
               nothing
               ;
               for
               they
               have
               dimensions
               ,
               and
               are
               therefore
               really
               bodies
               ;
               though
               that
               name
               in
               common
               speech
               
               be
               given
               to
               such
               bodies
               only
               ,
               as
               are
               visible
               or
               palpable
               ;
               that
               is
               ,
               that
               have
               some
               degree
               of
               opacity
               .
               But
               for
               Spirits
               they
               call
               them
               incorporeal
               ;
               which
               is
               a
               name
               of
               more
               honor
               ,
               and
               may
               therefore
               with
               more
               piety
               be
               attributed
               to
               God
               himself
               ;
               in
               whom
               we
               consider
               not
               what
               attribute
               expresseth
               best
               his
               nature
               ,
               which
               is
               incomprehensible
               ,
               but
               what
               best
               expresseth
               our
               desire
               to
               honor
               him
               .
            
          
           
             
               Stud.
               
            
             
               If
               every
               part
               of
               body
               be
               body
               ,
               not
               only
               ●s
               to
               us
               ,
               but
               in
               it self
               ;
               there
               seemeth
               to
               be
               such
               an
               inexhaustibleness
               in
               the
               least
               atome
               ,
               as
               will
               render
               it
               ,
               as
               infinite
               as
               the
               whole
               Mass
               of
               the
               remaining
               Matter
               ,
               neither
               do
               I
               apprehend
               how
               there
               can
               ever
               be
               made
               a
               true
               beginning
               of
               the
               Theory
               of
               Nature
               ;
               if
               after
               the
               utmost
               resolution
               of
               matter
               ,
               it
               be
               impossible
               to
               descend
               to
               the
               very
               root
               of
               Bodies
               :
               which
               Root
               I
               would
               name
               ,
               a
               Physical
               Monad
               ,
               if
               you
               would
               not
               use
               your
               standing
               weapons
               of
               reproach
               ,
               a
               Jargon
               ;
               nonsense
               ;
               absurd
               and
               insignificant
               speech
               .
               But
               I
               will
               pursue
               this
               perplexing
               Argument
               no
               further
               ,
               because
               we
               must
               not
               loose
               sight
               of
               our
               main
               Subject
               ,
               touching
               the
               Corporeity
               of
               God
               ;
               which
               is
               affirmed
               by
               you
               in
               this
               place
               ,
               without
               the
               least
               offer
               of
               a
               Reason
               ;
               which
               in
               good
               earnest
               were
               a
               very
               vain
               attempt
               ,
               for
               if
               All
               be
               matter
               ;
               seeing
               God
               is
               infinite
               and
               every
               where
               b
               and
               Body
               cannot
               be
               at
               the
               same
               time
               in
               the
               same
               space
               with
               body
               ,
               c
               (
               both
               which
               by
               you
               are
               also
               granted
               )
               then
               by
               the
               name
               of
               God
               we
               must
               understand
               the
               universe
               .
               Then
               d
               whatsoever
               we
               see
               ,
               or
               whatsoever
               we
               move
               towards
               ,
               the
               same
               is
               Jupiter
               ,
               and
               such
               an
               opinion
               if
               it
               once
               break
               in
               upon
               our
               belief
               ,
               it
               will
               make
               a
               way
               there
               ,
               
               by
               which
               a
               million
               of
               absurdities
               may
               follow
               after
               it
               ,
               and
               that
               I
               may
               not
               seem
               to
               deceive
               by
               a
               general
               assertion
               ,
               I
               will
               here
               repeat
               a
               few
               of
               them
               .
               It
               will
               follow
               thence
               ,
               that
               All
               the
               actions
               of
               God
               proceed
               by
               unavoidable
               compulsion
               ,
               from
               the
               mechanic
               Laws
               of
               moving
               and
               moved
               Matter
               .
               That
               some
               parts
               of
               the
               Deity
               perceive
               ,
               what
               others
               do
               not
               ,
               there
               being
               in
               divers
               bodies
               ,
               divers
               Re-actions
               ,
               in
               which
               you
               place
               the
               nature
               of
               conception
               a
               in
               organized
               matter
               ;
               and
               must
               also
               allow
               the
               same
               in
               that
               which
               hath
               neither
               brain
               nor
               heart
               ,
               if
               you
               will
               admit
               of
               perception
               every
               where
               ,
               in
               Your
               Deity
               .
               That
               if
               any
               parts
               of
               matter
               be
               perfectly
               at
               rest
               ,
               then
               such
               parts
               of
               the
               Deity
               ,
               (
               suppose
               of
               Gold
               ,
               Lead
               ,
               or
               Marble
               )
               are
               without
               understanding
               ,
               and
               thus
               in
               opposition
               to
               the
               Sovereign
               God
               ,
               whose
               being
               and
               knowledge
               are
               no
               where
               excluded
               ,
               you
               have
               set
               up
               a
               Baal
               of
               your
               own
               ,
               of
               which
               one
               part
               is
               asleep
               ,
               in
               the
               depth
               of
               Rest
               ;
               and
               the
               other
               is
               in
               a
               journey
               hurried
               by
               motion
               .
               It
               will
               also
               follow
               from
               this
               principle
               of
               yours
               ,
               that
               Idolatry
               which
               you
               somwhere
               b
               condemn
               as
               sinful
               ,
               is
               no
               crime
               ;
               it
               being
               no
               other
               than
               an
               amicable
               officiousness
               in
               one
               part
               of
               the
               Deity
               towards
               the
               other
               ,
               if
               the
               Universe
               be
               God
               ;
               and
               here
               a
               saying
               of
               Athenagoras
               c
               comes
               in
               fit
               time
               into
               my
               mind
               ;
               and
               it
               is
               to
               this
               effect
               .
               If
               God
               and
               Matter
               be
               the
               same
               thing
               under
               differing
               appellations
               ;
               we
               are
               impious
               if
               we
               deny
               to
               Stones
               and
               Trees
               ,
               to
               Gold
               and
               Silver
               divine
               honor
               .
               Lastly
               ,
               if
               the
               Universe
               be
               God
               ,
               then
               Cain
               ,
               and
               Cham
               ,
               and
               Pharaoh
               ,
               and
               Herod
               ,
               and
               Pila●e
               ,
               and
               Iuda
               ,
               and
               (
               that
               I
               may
               say
               it
               with
               sufficient
               emphasis
               )
               the
               Teacher
               also
               of
               this
               doctrin
               is
               part
               of
               the
               Deity
               .
            
          
           
             
             
               Mr.
               Hobbes
               .
            
             
               This
               d
               is
               all
               error
               and
               railing
               ,
               that
               is
               ,
               stinking
               wine
               ,
               such
               as
               a
               Jade
               le
               ts
               fly
               ,
               when
               he
               is
               too
               hard
               girt
               upon
               a
               full
               Belly
               .
            
          
           
             
               Stud.
               
            
             
               This
               nasty
               metaphor
               is
               widely
               misplaced
               ,
               whilst
               instead
               of
               saying
               that
               I
               am
               hard
               girt
               ,
               you
               should
               have
               confess'd
               your self
               (
               for
               that
               's
               the
               truth
               )
               to
               have
               been
               galled
               to
               the
               quick
               .
               For
               my self
               ,
               ●
               was
               not
               intemperate
               in
               my
               passion
               ,
               but
               zelous
               in
               the
               truth
               :
               but
               your
               language
               is
               both
               foul
               and
               unjust
               ▪
               and
               (
               to
               allude
               further
               to
               the
               beast
               you
               speak
               of
               )
               you
               therefore
               boggle
               and
               foam
               ,
               because
               of
               a
               sudden
               there
               is
               too
               much
               Light
               let
               in
               upon
               you
               ,
               but
               laying
               aside
               this
               reviling
               humor
               ,
               which
               is
               common
               ▪
               not
               with
               ingenious
               Phylosophers
               ,
               but
               with
               people
               of
               poor
               and
               evil
               education
               ;
               let
               me
               with
               calmness
               be
               informed
               of
               those
               Reasons
               ,
               upon
               which
               you
               so
               confidently
               support
               your self
               in
               maintaining
               the
               materiality
               of
               God.
               
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Before
               I
               repeat
               my
               Reasons
               ,
               I
               wil●
               let
               you
               understand
               that
               I
               have
               expresly
               taught
               i●
               My
               Leviathan
               ,
               a
               that
               those
               Phylosophers
               ,
               who
               said
               the
               World
               ,
               or
               the
               Soul
               of
               the
               World
               wa●
               God
               ,
               speak
               unworthily
               of
               him
               ;
               and
               denied
               his
               Existence
               :
               for
               by
               God
               is
               understood
               the
               Cause
               of
               the
               World
               ;
               and
               to
               say
               that
               the
               World
               is
               God
               ,
               is
               to
               to
               say
               ,
               there
               is
               no
               cause
               of
               it
               ,
               that
               is
               ,
               no
               God.
               
            
          
           
             
               Stud.
               
            
             
               In
               this
               you
               are
               at
               agreement
               with
               me
               ,
               but
               seem
               to
               contradict
               your self
               ,
               for
               here
               you
               deny
               that
               the
               World
               is
               God
               ,
               and
               elsewhere
               you
               defend
               it
               most
               pertinaciously
               ,
               that
               All
               is
               Body
               ,
               which
               〈◊〉
               it
               be
               ,
               then
               as
               hath
               been
               said
               )
               the
               whole
               is
               God
               ,
               if
               he
               
               existeth
               ;
               seeing
               nothing
               that
               is
               ,
               can
               give
               bounds
               unto
               his
               in●inite
               nature
               ,
               and
               Body
               can
               be
               a
               neighbour
               to
               Body
               ,
               but
               not
               an
               Inhabitant
               .
               In
               some
               places
               you
               write
               down
               ,
               and
               in
               others
               you
               dash
               out
               your
               fancy
               of
               a
               corporeal
               God
               :
               you
               have
               said
               ,
               that
               whatsoever
               is
               ,
               is
               Body
               ;
               you
               have
               also
               written
               ,
               b
               that
               to
               attribute
               to
               God
               ,
               parts
               or
               totality
               ,
               is
               not
               honour
               ,
               because
               they
               are
               attributes
               only
               of
               things
               finite
               :
               and
               now
               methinks
               you
               should
               not
               be
               so
               impatient
               of
               contradiction
               from
               others
               ,
               seeing
               you
               swallow
               it
               without
               straining
               in
               your
               own
               Books
               .
               But
               from
               this
               diversion
               ,
               please
               to
               return
               unto
               those
               promised
               Reasons
               ,
               wherewith
               you
               are
               wont
               to
               manage
               this
               Argument
               of
               the
               materiality
               of
               our
               Creator
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               In
               this
               I
               will
               comply
               with
               you
               ;
               and
               my
               care
               c
               it
               is
               ,
               and
               labour
               ,
               to
               satisfie
               the
               judgement
               and
               reason
               of
               mankind
               .
            
             
               And
               first
               ,
               d
               what
               kind
               of
               attribute
               ,
               I
               pray
               you
               ,
               is
               immaterial
               or
               incorporeal
               substance
               ▪
               Where
               do
               you
               find
               it
               in
               the
               Scripture
               ?
               Whence
               came
               it
               hither
               ,
               but
               from
               Plato
               and
               Aristotle
               ,
               Heathens
               ,
               who
               mistook
               those
               thin
               inhabitants
               of
               the
               brain
               they
               see
               in
               sleep
               ,
               for
               so
               many
               incorporeal
               men
               ;
               and
               yet
               allow
               them
               motion
               ,
               which
               is
               proper
               only
               to
               things
               corporeal
               ?
               Do
               you
               think
               it
               an
               honour
               to
               God
               to
               be
               one
               of
               these
               ?
               And
               would
               you
               learn
               Christianity
               from
               Plato
               and
               Aristotle
               ?
               But
               seeing
               there
               is
               no
               such
               word
               in
               the
               Scripture
               ,
               how
               will
               you
               warrant
               it
               from
               natural
               reason
               ?
               Neither
               Plato
               nor
               Aristotle
               did
               ever
               write
               of
               ,
               or
               mention
               an
               incorporeal
               spirit
               ;
               for
               they
               could
               not
               conceive
               how
               a
               spirit
               ,
               which
               in
               their
               language
               was
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
               (
               in
               ours
               ,
               a
               wind
               )
               could
               be
               incorporeal
               .
            
          
           
             
               Stud.
               
            
             
               In
               this
               first
               Endeavour
               (
               for
               a
               Reason
               I
               cannot
               style
               it
               )
               there
               are
               many
               things
               which
               appear
               to
               me
               absurd
               .
               You
               tell
               us
               that
               the
               Attribute
               of
               Incorporeal
               was
               borrowed
               from
               the
               Heathens
               ,
               Plato
               and
               Aristotle
               ;
               and
               yet
               almost
               in
               the
               same
               breath
               ,
               you
               say
               ,
               that
               neither
               of
               them
               did
               ever
               write
               of
               ,
               or
               mention
               an
               incorporeal
               spirit
               .
               You
               reproach
               us
               ,
               as
               learning
               Christianity
               (
               in
               stead
               of
               which
               you
               ought
               to
               have
               used
               the
               more
               proper
               term
               of
               Natural
               Theology
               )
               from
               such
               Heathens
               ;
               and
               thereby
               you
               seem
               to
               herd
               with
               that
               ignorant
               multitude
               ,
               who
               of
               late
               decry'd
               all
               humane
               Learning
               ,
               upon
               pretence
               that
               it
               was
               heathenish
               and
               prophane
               ,
               as
               if
               the
               Pearl
               of
               Wisdome
               and
               Reason
               were
               so
               besmear'd
               by
               the
               usage
               of
               the
               Heathens
               ,
               as
               to
               be
               rendred
               unfit
               for
               the
               touch
               and
               service
               of
               a
               Christian
               Philosopher
               .
               You
               again
               are
               too
               too
               much
               in
               their
               humour
               ,
               whilest
               you
               require
               expres●
               mention
               of
               a
               term
               in
               holy
               Scripture
               ,
               and
               upon
               the
               supposed
               silence
               of
               it
               ,
               reject
               the
               notion
               which
               may
               be
               delivered
               in
               another
               form
               of
               words
               .
               And
               moreover
               ,
               when
               you
               say
               that
               Plato
               and
               Aristotle
               could
               not
               conceive
               a
               spirit
               ,
               by
               reason
               that
               with
               them
               it
               signified
               a
               wind
               ,
               to
               be
               incorporeal
               ;
               therein
               also
               you
               ought
               not
               to
               have
               used
               such
               confidence
               in
               your
               assertion
               :
               for
               if
               wind
               be
               motion
               ,
               and
               motion
               be
               so
               unglued
               and
               loose
               ,
               as
               to
               pass
               from
               Body
               to
               Body
               ,
               I
               know
               not
               whether
               the
               n●me
               of
               wind
               may
               not
               more
               promote
               ,
               than
               obstru●t
               the
               apprehension
               of
               an
               incorporeal
               Being
               .
               We
               are
               informed
               by
               
                 Sextus
                 Empiricus
              
               ,
               a
               that
               some
               of
               the
               Antients
               contended
               expresly
               for
               the
               incorporeity
               
               of
               motion
               .
               I
               mean
               by
               motion
               ,
               that
               force
               so
               little
               yet
               understood
               ,
               which
               is
               the
               cause
               of
               the
               translation
               of
               bodies
               ,
               and
               not
               ,
               as
               you
               somewhere
               b
               speak
               ,
               the
               relinquishing
               of
               one
               place
               ,
               and
               acquiring
               another
               .
            
             
               But
               leaving
               this
               subtiler
               Consideration
               ,
               I
               will
               proceed
               to
               shew
               ,
               that
               neither
               the
               Scripture
               ,
               nor
               the
               School
               of
               Plato
               ,
               or
               Aristotle
               ,
               is
               wholly
               unacquainted
               with
               the
               Doctrine
               of
               an
               incorporeal
               spirit
               .
               Concerning
               the
               holy
               Scripture
               ,
               it
               saith
               ,
               that
               God
               created
               all
               things
               ,
               and
               filleth
               all
               things
               ,
               and
               therefore
               it
               teacheth
               that
               he
               is
               immaterial
               .
               And
               for
               the
               very
               term
               ,
               we
               may
               perhaps
               meet
               with
               it
               in
               the
               words
               of
               our
               blessed
               Lord
               c
               who
               appearing
               to
               the
               doubting
               and
               amazed
               Disciples
               ,
               encouraged
               and
               confirmed
               their
               faith
               ,
               by
               saying
               to
               them
               ,
               Lay
               hold
               of
               me
               ,
               handle
               me
               ,
               and
               see
               that
               I
               am
               not
               an
               incorporeal
               Daemon
               :
               you
               will
               now
               tell
               me
               ,
               that
               I
               follow
               not
               the
               true
               Copy
               of
               the
               New
               Testament
               ,
               in
               the
               translation
               of
               this
               produced
               Text.
               I
               defend
               my self
               ,
               by
               answering
               ,
               that
               I
               follow
               holy
               Ignatius
               ,
               who
               in
               his
               undoubted
               Epistle
               to
               those
               of
               Smyrna
               d
               cited
               both
               by
               Eusebius
               and
               St.
               Hierome
               ,
               bringeth
               in
               our
               Lord
               using
               these
               words
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               This
               excellent
               person
               who
               saw
               our
               Lord
               after
               his
               resurrection
               ,
               did
               either
               cite
               the
               words
               exactly
               e
               or
               else
               ,
               which
               also
               strengtheneth
               my
               cause
               ,
               he
               e●press'd
               the
               sence
               of
               them
               ,
               according
               as
               it
               was
               received
               in
               the
               incorruptest
               Age
               of
               the
               Christian
               Church
               .
            
             
               Concerning
               the
               Philosophy
               of
               Plato
               ,
               in
               relation
               to
               the
               Question
               which
               lay
               before
               us
               ,
               there
               is
               nothing
               more
               received
               ,
               than
               that
               he
               affirmed
               the
               
               most
               celestial
               parts
               of
               matter
               ,
               neither
               to
               be
               God
               ,
               or
               Angel
               ,
               or
               spirit
               of
               man
               ,
               but
               to
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               (
               as
               is
               the
               phrase
               of
               Hierocles
               )
               the
               spiritual
               Chariots
               of
               prae-existing
               Angels
               ,
               or
               of
               departed
               minds
               .
               In
               the
               beginning
               of
               the
               Dialogue
               with
               the
               Jew
               
                 Trypho
                 ,
                 Iustin
                 Martyr
              
               a
               at
               large
               ,
               relating
               his
               small
               proficiency
               under
               the
               Tutorage
               of
               a
               Stoick
               ,
               a
               Peripatetick
               ,
               and
               a
               Pythagorean
               ,
               adds
               also
               ,
               that
               he
               adjoyn'd
               himself
               at
               last
               to
               a
               Platonist
               of
               great
               fame
               ;
               that
               he
               improved
               daily
               by
               his
               instruction
               ;
               that
               he
               was
               extreamly
               pleas'd
               ,
               amongst
               other
               parts
               of
               science
               ,
               by
               him
               taught
               ,
               with
               the
               notion
               of
               incorporeal
               beings
               :
               and
               if
               I
               well
               remember
               ,
               the
               great
               admirer
               of
               
                 Plato
                 ,
                 Psellus
              
               ,
               has
               call'd
               the
               Soul
               an
               immaterial
               and
               incorporeal
               fire
               .
               b
               And
               touching
               Plato
               himself
               ,
               I
               am
               sure
               that
               I
               have
               read
               this
               Maxime
               in
               his
               Politicus
               ,
               c
               that
               incorporeal
               Beings
               ,
               which
               are
               of
               all
               others
               the
               most
               glorious
               and
               great
               ,
               are
               only
               conspicuous
               to
               the
               faculty
               of
               Reason
               ,
               which
               though
               it
               be
               there
               said
               by
               Hospes
               ,
               yet
               it
               is
               approved
               of
               by
               Plato
               himself
               ,
               under
               the
               name
               of
               Socrates
               ,
               who
               reply'd
               ,
               that
               he
               had
               excellently
               spoken
               .
               Neither
               will
               I
               pass
               by
               the
               testimony
               of
               Aristotle
               ,
               who
               by
               his
               separate
               Intelligences
               ,
               meaneth
               (
               saith
               
                 Ben
                 Maimon
              
               )
               d
               the
               same
               with
               those
               ,
               who
               maintain
               the
               existence
               of
               incorporeal
               Angels
               .
               And
               concerning
               the
               rational
               soul
               ,
               he
               teacheth
               ,
               e
               that
               it
               is
               separable
               from
               the
               body
               ,
               because
               it
               is
               not
               the
               Entelech
               of
               any
               body
               ,
               having
               a
               while
               before
               enquired
               whether
               it
               be
               endued
               with
               any
               peculiar
               function
               ,
               not
               arising
               from
               this
               compounded
               estate
               .
               He
               also
               f
               denieth
               ,
               that
               motion
               can
               arise
               from
               a
               body
               .
            
          
           
             
             
               Mr.
               Hobbes
               .
            
             
               It
               is
               manifest
               by
               your
               thick
               quotations
               ,
               that
               you
               are
               much
               in
               love
               with
               Authority
               ;
               to
               that
               therefore
               in
               the
               second
               place
               I
               will
               refer
               you
               .
               Know
               then
               g
               that
               whatsoever
               can
               be
               inferr'd
               from
               the
               denying
               of
               incorporeal
               substances
               ,
               makes
               Tertullian
               ,
               one
               of
               the
               antientest
               of
               the
               Fathers
               ,
               and
               most
               of
               the
               Doctors
               of
               the
               Greek
               Church
               ,
               as
               much
               Atheists
               ,
               as
               my self
               .
            
          
           
             
               Stud.
               
            
             
               You
               have
               not
               ,
               by
               this
               means
               ,
               advanc'd
               your
               hopes
               of
               victory
               ;
               for
               I
               shall
               make
               it
               evident
               ,
               that
               the
               Forces
               in
               whose
               numbers
               you
               trust
               ,
               are
               falsly
               muster'd
               .
               The
               Fathers
               of
               the
               Greek
               Church
               believe
               in
               the
               same
               sence
               with
               the
               Doctors
               of
               our
               own
               ,
               that
               God
               is
               a
               Spirit
               :
               for
               Ignatius
               ,
               and
               
                 Iustin
                 Martyr
              
               ,
               you
               have
               heard
               already
               on
               what
               side
               they
               stand
               .
            
             
               Athenagoras
               ,
               in
               his
               Embassie
               ,
               in
               behalf
               of
               the
               Christians
               ,
               to
               
                 M.
                 Aurelius
                 Antoninus
              
               ,
               and
               
                 L.
                 Aurelius
                 Commodus
              
               ,
               discourseth
               to
               this
               purpose
               .
               a
               The
               Athenians
               did
               most
               justly
               condemn
               Diagoras
               for
               sacrilegious
               impiety
               ,
               who
               rather
               than
               his
               Coleworts
               should
               remain
               unboyl●d
               ,
               would
               cut
               in
               pieces
               the
               Statue
               of
               Hercules
               ,
               who
               also
               did
               expresly
               affirm
               that
               there
               was
               no
               God
               at
               all
               .
               But
               as
               for
               us
               ,
               who
               separate
               God
               from
               matter
               ,
               and
               teach
               that
               God
               is
               one
               thing
               ,
               and
               matter
               another
               ,
               the
               reproach
               of
               Atheism
               is
               most
               unreasonably
               and
               injuriously
               charg'd
               upon
               our
               Creed
               .
               The
               same
               Athenagoras
               ,
               in
               a
               few
               Pages
               after
               this
               discourse
               b
               again
               professeth
               ,
               not
               as
               his
               private
               opinion
               ,
               but
               as
               the
               faith
               of
               the
               Christians
               of
               that
               Age
               ,
               that
               God
               admitteth
               not
               of
               any
               division
               ,
               neither
               consisteth
               of
               any
               parts
               .
               Then
               for
               Theophilu●
               ,
               the
               Patriarch
               
               of
               Antioch
               ,
               who
               likewise
               writeth
               ,
               not
               as
               a
               private
               man
               ,
               but
               as
               a
               common
               Apologist
               for
               the
               Christians
               ;
               he
               tells
               Antolycus
               the
               Heathen
               c
               that
               God
               is
               every
               where
               ,
               and
               that
               every
               thing
               is
               in
               God.
               Had
               he
               believed
               God
               to
               have
               been
               a
               Body
               ,
               he
               would
               not
               have
               placed
               all
               other
               Beings
               in
               his
               boundless
               Essence
               ,
               unless
               we
               shall
               take
               the
               boldness
               to
               accuse
               the
               holy
               Patriarch
               of
               that
               fault
               ,
               which
               Des-Cartes
               imagined
               he
               had
               espied
               in
               your self
               ,
               of
               failing
               d
               whatsoever
               the
               Premisses
               be
               ,
               in
               the
               Illations
               deduced
               from
               them
               .
               If
               we
               consult
               Tatianus
               ,
               in
               his
               Oration
               
                 contra
                 Graecos
              
               ,
               we
               shall
               likewise
               obtain
               his
               suffrage
               e
               for
               the
               immateriality
               of
               the
               first
               cause
               .
               There
               are
               ,
               said
               Tatianus
               ,
               who
               do
               maintain
               that
               God
               is
               a
               Body
               ;
               I
               am
               not
               of
               the
               same
               belief
               with
               them
               ,
               for
               my
               perswasion
               is
               ,
               that
               he
               is
               incorporeal
               .
               E●sebius
               may
               be
               produc'd
               in
               the
               same
               place
               f
               both
               against
               your self
               ,
               touching
               the
               materiality
               ,
               and
               against
               Idolater●
               ,
               touching
               the
               worship
               of
               Angels
               ;
               for
               thus
               he
               speaks
               ,
               We
               have
               learn't
               to
               honour
               the
               incorporeal
               powers
               ,
               according
               to
               the
               degree
               of
               their
               dignity
               ,
               ascribing
               divine
               honour
               to
               God
               alone
               .
               St.
               Athanasius
               tells
               the
               Followers
               of
               Sabellius
               ,
               that
               it
               is
               a
               very
               childish
               and
               foolish
               conceit
               ,
               by
               the
               eye
               ,
               or
               by
               the
               circumscription
               of
               place
               ,
               to
               comprehend
               that
               which
               is
               incorporeal
               g
               understanding
               this
               speech
               of
               the
               infinite
               Majesty
               of
               Almighty
               God.
               St.
               Chrysostome
               in
               the
               same
               place
               affirmeth
               ,
               God
               and
               the
               soul
               of
               man
               ,
               to
               be
               incorporeal
               .
               h
               I
               might
               here
               subjoyn
               in
               favour
               of
               the
               common
               opinion
               ,
               St.
               Iren●eus
               ,
               i
               St.
               Basil
               ,
               St.
               
                 Gregory
                 Nazianzen
              
               ,
               St.
               
                 Gregory
                 Nyssen
              
               ▪
               St.
               Epiphanius
               ,
               and
               a
               
               long
               order
               of
               others
               ,
               if
               it
               were
               not
               a
               needless
               labour
               ,
               and
               would
               not
               look
               more
               like
               o●tentation
               ,
               than
               necessary
               defence
               of
               truth
               .
            
             
               Some
               indeed
               of
               the
               Antients
               believed
               Angels
               not
               to
               be
               wholly
               incorporeal
               ;
               and
               St.
               Hierome
               placeth
               it
               amongst
               the
               Errors
               of
               Origen
               ,
               that
               he
               ascribed
               to
               Angels
               ,
               bodies
               of
               Air
               :
               they
               taught
               not
               ,
               that
               Body
               was
               their
               sole
               essence
               ,
               but
               their
               cloathing
               .
               So
               that
               to
               speak
               after
               your
               own
               manner
               a
               I
               observe
               a
               great
               part
               of
               those
               Forces
               ,
               by
               the
               strength
               of
               which
               you
               contend
               against
               incorporeal
               substances
               ,
               to
               look
               and
               march
               another
               way
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Tertullian
               however
               is
               on
               my
               side
               ;
               for
               he
               b
               in
               his
               Treatise
               
                 de
                 Carne
                 Christi
              
               ,
               sayes
               plainly
               ,
               
                 Omne
                 quod
                 est
                 ,
                 corpus
                 est
                 sui
                 generis
                 ;
                 ni
                 hil
                 est
                 incorporale
                 ,
                 ●isi
                 quod
                 non
                 est
                 .
              
               That
               is
               to
               say
               ,
               Whatsoever
               is
               any
               thing
               ,
               is
               a
               body
               of
               its
               kind
               ;
               nothing
               is
               incorporeal
               ,
               but
               that
               which
               has
               no
               being
               .
               There
               are
               many
               other
               places
               in
               him
               to
               the
               same
               purpose
               ;
               for
               that
               doctrine
               served
               his
               turn
               to
               confute
               the
               heresie
               of
               them
               that
               held
               ,
               that
               Christ
               had
               no
               body
               ,
               but
               was
               a
               Ghost
               :
               also
               of
               the
               soul
               he
               speaks
               as
               of
               an
               invisible
               body
               .
               You
               see
               what
               fellows
               in
               Atheism
               you
               joyn
               with
               me
               .
            
          
           
             
               Stud.
               
            
             
               Some
               perhaps
               might
               here
               reply
               ,
               that
               Tertullian
               was
               a
               single
               witness
               ,
               and
               that
               his
               testimony
               might
               appear
               invalid
               ,
               because
               he
               was
               condemned
               of
               old
               ,
               as
               an
               Heretick
               for
               this
               very
               Doctrine
               ;
               because
               he
               was
               a
               man
               of
               a
               various
               Creed
               ;
               because
               he
               was
               better
               skilled
               in
               the
               Laws
               of
               the
               Roman
               Empire
               ,
               than
               in
               those
               of
               nature
               ;
               at
               least
               
               that
               he
               attended
               not
               to
               the
               phylosophick
               consequence
               of
               his
               opinion
               ;
               lastly
               ,
               because
               to
               avoid
               his
               adversaries
               ,
               he
               ran
               too
               nigh
               the
               other
               extreme
               ,
               and
               would
               have
               used
               different
               weapons
               in
               another
               controversie
               .
               But
               it
               will
               be
               more
               agreeable
               to
               the
               reverence
               which
               we
               owe
               to
               that
               very
               antient
               and
               learned
               Writer
               ,
               to
               explain
               one
               place
               in
               him
               by
               another
               ,
               than
               rudely
               to
               accuse
               him
               .
               It
               is
               therefore
               to
               be
               noted
               ,
               that
               Tertullian
               sometimes
               called
               the
               passive
               matter
               by
               the
               name
               of
               body
               ,
               and
               sometimes
               by
               body
               understood
               the
               meer
               substance
               ,
               being
               ,
               or
               essence
               of
               things
               .
               In
               the
               first
               sence
               ,
               are
               those
               words
               to
               be
               expounded
               ,
               which
               we
               find
               in
               his
               Book
               
                 de
                 Animâ
              
               .
               c
               
                 In
                 quantum
                 omne
                 corporale
                 ,
                 passibile
                 est
                 ,
                 in
                 tantum
                 quod
                 passibile
                 est
                 ,
                 corporale
                 est
                 .
              
               Now
               it
               is
               not
               to
               be
               imagined
               ,
               that
               in
               this
               meaning
               of
               the
               word
               Corpus
               ,
               a
               body
               should
               be
               attributed
               to
               the
               impassible
               Nature
               of
               God
               ,
               by
               a
               man
               who
               devoutly
               adored
               his
               Perfections
               .
               For
               the
               second
               sence
               ,
               I
               will
               alledge
               the
               explication
               which
               he
               himself
               hath
               made
               ,
               in
               his
               Book
               against
               Hermogenes
               d
               the
               Phylosopher
               and
               Painter
               ,
               who
               being
               perhaps
               debauched
               by
               his
               very
               profession
               ,
               which
               chiefly
               imploy'd
               his
               fancie
               ,
               affirmed
               that
               matter
               was
               co-eternal
               with
               God.
               
                 Nisi
                 fallor
                 enim
                 ,
                 omnis
                 res
                 aut
                 corporalis
                 aut
                 incorporalis
                 sit
                 necesse
                 est
                 :
                 ut
                 concedam
                 interim
                 aliquid
                 incorporale
                 de
                 substantiis
                 dun●axat
                 ,
                 cum
                 ipsa
                 substantia
                 corpus
                 sit
                 rei
                 cujusque
              
               And
               in
               the
               very
               words
               which
               Us●er
               in
               those
               ,
               now
               cited
               by
               you
               ,
               and
               craftily
               conceal'd
               ,
               it
               is
               apparent
               that
               by
               body
               ,
               Tertullian
               meant
               only
               essence
               ,
               and
               not
               impenetrable
               matter
               .
               The
               words
               are
               these
               ,
               
                 Quum
                 autem
                 sit
                 ,
                 habeat
                 necesse
                 est
                 aliquid
                 ,
                 per
                 quod
                 est
                 :
                 Si
                 habet
                 aliquid
                 per
                 quod
                 
                 est
                 ,
                 hoc
                 erit
                 corpus
                 ejus
                 .
                 Omne
                 quod
                 est
                 corpus
                 ,
                 est
                 sui
                 generis
                 .
              
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Of
               Authority
               enough
               ,
               let
               us
               consult
               natural
               Reason
               ,
               by
               attending
               to
               which
               I
               maintain
               ,
               a
               that
               Incorporeal
               Body
               ,
               is
               not
               a
               name
               but
               an
               absurdity
               of
               speech
               ▪
               Spirits
               b
               supernatural
               commonly
               signifysie
               some
               substance
               without
               dimension
               ;
               which
               two
               words
               do
               flatly
               contradict
               one
               another
               .
               I
               say
               ,
               again
               ,
               c
               an
               Incorporeal
               Body
               or
               (
               which
               is
               all
               one
               )
               an
               incorporeal
               sub●tance
               ,
               is
               a
               name
               made
               up
               of
               two
               names
               ,
               which
               have
               significations
               contradictory
               and
               inconsistent
               ,
               for
               d
               a
               substance
               is
               matter
               ,
               subject
               to
               accidents
               and
               alterations
               .
               If
               a
               man
               e
               should
               talk
               to
               me
               of
               a
               round
               Quadrangle
               ;
               or
               accidents
               of
               Bread
               in
               Cheese
               ,
               or
               immaterial
               substances
               ;
               —
               I
               should
               not
               say
               he
               were
               in
               an
               error
               ,
               but
               that
               his
               words
               were
               without
               meaning
               ;
               that
               is
               to
               say
               ,
               absurd
               .
               Though
               men
               may
               f
               put
               together
               words
               of
               contradictory
               signification
               ,
               as
               spirit
               and
               incorporeal
               ,
               yet
               they
               can
               never
               have
               the
               imagination
               of
               any
               thing
               answering
               to
               them
               .
               Substance
               incorporeal
               g
               are
               words
               ,
               which
               when
               they
               are
               joyned
               together
               destroy
               one
               another
               .
               I
               say
               again
               ,
               h
               that
               to
               men
               that
               understand
               the
               signification
               of
               these
               words
               ,
               substance
               and
               incorporeal
               ,
               as
               incorporeal
               is
               taken
               ,
               not
               for
               subtil
               body
               ,
               but
               for
               not
               body
               ,
               they
               imply
               a
               contradiction
               .
            
          
           
             
               Stud.
               
            
             
               This
               unbacked
               confidence
               in
               an
               argument
               of
               such
               moment
               ,
               provokes
               me
               to
               tell
               you
               ,
               that
               you
               are
               as
               notorious
               in
               repeating
               ,
               as
               those
               Priests
               whom
               men
               of
               your
               perswasion
               are
               wont
               to
               
               flout
               at
               ,
               whilst
               they
               should
               rather
               have
               regard
               to
               the
               dulness
               of
               their
               common
               Audience
               :
               as
               also
               ,
               that
               if
               all
               things
               twice
               said
               ,
               or
               elsewhere
               written
               by
               you
               were
               picked
               out
               ;
               your
               
                 Great
                 Leviathan
              
               would
               shrink
               to
               a
               little
               Scallop
               .
            
             
               But
               to
               reason
               with
               you
               in
               your
               own
               way
               ,
               I
               deny
               it
               ,
               once
               and
               again
               ,
               that
               the
               speech
               ,
               Incorporeal
               Substance
               ,
               either
               is
               or
               implies
               a
               contradiction
               ,
               there
               's
               a
               bare
               Nay
               ,
               of
               as
               good
               strength
               ,
               as
               your
               naked
               affirmation
               ,
               you
               have
               somewhere
               promised
               a
               to
               endeavor
               as
               much
               as
               you
               could
               ,
               to
               avoid
               too
               happy
               concluding
               :
               but
               here
               you
               are
               so
               hasty
               ,
               as
               to
               leap
               over
               all
               proper
               premises
               into
               such
               a
               conclusion
               ,
               as
               is
               made
               only
               by
               a
               stiff
               and
               presumptuous
               will.
               But
               I
               will
               be
               content
               to
               answer
               also
               ,
               that
               we
               forsake
               the
               usage
               of
               speech
               ,
               when
               we
               confound
               the
               names
               of
               Body
               and
               Substance
               .
               The
               Logicians
               ,
               who
               are
               at
               variance
               in
               other
               matters
               ,
               consent
               in
               this
               ,
               that
               a
               Substance
               is
               either
               material
               ,
               or
               immaterial
               .
               If
               you
               resolve
               to
               fix
               a
               sence
               to
               the
               word
               ,
               Substance
               ,
               which
               hitherto
               all
               Custome
               (
               which
               is
               th●
               Interpreter
               of
               Speech
               )
               ha's
               determin'd
               ag●inst
               ;
               you
               usurp
               too
               great
               Authority
               .
               M.
               
                 Pomponius
                 Marcellus
              
               fear'd
               not
               to
               tell
               Tiberius
               the
               Emperor
               ,
               who
               had
               us●d
               a
               word
               not
               truly
               Latin
               ,
               in
               one
               of
               his
               Edicts
               ;
               that
               b
               it
               was
               in
               his
               Power
               to
               make
               Men
               ,
               but
               not
               to
               make
               Words
               free
               of
               the
               City
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Do
               you
               understand
               
               the
               connexion
               of
               Substance
               and
               Incorporeal
               ?
               If
               you
               do
               ,
               explain
               it
               in
               English
               ;
               for
               the
               words
               are
               Latine
               .
               It
               is
               something
               ,
               you
               'l
               say
               ,
               that
               being
               without
               Body
               stands
               under
               —
               stands
               under
               what
               ?
               will
               you
               say
               
               under
               accidents
               ?
               almost
               all
               the
               Fathers
               of
               the
               Church
               will
               be
               against
               you
               ;
               and
               then
               you
               are
               an
               Atheist
               .
            
          
           
             
               Stud.
               
            
             
               By
               avoiding
               the
               word
               ,
               Substance
               ,
               by
               which
               (
               in
               despight
               of
               general
               use
               )
               you
               will
               mean
               Body
               ,
               your
               cavil
               vanisheth
               :
               for
               if
               we
               should
               use
               the
               terms
               of
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Being
               ,
               or
               Essence
               ;
               affirming
               that
               God
               is
               a
               Being
               which
               neither
               is
               ,
               nor
               ha's
               a
               Body
               ,
               you
               will
               be
               of
               a
               very
               quick
               and
               sagacious
               Nose
               to
               smell
               out
               a
               contradiction
               in
               words
               so
               put
               together
               .
               For
               to
               Be
               ,
               and
               to
               be
               without
               Body
               ,
               are
               not
               terms
               which
               destroy
               each
               other
               .
               It
               might
               then
               be
               inferred
               ,
               that
               all
               moral
               virtues
               and
               all
               Physical
               notions
               were
               names
               and
               nothing
               else
               .
               But
               I
               will
               admit
               of
               the
               word
               ,
               Substance
               ,
               and
               (
               which
               may
               seem
               a
               concession
               with
               advantage
               )
               of
               the
               word
               ,
               Matter
               ,
               too
               ,
               without
               any
               real
               prejudice
               to
               this
               Cause
               ,
               for
               by
               Substance
               is
               frequently
               under●●ood
               (
               as
               Des-Cartes
               himself
               ,
               d
               who
               favour●d
               not
               the
               abuse
               of
               words
               ha's
               phras●d
               it
               )
               Metaphysic-Matter
               .
               That
               Matter
               is
               the
               subject
               about
               which
               our
               mind
               is
               conversant
               ,
               whither
               it
               be
               a
               feigned
               notion
               ,
               a
               name
               ,
               a
               privation
               ,
               or
               negation
               ;
               for
               as
               Plato
               ha●s
               observed
               ,
               the
               Art
               of
               Reasoning
               ,
               handles
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Matters
               ,
               which
               are
               not
               real
               ,
               after
               the
               manner
               of
               Reals
               ;
               and
               Aristotle
               (
               whom
               you
               are
               wont
               to
               cite
               when
               he
               may
               serve
               your
               occasion
               )
               divideth
               a
               matter
               into
               intelligible
               and
               sensible
               ;
               not
               meaning
               ,
               as
               is
               manifest
               from
               his
               context
               ,
               such
               matter
               as
               is
               composed
               of
               imperceptible
               parts
               ,
               but
               such
               as
               I
               now
               describ'd
               .
               Cicero
               b
               likewise
               calleth
               Indoles
               by
               the
               name
               of
               Matter
               .
            
             
               But
               substance
               (
               you
               say
               )
               being
               construed
               aright
               ,
               
               doth
               signifie
               something
               that
               standeth
               under
               ,
               under
               what
               ,
               when
               ascrib'd
               to
               God
               ?
               that
               's
               your
               smart
               question
               ,
               it
               soundeth
               hastily
               to
               answer
               under
               Accidents
               ,
               which
               are
               for
               the
               most
               part
               appurtenances
               to
               Body
               .
               But
               if
               I
               say
               ,
               under
               Attributes
               (
               seeing
               the
               Anti-Remonstrants
               have
               of
               late
               allowed
               it
               for
               good
               Doctrin
               ,
               that
               the
               Decrees
               of
               God
               are
               not
               the
               very
               essence
               of
               God
               ;
               )
               c
               I
               am
               not
               for
               such
               an
               answer
               ,
               so
               nigh
               the
               borders
               of
               Atheism
               (
               you
               should
               have
               said
               of
               Heresie
               )
               as
               you
               by
               your
               false
               prospective
               are
               ready
               to
               espie
               me
               .
               But
               to
               take
               away
               all
               occasion
               of
               further
               cavil
               about
               this
               name
               ,
               Incorporeal
               Substance
               ;
               I
               will
               at
               last
               referr
               you
               to
               the
               Law
               ,
               towards
               which
               you
               pretend
               the
               profoundest
               reverence
               ,
               submitting
               your
               very
               words
               at
               the
               Foot-stool
               of
               such
               Authority
               .
               If
               then
               a
               Substance
               signifieth
               Body
               ;
               and
               every
               thing
               that
               is
               ,
               be
               body
               ;
               then
               is
               the
               first
               Article
               of
               the
               nine
               and
               thirty
               (
               which
               ha's
               as
               much
               validitie
               in
               Law
               ,
               as
               the
               Kings
               Broad-Seal
               can
               give
               it
               ,
               which
               I
               know
               you
               judge
               sufficient
               )
               an
               heap
               of
               absurd
               and
               inconsistent
               words
               ,
               for
               ,
               in
               that
               Article
               we
               are
               taught
               that
               there
               is
               but
               one
               Living
               and
               true
               God
               ,
               Everlasting
               ,
               without
               Body
               ,
               Parts
               or
               Passions
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               To
               those
               Doctrins
               of
               the
               Church
               ,
               which
               are
               made
               Law
               by
               the
               Kings
               Authority
               ,
               I
               owe
               reverence
               ;
               and
               have
               alwaies
               a
               will
               to
               pay
               it
               ,
               in
               pursuance
               of
               which
               will
               ,
               I
               have
               taught
               in
               my
               Leviathan
               ,
               d
               and
               you
               your self
               a
               while
               since
               took
               notice
               of
               it
               ,
               that
               to
               attribute
               Totality
               or
               parts
               to
               God
               ,
               is
               not
               to
               honor
               him
               ;
               you
               may
               likewise
               understand
               ,
               that
               my
               opinion
               concerning
               God
               ,
               sayes
               nothing
               of
               him
               ,
               but
               that
               he
               is
               .
               Forasmuch
               e
               as
               
               God
               Almighty
               is
               Incomprehensible
               ,
               it
               followeth
               ,
               that
               we
               can
               have
               no
               conception
               or
               Image
               of
               the
               Deity
               ,
               and
               consequently
               all
               his
               Attributes
               signifie
               our
               inability
               and
               defect
               of
               power
               to
               conceive
               any
               thing
               concerning
               his
               Nature
               ,
               and
               not
               any
               conception
               o●
               the
               same
               ,
               excepting
               only
               this
               ,
               that
               there
               is
               a
               God.
               The
               Nature
               ,
               I
               say
               ,
               of
               God
               f
               is
               incomprehensible
               ;
               that
               is
               to
               say
               ,
               we
               understand
               nothing
               of
               what
               he
               is
               ,
               but
               only
               that
               he
               is
               ;
               and
               therefore
               the
               Attributes
               we
               give
               him
               ,
               are
               not
               to
               tell
               one
               another
               what
               he
               is
               ,
               nor
               to
               signifie
               our
               opinion
               of
               his
               Nature
               ,
               but
               our
               desire
               to
               honor
               him
               with
               such
               Names
               ,
               as
               we
               conceive
               most
               honorable
               amongst
               our selves
               .
               
            
          
           
             
               Stud.
               
            
             
               To
               this
               last
               effort
               of
               yours
               ,
               there
               are
               divers
               things
               to
               be
               replyed
               ;
               and
               in
               the
               first
               place
               ,
               whereas
               you
               have
               said
               that
               to
               attribute
               parts
               to
               God
               ,
               is
               not
               to
               honor
               him
               ;
               it
               follows
               then
               ,
               that
               you
               ,
               who
               would
               seem
               to
               mention
               his
               Nature
               with
               the
               highest
               degree
               of
               veneration
               ,
               have
               notwithstanding
               a
               most
               unworthy
               conceit
               of
               him
               ;
               seeing
               to
               call
               him
               Body
               ,
               is
               to
               cast
               the
               reproach
               of
               having
               parts
               upon
               him
               .
               So
               that
               the
               character
               which
               Cicero
               gave
               of
               the
               Herd
               of
               Epicurus
               ,
               will
               not
               be
               disagreeable
               to
               the
               followers
               of
               a
               Phylosopher
               whom
               you
               know
               very
               well
               ;
               in
               words
               they
               affirm
               ,
               but
               in
               truth
               they
               deny
               the
               Existence
               of
               God
               b
               .
            
             
               Again
               ,
               whilst
               in
               your
               opinion
               the
               Deity
               is
               so
               incomprehensible
               ,
               that
               you
               understand
               not
               any
               thing
               of
               his
               Nature
               ;
               but
               profess
               to
               honor
               him
               at
               adventures
               ,
               by
               such
               tokens
               of
               esteem
               as
               are
               in
               use
               with
               men
               :
               or
               by
               such
               as
               imply
               our
               inability
               to
               conceive
               of
               him
               ;
               the
               burthen
               of
               our
               holy
               Lord
               against
               
               the
               blind
               Zealots
               of
               Samaria
               ,
               may
               be
               most
               justy
               taken
               up
               against
               you
               ,
               who
               worship
               ,
               you
               know
               not
               what
               ?
               and
               to
               say
               that
               God
               is
               ,
               and
               also
               that
               you
               apprehend
               not
               any
               attribute
               that
               properly
               appertaineth
               to
               his
               nature
               ,
               is
               only
               to
               pronounce
               of
               God
               ,
               as
               of
               an
               indefinite
               Name
               :
               for
               such
               is
               naked
               Being
               ,
               strip●d
               and
               devested
               o●
               all
               such
               attributes
               as
               are
               required
               to
               particularness
               or
               distinction
               of
               things
               .
               Tell
               me
               not
               ●ow
               ,
               c
               that
               though
               it
               be
               not
               possible
               for
               a
               man
               that
               is
               born
               blind
               ,
               to
               have
               any
               imagination
               what
               kind
               of
               thing
               fire
               is
               ,
               yet
               he
               cannot
               but
               know
               somewhat
               there
               is
               ,
               that
               men
               call
               fire
               ,
               because
               it
               warmeth
               him
               :
               for
               it
               is
               not
               to
               be
               concluded
               from
               that
               similitude
               ,
               that
               all
               that
               will
               consider
               ,
               may
               know
               that
               God
               is
               ,
               though
               not
               what
               ;
               he
               is
               for
               a
               Blind
               man
               warmed
               by
               the
               fire
               understandeth
               well
               ,
               because
               he
               feeleth
               the
               true
               nature
               of
               it
               ,
               which
               consisteth
               not
               in
               the
               colour
               or
               shining
               of
               i●
               ,
               but
               in
               that
               sensation
               which
               ariseth
               in
               him
               from
               his
               nerves
               touched
               by
               such
               of
               the
               more
               earthy
               parts
               of
               matter
               ,
               as
               are
               put
               into
               vehemen
               agitation
               .
               That
               God
               is
               incomprehensible
               in
               some
               sense
               ,
               is
               acknowledged
               by
               all
               ,
               who
               will
               not
               arrogantly
               suppose
               their
               minds
               ,
               as
               infinite
               as
               God
               ,
               but
               to
               say
               ●hat
               we
               know
               not
               any
               thing
               of
               God
               ,
               because
               we
               have
               not
               an
               adequate
               conception
               of
               him
               ,
               is
               as
               absurd
               ,
               as
               if
               a
               Navigator
               should
               affirm
               ,
               that
               he
               knows
               nothing
               of
               the
               Sea
               ,
               but
               that
               it
               is
               ,
               because
               he
               cannot
               fathom
               the
               utmost
               depths
               of
               it
               .
               Maimonides
               ,
               in
               the
               same
               place
               d
               acknowledgeth
               God
               to
               be
               incomprehensible
               ,
               yet
               sheweth
               that
               he
               is
               incorporeal
               ;
               and
               that
               something
               is
               to
               be
               known
               of
               him
               ,
               besides
               his
               bare
               existence
               ,
               because
               some
               men
               have
               better
               apprehensions
               concerning
               
               God
               than
               others
               ,
               who
               are
               equal
               with
               them
               in
               knowing
               that
               he
               is
               ,
               we
               pretend
               not
               by
               searching
               ,
               to
               find
               out
               God
               ;
               to
               find
               out
               the
               Almighty
               to
               perfection
               ,
               but
               after
               some
               imperfect
               degree
               of
               knowledge
               to
               apprehend
               his
               Nature
               ,
               if
               this
               be
               denyed
               to
               the
               mind
               of
               man
               ,
               after
               the
               most
               sagacious
               ranging
               of
               it
               ;
               and
               if
               the
               attributes
               ,
               not
               only
               of
               incorporeal
               and
               Omnipotent
               ,
               but
               also
               of
               good
               ,
               and
               just
               ,
               and
               holy
               ,
               and
               true
               ,
               be
               not
               some
               real
               strokes
               of
               the
               divine
               Image
               ,
               but
               only
               marks
               of
               honor
               in
               the
               societies
               of
               men
               ,
               then
               is
               it
               an
               impossible
               undertaking
               (
               so
               far
               will
               it
               be
               from
               the
               rule
               of
               Religion
               )
               to
               labor
               to
               imitate
               Him
               we
               worship
               ,
               then
               are
               those
               places
               to
               be
               blotted
               out
               of
               the
               holy
               Canon
               wherein
               't
               is
               written
               ,
               That
               God
               is
               Love
               :
               that
               we
               must
               be
               holy
               ,
               because
               God
               is
               holy
               :
               that
               it
               behoveth
               us
               to
               be
               merciful
               (
               for
               the
               quality
               of
               our
               virtue
               )
               as
               our
               Father
               ,
               who
               is
               in
               Heaven
               is
               merciful
               ,
               than
               by
               affirming
               that
               God
               is
               good
               ,
               or
               just
               ,
               or
               holy
               ,
               we
               cannot
               assure
               our selves
               ,
               that
               we
               shall
               not
               by
               such
               speeches
               talk
               wickedly
               for
               God.
               
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               That
               e
               which
               men
               make
               amongst
               themselves
               here
               by
               Pacts
               and
               Covenants
               ,
               and
               call
               by
               the
               name
               of
               Justice
               ,
               and
               according
               whereunto
               men
               are
               accounted
               and
               termed
               rightly
               just
               or
               unjust
               ,
               is
               not
               that
               by
               which
               God
               Almighties
               actions
               are
               to
               be
               measured
               or
               called
               just
               ,
               no
               more
               than
               his
               Counsels
               are
               to
               be
               measured
               by
               humane
               wisdome
               ,
               that
               which
               he
               do's
               is
               made
               just
               by
               his
               doing
               of
               it
               ,
               just
               I
               say
               ,
               in
               him
               ,
               though
               not
               alwayes
               just
               in
               us
               .
            
          
           
             
               Stud.
               
            
             
               Of
               eternal
               reasons
               of
               good
               and
               evil
               ,
               we
               
               may
               discourse
               more
               pertinently
               ,
               in
               our
               intended
               Disquisition
               touching
               the
               Law
               of
               Nature
               ,
               and
               the
               obligation
               of
               humane
               Laws
               .
               Yet
               I
               cannot
               abstain
               from
               interposing
               here
               this
               short
               reply
               ,
               that
               although
               the
               most
               incomprehensible
               God
               has
               not
               submitted
               all
               the
               Acts
               of
               his
               boundless
               wisdome
               to
               our
               narrow
               Judgements
               ,
               yet
               for
               his
               Acts
               of
               justice
               and
               equity
               ,
               he
               hath
               appealed
               to
               the
               reason
               of
               mankind
               ;
               which
               therefore
               is
               an
               universal
               and
               eternal
               standard
               ,
               and
               not
               made
               a
               just
               and
               equal
               measure
               ,
               by
               the
               meer
               seal
               and
               allowance
               of
               humane
               authority
               .
               
                 O
                 Inhabitants
                 of
                 Ierusalem
                 ,
                 and
                 men
                 of
                 Iudah
                 ,
                 judge
                 I
                 pray
                 you
              
               (
               saith
               God
               Almighty
               )
               
                 betwixt
                 me
                 and
                 my
                 Vineyard
              
               !
               f
               He
               also
               by
               the
               Prophet
               Ezekiel
               g
               maketh
               appeal
               to
               the
               faculties
               of
               mortal
               men
               ,
               touching
               the
               equity
               of
               his
               dispensations
               .
               
                 Ye
                 say
                 the
                 way
                 of
                 the
                 Lord
                 is
                 not
                 equal
                 ;
                 hear
                 now
                 ,
                 O
                 house
                 of
                 Israel
                 !
                 Is
                 not
                 my
                 way
                 equal
                 ?
                 Are
                 not
                 your
                 wayes
                 unequal
                 ?
              
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               I
               am
               willing
               to
               dismiss
               this
               Argument
               for
               a
               time
               ,
               and
               to
               re-assume
               it
               ,
               as
               you
               propounded
               ,
               in
               its
               more
               proper
               place
               .
               In
               the
               mean
               time
               ,
               I
               will
               go
               on
               with
               my
               opinion
               ,
               concerning
               the
               incomprehensible
               nature
               of
               God.
               It
               is
               h
               by
               all
               Christians
               confest
               ,
               that
               God
               is
               incomprehensible
               ;
               that
               is
               to
               say
               ,
               that
               there
               is
               nothing
               can
               arise
               in
               our
               fancy
               from
               the
               naming
               of
               him
               ,
               to
               resemble
               him
               ,
               either
               in
               shape
               ,
               colour
               ,
               stature
               ,
               or
               nature
               ;
               there
               is
               no
               Idea
               of
               him
               .
               At
               i
               the
               venerable
               name
               of
               God
               ,
               we
               have
               no
               Image
               or
               Idea
               of
               God
               ;
               and
               therefore
               we
               are
               forbidden
               to
               worship
               God
               by
               an
               Image
               ,
               lest
               we
               seem
               to
               our
               selve●
               to
               conceive
               him
               ,
               who
               is
               unconceivable
               .
               
               Christian
               Religion
               k
               obligeth
               us
               to
               believe
               that
               God
               is
               unconceivable
               ,
               that
               is
               ,
               as
               I
               understand
               it
               ,
               such
               a
               one
               of
               whom
               we
               have
               no
               Idea
               .
               And
               Reason
               teacheth
               ,
               that
               because
               l
               whatsoever
               we
               conceive
               ,
               has
               been
               perceived
               first
               by
               sense
               ,
               either
               all
               at
               once
               ,
               or
               by
               parts
               ,
               a
               man
               can
               have
               no
               thought
               representing
               any
               thing
               ,
               not
               subject
               to
               sense
               .
            
          
           
             
               Stud.
               
            
             
               If
               ●od
               be
               a
               body
               ,
               seeing
               man
               may
               have
               an
               image
               of
               extention
               ,
               and
               of
               all
               the
               possible
               figures
               ,
               which
               may
               be
               made
               by
               the
               varieties
               of
               extention
               in
               matter
               ,
               what
               hindreth
               that
               we
               may
               not
               have
               ,
               in
               your
               gross
               way
               ,
               an
               Image
               of
               God
               ?
               But
               because
               he
               is
               an
               immaterial
               substance
               ,
               we
               cannot
               indeed
               have
               any
               bodily
               resemblance
               of
               him
               ;
               but
               there
               is
               in
               every
               man
               a
               power
               to
               have
               an
               Idea
               of
               him
               .
               For
               although
               it
               hath
               been
               said
               that
               there
               have
               been
               found
               whole
               Nations
               (
               as
               in
               the
               Western
               World
               in
               Brasil
               )
               who
               have
               liv'd
               without
               the
               least
               suspicion
               of
               an
               infinite
               Being
               ,
               yet
               there
               is
               no
               Nation
               so
               very
               barbarous
               ,
               wherein
               the
               Inhabitants
               have
               no
               faculty
               at
               all
               of
               exciting
               in
               them
               ,
               this
               Idea
               of
               God.
               And
               here
               I
               cannot
               but
               reprehend
               it
               ,
               as
               a
               very
               shamefull
               error
               ,
               in
               a
               man
               who
               placeth
               truth
               in
               the
               right
               ordering
               of
               names
               ,
               and
               pretendeth
               a
               to
               begin
               the
               sciences
               ,
               by
               setling
               at
               first
               the
               significations
               of
               their
               words
               ,
               to
               confound
               the
               names
               of
               Image
               and
               Idea
               ,
               as
               if
               they
               were
               terms
               of
               equal
               importance
               .
               It
               is
               also
               an
               argument
               of
               thickness
               of
               mind
               ,
               of
               a
               soul
               not
               yet
               advanced
               above
               the
               power
               of
               fancy
               ,
               to
               say
               that
               no
               man
               hath
               ,
               or
               can
               have
               any
               kind
               of
               conception
               without
               an
               Image
               ,
               as
               if
               nothing
               were
               authentically
               
               written
               upon
               the
               table
               of
               our
               minds
               ,
               without
               a
               seal
               and
               sensible
               impression
               affixed
               to
               it
               .
               I
               conceive
               (
               said
               a
               very
               learned
               person
               )
               b
               that
               case
               in
               this
               to
               be
               alike
               ,
               as
               if
               whilest
               two
               men
               are
               looking
               at
               Iupiter
               ,
               one
               with
               his
               naked
               eyes
               ,
               the
               other
               ,
               with
               a
               Telescope
               ;
               the
               former
               should
               avow
               that
               Iupiter
               had
               no
               attendants
               ,
               and
               that
               it
               were
               impossible
               he
               should
               have
               any
               .
               The
               reason
               why
               Mr.
               Hobbes
               denies
               immaterial
               Beings
               ,
               whilest
               other
               men
               apprehend
               them
               ,
               is
               ,
               for
               that
               he
               looks
               at
               them
               with
               his
               fancy
               :
               they
               ,
               with
               their
               mind
               .
               By
               Idea
               ,
               is
               understood
               ,
               not
               meerly
               a
               corporeal
               similitude
               ,
               but
               any
               notion
               without
               imagery
               ,
               and
               whatsoever
               occurreth
               in
               any
               perception
               :
               the
               very
               form
               of
               cogitation
               ,
               whereby
               I
               become
               conscious
               to
               my self
               that
               I
               have
               perceived
               ,
               is
               an
               Idea
               .
               And
               Plato
               ,
               to
               whose
               School
               we
               owe
               chiefly
               this
               name
               of
               Idea
               ,
               has
               expresly
               contended
               for
               a
               knowledge
               ,
               soaring
               above
               the
               ken
               of
               fancy
               ,
               and
               taught
               us
               ,
               that
               the
               greatest
               and
               most
               glorious
               objects
               have
               no
               Im●ge
               c
               attending
               on
               their
               perception
               .
               And
               
                 Clemens
                 Alexandrinus
              
               d
               in
               his
               admonition
               to
               the
               Gentiles
               ,
               told
               them
               ,
               with
               reference
               to
               their
               Idolatry
               ,
               that
               the
               Christians
               had
               not
               any
               sensible
               image
               of
               sensible
               matter
               in
               their
               divine
               worship
               ,
               but
               that
               they
               had
               an
               intelligible
               Idea
               of
               the
               only
               sovereign
               God.
               There
               is
               a
               great
               difference
               betwixt
               an
               object
               seen
               through
               a
               polished
               Chryst●l
               ,
               and
               a
               piece
               of
               painted
               Glass
               ;
               and
               there
               is
               a
               far
               greater
               difference
               betwixt
               the
               Idea
               of
               God
               in
               a
               perspicuous
               mind
               ,
               and
               the
               notion
               of
               a
               God
               taken
               through
               the
               pictures
               of
               Imagination
               .
               When
               we
               consider
               that
               all
               perfections
               that
               are
               ,
               or
               can
               be
               thought
               of
               ,
               by
               man
               a
               second
               cause
               ,
               are
               
               more
               eminently
               to
               be
               ascribed
               to
               the
               first
               ;
               and
               when
               we
               further
               conceive
               ,
               that
               it
               is
               much
               better
               to
               have
               wisdom
               ,
               power
               ,
               truth
               ,
               justice
               ,
               goodness
               ,
               than
               to
               want
               them
               ,
               and
               that
               th●refore
               they
               are
               ,
               in
               any
               being
               ,
               so
               many
               perfections
               ,
               and
               when
               we
               thence
               indefinitely
               extend
               those
               perfections
               by
               the
               utmost
               stretch
               of
               our
               minds
               ,
               we
               form
               aright
               ▪
               though
               not
               by
               way
               of
               adequate
               comprehension
               ,
               such
               a
               true
               and
               pure
               Idea
               of
               God
               ,
               as
               is
               not
               discoloured
               by
               corporeal
               phantasms
               .
               But
               because
               you
               move
               in
               the
               lower
               sphear
               of
               fancy
               ,
               you
               must
               be
               satisfi'd
               in
               your
               own
               way
               ,
               and
               be
               instructed
               through
               a
               corporeal
               image
               ,
               or
               otherwise
               you
               will
               not
               admit
               of
               any
               Idea
               .
               The
               Iews
               of
               old
               were
               of
               that
               unreasonable
               temper
               ,
               who
               although
               they
               had
               miracles
               wrought
               amongst
               them
               ,
               exceeding
               great
               ,
               great
               as
               their
               own
               unbelief
               ▪
               yet
               would
               not
               they
               be
               contented
               without
               a
               sign
               from
               Heaven
               ,
               such
               as
               was
               that
               of
               the
               descent
               of
               Manna
               ,
               to
               which
               that
               Nation
               had
               sometimes
               been
               more
               accustom'd
               .
               But
               if
               this
               should
               naturally
               be
               in
               others
               ,
               as
               it
               seemeth
               accidentally
               to
               be
               in
               you
               ,
               the
               effect
               of
               poring
               upon
               points
               ,
               and
               lines
               ,
               and
               figures
               ;
               to
               conceive
               nothing
               without
               a
               bodily
               image
               ,
               Archimedes
               and
               Euclid
               should
               as
               soon
               by
               me
               be
               condemned
               to
               the
               flames
               ,
               as
               Aretine
               ,
               and
               any
               of
               the
               
                 Histoires
                 G●lantes
              
               .
            
             
               But
               because
               you
               stick
               in
               this
               lower
               Form
               of
               Imagination
               ,
               I
               will
               therefore
               attempt
               to
               take
               you
               out
               such
               a
               lesson
               ,
               as
               is
               most
               agreeable
               to
               you
               in
               that
               capacity
               .
            
             
               Call
               to
               mind
               then
               ,
               that
               you
               begin
               your
               na●●ral
               Phylosophy
               a
               from
               a
               feigned
               annihilation
               of
               the
               World
               ,
               though
               you
               dwell
               not
               upon
               the
               notion
               
               of
               empty
               space
               remaining
               ,
               but
               straightway
               fill
               it
               with
               the
               phantasms
               of
               all
               such
               bodies
               ,
               as
               before
               their
               supposed
               annihilation
               ,
               you
               had
               perceived
               by
               your
               eyes
               ,
               or
               any
               other
               instruments
               of
               sense
               .
               And
               I
               must
               note
               it
               by
               the
               way
               ,
               that
               you
               except
               man
               only
               from
               this
               universal
               annihilation
               of
               things
               ,
               and
               leave
               not
               God
               out
               of
               it
               ,
               although
               his
               Idea
               implying
               necessary
               existence
               ,
               the
               not
               retaining
               of
               him
               ,
               be
               a
               contradiction
               .
               After
               this
               ,
               you
               lay
               aside
               those
               phantasms
               ,
               and
               b
               grant
               a
               conception
               of
               boundless
               space
               .
               You
               likewise
               maintain
               that
               body
               and
               space
               are
               not
               the
               same
               ;
               and
               you
               conceive
               ,
               though
               you
               do
               not
               assert
               ,
               a
               Vacuum
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               No
               man
               c
               calls
               this
               phantasm
               ,
               space
               ,
               for
               being
               already
               filled
               ,
               but
               because
               it
               may
               be
               filled
               ;
               nor
               does
               any
               man
               think
               bodies
               carry
               their
               places
               away
               with
               them
               ,
               but
               that
               the
               same
               space
               contains
               sometimes
               one
               ,
               sometimes
               another
               body
               ,
               which
               could
               not
               be
               ,
               if
               space
               should
               alwayes
               accompany
               the
               body
               which
               is
               once
               in
               it
               .
               —
               Place
               d
               is
               immoveable
               ;
               for
               seeing
               that
               which
               is
               moved
               is
               understood
               to
               be
               carried
               from
               place
               to
               place
               ,
               if
               place
               were
               moved
               ,
               it
               would
               also
               be
               carried
               from
               place
               to
               place
               ,
               so
               that
               one
               place
               must
               have
               another
               place
               ,
               and
               that
               place
               another
               place
               ▪
               and
               so
               on
               infinitely
               ,
               which
               is
               ridiculous
               .
               And
               for
               the
               conceit
               of
               Vacuum
               ,
               I
               say
               e
               that
               though
               between
               two
               bodies
               there
               be
               put
               no
               other
               body
               ,
               yet
               if
               there
               intercede
               any
               imagined
               space
               ,
               which
               may
               receive
               another
               body
               ,
               then
               those
               bodies
               are
               not
               contiguous
               .
               I
               suppose
               also
               f
               that
               a
               finite
               body
               ,
               at
               rest
               ,
               when
               all
               space
               besides
               is
               empty
               ,
               will
               rest
               for
               ever
               .
            
          
           
             
             
               Stud.
               
            
             
               Be
               it
               so
               .
               From
               hence
               it
               may
               be
               collected
               ,
               that
               you
               conceive
               of
               space
               ,
               as
               of
               something
               without
               your
               mind
               ,
               into
               which
               you
               suppose
               no
               notion
               can
               come
               but
               from
               some
               outward
               object
               .
               You
               conceive
               it
               as
               something
               ,
               which
               doth
               exist
               betwixt
               two
               bodies
               ,
               and
               hindreth
               the
               contiguity
               of
               them
               :
               for
               bodies
               are
               not
               therefore
               separated
               ,
               because
               I
               so
               magine
               ;
               but
               because
               t●ey
               are
               not
               contiguous
               ,
               I
               have
               an
               imagination
               of
               their
               distance
               ,
               and
               of
               something
               interceding
               .
               Seeing
               also
               you
               must
               acknowledge
               ,
               that
               this
               Vacuity
               may
               be
               conceived
               ,
               greater
               or
               less
               ,
               you
               cannot
               imagine
               ●hat
               as
               a
               meer
               nothing
               ,
               which
               is
               capable
               of
               such
               affections
               .
               You
               then
               by
               consequence
               (
               though
               in
               direct
               terms
               you
               will
               not
               grant
               it
               )
               conceive
               this
               space
               as
               a
               phantasm
               of
               something
               ;
               yet
               not
               of
               body
               ,
               seeing
               you
               have
               said
               ,
               one
               body
               may
               relinquish
               and
               another
               possess
               the
               same
               immoveable
               space
               ;
               whereby
               it
               follows
               ,
               that
               you
               apprehend
               it
               as
               a
               phantasm
               o●
               such
               a
               Being
               ,
               as
               has
               largeness
               and
               penetration
               appertaining
               to
               it
               .
               Extend
               then
               your
               conception
               of
               this
               space
               indefinitely
               ;
               and
               remember
               that
               you
               conceive
               the
               world
               without
               any
               involution
               of
               body
               in
               body
               ,
               placed
               in
               it
               ;
               and
               that
               it
               may
               remain
               in
               your
               imagination
               after
               you
               have
               by
               fiction
               destroy'd
               the
               visible
               world
               ;
               and
               that
               the
               imagined
               space
               is
               such
               ,
               as
               you
               cannot
               disimagine
               ;
               and
               observe
               at
               last
               ,
               whether
               you
               have
               not
               attained
               in
               your
               own
               way
               ,
               to
               some
               competency
               of
               fancying
               an
               infinite
               immaterial
               Being
               .
               For
               my self
               I
               have
               been
               apt
               to
               think
               of
               space
               ,
               as
               a
               phantasm
               of
               body
               ,
               really
               existing
               ;
               and
               because
               I
               conceive
               this
               boundless
               extention
               ,
               by
               you
               suppos'd
               an
               iniquity
               ,
               as
               dull
               and
               unactive
               ,
               and
               understand
               not
               how
               to
               deduce
               
               from
               it
               ,
               or
               apply
               to
               it
               ,
               the
               moral
               perfections
               which
               appertain
               to
               the
               Idea
               of
               God
               ;
               I
               therefore
               suspend
               my
               sentence
               .
               But
               the
               Argument
               presseth
               yourself
               ,
               who
               distinguish
               the
               conceptions
               of
               space
               and
               body
               ,
               beyond
               the
               probability
               of
               a
               Rejoynder
               .
            
             
               If
               you
               were
               much
               concerned
               for
               Authority
               ,
               I
               would
               here
               suggest
               to
               you
               ,
               that
               St.
               Paul
               affirms
               of
               God
               ,
               that
               in
               him
               we
               live
               and
               move
               ;
               and
               that
               it
               is
               said
               by
               
                 Theophilus
                 A●tiochenus
              
               ,
               a
               as
               also
               by
               Tertullian
               (
               the
               Author
               whom
               you
               your self
               celebrate
               ,
               that
               God
               b
               is
               the
               Place
               of
               all
               Beings
               But
               touching
               the
               particular
               explication
               of
               such
               sayings
               ,
               let
               every
               man
               abound
               in
               his
               own
               sence
               .
            
             
               And
               now
               having
               spun
               out
               this
               first
               S●bject
               of
               our
               Discourse
               ,
               (
               concerning
               the
               Immateriality
               of
               God
               )
               into
               such
               an
               undesigned
               length
               ,
               I
               remember
               no
               Conclusion
               less
               improper
               for
               the
               winding
               of
               it
               up
               (
               if
               it
               may
               stand
               with
               your
               good
               liking
               )
               than
               the
               Apostrophe
               of
               Arnobius
               ,
               which
               may
               thus
               be
               rendred
               :
               c
               
                 O
                 thou
                 greatest
                 and
                 chiefest
                 Creator
                 of
                 invisible
                 things
                 !
                 O
                 thou
                 invisible
                 Divinity
                 ,
                 never
                 to
                 be
                 comprehended
                 by
                 the
                 scanty
                 compass
                 of
                 created
                 minds
                 !
                 Thou
                 art
                 worthy
                 ,
                 thou
                 art
                 truly
                 worthy
                 (
                 if
                 our
                 unhallow'd
                 mouths
                 may
                 presume
                 to
                 mention
                 that
                 transcendent
                 worthiness
                 )
                 to
                 receive
                 from
                 every
                 understanding
                 nature
                 ,
                 never-ceasing
                 praise
                 ;
                 to
                 be
                 petitioned
                 throughout
                 our
                 lives
                 ,
                 (
                 too
                 short
                 alas
                 for
                 such
                 devotion
                 )
                 with
                 the
                 humblest
                 prostrations
                 ;
                 for
                 thou
                 art
                 the
                 First
                 Cause
                 ,
                 the
                 Place
                 and
                 Space
                 of
                 Things
                 ,
                 the
                 foundation
                 of
                 the
                 Universe
                 ,
                 infinite
                 ,
                 unbegotten
                 ,
                 immortal
                 ,
                 eternal
                 ,
                 whom
                 no
                 corporeal
                 Image
                 can
                 describe
                 ,
                 no
                 circumscription
                 can
                 determine
                 .
              
            
             
             
               We
               have
               dwelt
               long
               on
               this
               first
               head
               ;
               and
               it
               was
               necessary
               on
               my
               part
               to
               pursue
               it
               with
               such
               a
               copiousness
               :
               for
               if
               this
               foundation
               of
               the
               corporeity
               of
               all
               things
               had
               not
               been
               shaken
               ,
               your
               superstructures
               would
               have
               become
               almost
               inexpugnable
               by
               Phylosophy
               .
               But
               this
               being
               rendred
               sandy
               and
               unsound
               ,
               there
               will
               be
               the
               less
               work
               and
               strength
               required
               to
               the
               demolishing
               of
               those
               ;
               and
               so
               in
               our
               proceeding
               ,
               we
               may
               imitate
               (
               perhaps
               )
               the
               descent
               of
               heavy
               bodies
               ,
               making
               the
               more
               hast
               ,
               the
               further
               we
               go
               .
               I
               'm
               sure
               in
               our
               next
               Subject
               ,
            
             
               
                 The
                 holy
                 Trinity
              
               ;
               we
               cannot
               speak
               much
               ,
               and
               well
               ,
               it
               being
               a
               deep
               and
               revered
               mystery
               .
            
          
        
         
           
             
               Mr.
               Hobbes
               .
            
             
               That
               Doctrine
               is
               entangled
               in
               words
               ,
               whereby
               there
               is
               little
               said
               of
               it
               intelligibly
               .
               Hypostatical
               a
               is
               a
               name
               that
               signifies
               nothing
               ,
               but
               is
               taken
               up
               ,
               and
               learned
               by
               rote
               from
               the
               canting
               Schoolmen
               .
               The
               b
               doctrine
               of
               the
               Trinity
               ,
               as
               far
               as
               can
               be
               gathered
               directly
               from
               the
               Scripture
               ,
               is
               in
               substance
               ,
               this
               ,
               that
               the
               God
               who
               is
               alwayes
               one
               and
               the
               same
               ,
               was
               the
               person
               represented
               by
               Moses
               ;
               the
               person
               represented
               by
               his
               Son
               incarnate
               ;
               and
               the
               person
               represented
               by
               the
               Apostles
               .
               The
               true
               God
               c
               may
               be
               personated
               ;
               as
               he
               was
               ,
               First
               ,
               by
               Moses
               ,
               who
               governed
               the
               Israelites
               ,
               (
               that
               were
               not
               his
               ,
               but
               Gods
               people
               )
               not
               in
               his
               own
               name
               ,
               with
               
                 Hoc
                 dicit
                 Moses
              
               ,
               but
               in
               God●
               name
               ,
               with
               
                 Hoc
                 dicit
                 Dominus
              
               .
               Secondly
               ,
               by
               the
               Son
               of
               man
               ,
               his
               own
               Son
               ,
               our
               blessed
               Saviour
               Jesus
               Christ
               ,
               that
               came
               to
               reduce
               the
               Ie●s
               ,
               and
               induce
               all
               Nations
               into
               the
               Kingdom
               of
               his
               Father
               ;
               no●
               as
               of
               himself
               ,
               but
               as
               sent
               from
               
               his
               Father
               .
               And
               thirdly
               ,
               by
               the
               holy
               Ghost
               ,
               or
               Comforter
               ,
               speaking
               and
               working
               in
               the
               Apostles
               ;
               which
               holy
               Ghost
               was
               a
               Comforter
               ,
               that
               came
               not
               of
               himself
               ,
               but
               was
               sent
               ,
               and
               proceeded
               from
               them
               both
               .
               d
               Moses
               and
               the
               Priests
               ,
               e
               the
               Man
               Ch●ist
               ,
               and
               the
               Apostles
               ,
               and
               the
               Successors
               to
               Apostolical
               power
               ,
               these
               three
               at
               several
               times
               did
               represent
               the
               person
               of
               God
               :
               Moses
               ,
               and
               his
               Successors
               the
               High
               Priests
               ,
               and
               Kings
               of
               Iudah
               ,
               in
               the
               Old
               Testament
               ;
               Christ
               himself
               ,
               in
               the
               time
               he
               lived
               on
               earth
               ;
               and
               the
               Apostles
               and
               their
               Successo●s
               from
               the
               day
               of
               Pentecost
               ,
               to
               this
               day
               .
               God
               f
               is
               one
               person
               as
               represented
               by
               Moses
               ,
               and
               a●●o
               her
               person
               ,
               as
               represented
               by
               his
               Son
               the
               Christ
               :
               for
               Person
               being
               a
               relative
               to
               Representer
               ,
               it
               is
               consequent
               to
               plurality
               of
               representers
               ,
               that
               there
               be
               a
               plurality
               of
               persons
               ,
               though
               of
               one
               and
               the
               same
               substance
               .
            
          
           
             
               Stud.
               
            
             
               You
               surprize
               me
               here
               with
               such
               an
               explication
               of
               the
               Trinity
               ,
               as
               has
               not
               been
               invented
               by
               any
               Heretick
               of
               the
               unluckiest
               wit
               ,
               for
               these
               sixteen
               hundred
               years
               .
               And
               now
               I
               am
               guided
               after
               the
               manner
               of
               the
               multitude
               ,
               whose
               curiosity
               leads
               them
               to
               see
               the
               deformed
               births
               and
               mishapen
               effects
               of
               miscarrying
               nature
               ,
               rather
               than
               to
               contemplate
               the
               Master-pieces
               of
               the
               Creation
               :
               it
               is
               not
               so
               much
               the
               goodness
               ,
               as
               the
               prodigiousness
               of
               this
               novel
               doctrine
               ,
               which
               enticeth
               me
               to
               consider
               it
               .
               And
               in
               truth
               ,
               this
               conception
               of
               a
               Trinity
               seems
               to
               me
               more
               a
               Monster
               ,
               than
               the
               head
               of
               Cerberus
               ,
               (
               that
               is
               ,
               death
               )
               it self
               ;
               which
               head
               would
               have
               been
               call'd
               four-fold
               ,
               if
               the
               fourth
               part
               of
               the
               world
               (
               America
               )
               had
               been
               then
               discover'd
               :
               
               but
               this
               conception
               ,
               as
               will
               by
               and
               by
               appear
               ,
               may
               multiply
               it self
               an
               hundred
               fold
               ,
               and
               be
               rather
               a
               Century
               ,
               than
               a
               Trinity
               .
               There
               is
               also
               in
               it
               this
               inconvenience
               ,
               that
               before
               the
               dayes
               of
               Moses
               ,
               you
               must
               affirm
               one
               only
               natural
               person
               to
               have
               been
               in
               the
               divine
               nature
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               There
               was
               but
               one
               from
               whence
               we
               may
               a
               gather
               the
               reason
               ,
               why
               those
               names
               ,
               Father
               ,
               Son
               ,
               and
               Holy
               Spirit
               ,
               in
               the
               signification
               of
               the
               Godhead
               ,
               are
               never
               used
               in
               the
               Old
               Testament
               :
               for
               they
               are
               Persons
               ,
               that
               is
               ,
               they
               have
               their
               names
               from
               representing
               ,
               which
               could
               not
               be
               ,
               till
               divers
               men
               had
               represented
               Gods
               Person
               ,
               in
               ruling
               ,
               or
               in
               directing
               under
               him
               .
               Our
               Saviour
               b
               both
               in
               teaching
               and
               reigning
               ,
               representeth
               (
               as
               Moses
               did
               )
               the
               person
               of
               God
               ,
               which
               God
               ,
               from
               that
               time
               forward
               ,
               but
               not
               before
               ,
               is
               called
               the
               Father
               .
            
          
           
             
               Stud.
               
            
             
               Where
               is
               now
               your
               will
               to
               pay
               a
               reverence
               to
               the
               Law
               ,
               by
               whose
               Authority
               you
               are
               taught
               ,
               in
               the
               first
               Article
               of
               the
               Church
               of
               England
               ,
               that
               there
               be
               three
               persons
               ,
               of
               one
               substance
               ,
               power
               ,
               and
               eternity
               .
               But
               you
               will
               say
               ,
               that
               your
               Leviathan
               was
               published
               in
               those
               dayes
               c
               when
               the
               King
               by
               your
               doctrine
               ,
               was
               no
               King
               ;
               when
               the
               Parliament
               having
               the
               supreme
               strength
               ,
               had
               for
               that
               very
               reason
               ,
               (
               the
               reason
               which
               you
               give
               ,
               and
               I
               may
               consider
               in
               its
               assigned
               place
               )
               the
               sovereign
               Right
               ,
               by
               which
               they
               preferred
               their
               own
               Ordinances
               ,
               and
               the
               Constitutions
               of
               the
               Assembly
               ,
               to
               the
               Canons
               and
               Articles
               of
               the
               Convocation
               .
               And
               indeed
               you
               have
               told
               us
               in
               that
               
               Book
               ,
               
                 d
                 that
                 you
                 submitted
                 in
                 all
                 Questions
                 ▪
                 whereof
                 the
                 determination
                 dependeth
                 on
                 the
                 Scriptures
                 ,
                 to
                 the
                 interpretation
                 of
                 the
                 Bible
                 ,
                 authorized
                 by
                 the
                 Commonwealth
                 ,
                 whose
                 Subject
                 you
                 were
                 :
              
               that
               is
               to
               say
               ,
               to
               the
               Annotations
               of
               the
               Assembly
               of
               Divines
               ;
               wherein
               ,
               no
               doubt
               ,
               you
               might
               have
               read
               the
               Doctrine
               of
               an
               eternal
               Trinity
               asserted
               ,
               seeing
               in
               their
               shortest
               Catechism
               ,
               't
               is
               not
               omitted
               .
               But
               Law
               and
               Scripture
               (
               like
               the
               servants
               of
               an
               hard
               and
               selfish
               Master
               )
               are
               used
               by
               you
               ,
               whilest
               they
               have
               strength
               to
               serve
               your
               purpose
               ;
               but
               when
               you
               cannot
               work
               your
               design
               by
               them
               ,
               they
               are
               cast
               off
               with
               utter
               neglect
               .
            
             
               But
               to
               proceed
               ;
               you
               your self
               ,
               together
               with
               the
               Law
               ,
               have
               affirmed
               Jesus
               to
               be
               God-man
               ;
               e
               and
               Arrius
               granted
               to
               him
               a
               duration
               before
               the
               world
               ;
               and
               Eusebius
               ,
               who
               had
               some
               favour
               for
               the
               Arrian
               Doctrine
               ,
               supposeth
               him
               often
               to
               have
               appeared
               before
               ,
               and
               under
               the
               times
               of
               the
               Law.
               And
               a
               very
               late
               Writer
               ,
               who
               has
               not
               fear'd
               ,
               in
               his
               Rhapsodie
               of
               Ecclesiastick
               Stories
               ,
               f
               to
               deny
               the
               Eternal
               God-head
               of
               Christ
               ,
               hath
               yet
               maintained
               it
               to
               he
               very
               dangerous
               ,
               to
               deny
               his
               Pre-existence
               .
               There
               were
               then
               (
               and
               it
               follows
               from
               the
               sense
               of
               your
               own
               confession
               )
               at
               least
               two
               natural
               persons
               ,
               of
               the
               Father
               and
               of
               Christ
               ,
               before
               this
               world
               was
               founded
               .
            
             
               Further
               ,
               if
               every
               one
               ,
               representing
               the
               Person
               of
               God
               ,
               in
               ruling
               or
               directing
               under
               him
               ,
               addeth
               a
               person
               to
               the
               God-head
               then
               may
               it
               be
               thence
               concluded
               ,
               (
               as
               Enjedinus
               speaks
               g
               in
               relation
               to
               Pope
               Alexander
               ,
               who
               would
               infer
               three
               persons
               from
               the
               three
               Attributes
               of
               
                 Fecit
                 ,
                 dixit
                 ,
                 benedixit
              
               ,
               
               at
               the
               beginning
               of
               Genesis
               )
               that
               there
               are
               not
               only
               three
               ,
               but
               six
               hundred
               .
               For
               all
               Civil
               Powers
               are
               Representatives
               of
               the
               King
               of
               the
               Universe
               ;
               and
               you
               your self
               affirm
               ,
               that
               any
               Civil
               Sovereign
               is
               Lieu-tenant
               of
               God
               ,
               a
               and
               representeth
               his
               person
               .
               To
               speak
               with
               propriety
               ,
               Moses
               was
               rather
               a
               Mediator
               betwixt
               God
               and
               the
               People
               ,
               who
               were
               under
               a
               Theocracy
               ,
               and
               not
               a
               Sovereign
               on
               earth
               .
               And
               Saul
               ,
               who
               was
               appointed
               them
               in
               the
               place
               of
               God
               ,
               whom
               ,
               in
               their
               unreasonable
               wishes
               ,
               (
               out
               of
               an
               apish
               imitation
               of
               the
               Heathen
               Models
               )
               they
               had
               deposed
               ,
               seems
               the
               first
               Person
               representing
               God
               among
               the
               Iews
               .
               It
               is
               also
               to
               be
               noted
               ,
               that
               the
               Apostles
               were
               Representers
               ,
               not
               strictly
               of
               Gods
               Person
               ▪
               but
               of
               Christ
               God-man
               ,
               from
               whom
               they
               received
               commission
               ,
               in
               his
               name
               ,
               to
               teach
               and
               baptize
               ,
               after
               all
               power
               was
               given
               to
               him
               .
               Wherefore
               the
               Bishop
               of
               Rome
               has
               presumed
               to
               call
               himself
               ,
               rather
               falsly
               than
               improperly
               ,
               the
               servant
               of
               the
               servants
               of
               God
               ,
               and
               Vicar
               of
               Christ.
               But
               if
               you
               are
               not
               willing
               to
               multiply
               Persons
               in
               the
               Godhead
               ,
               by
               the
               number
               of
               Vicegerents
               ,
               but
               chuse
               to
               understand
               this
               three-fold
               representation
               of
               a
               three-fold
               state
               of
               People
               ,
               under
               Moses
               ,
               Christ
               ,
               and
               the
               Apostles
               ,
               (
               which
               yet
               is
               an
               evasion
               ,
               not
               at
               all
               suggested
               by
               you
               )
               even
               by
               this
               artifice
               ,
               you
               will
               not
               find
               a
               back
               door
               open
               ,
               out
               of
               which
               you
               may
               escape
               .
               For
               besides
               that
               the
               Apostolical
               times
               are
               but
               the
               continuation
               of
               the
               state
               begun
               by
               Christ
               ,
               and
               that
               the
               Reign
               of
               Christ
               at
               his
               second
               coming
               ,
               will
               be
               a
               state
               perfectly
               new
               ,
               we
               must
               remember
               ,
               that
               there
               were
               two
               states
               before
               the
               dayes
               of
               Moses
               ;
               the
               one
               to
               be
               computed
               from
               Adam
               ,
               who
               in
               
               most
               eminent
               manner
               represented
               God
               ,
               being
               appointed
               by
               him
               ,
               Universal
               Monarch
               of
               the
               Earth
               :
               the
               other
               ,
               from
               the
               Revelation
               made
               to
               Abraham
               who
               may
               be
               said
               the
               first
               person
               ,
               with
               whom
               God
               made
               a
               formal
               Covenant
               ,
               Sealed
               by
               the
               Rite
               of
               Circumcision
               ,
               and
               by
               Promises
               guarded
               from
               violation
               .
            
             
               Again
               ,
               whereas
               you
               have
               affirmed
               that
               the
               names
               of
               Father
               and
               Son
               ,
               in
               the
               signification
               of
               the
               God-head
               ,
               are
               never
               used
               in
               the
               Old-Testament
               ,
               therein
               you
               consulted
               not
               your
               Concordance
               .
               For
               seeing
               Christ
               is
               called
               the
               Son
               ,
               in
               the
               second
               Psalm
               ,
               the
               cor-relative
               Father
               is
               as
               directly
               pointed
               out
               ,
               as
               if
               the
               very
               name
               had
               in
               Capital
               Letters
               been
               written
               down
               .
               Neither
               do
               I
               here
               create
               by
               my
               Fancy
               (
               as
               is
               the
               manner
               of
               such
               ,
               who
               deal
               in
               Allegories
               of
               Scripture
               )
               a
               mystical
               sense
               ;
               because
               the
               Author
               of
               the
               Epistle
               to
               the
               Hebrews
               b
               ha's
               expounded
               the
               words
               of
               our
               blessed
               Lord
               ,
               and
               not
               of
               David
               .
               Saint
               Matthew
               likewise
               ha's
               made
               the
               same
               interpretation
               :
               if
               
                 Iustin
                 Martyr
              
               was
               not
               deceived
               ,
               either
               by
               his
               memory
               ,
               or
               by
               oral
               Tradition
               ,
               or
               a
               spurious
               Copy
               ;
               for
               in
               stead
               of
               those
               words
               from
               Heaven
               ,
               c
               at
               the
               baptism
               of
               Jesus
               ,
               
                 This
                 is
                 my
                 Beloved
                 Son
                 ,
                 in
                 whom
                 I
                 am
                 well
                 pleased
              
               ;
               he
               ha's
               in
               two
               places
               ,
               d
               affirmed
               the
               voice
               to
               have
               been
               this
               ,
               
                 Thou
                 art
                 my
                 Son
                 ,
                 this
                 day
                 have
                 I
                 begotten
                 thee
                 .
              
            
          
           
             
               Mr
               Hobbes
               .
            
             
               Let
               us
               not
               labor
               any
               longer
               in
               e
               a
               particular
               sifting
               of
               such
               mysteries
               as
               are
               not
               comprehensible
               ,
               nor
               fall
               under
               any
               rule
               of
               natural
               Science
               For
               it
               is
               with
               the
               mysteries
               of
               our
               Religion
               ,
               as
               with
               wholesome
               Pills
               for
               the
               sick
               ,
               
               which
               swallowed
               whole
               ,
               have
               the
               virtue
               to
               cure
               ;
               but
               chewed
               ,
               are
               for
               the
               most
               part
               cast
               up
               again
               without
               effect
               .
            
          
           
             
               Stud.
               
            
             
               The
               danger
               ,
               in
               my
               opinion
               ,
               ariseth
               not
               from
               the
               mastication
               of
               the
               Physic
               ,
               but
               from
               the
               indisposed
               Stomach
               and
               Palate
               of
               the
               Patient
               ,
               to
               whose
               health
               Religion
               conduceth
               more
               ,
               when
               it
               is
               relished
               by
               an
               uninfected
               Judgment
               ,
               in
               the
               particular
               accounts
               of
               it
               ;
               than
               when
               it
               is
               taken
               in
               the
               lump
               by
               an
               implicit
               faith
               which
               is
               a
               way
               agreeable
               ,
               not
               to
               grown
               men
               ,
               but
               to
               children
               in
               understanding
               ,
               whom
               we
               cannot
               satisfie
               ,
               and
               must
               not
               distast
               .
               But
               because
               you
               seem
               not
               willing
               to
               intrude
               further
               into
               this
               mystery
               of
               the
               God-head
               ,
               considered
               in
               its
               self
               and
               persons
               ,
               (
               which
               yet
               ,
               as
               you
               would
               make
               it
               ,
               is
               no
               more
               a
               mystery
               ,
               than
               if
               his
               Majesty
               should
               be
               called
               one
               Sovereign
               with
               three
               persons
               ,
               being
               represented
               by
               three
               successive
               Lord
               Lieutenants
               of
               Ireland
               ;
               )
               let
               us
               descend
               to
               the
               consideration
               of
               the
               Godhead
               in
               its
               outward
               works
               ;
               in
               which
               perhaps
               we
               may
               have
               surer
               footing
               ;
               seeing
               Phylosophers
               ,
               unassisted
               by
               Revelation
               have
               discoursed
               much
               upon
            
          
        
         
           
             Our
             third
             Head
             ,
             the
             Creation
             of
             the
             World.
             
          
           
             
               Mr.
               Hobbes
               .
            
             
               The
               questions
               about
               the
               magnitude
               of
               the
               World
               e
               (
               whether
               it
               be
               finite
               or
               infinite
               )
               or
               concerning
               its
               duration
               ,
               (
               whether
               it
               had
               a
               beginning
               ,
               or
               be
               eternal
               ,
               )
               are
               not
               to
               be
               determined
               by
               Phylosophers
               .
               Whatsoever
               we
               know
               ,
               that
               are
               men
               ,
               we
               learn
               it
               from
               our
               phantasms
               ;
               and
               of
               infinite
               (
               whether
               magnitude
               or
               time
               )
               there
               is
               
               no
               phantasm
               at
               all
               ;
               so
               that
               it
               is
               impossible
               either
               for
               a
               man
               or
               any
               other
               creature
               ,
               to
               have
               any
               conception
               of
               infinite
               .
            
          
           
             
               Stud.
               
            
             
               You
               prove
               not
               here
               ,
               that
               a
               man
               can
               have
               no
               conception
               ,
               but
               only
               that
               he
               can
               have
               no
               image
               of
               an
               infinite
               Cause
               :
               whereas
               it
               ha's
               been
               already
               shewn
               ,
               &
               may
               hereafter
               be
               ev●●ced
               from
               the
               immateriality
               of
               Mans
               Soul
               ,
               that
               all
               conception●
               and
               Ideas
               ,
               are
               not
               phantasms
               ,
               or
               arise
               not
               from
               them
               .
               But
               whilst
               you
               plead
               the
               difficulty
               of
               conceiving
               an
               eternal
               being
               in
               reference
               to
               the
               Creation
               ,
               you
               elsewhere
               f
               admit
               of
               an
               Idea
               ,
               difficult
               enough
               ▪
               for
               you
               can
               feign
               in
               your
               mind
               that
               a
               point
               may
               swell
               to
               a
               great
               figure
               ,
               such
               as
               that
               of
               Man
               (
               and
               this
               you
               say
               g
               is
               the
               only
               Ide●
               which
               we
               have
               at
               the
               naming
               of
               Creator
               )
               and
               that
               such
               a
               figure
               may
               again
               contract
               it self
               into
               the
               narrowness
               of
               a
               point
               ,
               hereby
               you
               admit
               of
               a
               natural
               phantasm
               of
               Creation
               out
               of
               nothing
               ,
               as
               also
               of
               re-annihilation
               ;
               for
               all
               the
               supposed
               points
               besides
               that
               first
               ,
               which
               is
               just
               commensurate
               to
               so
               much
               space
               ,
               can
               neither
               arise
               out
               of
               that
               one
               ,
               nor
               shrink
               into
               it
               ,
               and
               wherea●
               you
               add
               that
               you
               cannot
               comprehend
               in
               your
               mind
               ,
               how
               this
               may
               po●●ibly
               be
               done
               in
               nature
               ,
               h
               of
               which
               before
               you
               pranted
               a
               phantasm
               which
               ariseth
               from
               real
               impulse
               ,
               if
               all
               be
               Body
               ,
               it
               is
               as
               much
               ,
               as
               if
               you
               had
               said
               ,
               you
               can
               ,
               and
               you
               cannot
               comprehend
               it
               .
               And
               I
               cannot
               but
               here
               admire
               it
               in
               a
               man
               who
               pretends
               to
               a
               consistency
               with
               himself
               ,
               that
               you
               should
               allow
               the
               above
               said
               phantasm
               ▪
               and
               yet
               reprehend
               it
               as
               principle
               void
               of
               sense
               ,
               i
               and
               which
               a
               man
               at
               the
               first
               hearing
               ,
               whether
               Geometrician
               or
               not
               
               Geometriciam
               must
               abhorr
               ;
               (
               the
               which
               notwithstanding
               the
               learned
               Lord
               Bacon
               did
               embrace
               )
               that
               the
               same
               Body
               without
               adding
               to
               it
               ,
               or
               taking
               from
               it
               ,
               is
               sometimes
               greater
               and
               sometimes
               lesse
               .
               But
               to
               return
               to
               the
               conception
               of
               an
               eternal
               Cause
               ,
               though
               it
               be
               not
               possible
               to
               have
               an
               Image
               of
               God
               ,
               yet
               it
               is
               easie
               by
               the
               help
               of
               Reason
               ,
               from
               the
               Images
               of
               things
               we
               see
               ,
               to
               climb
               by
               degrees
               above
               the
               visible
               World
               ,
               to
               the
               eternal
               Creator
               of
               it
               .
               Curiosity
               or
               love
               of
               the
               knowledge
               of
               Causes
               ,
               doe's
               draw
               a
               man
               (
               as
               you
               will
               grant
               )
               k
               from
               consideration
               of
               the
               effect
               to
               seek
               the
               Cause
               ;
               and
               again
               the
               cause
               of
               that
               Cause
               ,
               till
               of
               necessity
               he
               must
               come
               to
               this
               thought
               at
               last
               ,
               that
               there
               is
               some
               cause
               ,
               whereof
               there
               is
               no
               former
               cause
               ,
               but
               is
               Eternal
               ,
               and
               is
               called
               God.
               
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Though
               l
               a
               man
               may
               from
               some
               effect
               proceed
               to
               the
               immediate
               cause
               thereof
               ,
               and
               from
               that
               to
               a
               more
               remote
               Cause
               ,
               and
               so
               ascend
               continually
               by
               right
               ratiocination
               from
               cause
               to
               Cause
               ;
               yet
               he
               will
               not
               be
               able
               to
               proceed
               eternally
               ;
               but
               wearied
               will
               at
               last
               give
               over
               ,
               without
               knowing
               ,
               whether
               it
               were
               possible
               for
               him
               to
               proceed
               to
               an
               end
               ,
               or
               not
               .
            
          
           
             
               Stud.
               
            
             
               We
               are
               not
               ,
               as
               you
               imagine
               ,
               wearied
               in
               this
               assent
               of
               our
               Reason
               ,
               upon
               the
               several
               roundles
               of
               second
               causes
               to
               that
               which
               is
               eternal
               .
               for
               we
               passe
               not
               through
               every
               single
               cause
               and
               effect
               ;
               but
               like
               those
               who
               search
               their
               pedigree
               no
               further
               ,
               than
               their
               great
               great
               Grand-Father
               ,
               yet
               say
               ,
               they
               at
               first
               sprung
               from
               Adam
               ;
               we
               view
               some
               more
               immediate
               causes
               and
               effects
               ,
               and
               consider
               that
               there
               is
               the
               like
               reason
               of
               dependency
               ,
               
               in
               the
               rest
               and
               thence
               as
               it
               were
               ,
               leap
               forward
               unto
               the
               top
               of
               this
               
               Iacob's
               Ladder
               ,
               and
               arrive
               a●
               the
               acknowledgment
               of
               an
               eternal
               ,
               immovable
               Mover
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Though
               from
               this
               ,
               that
               nothing
               can
               move
               it self
               ,
               m
               it
               may
               rightly
               be
               inferred
               that
               there
               was
               some
               first
               eternal
               Movent
               ;
               yet
               〈◊〉
               can
               never
               be
               inferred
               (
               though
               some
               use
               to
               make
               such
               inference
               )
               that
               that
               Movent
               was
               eternally
               immoveable
               ,
               but
               rather
               eternally
               moved
               :
               for
               as
               it
               is
               true
               that
               nothing
               is
               moved
               by
               it self
               ,
               so
               is
               a●
               true
               also
               ,
               that
               nothing
               is
               moved
               ,
               but
               by
               that
               which
               is
               already
               moved
               .
            
          
           
             
               Stud.
               
            
             
               Here
               you
               proceed
               not
               with
               such
               consistence
               and
               scrupulous
               ratiocination
               as
               becometh
               a
               Phylosopher
               :
               for
               if
               nothing
               be
               moved
               by
               it self
               ,
               then
               to
               say
               an
               eternal
               Mover
               is
               moved
               ,
               is
               to
               say
               ,
               that
               that
               Eternal
               is
               not
               Eternal
               :
               for
               there
               is
               something
               presupposed
               to
               give
               it
               motion
               ,
               and
               another
               thing
               foregoing
               and
               causing
               that
               motion
               ,
               and
               so
               on
               ,
               in
               infinitum
               .
               Yet
               you
               acknowledge
               in
               your
               Book
               n
               a
               first
               Power
               of
               all
               Powers
               :
               but
               at
               the
               present
               ,
               your
               reasoning
               is
               connected
               with
               your
               beloved
               notion
               o●
               a
               corporeal
               Universe
               .
               For
               Matter
               can
               never
               move
               ,
               but
               by
               that
               which
               is
               moved
               ,
               and
               so
               forward
               ,
               not
               to
               an
               eternal
               Cause
               ,
               but
               in
               an
               endless
               Circle
               ,
               which
               yet
               in
               some
               part
               must
               have
               had
               a
               beginning
               ,
               for
               here
               the
               question
               will
               return
               ;
               how
               came
               the
               sluggish
               Matter
               ,
               which
               cannot
               help
               it self
               ,
               to
               have
               motion
               at
               first
               imparted
               to
               it
               ?
               if
               there
               were
               not
               an
               eternal
               incorporeal
               self-moving
               mind
               ;
               wherefore
               you
               are
               ,
               again
               ,
               involved
               in
               the
               
               condemnation
               of
               the
               Epicureans
               ,
               of
               whom
               Cicero
               ,
               in
               his
               first
               
                 De
                 Finibus
              
               o
               ha's
               left
               this
               pertinent
               observation
               .
               There
               being
               two
               things
               to
               be
               inquired
               after
               in
               the
               nature
               of
               things
               ,
               the
               one
               ,
               what
               the
               Matter
               is
               out
               of
               which
               every
               thing
               is
               made
               ;
               the
               other
               ,
               what
               is
               the
               force
               or
               motion
               which
               doth
               every
               thing
               :
               the
               Epicureans
               have
               reasoned
               concerning
               Matter
               ,
               but
               the
               efficient
               Power
               is
               a
               part
               of
               Phylosophy
               which
               they
               have
               left
               untilled
               .
               So
               little
               of
               Reason
               in
               this
               Article
               of
               the
               Creation
               ,
               is
               on
               the
               side
               of
               some
               men
               ,
               who
               would
               monopolize
               that
               honorable
               name
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Natural
               Reason
               is
               not
               so
               much
               concerned
               in
               this
               question
               ,
               because
               p
               so
               much
               cannot
               be
               known
               ,
               as
               may
               be
               sought
               ,
               the
               question
               about
               the
               beginning
               of
               the
               World
               is
               to
               be
               determined
               by
               those
               that
               are
               lawfully
               authorized
               to
               order
               the
               worship
               of
               God
               ,
               for
               as
               Almighty
               God
               when
               he
               had
               brought
               his
               People
               into
               Iudaea
               ,
               allowed
               the
               Priests
               the
               First-Fruits
               reserved
               to
               himself
               ;
               so
               when
               he
               had
               delivered
               up
               the
               World
               to
               the
               disputations
               of
               men
               ,
               it
               was
               his
               pleasure
               that
               all
               opinions
               concerning
               the
               nature
               of
               infinite
               and
               eternal
               ,
               known
               only
               to
               himself
               ,
               should
               (
               as
               the
               First-Fruits
               of
               wisdom
               )
               be
               judged
               by
               those
               ,
               whose
               ministry
               they
               meant
               to
               use
               in
               the
               ordering
               of
               Religion
               .
               I
               cannot
               therefore
               commend
               those
               that
               boast
               they
               have
               demonstrated
               by
               reasons
               drawn
               from
               natural
               things
               ,
               that
               the
               World
               had
               a
               beginning
               .
            
          
           
             
               Stud.
               
            
             
               Where
               find
               you
               the
               Supreme
               Civil
               Magistrate
               (
               for
               him
               you
               mean
               )
               to
               be
               constituted
               a
               
               Judge
               of
               true
               and
               false
               ?
               then
               would
               the
               Truth
               be
               as
               inconstant
               ,
               as
               the
               Opinions
               of
               those
               Powers
               ;
               who
               being
               thronged
               with
               employments
               ,
               have
               of
               all
               men
               ,
               the
               least
               room
               left
               for
               speculation
               .
            
             
               The
               Great
               Turk
               ,
               who
               ha's
               made
               the
               Alcaron
               to
               be
               Law
               ,
               ha's
               there
               affirmed
               ,
               that
               two
               verses
               in
               
                 Surata
                 Vaccae
              
               ,
               q
               were
               made
               by
               God
               Almighty
               ,
               two
               thousand
               years
               before
               the
               World
               was
               framed
               and
               written
               by
               his
               Finger
               ;
               and
               all
               Christian
               Princes
               ,
               who
               determine
               the
               Bible
               to
               be
               the
               Word
               of
               God
               ,
               have
               thereby
               determin'd
               ,
               that
               such
               Stories
               are
               absurd
               Fables
               .
               If
               you
               had
               so
               stated
               the
               Power
               of
               Princes
               ,
               as
               to
               have
               ascribed
               a
               right
               to
               them
               ,
               not
               (
               as
               you
               now
               have
               done
               )
               of
               determining
               questions
               (
               that
               is
               ,
               of
               resolving
               them
               into
               true
               negations
               or
               affirmations
               )
               but
               of
               restraining
               the
               tongues
               or
               pens
               of
               men
               ,
               from
               venting
               what
               they
               esteem
               inconvenient
               for
               Society
               ;
               I
               know
               few
               men
               of
               my
               Order
               ,
               who
               would
               with
               any
               vehemence
               have
               become
               your
               opposers
               ,
               provided
               alwaies
               that
               this
               Power
               be
               meant
               of
               such
               Opinions
               ,
               as
               subvert
               not
               natural
               or
               Christian
               Religion
               :
               for
               it
               is
               as
               necessary
               at
               all
               times
               to
               professe
               such
               Articles
               ,
               as
               it
               is
               to
               make
               profession
               that
               we
               are
               not
               Atheists
               ;
               the
               necessity
               of
               which
               may
               hereafter
               be
               proved
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               I
               have
               so
               done
               ,
               as
               you
               require
               ,
               I
               should
               ;
               for
               in
               my
               Letter
               to
               Dr.
               Wallis
               ,
               r
               since
               his
               Majesties
               return
               ,
               I
               have
               upon
               second
               thoughts
               restrained
               the
               decision
               of
               Authority
               to
               the
               publication
               and
               not
               the
               inward
               belief
               of
               Doctrin●
               .
               I
               say
               ,
               there
               that
               these
               opinions
               about
               the
               Creation
               ,
               are
               to
               be
               judged
               by
               those
               to
               whom
               God
               ha's
               committed
               the
               ordering
               of
               Religion
               ;
               that
               is
               ,
               to
               the
               Supreme
               
               Governors
               of
               the
               Church
               ;
               that
               is
               ,
               in
               England
               to
               the
               King.
               By
               his
               Authority
               ,
               I
               say
               ,
               it
               ought
               to
               be
               decided
               ,
               (
               not
               what
               men
               shall
               think
               ,
               but
               )
               what
               they
               shall
               say
               in
               those
               questions
               .
            
          
           
             
               Stud.
               
            
             
               In
               this
               question
               of
               the
               Creation
               ,
               you
               seem
               too
               bountiful
               to
               Authority
               ;
               seeing
               by
               your
               own
               concession
               ,
               the
               affirmative
               is
               a
               point
               so
               very
               fundamental
               ,
               that
               all
               natural
               Religion
               ,
               if
               that
               be
               taken
               away
               ,
               will
               fall
               to
               the
               ground
               ;
               for
               in
               the
               Epistle
               before
               mentioned
               ,
               s
               you
               doubt
               not
               to
               affirm
               ,
               that
               ,
               as
               for
               arguments
               from
               natural
               reason
               ,
               no
               man
               ha's
               hitherto
               brought
               any
               one
               ,
               except
               the
               Creation
               ,
               to
               prove
               a
               Deity
               ,
               that
               had
               not
               made
               it
               more
               doubtful
               to
               many
               men
               ,
               than
               it
               was
               before
               .
               Wherefore
               it
               follows
               that
               whilst
               you
               attribute
               unto
               the
               Civil
               Magistrate
               a
               Right
               of
               binding
               men
               ,
               if
               he
               shall
               so
               please
               ,
               to
               profess
               this
               falshood
               ,
               that
               the
               World
               had
               no
               beginning
               ;
               you
               also
               ascribe
               unto
               the
               same
               Magistrate
               ,
               a
               Right
               of
               banishing
               the
               Profession
               of
               a
               Deity
               out
               of
               his
               Dominions
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Why
               do
               you
               t
               stile
               the
               King
               by
               the
               name
               of
               Magistrate
               ?
               Do
               you
               find
               Magigistrate
               to
               signifie
               any
               where
               the
               person
               that
               hath
               the
               Sovereign
               Power
               ,
               and
               not
               every
               where
               the
               Sovereigns
               Officers
               ?
            
          
           
             
               Stud.
               
            
             
               Although
               you
               are
               here
               guilty
               of
               an
               excursion
               ,
               yet
               I
               am
               content
               to
               follow
               you
               ,
               not
               being
               ignorant
               how
               soon
               you
               are
               out
               of
               breath
               in
               pursuing
               any
               Game
               started
               in
               Philology
               ;
               And
               first
               ,
               I
               will
               grant
               it
               to
               you
               ,
               that
               if
               we
               have
               regard
               to
               the
               nicest
               application
               of
               the
               Word
               ,
               at
               some
               times
               
               amongst
               the
               Romans
               ,
               it
               will
               not
               so
               elegantly
               agree
               to
               the
               Supreme
               Power
               .
               For
               in
               the
               fourth
               Book
               of
               Cicero
               (
               or
               rather
               Cornificius
               )
               ad
               Herennium
               ,
               u
               the
               Magistrate
               is
               said
               to
               be
               imployed
               in
               the
               execution
               of
               such
               Decrees
               ,
               as
               were
               made
               Law
               by
               the
               Senate
               :
               And
               I
               have
               read
               in
               Varro
               ,
               x
               that
               the
               Officers
               inferior
               to
               the
               
                 Magister
                 Populi
              
               or
               Dictator
               ,
               and
               
                 Magister
                 Equitum
              
               ,
               were
               by
               way
               of
               diminution
               call'd
               Magistratus
               ;
               as
               from
               
                 Albus
                 ,
                 Albatus
              
               :
               and
               yet
               I
               am
               assured
               that
               Cicero
               sometimes
               us'd
               the
               Word
               Magistrate
               in
               such
               a
               sense
               as
               derogates
               not
               at
               all
               from
               the
               super-eminence
               of
               things
               ;
               for
               in
               his
               third
               Book
               
                 De
                 Legibus
              
               y
               we
               have
               this
               sentence
               ;
               The
               Magistrate
               is
               a
               speaking
               Law
               ,
               and
               the
               Law
               is
               a
               mute
               Magistrate
               ,
               and
               a
               while
               after
               ,
               citing
               the
               words
               of
               the
               old
               Roman
               Law
               ,
               he
               stileth
               the
               Consuls
               ,
               Magistrates
               ,
               and
               the
               Office
               ,
               Magistracy
               :
               and
               yet
               he
               sheweth
               ,
               that
               the
               Consuls
               at
               first
               had
               Regal
               and
               Supreme
               Power
               .
            
             
               But
               seeing
               Custome
               since
               the
               dayes
               of
               Cicero
               ,
               ha's
               otherwise
               applyed
               divers
               words
               ;
               and
               seeing
               that
               from
               a
               diverse
               administration
               of
               affairs
               ,
               and
               from
               new
               inventions
               ,
               and
               other
               causes
               ,
               there
               have
               arisen
               new
               words
               also
               ;
               those
               persons
               who
               will
               precisely
               speak
               ,
               with
               Cicero
               and
               the
               old
               Romans
               (
               every
               of
               whose
               words
               and
               phrases
               ,
               cannot
               be
               thought
               extant
               in
               the
               fragments
               now
               in
               our
               hands
               ;
               )
               they
               rather
               betray
               their
               own
               affectation
               ,
               than
               declare
               themselves
               Masters
               of
               Propriety
               of
               Language
               ;
               whilst
               Castalio
               useth
               
                 Iova
                 ,
                 Tinctio
                 ,
                 Genius
                 ,
                 Sancte
                 colatur
              
               ;
               in
               stead
               of
               
                 Iehovah
                 ,
                 Baptismus
                 ,
                 Angelus
                 ,
                 Sanctificetur
              
               (
               which
               word
               by
               the
               favor
               of
               so
               great
               a
               Critic
               ,
               is
               not
               avoided
               by
               z
               Cicero
               himself
               )
               he
               seems
               to
               study
               rather
               niceness
               ,
               
               than
               true
               cleanness
               of
               Latine
               .
               The
               word
               Magistrate
               is
               not
               forced
               ,
               when
               it
               is
               used
               in
               expressing
               the
               Supreme
               Power
               ;
               for
               Magisterare
               in
               Festus
               a
               is
               glossed
               by
               Regerè
               .
               Your
               own
               Champion
               Ter●ullian
               (
               who
               well
               knew
               how
               to
               speak
               ,
               with
               the
               Laws
               )
               interprets
               b
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               by
               Magistratus
               :
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               denoteth
               sometimes
               so
               great
               a
               Power
               ,
               that
               it
               is
               spoken
               of
               the
               very
               Prince
               c
               of
               the
               Powers
               of
               the
               Air
               ,
               that
               learned
               Person
               had
               in
               the
               above
               said
               place
               an
               Eye
               to
               the
               Government
               of
               the
               Athenians
               ,
               which
               after
               the
               succession
               of
               Kings
               failed
               at
               the
               death
               of
               Codrus
               ,
               was
               administred
               by
               Thirteen
               Magistrates
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               of
               which
               the
               first
               was
               Medon
               .
               Cavil
               not
               now
               at
               the
               number
               of
               these
               Rulers
               ;
               for
               how
               many
               soever
               the
               persons
               are
               in
               such
               a
               Senate
               ,
               the
               Supreme
               Authority
               d
               is
               but
               one
               .
            
             
               If
               you
               require
               modern
               Authority
               ,
               the
               Testimony
               of
               
                 Hugo
                 Grotius
              
               is
               beyond
               just
               exception
               ,
               for
               he
               acknowledgeth
               ,
               that
               
                 Summus
                 Magistratus
              
               e
               is
               used
               commonly
               in
               denoting
               the
               Sovereign
               Power
               ;
               although
               he
               approves
               not
               of
               it
               for
               exact
               Roman
               ,
               and
               nice
               Latinity
               .
               Lastly
               ,
               Magistrate
               is
               a
               word
               ,
               in
               the
               sense
               in
               which
               I
               use
               it
               ,
               used
               also
               in
               the
               Law
               of
               King
               and
               Church
               ,
               with
               which
               we
               Englishmen
               are
               to
               speak
               ,
               rather
               than
               with
               the
               Twelve
               Tables
               ,
               or
               the
               Prince
               of
               Orators
               .
               Recall
               then
               to
               your
               mind
               the
               thirty
               seventh
               Article
               of
               the
               Faith
               pro●essed
               in
               England
               ;
               that
               Article
               ,
               though
               it
               consisteth
               in
               declaring
               the
               Power
               of
               the
               King
               ,
               in
               affairs
               both
               Civil
               and
               Ecclesiastical
               ,
               yet
               bears
               the
               Tide
               ,
               
                 Of
                 the
                 Civil
                 Magistrate
              
               .
            
             
               But
               I
               have
               busied
               my self
               too
               long
               in
               a
               nicety
               ●f
               words
               ,
               which
               improve
               the
               memory
               ,
               but
               give
               
               not
               much
               advantage
               to
               the
               nobler
               faculty
               of
               reason
               .
               It
               is
               time
               then
               ,
               that
               we
               look
               back
               upon
               our
               main
               Subject
               ,
               the
               Creation
               of
               the
               World.
               If
               you
               have
               any
               further
               matter
               to
               deliver
               ,
               in
               relation
               to
               that
               Subject
               ,
               I
               am
               ready
               to
               attend
               to
               you
               and
               it
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Something
               I
               have
               to
               say
               ,
               but
               there
               is
               little
               coherence
               of
               it
               ,
               with
               our
               former
               discourse
               .
               I
               add
               however
               ,
               (
               seeing
               you
               seem
               to
               have
               required
               something
               more
               )
               that
               upon
               supposition
               of
               the
               Being
               of
               a
               God
               ,
               it
               follows
               not
               that
               he
               created
               the
               World.
               f
               Although
               it
               were
               g
               demonstrated
               ,
               that
               a
               Being
               infinite
               ,
               independent
               ,
               omnipotent
               ,
               did
               exist
               ;
               yet
               could
               it
               not
               rightly
               be
               thence
               inferred
               ,
               that
               a
               Creator
               do's
               exist
               also
               .
               Unless
               a
               ma●
               should
               think
               ,
               that
               because
               there
               is
               a
               Being
               ,
               which
               we
               believe
               to
               have
               created
               all
               things
               ,
               therefore
               the
               World
               was
               created
               by
               Him.
               
            
          
           
             
               Stud.
               
            
             
               Seeing
               dependent
               nature
               is
               so
               far
               removed
               from
               a
               power
               of
               making
               ,
               that
               it
               cannot
               so
               much
               as
               move
               it self
               ,
               but
               will
               ,
               if
               once
               moved
               ,
               be
               without
               impediment
               in
               perpetual
               motion
               ;
               and
               arre●
               alwayes
               ,
               if
               once
               at
               rest
               ,
               without
               fresh
               impulse
               fro●
               some
               neighboring
               body
               ;
               we
               must
               of
               necessity
               have
               recourse
               to
               a
               Creator
               :
               and
               because
               we
               suppose
               already
               in
               the
               Idea
               of
               God
               ,
               such
               infinit●●ower
               ,
               as
               excludes
               the
               like
               power
               from
               all
               things
               else
               ;
               it
               cannot
               but
               follow
               ,
               that
               there
               being
               a
               World
               He
               was
               the
               Maker
               of
               it
               .
               Seeing
               by
               the
               Hypothesis
               ,
               the
               impotent
               World
               exists
               ,
               and
               an
               infinite
               power
               also
               ;
               who
               else
               can
               be
               imagined
               this
               Omnipotent
               Architect
               ?
            
             
             
               This
               absurd
               Assertion
               puts
               me
               in
               mind
               of
               Heraclitus
               ,
               who
               having
               denied
               that
               any
               of
               the
               Gods
               were
               Creators
               ,
               subjoyned
               also
               ,
               that
               neither
               had
               any
               man
               created
               the
               world
               ;
               fearing
               (
               sayes
               Plutarch
               ,
               in
               a
               dry
               jest
               )
               lest
               after
               he
               had
               overthrown
               the
               power
               of
               the
               Deities
               ,
               we
               might
               suspect
               some
               mortal
               man
               had
               been
               the
               Author
               of
               such
               a
               Master-piece
               .
               The
               like
               consequence
               is
               natural
               from
               the
               attribute
               of
               divine
               wisdome
               ,
               which
               being
               infinite
               ,
               can
               appertain
               but
               to
               one
               Essence
               .
               If
               then
               the
               world
               be
               m●de
               in
               number
               ,
               and
               weight
               ,
               and
               measure
               ,
               it
               is
               demonstrable
               from
               thence
               ,
               both
               that
               there
               is
               h
               an
               eternal
               Geometer
               ,
               as
               also
               that
               if
               such
               a
               one
               existeth
               ,
               the
               world
               ,
               which
               could
               not
               so
               frame
               it self
               ,
               was
               his
               Artifice
               And
               doubtless
               ,
               the
               disposition
               of
               the
               parts
               of
               the
               greater
               world
               ,
               and
               even
               the
               oeconomy
               of
               the
               parts
               of
               the
               lesser
               ,
               that
               of
               man
               ,
               implying
               most
               wise
               designs
               ,
               do
               necessarily
               inferr
               (
               Gassendus
               himself
               i
               confessing
               it
               )
               the
               Being
               of
               a
               Creator
               .
               We
               need
               not
               search
               further
               ,
               than
               to
               some
               one
               particular
               Note
               in
               the
               situation
               of
               the
               heart
               ,
               which
               is
               a
               kind
               of
               Box
               containing
               many
               wonders
               one
               within
               another
               .
               It
               is
               to
               be
               observed
               ,
               k
               that
               in
               man
               ,
               and
               in
               almost
               all
               such
               Animals
               as
               live
               of
               flesh
               ,
               that
               the
               situation
               of
               the
               heart
               is
               not
               in
               the
               center
               ,
               but
               in
               the
               superior
               part
               of
               the
               Body
               ,
               that
               it
               may
               the
               more
               readily
               convey
               to
               the
               head
               a
               due
               portion
               of
               bloud
               .
               For
               seeing
               that
               the
               trajection
               and
               distribution
               of
               the
               bloud
               ,
               dependeth
               wholly
               upon
               the
               Systole
               of
               the
               heart
               ,
               and
               that
               the
               liquor
               cast
               forth
               ,
               does
               not
               so
               easily
               ascend
               ,
               as
               it
               flows
               into
               vessels
               paralel
               or
               inferior
               ;
               if
               the
               seat
               of
               the
               heart
               were
               more
               removed
               from
               the
               head
               ,
               the
               head
               would
               be
               rendred
               
               impotent
               for
               want
               of
               bloud
               ,
               unless
               the
               heart
               were
               framed
               with
               a
               far
               greater
               strength
               ,
               whereby
               it
               might
               ,
               with
               more
               potent
               violence
               ,
               force
               up
               its
               liquor
               .
               But
               in
               such
               Animals
               ,
               whose
               neck
               is
               extended
               by
               nature
               ,
               as
               it
               were
               ,
               on
               purpose
               to
               meet
               their
               provisions
               ,
               the
               heart
               is
               placed
               without
               any
               prejudice
               ,
               in
               the
               center
               ;
               because
               the
               head
               being
               frequently
               pendulous
               ,
               the
               bloud
               runs
               to
               it
               in
               a
               wide
               and
               daily
               supplyed
               Channel
               .
               Go
               now
               (
               that
               I
               may
               bespeak
               you
               in
               the
               way
               of
               Gassendus
               )
               l
               and
               applaud
               your
               wit
               ,
               in
               saying
               that
               that
               was
               done
               by
               chance
               ,
               which
               could
               not
               have
               been
               more
               wisely
               contrived
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               In
               this
               Argument
               ,
               I
               my self
               ,
               in
               my
               Book
               
                 de
                 Homine
              
               ,
               have
               not
               denied
               the
               frame
               of
               nature
               to
               argue
               design
               ;
               and
               I
               have
               there
               spoken
               to
               this
               purpose
               .
            
          
           
             
               Stud.
               
            
             
               Please
               to
               spare
               the
               Translation
               of
               the
               place
               ,
               for
               there
               is
               (
               as
               I
               remember
               )
               a
               conceit
               in
               the
               words
               ,
               which
               will
               be
               lost
               in
               English.
               
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Mock
               on
               ;
               I
               am
               not
               ashamed
               of
               the
               words
               ;
               and
               they
               are
               these
               :
               a
               
                 Ad
                 sensus
                 procedo
                 :
                 satis
                 habens
                 ,
                 si
                 hujusmodi
                 res
                 attigero
                 tantùm
                 ,
                 planiùs
                 autem
                 tract
                 andas
                 aliis
                 reliquero
                 ;
                 qui
                 si
                 machinas
                 omnes
                 tum
                 Generationis
                 tum
                 Nutritionis
                 satis
                 perspexerint
                 ,
                 nec
                 tamen
                 eas
                 à
                 Mente
                 aliqui
                 conditas
                 ordinatasque
                 ad
                 sua
                 quasque
                 officia
                 viderine
                 ,
                 ipsi
                 profecto
                 sine
                 Mente
                 esse
                 censendi
                 sunt
                 .
              
            
          
           
             
               Stud.
               
            
             
               Seeing
               thus
               much
               is
               acknowledged
               from
               you
               ,
               in
               reference
               to
               the
               Body
               ;
               how
               great
               may
               
               that
               conviction
               be
               (
               of
               the
               existence
               of
               a
               Creator
               )
               which
               ariseth
               from
               the
               consideration
               of
               Souls
               and
               Angels
               ;
               whilest
               Thought
               is
               much
               more
               admirable
               than
               motion
               ,
               and
               incorporeal
               spirit
               ,
               than
               matter
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Incorporeal
               Substance
               is
               b
               a
               note
               which
               you
               shake
               too
               too
               often
               ;
               and
               here
               ,
               with
               much
               absurdity
               :
               For
               ,
               to
               say
               ,
               c
               an
               Angel
               or
               Spirit
               is
               an
               incorporeal
               substance
               ,
               is
               to
               say
               ,
               in
               effect
               ,
               there
               is
               no
               Angel
               or
               Spirit
               at
               all
               .
               The
               Universe
               d
               being
               the
               aggregate
               of
               all
               bodies
               ,
               there
               is
               no
               real
               part
               thereof
               that
               is
               not
               also
               body
               .
               The
               substance
               of
               invisible
               Agents
               e
               is
               by
               some
               conceived
               ,
               to
               be
               the
               same
               with
               that
               which
               appeareth
               in
               a
               dream
               ,
               or
               in
               a
               looking-glass
               ,
               to
               them
               that
               are
               awake
               .
               But
               the
               opinion
               ,
               that
               such
               Spirits
               were
               incorporeal
               ,
               could
               never
               enter
               into
               the
               mind
               of
               any
               man
               by
               nature
               :
               However
               ,
               that
               name
               will
               serve
               our
               purpose
               ,
               for
               the
               Introduction
               of
               the
            
          
        
         
           
             Fourth
             Head
             of
             our
             Discourse
             ,
             
               The
               Nature
               of
               Angels
            
             .
          
           
             
               Stud.
               
            
             
               To
               requite
               your
               Quibble
               ;
               that
               Note
               of
               Incorporeal
               Angel
               ought
               not
               to
               have
               offended
               your
               purged
               ●ars
               ,
               seeing
               the
               old
               Philosophers
               thence
               derived
               the
               harmony
               of
               the
               celestial
               Orbs.
               But
               to
               be
               in
               good
               earnest
               ;
               you
               seem
               ,
               by
               denying
               Intelligencies
               or
               Incorporeal
               Angels
               ,
               not
               only
               to
               contend
               with
               those
               despised
               Philosophers
               ,
               but
               to
               encounter
               almost
               the
               whole
               world
               .
            
          
           
             
             
               Mr.
               Hobbes
               .
            
             
               It
               is
               true
               ,
               f
               that
               the
               Heathens
               ,
               and
               all
               Nations
               of
               the
               World
               ,
               have
               acknowledged
               that
               there
               be
               Spirits
               ,
               which
               for
               the
               most
               part
               they
               hold
               to
               be
               Incorporeal
               ;
               whereby
               it
               might
               be
               thought
               ,
               that
               a
               man
               by
               natural
               reason
               may
               arrive
               ,
               without
               the
               Scriptures
               ,
               to
               the
               knowledge
               of
               this
               ,
               that
               Spirits
               are
               ;
               but
               the
               erroneous
               collection
               thereof
               by
               the
               Heathens
               may
               proceed
               from
               the
               ignorance
               of
               the
               Causes
               of
               Ghosts
               and
               Phantasms
               ,
               and
               such
               other
               apparitions
               :
               that
               is
               to
               say
               ,
               g
               from
               the
               ignorance
               of
               what
               those
               things
               are
               ,
               which
               are
               called
               Spectra
               ,
               Images
               that
               appe●r
               in
               the
               dark
               to
               children
               ,
               and
               such
               as
               have
               strong
               fears
               ,
               and
               other
               strange
               imaginations
               .
            
             
               By
               h
               the
               name
               of
               Angel
               ,
               is
               signified
               generally
               a
               Messenger
               ;
               and
               most
               often
               ,
               a
               Messenger
               of
               God
               ;
               and
               by
               a
               Messenger
               of
               God
               ,
               is
               signified
               any
               thing
               that
               makes
               known
               his
               extraordinary
               presence
               ;
               that
               is
               to
               say
               ,
               the
               extraordinary
               manifestation
               of
               his
               Power
               ,
               especially
               by
               a
               Dream
               ,
               or
               Vision
               .
            
             
               That
               Angels
               are
               Spirits
               ,
               is
               often
               repeated
               in
               Scripture
               ;
               but
               by
               the
               name
               of
               Spirit
               ,
               is
               signified
               both
               in
               Scripture
               ,
               and
               vulgarly
               ,
               both
               amongst
               Iews
               and
               Gentiles
               ,
               sometimes
               thin
               bodies
               ,
               as
               the
               Air
               ,
               the
               Wind
               ,
               the
               Spirits
               vital
               ,
               and
               animal
               ,
               of
               living
               Creatures
               ;
               and
               sometimes
               the
               Images
               that
               rise
               in
               the
               fancy
               in
               Dreams
               and
               Visions
               ,
               which
               are
               not
               real
               substances
               ,
               nor
               last
               any
               longer
               ,
               than
               the
               dream
               or
               vision
               they
               appear
               in
               ;
               which
               Apparitions
               ,
               though
               no
               real
               substances
               ,
               but
               accidents
               of
               the
               brain
               ;
               yet
               when
               God
               raiseth
               them
               supernaturally
               ,
               to
               signifie
               his
               will
               ,
               they
               are
               not
               unproperly
               termed
               Gods
               Messengers
               ,
               that
               is
               to
               say
               ,
               his
               Angels
               .
            
             
             
               And
               as
               the
               Gentiles
               did
               vulgarly
               conceive
               the
               imagery
               of
               the
               brain
               ,
               for
               things
               really
               subsistent
               without
               them
               ,
               and
               not
               dependent
               on
               the
               fancy
               ,
               and
               out
               of
               them
               framed
               their
               opinions
               of
               Daemons
               ,
               good
               and
               evil
               ;
               which
               because
               they
               seemed
               to
               subsist
               really
               ,
               they
               called
               substances
               ;
               and
               because
               they
               could
               not
               feel
               them
               with
               their
               hands
               ,
               incorporeal
               .
               So
               also
               the
               Iews
               upon
               the
               same
               ground
               ,
               without
               any
               thing
               in
               the
               Old
               Testament
               that
               constrain'd
               them
               thereunto
               ,
               had
               generally
               an
               opinion
               (
               except
               the
               Sect
               of
               the
               Sadducees
               )
               that
               those
               Apparitions
               (
               which
               it
               pleased
               God
               sometimes
               to
               produce
               in
               the
               fancy
               of
               men
               ,
               for
               his
               own
               service
               ,
               and
               therefore
               called
               them
               his
               Angels
               )
               were
               substances
               not
               dependent
               on
               the
               fancy
               ,
               but
               permanent
               Creatures
               of
               God
               ;
               whereof
               those
               which
               they
               thought
               were
               good
               to
               them
               ,
               they
               esteemed
               the
               Angels
               of
               God
               ,
               and
               those
               they
               thought
               would
               hurt
               them
               ,
               they
               called
               evil
               Angels
               ,
               or
               evil
               Spirits
               ;
               such
               as
               was
               the
               Spirit
               of
               Python
               ,
               and
               the
               Spirits
               of
               mad
               men
               ,
               of
               Lunaticks
               and
               Epilepticks
               :
               for
               they
               esteemed
               such
               as
               were
               troubled
               with
               such
               diseases
               ,
               Daemoniacks
               .
            
             
               But
               if
               we
               consider
               the
               places
               of
               the
               Old
               Testament
               ,
               where
               Angels
               are
               mentioned
               ,
               we
               shall
               find
               ,
               that
               in
               most
               of
               them
               ,
               there
               can
               nothing
               else
               be
               understood
               by
               the
               word
               ,
               Angel
               ,
               but
               some
               Image
               ,
               raised
               (
               supernaturally
               )
               in
               the
               fancy
               ,
               to
               signifie
               the
               presence
               of
               God
               ,
               in
               the
               execution
               of
               some
               supernatural
               work
               ;
               and
               therefore
               in
               the
               rest
               ,
               where
               their
               nature
               is
               not
               exprest
               ,
               it
               may
               be
               understood
               in
               the
               same
               manner
               .
               Concerning
               Spirits
               ,
               a
               which
               some
               call
               incorporeal
               ,
               and
               some
               corporeal
               ,
               it
               is
               not
               possible
               ,
               by
               natural
               means
               only
               ,
               to
               come
               
               to
               knowledge
               of
               so
               much
               ,
               as
               that
               there
               are
               such
               things
               .
            
          
           
             
               Stud.
               
            
             
               Touching
               the
               incorporeal
               nature
               of
               Angels
               ,
               I
               will
               evince
               the
               necessity
               of
               it
               ,
               by
               proving
               (
               when
               we
               come
               to
               examine
               the
               nature
               of
               mans
               Soul
               )
               that
               matter
               is
               not
               capable
               of
               Cogitation
               .
               At
               present
               ,
               I
               will
               consider
               your
               two
               Assertion
               now
               delivered
               ;
               that
               the
               existence
               of
               Angels
               ,
               as
               permanent
               substances
               ,
               is
               not
               to
               be
               collected
               from
               natural
               Reason
               ;
               and
               that
               the
               Writings
               of
               the
               Old
               Testament
               speak
               not
               in
               favour
               of
               such
               Doctrine
               .
            
             
               Concerning
               the
               first
               ,
               it
               is
               wont
               to
               be
               said
               ,
               that
               strange
               presages
               of
               mind
               ,
               and
               warnings
               in
               dreams
               ;
               wonderfull
               effects
               in
               men
               snatch'd
               away
               ,
               and
               mountains
               and
               buildings
               removed
               and
               demolished
               ,
               by
               power
               invisible
               ;
               real
               apparitions
               to
               many
               men
               at
               once
               ;
               predictions
               of
               Oracles
               ;
               confessions
               and
               exploits
               of
               Wizards
               ,
               and
               Witches
               ,
               do
               by
               natural
               argumentation
               ,
               prove
               the
               existence
               of
               Angels
               :
               as
               also
               that
               these
               are
               apt
               instruments
               ,
               to
               beget
               terrour
               in
               the
               minds
               of
               wicked
               men
               ,
               in
               order
               to
               their
               speedy
               reformation
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               I
               know
               ,
               that
               from
               fear
               b
               of
               Power
               invisible
               ,
               feigned
               by
               the
               mind
               ,
               or
               imagined
               from
               Tales
               publickly
               allowed
               ,
               ariseth
               Religion
               ;
               not
               allowed
               ,
               Superstition
               .
            
          
           
             
               Stud.
               
            
             
               If
               these
               be
               meer
               Tales
               ,
               the
               publick
               allowance
               of
               them
               cannot
               make
               them
               to
               become
               Religion
               .
               For
               God
               ,
               being
               infinitely
               powerfull
               and
               wise
               ,
               refuseth
               to
               be
               served
               by
               the
               effects
               of
               
               solly
               and
               ignorance
               ;
               neither
               standeth
               he
               in
               need
               of
               pious
               frauds
               and
               stratagems
               ,
               wherewith
               to
               bring
               to
               pass
               his
               holy
               designs
               ;
               for
               they
               are
               arguments
               of
               impotency
               in
               those
               who
               use
               them
               ,
               and
               the
               truths
               of
               Religion
               appear
               most
               genuine
               ,
               when
               there
               is
               due
               trial
               made
               of
               them
               ,
               by
               exposing
               them
               to
               the
               light
               .
               But
               if
               these
               things
               which
               I
               have
               mention'd
               ,
               be
               Tales
               and
               Fables
               ,
               (
               all
               thoughts
               of
               which
               do
               often
               shake
               the
               higher
               Powers
               ,
               who
               are
               said
               to
               feign
               them
               )
               then
               the
               faith
               ,
               almost
               of
               mankind
               ,
               is
               call'd
               in
               question
               ;
               and
               the
               most
               knowing
               persons
               are
               accused
               of
               eredulity
               or
               imposture
               .
               These
               Stories
               have
               not
               been
               meerly
               believed
               by
               children
               ,
               and
               short
               sighted
               people
               ,
               but
               by
               
                 Socrates
                 ,
                 Plotinus
                 ,
                 Synesius
                 ,
                 Dion
                 ,
                 Iosephus
                 ,
                 Pomponatius
                 ,
                 Cardan
                 ,
              
               and
               (
               his
               Transcriber
               )
               
                 Caesar
                 Vanine
              
               ,
               and
               divers
               others
               ,
               not
               ideots
               in
               Philosophy
               ,
               nor
               yet
               some
               of
               them
               zealots
               in
               Religion
               .
               Cardan
               ,
               a
               man
               who
               would
               speak
               liberally
               of
               himself
               ,
               not
               dissembling
               his
               very
               follies
               and
               vices
               ,
               has
               ,
               in
               his
               Life
               written
               by
               his
               own
               hand
               ,
               a
               spent
               an
               whole
               Chapter
               ,
               in
               discoursing
               about
               his
               good
               Genius
               ;
               and
               therein
               he
               insisteth
               upon
               such
               evidences
               ,
               as
               made
               it
               manifest
               to
               him
               that
               his
               Imagination
               did
               not
               impose
               upon
               him
               .
               He
               also
               foretold
               b
               the
               year
               ,
               and
               day
               of
               his
               death
               ;
               which
               ,
               because
               some
               will
               not
               allow
               to
               have
               been
               done
               by
               skill
               ,
               they
               have
               said
               ,
               that
               by
               starving
               his
               body
               ,
               he
               effected
               it
               ,
               becoming
               a
               self-destroyer
               ,
               to
               gain
               the
               reputation
               of
               a
               Prophet
               .
               If
               there
               may
               exist
               such
               Inhabitants
               of
               the
               air
               ,
               (
               and
               there
               is
               nothing
               in
               nature
               ,
               which
               doth
               hinder
               such
               Beings
               ,
               more
               than
               it
               doth
               the
               existence
               of
               understanding
               creatures
               upon
               earth
               ;
               and
               there
               is
               reason
               enough
               to
               
               perswade
               us
               that
               all
               Regions
               of
               the
               Universe
               are
               some
               way
               peopled
               )
               why
               should
               it
               then
               seem
               incredible
               ,
               that
               they
               sometimes
               bestow
               a
               Visit
               upon
               mortal
               men
               .
               Were
               all
               Body
               and
               Matter
               ,
               the
               air
               ,
               as
               well
               as
               earth
               might
               be
               folded
               into
               shapes
               ,
               which
               think
               ,
               and
               direct
               their
               motions
               at
               pleasure
               .
               Although
               some
               Stories
               are
               hatch●d
               in
               Chimney-corners
               ,
               or
               in
               the
               disturbed
               imaginations
               of
               fearfull
               people
               ,
               and
               are
               told
               by
               such
               as
               love
               to
               hear
               themselves
               talk
               ,
               and
               to
               be
               believed
               ,
               and
               are
               of
               easie
               confutation
               ;
               it
               followeth
               not
               thence
               ,
               (
               though
               it
               be
               the
               common
               reason
               )
               that
               all
               are
               fables
               .
               Then
               ,
               as
               is
               usually
               said
               ,
               all
               Histories
               would
               be
               condemned
               ,
               because
               there
               is
               such
               a
               vast
               crowd
               of
               Romances
               ,
               which
               multiply
               with
               the
               number
               of
               idle
               and
               sensual
               persons
               ;
               and
               your
               Thucydides
               would
               fall
               into
               the
               dis-repute
               of
               
                 Amadis
                 de
                 Gaule
              
               .
               I
               could
               tell
               of
               one
               ,
               who
               wearing
               good
               Cloathes
               ,
               and
               denying
               the
               existence
               of
               real
               Wizards
               and
               Witches
               before
               vulgar
               Judges
               ,
               and
               by
               staying
               in
               his
               Chamber
               from
               Church
               ,
               procured
               ,
               amongst
               the
               people
               ,
               the
               esteem
               due
               to
               a
               man
               of
               a
               shrewd
               head-piece
               ,
               and
               one
               that
               saw
               behind
               the
               Curtain
               ;
               though
               I
               am
               well
               confirmed
               ,
               that
               his
               ignorance
               was
               the
               Mother
               ,
               and
               his
               laziness
               the
               Nurse
               of
               his
               in-devotion
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Necromancy
               ,
               Witch-craft
               ,
               charming
               ,
               and
               conjuring
               ,
               (
               the
               Liturgy
               a
               of
               Witches
               )
               is
               but
               b
               juggling
               ,
               and
               confederate
               knavery
               .
               The
               Priests
               c
               at
               
                 Delphi
                 ,
                 Delos
                 ,
                 Ammon
              
               ,
               were
               Impostors
               ;
               the
               Leaves
               of
               the
               Sybils
               ,
               (
               the
               Fragments
               of
               which
               seem
               to
               be
               the
               invention
               of
               later
               times
               )
               and
               the
               Prophesies
               of
               Nostradamus
               ,
               
               are
               from
               the
               same
               Forge
               .
            
          
           
             
               Stud.
               
            
             
               For
               the
               Sybils
               ,
               the
               learned
               D.
               Blondel
               has
               not
               ineffectually
               cast
               away
               his
               studies
               ,
               in
               relation
               to
               my self
               .
               Concerning
               Oracles
               ,
               although
               I
               underst●nd
               by
               divers
               Authors
               ,
               and
               particularly
               by
               your
               Thucydides
               ,
               d
               that
               they
               gave
               some
               Answers
               dubious
               ,
               and
               others
               false
               ,
               and
               divers
               true
               ,
               but
               such
               as
               a
               prudent
               man
               might
               have
               return'd
               ,
               out
               of
               deep
               insight
               into
               civil
               affairs
               ;
               yet
               ,
               without
               a
               suspicion
               of
               antient
               Historians
               ,
               too
               uncharitable
               ,
               I
               cannot
               prevail
               upon
               my
               mind
               to
               think
               ,
               that
               the
               Priests
               had
               no
               assistance
               from
               Daemons
               .
               I
               know
               not
               what
               other
               judgement
               to
               make
               of
               the
               Answer
               ,
               which
               the
               Pythia
               e
               gave
               to
               Craesus
               ;
               an
               instance
               ,
               to
               which
               you
               cannot
               be
               a
               stranger
               .
               He
               enquir'd
               at
               Delphos
               ,
               touching
               the
               proper
               means
               for
               the
               loosning
               the
               tongue
               of
               that
               beloved
               Son
               of
               his
               ,
               who
               was
               apt
               for
               every
               thing
               ,
               besides
               speech
               .
               The
               Pythia
               returned
               answer
               ,
               that
               there
               was
               no
               great
               reason
               for
               his
               solicitousness
               about
               the
               dumbness
               of
               the
               Child
               ,
               seeing
               when
               he
               should
               first
               speak
               ,
               the
               hour
               would
               be
               unhappy
               to
               his
               Father
               .
               The
               event
               was
               agreeable
               to
               the
               prediction
               ,
               his
               Son
               first
               crying
               out
               ,
               when
               Sardis
               being
               taken
               ,
               Craesus
               was
               ready
               to
               fall
               by
               the
               inglorious
               hand
               of
               a
               common
               Persian
               .
               I
               could
               ,
               if
               you
               requir'd
               it
               ,
               produce
               strange
               Instances
               ,
               in
               times
               not
               so
               remote
               from
               our
               own
               ;
               a
               good
               while
               after
               the
               coming
               of
               our
               Lord
               ;
               notwithstanding
               that
               you
               have
               asserted
               ,
               f
               that
               in
               the
               planting
               of
               the
               Christian
               Religion
               ,
               the
               Oracles
               ceased
               in
               all
               parts
               of
               the
               Roman
               Empire
               .
               Marcellinus
               would
               have
               un-deceiv●d
               you
               ;
               and
               even
               Iulian
               the
               Apostate
               ,
               who
               in
               his
               
               works
               ,
               is
               frequent
               in
               the
               mention
               of
               present
               Oracles
               ;
               and
               particularly
               ,
               in
               an
               Epistle
               to
               Maximus
               the
               Cynic
               ,
               g
               (
               which
               being
               private
               ,
               and
               to
               a
               Philosopher
               doth
               argue
               ,
               that
               he
               wrote
               as
               he
               believ'd
               )
               He
               there
               tells
               Maximus
               ,
               (
               who
               was
               brought
               into
               some
               danger
               under
               Constantius
               )
               that
               he
               had
               consulted
               the
               Gods
               concerning
               his
               estate
               ,
               being
               far
               distant
               from
               him
               ,
               and
               solicitous
               for
               his
               welfare
               ;
               and
               that
               he
               could
               not
               do
               it
               ,
               in
               person
               ,
               but
               by
               others
               ,
               not
               be
               able
               to
               hear
               immediately
               ,
               as
               he
               suspected
               ,
               ill
               tidings
               of
               his
               Friend
               :
               as
               likewise
               ,
               that
               the
               Oracle
               had
               return'd
               answer
               ,
               that
               the
               Philosopher
               was
               in
               some
               trouble
               ,
               but
               not
               pressed
               with
               such
               extremity
               ,
               as
               giveth
               unnatural
               counsell
               .
            
             
               Touching
               
                 Michel
                 Nostradamus
              
               ,
               Physician
               in
               Ordinary
               to
               Henry
               the
               Second
               of
               France
               ,
               I
               have
               read
               his
               Centuries
               ,
               with
               very
               little
               edification
               .
               Yet
               ,
               when
               I
               remember
               ,
               that
               in
               sixty
               six
               ,
               I
               beheld
               London
               in
               the
               Flames
               ,
               I
               know
               not
               how
               to
               despise
               that
               Stanza
               of
               his
               ,
               a
               which
               ,
               if
               it
               has
               not
               satisfied
               our
               reason
               ,
               I
               'm
               sure
               it
               has
               astonished
               the
               imaginations
               of
               many
               .
               But
               whether
               he
               spake
               the
               words
               ,
               and
               we
               contriv'd
               the
               sense
               ,
               I
               leave
               under
               debate
               .
               But
               be
               these
               things
               as
               they
               will
               ;
               this
               I
               am
               enough
               confirmed
               in
               ,
               that
               such
               ,
               as
               publickly
               deny
               Witch-craft
               ,
               are
               sawcy
               affronters
               of
               the
               Law
               ,
               and
               therefore
               ,
               for
               their
               opinion
               ,
               which
               rather
               establisheth
               irreligion
               ,
               than
               subverts
               the
               faith
               ,
               they
               ought
               to
               be
               chastiz'd
               from
               those
               Chairs
               of
               Justice
               ,
               which
               they
               have
               reproachfully
               stain'd
               with
               the
               bloud
               of
               many
               innocent
               and
               mis-perswaded
               people
               .
            
          
           
             
             
               Mr.
               Hobbes
               .
            
             
               As
               for
               Witches
               ,
               b
               I
               think
               not
               that
               their
               Witch-craft
               is
               any
               real
               power
               ;
               but
               yet
               that
               they
               are
               justly
               punished
               for
               the
               belief
               they
               have
               ,
               that
               they
               can
               do
               such
               mischief
               ,
               joyned
               with
               their
               purpose
               to
               do
               it
               ,
               if
               they
               can
               .
            
          
           
             
               Stud.
               
            
             
               I
               have
               heard
               it
               elsewhere
               said
               ,
               c
               that
               our
               Witches
               are
               justly
               hang'd
               ,
               because
               they
               think
               themselves
               so
               ;
               and
               suffer
               deservedly
               for
               believing
               they
               did
               mischief
               ,
               because
               they
               mean
               it
               .
            
             
               But
               methinks
               ,
               that
               Law
               were
               to
               be
               accused
               of
               unreasonable
               severity
               ,
               which
               should
               take
               away
               the
               life
               of
               those
               ,
               knowingly
               and
               deliberately
               ,
               who
               before
               they
               make
               confession
               of
               their
               inefficacious
               malice
               ,
               are
               in
               no
               sort
               hurtfull
               to
               the
               Common-wealth
               ,
               which
               is
               not
               concerned
               in
               our
               thoughts
               ;
               and
               when
               they
               make
               confession
               ,
               not
               of
               any
               evil
               practices
               ,
               but
               of
               their
               delusions
               of
               distemper'd
               fancy
               ,
               appear
               to
               be
               possessed
               with
               madness
               rather
               ,
               than
               a
               Daemon
               ,
               and
               ought
               rather
               to
               be
               provided
               for
               in
               Bedlam
               ,
               than
               executed
               at
               Tyburn
               .
               But
               could
               we
               grant
               it
               to
               be
               a
               piece
               of
               ●ustice
               ;
               yet
               would
               that
               evasion
               be
               too
               thin
               to
               shelter
               those
               from
               the
               censure
               of
               the
               Law
               ,
               who
               (
               as
               I
               think
               )
               do
               most
               insolently
               revile
               it
               ,
               by
               denying
               all
               real
               confederacy
               with
               Daemons
               .
               For
               the
               Statute
               of
               King
               Iames
               ,
               d
               whom
               you
               somewhere
               honour
               with
               the
               attribute
               of
               
                 most
                 wise
              
               ,
               e
               condemns
               to
               death
               only
               such
               Authors
               of
               Enchantment
               and
               Witch-craft
               ,
               as
               are
               convicted
               of
               real
               effects
               :
               And
               it
               is
               not
               felony
               without
               Clergy
               ,
               (
               though
               it
               be
               imprisonment
               ,
               with
               shame
               of
               the
               Pillory
               )
               to
               attempt
               to
               tell
               of
               stollen
               goods
               ,
               or
               to
               destroy
               or
               hurt
               mans
               body
               by
               Conjuration
               .
               The
               Statute
               also
               
               mentioneth
               the
               making
               Covenants
               with
               some
               evil
               and
               wicked
               Spirit
               ,
               as
               a
               practice
               granted
               and
               notorious
               .
            
             
               But
               passing
               from
               the
               Law
               of
               our
               Sovereign
               ,
               to
               that
               of
               Moses
               ,
               let
               us
            
             
               Secondly
               ,
               Consider
               ,
               Whether
               thereby
               you
               are
               not
               also
               condemned
               ,
               in
               the
               Article
               of
               the
               permanent
               substances
               of
               Angels
               .
            
             
               It
               is
               thought
               by
               learned
               men
               ,
               that
               Moses
               and
               the
               Prophets
               had
               so
               conspicuously
               taught
               the
               Being
               of
               Angels
               ,
               a
               that
               the
               very
               Sadducees
               denied
               not
               absolutely
               the
               existence
               of
               such
               Spirits
               ,
               but
               their
               natural
               Being
               and
               duration
               ,
               conceiving
               ,
               by
               their
               appearing
               and
               disappearing
               on
               a
               sudden
               ,
               that
               God
               had
               created
               them
               ,
               upon
               account
               of
               some
               extraordinary
               Embassie
               ,
               and
               the
               service
               being
               done
               ,
               reduced
               them
               to
               their
               first
               nothing
               .
            
             
               The
               Old
               Testament
               describes
               Angels
               by
               such
               Offices
               ,
               of
               standing
               before
               the
               Throne
               of
               God
               ,
               and
               ministring
               perpetually
               to
               the
               Favourites
               of
               God
               ,
               b
               as
               shew
               ,
               at
               once
               ,
               their
               unfancied
               existence
               ,
               and
               their
               permanency
               .
               It
               were
               a
               voluminous
               labour
               ,
               to
               write
               each
               Authority
               in
               the
               old
               Law
               ;
               and
               it
               were
               also
               a
               superfluous
               one
               ,
               seeing
               the
               bare
               instances
               of
               Lot
               and
               Abraham
               are
               so
               pregnant
               with
               evidence
               ,
               that
               no
               reason
               can
               overthrow
               it
               ,
               though
               a
               boisterous
               impudence
               may
               turn
               it
               aside
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Why
               c
               may
               not
               the
               Angels
               that
               appeared
               to
               Lot
               d
               —
               be
               understood
               of
               Images
               of
               men
               ,
               supernaturally
               formed
               in
               the
               fancy
               ?
               —
               That
               e
               to
               Abraham
               ,
               was
               also
               of
               the
               same
               nature
               ,
               an
               Apparition
               .
            
          
           
             
             
               Stud.
               
            
             
               The
               Angels
               sent
               to
               Lot
               were
               not
               meer
               Phantasms
               ,
               for
               the
               Texts
               seems
               as
               much
               an
               historical
               Relation
               ,
               as
               any
               pas●age
               in
               the
               Acts
               and
               Monuments
               of
               Gods
               Church
               ;
               the
               very
               History
               of
               the
               Passion
               scarce
               excepted
               .
               And
               in
               truth
               you
               have
               bidden
               very
               fair
               towards
               a
               phantastical
               Cross
               ,
               by
               affirming
               our
               Saviour
               to
               have
               been
               f
               tempted
               in
               a
               Vision
               .
               Were
               that
               true
               ,
               it
               would
               be
               but
               a
               faint
               encouragement
               ,
               which
               the
               Author
               to
               the
               Hebrews
               g
               thought
               a
               sufficient
               motive
               to
               animate
               our
               hopes
               in
               the
               day
               of
               the
               spiritual
               battel
               ;
               to
               consider
               with
               our selves
               that
               our
               Saviour
               imagined
               himself
               to
               be
               tempted
               ,
               and
               therefore
               will
               succour
               us
               that
               are
               really
               tempted
               .
               Scultetus
               h
               was
               i
               betray'd
               into
               this
               error
               by
               his
               mistake
               of
               the
               Greek
               word
               rendred
               a
               Pinacle
               ;
               having
               read
               ,
               it
               seems
               ,
               in
               Iosephus
               ,
               that
               the
               Pinacles
               of
               the
               Temple
               were
               so
               very
               sharp
               ,
               as
               not
               to
               sustain
               a
               bird
               without
               piercing
               its
               feet
               .
               Whereas
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               signified
               a
               Battlement
               of
               the
               Temple
               ,
               a
               support
               easie
               and
               sufficient
               ;
               on
               which
               Saint
               Iames
               the
               Just
               was
               placed
               ,
               and
               thence
               by
               the
               violence
               of
               bloody
               men
               ,
               was
               thrown
               down
               headlong
               .
               And
               for
               your self
               ,
               you
               fell
               into
               this
               conceit
               ,
               by
               being
               ignorant
               ,
               or
               by
               not
               considering
               k
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               doth
               often
               signifie
               ,
               not
               the
               whole
               World
               ,
               but
               the
               Land
               of
               Palestine
               ,
               the
               whole
               glory
               of
               which
               might
               ,
               as
               in
               a
               mapp
               be
               seen
               ,
               in
               the
               places
               ,
               at
               and
               about
               Ierusalem
               .
               But
               to
               return
               (
               if
               this
               be
               a
               digression
               from
               our
               business
               in
               hand
               )
               to
               the
               Instance
               of
               Lot.
               It
               is
               to
               be
               noted
               that
               not
               only
               Lot
               ,
               but
               all
               his
               Family
               ,
               and
               likewise
               divers
               of
               the
               impure
               
               Sodomites
               ,
               at
               the
               same
               time
               ,
               beheld
               the
               Angels
               .
               There
               were
               also
               such
               effects
               ,
               concomitant
               and
               remaining
               (
               such
               as
               were
               amongst
               the
               rest
               ,
               Striving
               and
               Blindness
               )
               as
               do
               manifest
               that
               the
               Angels
               were
               real
               ,
               and
               substantial
               Messengers
               .
               But
               if
               it
               shall
               be
               said
               ,
               that
               this
               whole
               affair
               was
               acted
               ,
               meerly
               in
               the
               scene
               of
               Imagination
               ;
               it
               will
               thence
               follow
               ,
               by
               a
               cons●quence
               bold
               and
               impure
               ,
               as
               the
               very
               sin
               of
               Sodom
               ,
               that
               God
               Almighty
               infus'd
               into
               the
               Sodomites
               such
               bewitching
               Images
               ,
               as
               were
               proper
               to
               enkindle
               in
               them
               unnatural
               Lusts
               ,
               and
               then
               condemn'd
               them
               to
               their
               darkness
               for
               pursuing
               such
               Fancies
               as
               were
               his
               own
               Off-spring
               .
            
             
               The
               Angels
               that
               appear'd
               to
               Abraham
               ,
               out-went
               the
               power
               of
               Fancy
               ,
               feasting
               themselves
               upon
               real
               food
               ,
               and
               not
               being
               entertain'd
               as
               at
               an
               Imaginary
               Banquet
               of
               Witches
               .
            
             
               Now
               ,
               for
               the
               New
               Testament
               ,
               to
               collect
               the
               sev●ral
               places
               ,
               were
               with
               Samson
               ,
               to
               multiply
               heaps
               upon
               heaps
               .
               That
               divers
               mention'd
               under
               the
               name
               of
               Daemoniacks
               ,
               in
               the
               Scripture
               ,
               were
               men
               disturbed
               by
               Melancholy
               ,
               and
               possess'd
               with
               the
               ●alling-sickness
               ,
               is
               not
               denied
               by
               me
               ;
               and
               hath
               been
               publickly
               asserted
               a
               ▪
               long
               since
               ,
               by
               a
               very
               eminent
               Divine
               ,
               but
               to
               conclude
               that
               all
               were
               such
               ,
               is
               to
               do
               violence
               to
               the
               holy
               Text
               ,
               and
               our
               own
               Reason
               in
               the
               interpretation
               of
               it
               ;
               and
               thereby
               to
               render
               our selves
               as
               mad
               as
               the
               persons
               we
               discourse
               of
               .
               It
               soundeth
               untowardly
               to
               say
               ,
               that
               Epilepsies
               and
               Phrensies
               b
               should
               beg
               leave
               of
               Christ
               to
               go
               into
               swine
               ;
               and
               being
               cast
               out
               or
               cured
               ,
               (
               that
               is
               annihilated
               ,
               as
               such
               ,
               by
               the
               change
               of
               
               figure
               and
               motion
               in
               the
               vessels
               ,
               blood
               ,
               and
               humours
               )
               should
               after
               this
               ,
               be
               able
               to
               enter
               into
               the
               herd
               ,
               and
               to
               hurry
               them
               into
               swift
               destruction
               .
            
             
               Yet
               ,
               of
               Possessions
               there
               may
               be
               room
               for
               scruple
               in
               many
               cases
               ;
               and
               Galen
               mentions
               a
               Disease
               ,
               under
               the
               horrid
               name
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               I
               have
               learnt
               from
               
                 Peter
                 Martyr
              
               ,
               in
               his
               Discourse
               upon
               the
               Mela●choly
               of
               Saul
               .
               But
               touching
               the
               existence
               of
               Angels
               ,
               there
               is
               no
               place
               left
               for
               the
               Sceptick
               ,
               in
               the
               Gospel
               .
            
             
               The
               Disciples
               c
               seeing
               our
               blessed
               Lord
               ,
               when
               he
               walked
               upon
               the
               Sea
               ,
               supposed
               him
               to
               be
               an
               Angel.
               They
               would
               not
               hereby
               mean
               a
               Phantasm
               ,
               because
               he
               was
               seen
               by
               many
               of
               them
               at
               the
               same
               time
               ,
               whose
               differing
               fancies
               and
               motions
               of
               brain
               ,
               cannot
               be
               reasonably
               supposed
               in
               this
               juncture
               ,
               to
               have
               conspir'd
               .
               And
               therefore
               I
               cannot
               commend
               that
               interpretation
               of
               Episcopius
               d
               ,
               which
               he
               made
               upon
               a
               passage
               in
               St.
               Luke
               e
               ;
               conceiving
               that
               Christ
               ,
               surprizing
               the
               Disciples
               after
               his
               Resurrection
               ,
               was
               judg'd
               ,
               at
               first
               ,
               by
               them
               a
               meer
               spectre
               ,
               and
               not
               a
               spiritual
               essence
               ;
               it
               being
               utterly
               improbable
               that
               the
               same
               Spectre
               ,
               or
               Phantasm
               should
               arise
               ,
               at
               the
               same
               time
               ,
               in
               the
               brains
               of
               all
               the
               eleven
               ,
               without
               some
               outward
               object
               dispensing
               its
               influence
               to
               them
               all
               .
            
             
               Go
               now
               ,
               and
               say
               ,
               that
               the
               Apostles
               were
               not
               men
               of
               so
               clear
               an
               apprehension
               ,
               in
               this
               matter
               ,
               as
               your self
               ,
               being
               smutted
               with
               the
               dark
               doctrine
               -
               of
               Daemonologie
               amongst
               the
               Greeks
               .
               But
               what
               evasion
               is
               sufficient
               ,
               when
               
               you
               read
               the
               History
               of
               the
               Deliverance
               of
               St.
               Peter
               ?
               Concerning
               whom
               the
               Spirit
               of
               God
               affirmeth
               expresly
               a
               that
               it
               was
               done
               ,
               not
               in
               a
               Vision
               ,
               but
               by
               the
               real
               efficacy
               of
               an
               Angel
               ,
               commissioned
               by
               God.
               
            
          
           
             
               Mr.
               H●bbes
               .
            
             
               Considering
               b
               the
               signification
               of
               the
               word
               Ang●l
               ,
               in
               the
               Old
               Testament
               ,
               and
               the
               nature
               of
               Dreams
               and
               Visions
               that
               happen
               to
               men
               by
               the
               ordinary
               way
               of
               nature
               ;
               I
               was
               enclined
               to
               this
               opinion
               ,
               that
               Angels
               were
               nothing
               but
               supernatural
               Apparitions
               of
               the
               fancy
               ,
               raised
               by
               the
               special
               and
               extraordinary
               operation
               of
               God
               ,
               thereby
               to
               make
               his
               presence
               and
               commandments
               known
               to
               Mankind
               ,
               and
               chiefly
               to
               his
               own
               People
               .
               But
               the
               many
               places
               of
               the
               New
               Testament
               ,
               and
               ou●
               Saviours
               own
               words
               ,
               and
               in
               such
               Texts
               ,
               wherein
               is
               no
               suspition
               of
               corruption
               of
               the
               Scripture
               ,
               have
               extorted
               from
               my
               feeble
               reason
               ,
               an
               acknowledgment
               ,
               and
               belief
               ,
               that
               there
               be
               also
               Angels
               substantial
               ,
               and
               permanent
               .
               But
               to
               believe
               they
               be
               in
               no
               place
               ,
               that
               is
               to
               say
               ,
               no
               where
               ;
               that
               is
               to
               say
               ,
               nothing
               ;
               as
               they
               (
               though
               indirectly
               )
               say
               ,
               that
               will
               have
               them
               incorporeal
               ;
               cannot
               by
               Scripture
               be
               evinced
               .
               I
               add
               also
               
               that
               concerning
               the
               Creation
               of
               Angels
               ,
               there
               is
               nothing
               delivered
               in
               the
               Scriptures
               .
            
          
           
             
               Stud.
               
            
             
               The
               Scriptures
               affirm
               of
               Angels
               ,
               that
               
               they
               are
               permanent
               Substances
               ;
               they
               also
               make
               them
               inferior
               to
               God
               ;
               and
               they
               ascribe
               to
               God
               the
               creating
               of
               all
               things
               ,
               besides
               himself
               ;
               and
               therefore
               ,
               by
               apparent
               consequence
               ,
               they
               affirm
               of
               Angels
               ,
               that
               they
               were
               created
               .
               If
               an
               express
               testimony
               be
               required
               ,
               the
               Iews
               will
               tell
               you
               ,
               that
               Moses
               (
               of
               whose
               secret
               Cabal
               they
               think
               themselves
               the
               chief
               )
               understood
               those
               words
               of
               his
               ,
               especially
               of
               Angels
               ,
               when
               he
               said
               of
               God
               ,
               that
               
                 In
                 the
                 Beginning
                 he
                 created
                 the
                 Heavens
                 .
              
               But
               the
               words
               of
               St.
               Paul
               have
               seemed
               to
               me
               ,
               of
               more
               easie
               and
               particular
               application
               .
               Christ
               (
               said
               d
               that
               great
               Doctor
               of
               the
               Gentiles
               )
               
                 is
                 the
                 Image
                 of
                 the
                 invisible
                 God
                 ,
                 the
                 first-born
                 of
                 every
                 creature
                 ;
                 for
                 by
                 him
                 were
                 all
                 things
                 created
                 that
                 are
                 in
                 heaven
                 ,
                 and
                 that
                 are
                 in
                 earth
                 ,
                 visible
                 and
                 invisible
                 ,
                 whether
                 they
                 be
                 Thrones
                 or
                 Dominions
                 ,
                 or
                 Principalities
                 or
                 Powers
                 :
                 all
                 things
                 were
                 created
                 by
                 Him
                 ,
                 and
                 for
                 Him.
              
               These
               words
               must
               be
               interpreted
               of
               Men
               and
               Angels
               ,
               from
               the
               importance
               of
               the
               phrase
               in
               other
               places
               of
               St.
               Paul
               e
               ,
               and
               from
               the
               mention
               of
               procured
               reconciliation
               or
               recapitulation
               which
               appertains
               not
               to
               the
               other
               parts
               of
               the
               upper
               or
               lower
               World
               f
               .
            
             
               If
               any
               man
               here
               replieth
               ,
               that
               because
               our
               Saviour
               took
               not
               hold
               of
               Angels
               ,
               became
               not
               God
               incarnate
               to
               reduce
               them
               ,
               and
               by
               his
               blood
               to
               soften
               and
               loose
               their
               Adamantine
               chains
               ;
               it
               seems
               ,
               therefore
               ,
               absurd
               to
               apply
               this
               Text
               to
               those
               invisible
               Orders
               :
               he
               may
               be
               satish'd
               by
               taking
               notice
               of
               the
               proper
               signification
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               in
               that
               verse
               ;
               and
               this
               will
               be
               best
               done
               ,
               by
               observing
               the
               agreement
               betwixt
               
               this
               Chapter
               ,
               and
               the
               first
               to
               the
               Ephesians
               ;
               of
               which
               Epistle
               this
               to
               the
               Colossians
               is
               said
               ,
               by
               Crellius
               a
               and
               some
               others
               ,
               to
               be
               a
               Compendious
               Rehearsal
               .
               The
               seventh
               verse
               of
               the
               first
               to
               the
               Ephesians
               ,
               answereth
               to
               the
               fourteenth
               of
               the
               first
               to
               the
               Colossians
               ;
               and
               the
               tenth
               of
               the
               first
               ,
               to
               the
               sixteenth
               and
               twentieth
               of
               the
               other
               b
               .
               We
               are
               then
               to
               observe
               that
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               in
               the
               Epistle
               to
               the
               Colossians
               ,
               is
               the
               same
               with
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               in
               that
               to
               the
               Ephesians
               .
               And
               Ireneus
               c
               citing
               that
               ,
               amongst
               other
               Texts
               in
               the
               first
               to
               the
               Colossians
               ,
               useth
               this
               second
               ,
               and
               not
               that
               first
               Greek
               word
               ,
               Now
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               signified
               first
               a
               
                 summ
                 of
                 Money
              
               ,
               and
               afterwards
               was
               applyed
               to
               any
               Collection
               .
               And
               we
               speak
               not
               improperly
               when
               we
               say
               ,
               A
               general
               recapitulates
               his
               dispersed
               Soldiers
               into
               a
               Troop
               .
               So
               that
               hereby
               is
               set
               forth
               that
               Soveraignty
               over
               Men
               and
               Angels
               ,
               which
               was
               acquired
               by
               the
               Death
               ,
               Resurrection
               and
               Ascension
               ,
               of
               the
               Captain
               of
               our
               Salvation
               ,
               to
               whom
               ,
               as
               Head
               and
               Lord
               ,
               the
               whole
               body
               of
               them
               is
               referred
               ;
               and
               under
               whom
               they
               shall
               not
               contend
               as
               of
               old
               the
               Angels
               of
               Persia
               and
               Graecia
               are
               said
               to
               have
               done
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               For
               Angels
               ,
               be
               they
               permanent
               ,
               created
               ,
               substances
               ,
               be
               they
               what
               they
               will
               ;
               this
               I
               am
               sure
               of
               ,
               that
               I
               have
               no
               Idea
               of
               them
               .
               When
               I
               think
               of
               an
               Angel
               ,
               d
               sometimes
               the
               Image
               of
               Flame
               ,
               sometimes
               of
               a
               beautiful
               Cupid
               
               with
               wings
               ,
               comes
               into
               my
               fancy
               ;
               which
               Image
               ,
               I
               am
               confident
               ,
               is
               not
               the
               similitude
               of
               an
               Angel
               ;
               and
               therefore
               is
               not
               the
               Idea
               of
               it
               .
               But
               e
               believing
               that
               they
               are
               certain
               Creatures
               ministring
               to
               God
               ,
               invisible
               and
               immaterial
               ;
               we
               f
               impose
               upon
               the
               thing
               believed
               or
               supposed
               the
               name
               of
               Angels
               ;
               whilst
               in
               the
               mean
               time
               ,
               the
               Idea
               under
               which
               I
               imagin
               an
               Angel
               ,
               is
               compounded
               of
               the
               Ideas
               of
               visible
               things
               .
            
          
           
             
               Stud.
               
            
             
               You
               here
               again
               are
               blindly
               fallen
               into
               the
               old
               mistake
               of
               an
               Idea
               for
               an
               Image
               .
               If
               we
               suppose
               an
               Angel
               to
               be
               an
               understanding
               Essence
               ,
               either
               not
               united
               vitally
               to
               matter
               ,
               or
               only
               to
               the
               purest
               Aether
               ,
               and
               conceive
               it
               employed
               in
               such
               offices
               as
               are
               in
               Scripture
               ascribed
               to
               it
               ,
               we
               have
               a
               competent
               notion
               of
               it
               ,
               and
               that
               is
               an
               Idea
               .
            
             
               But
               of
               these
               invisible
               Powers
               above
               us
               ,
               methinks
               we
               have
               spoken
               largely
               enough
               ,
               considering
               their
               nature
               ,
               as
               also
               the
               season
               of
               the
               night
               ;
               if
               we
               pursue
               our
               Subject
               much
               longer
               ,
               the
               morning
               will
               break
               in
               and
               affright
               away
               the
               Ghosts
               we
               talk
               of
               .
               
                 
                   
                     When
                     Goddess
                     ,
                     Thou
                     lifts
                     up
                     thy
                     wakened
                     head
                  
                   
                     Out
                     of
                     the
                     Morning
                     's
                     Purple
                     bed
                     ,
                  
                   
                     Thy
                     Quire
                     of
                     Birds
                     about
                     thee
                     play
                     ;
                  
                   
                     And
                     all
                     the
                     joyful
                     World
                     salutes
                     the
                     rising
                     Day
                     .
                  
                
                 
                   
                     The
                     Ghosts
                     ,
                     and
                     monster-spirits
                     ,
                     that
                     did
                     presume
                  
                   
                     A
                     Bodie
                     's
                     Priviledg
                     to
                     assume
                     ,
                  
                   
                   
                     Vanish
                     again
                     invisibly
                     ,
                  
                   
                     And
                     Bodies
                     gain
                     ag●n
                     their
                     visibility
                     .
                  
                
              
            
             
               So
               said
               the
               best
               of
               English
               Poets
               ,
               in
               his
               
                 Hymn
                 .
                 to
                 Light
              
               a
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               A
               Poet
               may
               talk
               of
               Ghosts
               ;
               but
               I
               'm
               sorry
               you
               think
               that
               we
               have
               been
               seriously
               discoursing
               about
               them
               ;
               for
               then
               ,
               it
               seems
               ,
               we
               have
               talk'd
               about
               nothing
               .
               It
               is
               not
               well
               that
               we
               render
               spirits
               ,
               by
               the
               word
               Ghosts
               b
               which
               signifieth
               nothing
               ,
               neither
               in
               heaven
               ,
               nor
               earth
               ,
               but
               the
               imaginary
               inhabitants
               of
               mans
               brain
               .
            
          
           
             
               Stud.
               
            
             
               Gast
               ,
               or
               Geast
               ,
               whence
               Ghost
               is
               a
               good
               old
               English
               word
               ,
               and
               signifieth
               the
               same
               with
               spirit
               ;
               and
               I
               could
               produce
               Verstegan
               c
               to
               avouch
               it
               .
               The
               word
               is
               good
               ,
               and
               the
               Poetry
               excellent
               ;
               and
               since
               I
               am
               fallen
               upon
               it
               ,
               I
               think
               it
               will
               not
               be
               amiss
               ,
               if
               we
               unbend
               a
               little
               ,
               and
               refresh
               and
               smooth
               our
               spirits
               with
               some
               Poetick
               numbers
               ,
               and
               dismiss
               our
               severer
               Reasonings
               'till
               the
               morrow
               .
               And
               now
               ,
               it
               comes
               into
               my
               mind
               ,
               that
               I
               have
               about
               me
               ,
               your
               Verses
               o●
               the
               P●ak
               ,
               which
               are
               most
               agreeable
               to
               the
               place
               and
               circumstances
               ,
               in
               which
               we
               have
               been
               ;
               and
               in
               r●peating
               which
               ,
               I
               might
               be
               satisfi'd
               concerning
               some
               expressions
               ,
               and
               particularly
               that
               of
               —
               (
               
                 ninos
                 sibi
                 concolor
                 Author
                 Fallat
              
               )
               .
            
          
           
             
               Mr.
               H●bbes
               .
            
             
               For
               d
               my
               Verses
               of
               the
               Peak
               ,
               they
               are
               as
               ill
               in
               my
               opinion
               ,
               as
               I
               believe
               they
               are
               in
               any
               mans
               ;
               and
               made
               long
               since
               —
               I
               will
               by
               no
               means
               hear
               them
               .
            
          
           
             
             
               Stud.
               
            
             
               Then
               let
               us
               get
               on
               the
               other
               side
               of
               our
               Curtains
               ,
               without
               any
               Epilogue
               at
               all
               ;
               for
               I
               begin
               to
               be
               as
               heavy
               as
               if
               the
               Mines
               of
               this
               Shire
               had
               a
               powerful
               influence
               upon
               me
               .
               I
               would
               have
               been
               glad
               to
               have
               diverted
               the
               humour
               a
               little
               with
               something
               pleasant
               ,
               that
               we
               might
               have
               concluded
               ,
               as
               the
               Italians
               advise
               ,
               
                 Con
                 la
                 bocca
                 dolce
              
               .
               But
               I
               will
               force
               none
               of
               my
               humour
               upon
               you
               .
               Sir
               ,
               I
               return
               you
               thanks
               for
               your
               Conversation
               ;
               and
               I
               wish
               you
               ,
               most
               heartily
               ,
               a
               good
               night
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Sir
               ,
               a
               praying
               God
               to
               prosper
               you
               ,
               I
               take
               leave
               of
               you
               ,
               and
               am
               your
               humble
               Servant
               .
            
          
        
         
           The
           End
           of
           the
           First
           Dialogue
           .
        
      
       
         
         
           The
           Second
           Dialogue
           .
        
         
           
             Art.
             5.
             
             
               Concerning
               the
               Soul
               of
               Man.
            
             
          
           
             
               Stud.
               
            
             
               A
               Good
               morrow
               to
               you
               ,
               Mr.
               Hobbes
               ,
               I
               hope
               you
               slept
               well
               ,
               since
               I
               parted
               from
               you
               ,
               notwithstanding
               the
               heat
               of
               our
               Disputation
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Very
               well
               ;
               as
               quietly
               as
               if
               I
               had
               been
               rocked
               by
               one
               of
               those
               good
               Genii
               ,
               which
               we
               spake
               of
               ,
               a
               little
               before
               we
               took
               our
               leaves
               .
            
          
           
             
               Stud.
               
            
             
               I
               thank
               God
               ,
               I
               slept
               so
               soundly
               ,
               that
               the
               passed
               time
               is
               esteemed
               by
               me
               ●ong
               ,
               upon
               no
               other
               account
               ,
               than
               that
               it
               hath
               kept
               me
               some
               hours
               ,
               from
               debating
               such
               further
               matters
               in
               Philosophy
               and
               Religion
               ,
               as
               we
               at
               first
               propounded
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Let
               us
               then
               delay
               no
               longer
               ,
               but
               enter
               immediately
               upon
               our
               second
               Conference
               .
            
          
           
             
               Stud.
               
            
             
               I
               am
               ready
               to
               wait
               upon
               you
               ,
               and
               setting
               aside
               the
               time
               of
               sleep
               as
               nothing
               ,
               to
               connect
               this
               part
               of
               our
               life
               with
               that
               ,
               wherein
               we
               were
               awake
               ,
               conferring
               about
               Angels
               ;
               and
               
               because
               we
               said
               as
               much
               as
               we
               intended
               upon
               that
               Subject
               ,
               let
               us
               descend
               to
               the
            
             
               
                 Fifth
                 Article
              
               ,
               which
               concerns
               those
               Beings
               next
               in
               order
               ,
               the
               
                 Souls
                 of
                 Men
              
               ;
               of
               them
               I
               would
               gladly
               hear
               your
               thoughts
               ,
               seeing
               it
               is
               a
               matter
               which
               relates
               ,
               so
               closely
               to
               the
               greatest
               interest
               of
               man.
               
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               By
               the
               Soul
               ,
               I
               mean
               b
               the
               Life
               of
               Man
               ;
               and
               Life
               it self
               is
               but
               motion
               ,
               c
               so
               that
               the
               Soul
               or
               Life
               d
               is
               but
               a
               motion
               of
               Limbs
               ,
               the
               beginning
               whereof
               is
               in
               some
               principal
               part
               within
               .
            
          
           
             
               Stud.
               
            
             
               By
               this
               means
               you
               will
               make
               of
               Man
               an
               excellent
               piece
               of
               Clock-work
               ;
               which
               though
               you
               have
               been
               hammering
               out
               ,
               more
               than
               thirty
               years
               ,
               may
               methinks
               ,
               (
               like
               the
               artificial
               man
               of
               
                 Albertus
                 Magnus
              
               )
               be
               broken
               in
               sunder
               in
               a
               moment
               .
               I
               know
               that
               you
               may
               set
               the
               wheels
               of
               your
               machin
               a
               going
               ;
               but
               what
               is
               there
               within
               ,
               that
               shall
               understand
               when
               it
               goes
               well
               or
               ill
               ,
               or
               feel
               and
               number
               the
               repeated
               strokes
               ?
               You
               mean
               surely
               ,
               by
               your
               description
               the
               mechanism
               of
               the
               Body
               set
               on
               work
               ,
               and
               not
               the
               Soul
               perceiving
               its
               operations
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Perception
               or
               Imagination
               a
               depends
               (
               as
               I
               think
               )
               upon
               the
               motion
               of
               Corporeal
               Organs
               ;
               and
               so
               the
               Mind
               will
               be
               nothing
               else
               but
               a
               motion
               in
               certain
               parts
               of
               an
               Organized
               Body
               .
            
          
           
             
             
               Stud.
               
            
             
               If
               you
               can
               clearly
               and
               distinctly
               both
               explain
               and
               prove
               that
               which
               you
               have
               now
               proposed
               in
               gross
               ,
               you
               shall
               then
               be
               esteemed
               that
               great
               Apollo
               ,
               whom
               every
               one
               that
               has
               feigned
               any
               singular
               Hypothesis
               ,
               does
               in
               the
               absence
               of
               good
               Neighbours
               ,
               boast
               himself
               to
               be
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Before
               I
               undertake
               this
               ,
               I
               will
               remove
               out
               of
               your
               way
               that
               prejudice
               which
               you
               may
               have
               against
               the
               notion
               of
               the
               Soul
               as
               consisting
               in
               Life
               ,
               by
               proving
               most
               effectually
               to
               an
               Ecclesiastick
               ,
               that
               the
               Scripture
               giveth
               countenance
               to
               my
               definition
               .
               The
               Soul
               b
               in
               Scripture
               signifieth
               always
               ,
               either
               the
               life
               ,
               or
               the
               living
               creature
               ;
               and
               the
               Body
               and
               Soul
               jointly
               ,
               the
               body
               alive
               .
               In
               the
               first
               day
               of
               the
               Creation
               ,
               God
               said
               ,
               Let
               the
               Waters
               produce
               
                 Reptile
                 animae
                 viventis
              
               ;
               The
               creeping
               thing
               that
               hath
               in
               it
               a
               living
               soul
               :
               the
               English
               translate
               it
               ,
               
                 That
                 hath
                 life
              
               :
               And
               again
               ,
               God
               created
               Whales
               ,
               
                 Et
                 omnem
                 animam
                 viventem
              
               :
               which
               in
               the
               English
               is
               ,
               
                 Every
                 living
                 creature
              
               .
               And
               likewise
               of
               Man
               ,
               God
               made
               him
               of
               the
               dust
               of
               the
               Earth
               ,
               and
               breathed
               in
               his
               face
               the
               breath
               of
               life
               ;
               
                 Et
                 factus
                 est
                 homo
                 in
                 animam
                 viventem
              
               ;
               that
               is
               ,
               
                 And
                 man
                 was
                 made
                 a
                 living
                 creature
                 .
              
               And
               after
               Noah
               came
               out
               of
               the
               Ark
               ,
               God
               saith
               ,
               
                 He
                 will
                 no
                 more
                 smite
                 ,
                 Omnem
                 animam
                 viventem
              
               ;
               that
               is
               ,
               
                 Every
                 living
                 creature
              
               .
               And
               Deut.
               12.23
               .
               
                 Eat
                 not
                 the
                 blood
                 ,
                 for
                 the
                 blood
                 is
                 the
                 soul
              
               ;
               that
               is
               ,
               
                 the
                 Life
              
               .
               From
               which
               places
               ,
               if
               by
               Soul
               were
               meant
               a
               substance
               incorporeal
               ,
               with
               an
               existence
               
               separated
               from
               the
               body
               ,
               it
               might
               aswell
               be
               inferred
               of
               any
               other
               living
               Creatures
               ,
               as
               of
               Man.
               —
            
          
           
             
               Stud.
               
            
             
               To
               argue
               from
               one
               sense
               of
               an
               equivocal
               word
               to
               the
               universal
               acceptance
               of
               it
               ,
               becomes
               not
               a
               man
               of
               ordinary
               parts
               .
               Nephesh
               ,
               Soul
               (
               as
               well
               as
               Ruach
               ,
               Spirit
               )
               is
               a
               word
               of
               various
               signification
               in
               the
               Old
               Testament
               ;
               and
               in
               many
               places
               it
               denotes
               a
               will
               ,
               lust
               ,
               or
               pleasure
               .
               We
               read
               in
               the
               Psalmes
               b
               this
               phrase
               —
               To
               bind
               his
               Princes
               Benaphscho
               ,
               according
               to
               his
               soul
               ,
               or
               ,
               at
               his
               pleasure
               :
               And
               again
               ,
               Deliver
               me
               not
               Benephesch
               ,
               unto
               the
               soul
               ,
               or
               will
               of
               mine
               Enemies
               .
               When
               the
               word
               is
               improperly
               attributed
               to
               God
               in
               Scripture
               ,
               this
               usually
               is
               the
               sense
               of
               it
               .
               You
               would
               now
               esteem
               me
               absurd
               enough
               ,
               if
               I
               went
               about
               to
               infer
               from
               hence
               ,
               either
               that
               the
               essence
               of
               the
               Soul
               consisteth
               in
               Will
               and
               Pleasure
               ,
               or
               that
               the
               Deity
               had
               a
               Soul
               ,
               that
               is
               Life
               ,
               that
               is
               Motion
               :
               The
               Soul
               being
               the
               spring
               of
               bodily
               life
               in
               man
               ,
               it
               might
               by
               an
               easie
               Metonymie
               ,
               be
               used
               (
               as
               in
               the
               recited
               places
               )
               in
               expressing
               Life
               .
               In
               that
               place
               where
               the
               Blood
               is
               call'd
               the
               Soul
               or
               Life
               ;
               it
               was
               not
               the
               design
               of
               Moses
               to
               set
               forth
               Philosophically
               ,
               the
               inward
               essence
               of
               a
               Beast
               ;
               but
               to
               let
               the
               people
               understand
               ,
               that
               the
               blood
               of
               a
               Beast
               ,
               which
               was
               sprinkled
               upon
               the
               Altar
               ,
               being
               an
               embleme
               of
               the
               life
               of
               Man
               forfeited
               through
               disobedience
               ,
               and
               an
               instrument
               in
               expiation
               ,
               they
               should
               abstain
               out
               of
               reverence
               ,
               
               to
               that
               Mystery
               ,
               from
               a
               rude
               quaffing
               and
               devouring
               of
               it
               .
            
             
               But
               what
               answer
               have
               you
               in
               readiness
               to
               those
               places
               ,
               where
               the
               Scripture
               speaks
               distinctly
               of
               Body
               and
               Soul
               ?
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Body
               and
               Soul
               is
               no
               more
               than
               Body
               and
               Life
               ,
               or
               Body
               alive
               .
               In
               those
               places
               of
               the
               New
               Testament
               c
               ,
               where
               it
               is
               said
               ,
               that
               any
               man
               
                 shall
                 be
                 cast
                 body
                 and
                 soul
                 into
                 hell-fire
              
               ;
               it
               is
               no
               more
               than
               body
               and
               life
               ,
               that
               is
               to
               say
               ,
               they
               shall
               be
               cast
               alive
               into
               the
               perpetual
               fire
               of
               Gehenna
               .
            
          
           
             
               Stud.
               
            
             
               Your
               Gloss
               is
               extreamly
               wide
               of
               the
               unwrested
               meaning
               of
               the
               holy
               Text.
               For
               our
               Saviour
               d
               counselleth
               his
               Apostles
               
                 not
                 to
                 fear
                 them
                 that
                 can
                 kill
                 the
                 body
                 ,
                 but
                 are
                 not
                 able
                 to
                 kill
                 the
                 soul
              
               ;
               making
               a
               manifest
               distinction
               thereby
               betwixt
               the
               Soul
               and
               the
               Life
               of
               the
               Body
               ;
               for
               if
               the
               Soul
               were
               nothing
               but
               the
               Life
               of
               the
               body
               ;
               it
               were
               in
               the
               power
               of
               every
               man
               to
               kill
               our
               Souls
               ,
               unto
               whose
               sword
               and
               malice
               our
               lives
               lay
               do
               open
               .
               And
               thus
               you
               see
               ,
               instead
               of
               removing
               truth
               ,
               which
               in
               me
               you
               call
               a
               prejudice
               ,
               you
               have
               laid
               a
               stumbling
               block
               in
               the
               way
               ,
               an
               occasion
               of
               falling
               into
               error
               .
            
             
               But
               let
               us
               leave
               the
               explication
               of
               Scripture
               ,
               in
               which
               you
               are
               for
               the
               greater
               part
               unhappy
               ▪
               and
               attempt
               the
               explication
               of
               the
               exalted
               mechanism
               of
               Living
               Man
               ,
               wherein
               you
               have
               laboured
               so
               many
               years
               ,
               and
               concerning
               which
               you
               have
               raised
               the
               expectations
               of
               many
               .
            
          
           
             
             
               Mr.
               Hobbes
               .
            
             
               The
               cause
               of
               Sense
               a
               ,
               is
               the
               external
               body
               ,
               or
               object
               ,
               which
               presseth
               the
               organ
               proper
               to
               each
               sense
               ;
               either
               immediately
               as
               in
               the
               Tast
               and
               Touch
               ;
               or
               mediately
               as
               in
               Seeing
               ,
               Hearing
               and
               Smelling
               ;
               which
               pressure
               by
               the
               mediation
               of
               nerves
               ,
               and
               other
               strings
               ,
               and
               membranes
               of
               the
               body
               ,
               continued
               inwards
               to
               the
               brain
               and
               heart
               ,
               causeth
               there
               a
               resistance
               ,
               or
               counter-pressure
               ,
               or
               endeavour
               of
               the
               heart
               to
               deliver
               it self
               ;
               which
               endeavour
               because
               outward
               ,
               seemeth
               to
               be
               some
               matter
               without
               ;
               and
               the
               seeming
               or
               fancy
               ,
               is
               that
               which
               men
               call
               Sense
               .
            
          
           
             
               Stud.
               
            
             
               You
               do
               not
               here
               at
               all
               surprize
               me
               ,
               as
               if
               some
               new
               Philosophy
               (
               for
               the
               main
               ,
               not
               heard
               of
               ,
               in
               former
               ages
               )
               had
               ,
               to
               your
               immortal
               renown
               ,
               been
               first
               discover'd
               by
               you
               .
               For
               it
               has
               been
               said
               of
               old
               ,
               that
               ,
               All
               variety
               in
               bodies
               ariseth
               from
               motion
               ;
               and
               that
               Sensation
               is
               a
               perception
               of
               that
               manner
               in
               which
               impressing
               bodies
               affect
               us
               .
               For
               Aristotle
               b
               hath
               recited
               an
               ancient
               saying
               of
               Philosophers
               ,
               who
               holding
               that
               Phanta●ms
               were
               not
               the
               things
               themselves
               ,
               but
               only
               in
               our
               Senses
               ,
               express'd
               their
               opinion
               by
               asserting
               ,
               that
               there
               was
               no
               blackness
               ,
               without
               Sight
               ,
               nor
               without
               Taste
               .
               And
               Des-cartes
               in
               his
               Meteors
               ,
               published
               in
               French
               together
               with
               his
               Method
               Dioptriques
               ,
               and
               Geometry
               ,
               as
               soon
               as
               I
               was
               born
               c
               ,
               explained
               the
               nature
               of
               Colours
               ,
               light
               ,
               and
               vision
               ,
               otherwise
               than
               by
               intentional
               Species
               ;
               and
               told
               us
               that
               by
               cold
               and
               heat
               ,
               are
               to
               understood
               perceptions
               occasioned
               by
               the
               less
               or
               more
               vehement
               
               touch
               of
               little
               bodies
               upon
               the
               capillaments
               of
               the
               nerves
               which
               serve
               in
               our
               organs
               to
               that
               purpose
               .
               Yet
               I
               am
               not
               tir'd
               in
               hearing
               such
               Hypotheses
               repeated
               or
               varied
               ;
               please
               then
               to
               proceed
               ,
               and
               if
               it
               liketh
               you
               ,
               particularly
               in
               the
               explication
               of
               the
               nature
               of
               Vision
               ,
               wherein
               the
               Doctrine
               of
               Phantasms
               is
               most
               concern'd
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               In
               every
               great
               d
               agitation
               or
               concussion
               of
               the
               brain
               (
               as
               it
               happeneth
               from
               a
               stroke
               ,
               especially
               if
               the
               stroke
               be
               upon
               the
               Eye
               )
               whereby
               the
               Optick-nerve
               suffereth
               any
               great
               violence
               ,
               there
               appeareth
               before
               the
               Eyes
               a
               certain
               light
               ,
               which
               light
               is
               nothing
               without
               but
               an
               apparition
               only
               ;
               all
               that
               is
               real
               ,
               being
               the
               concussion
               of
               motion
               of
               the
               parts
               of
               that
               nerve
               ;
               from
               which
               experience
               we
               may
               conclude
               that
               apparition
               of
               light
               is
               really
               nothing
               but
               motion
               within
               —
               and
               image
               and
               colour
               is
               but
               an
               apparition
               to
               us
               of
               that
               motion
               ,
               agitation
               ,
               or
               alteration
               which
               the
               object
               worketh
               in
               the
               brain
               ,
               or
               spirits
               ,
               or
               some
               internal
               substance
               in
               the
               head
               .
            
          
           
             
               Stud.
               
            
             
               This
               exposition
               of
               Light
               by
               the
               crouding
               of
               the
               parts
               ,
               though
               it
               be
               not
               wholly
               to
               be
               rejected
               ,
               yet
               may
               it
               (
               I
               think
               )
               be
               rendred
               suspicious
               for
               a
               time
               ,
               by
               that
               which
               deserves
               ,
               at
               least
               ,
               the
               name
               of
               a
               puzzling
               Objection
               .
               Let
               us
               then
               suppose
               unto
               our selves
               ,
               such
               a
               circumference
               as
               is
               surrounded
               with
               Eyes
               :
               for
               in
               every
               point
               of
               enlightned
               space
               ,
               and
               at
               all
               times
               there
               may
               be
               Vision
               .
               I
               say
               then
               ,
               that
               the
               
               part
               in
               the
               Center
               being
               equally
               crouded
               on
               all
               sides
               ,
               no
               motion
               or
               pressure
               can
               be
               thence
               conveighed
               Diametrically
               ,
               from
               Eye
               to
               Eye
               ;
               which
               is
               against
               the
               Hypothesis
               mention'd
               .
               This
               Scruple
               concerneth
               also
               the
               Philosophy
               of
               Des-cartes
               ;
               against
               whose
               Globuli
               ,
               in
               Vision
               ,
               there
               hath
               likewise
               of
               late
               ,
               been
               this
               Exception
               made
               .
               They
               have
               been
               supposed
               ,
               in
               a
               right
               line
               ,
               to
               move
               after
               the
               manner
               of
               Jack-wheels
               ,
               the
               one
               from
               East
               to
               West
               moving
               the
               next
               from
               West
               to
               East
               :
               from
               whence
               it
               has
               been
               concluded
               that
               the
               motion
               being
               thus
               disturbed
               ,
               the
               knowledg
               of
               the
               Object
               cannot
               distinctly
               be
               attained
               to
               by
               the
               endeavour
               of
               the
               last
               Globulus
               .
               But
               ,
               to
               on
               it
               what
               he
               himself
               ,
               hath
               written
               a
               concerning
               the
               Collateral
               Globuli
               ;
               I
               observe
               ,
               that
               the
               Globuli
               are
               so
               exactly
               turned
               ,
               that
               they
               touch
               but
               in
               a
               point
               ,
               in
               the
               right
               line
               of
               them
               ,
               and
               that
               therefore
               ,
               according
               to
               Mechanick
               Laws
               ,
               the
               Motion
               from
               the
               first
               Globulus
               is
               conv●igh'd
               directly
               through
               the
               Center
               of
               the
               second
               ,
               and
               so
               in
               succession
               ,
               'till
               it
               hath
               describ'd
               such
               a
               right
               line
               as
               is
               required
               in
               Vision
               ,
               without
               other
               variation
               in
               the
               pressure
               ,
               than
               out
               ward
               impediments
               shall
               occasion
               .
               But
               not
               to
               digress
               too
               much
               ,
               or
               to
               conjure
               up
               such
               Objections
               as
               we
               cannot
               easily
               dismiss
               by
               Solution
               ;
               let
               us
               attend
               to
               what
               is
               plain
               .
               And
               first
               ,
               to
               speak
               more
               generally
               ,
               to
               me
               it
               is
               plain
               ,
               that
               all
               this
               while
               you
               have
               describ'd
               the
               Apparatus
               for
               Sensation
               ,
               and
               not
               the
               inward
               Substance
               which
               hath
               a
               faculty
               to
               perceive
               that
               it
               has
               been
               variously
               pressed
               by
               Objects
               .
               Aristotle
               b
               enquiring
               how
               
               the
               first
               principles
               of
               Knowledg
               should
               be
               Images
               ;
               doth
               cut
               in
               sunde●
               rather
               than
               untie
               the
               knot
               ,
               by
               saying
               ,
               that
               in
               truth
               they
               are
               no●
               Phantasms
               ,
               yet
               not
               without
               them
               .
               And
               Descartes
               ,
               supposing
               Beasts
               without
               a
               Soul
               ,
               does
               therefore
               ,
               notwithstanding
               the
               curious
               workmanship
               of
               their
               Machin
               ,
               not
               much
               in●erior
               unto
               Man's
               ,
               deny
               that
               they
               have
               Perception
               ;
               but
               only
               move
               ,
               as
               the
               Dove
               of
               Archytas
               ,
               or
               the
               Eagle
               of
               Regiomontanus
               .
               I
               enquire
               ,
               then
               ,
               not
               after
               the
               instruments
               of
               Sensation
               ,
               but
               the
               Substance
               perceiving
               :
               Neither
               do
               I
               ,
               yet
               ,
               understand
               ,
               after
               all
               your
               words
               about
               it
               ,
               what
               is
               properly
               sense
               ?
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Sense
               a
               is
               a
               Phantasm
               ,
               made
               by
               the
               Re-action
               and
               endeavour
               outwards
               in
               the
               Organ
               of
               Sense
               ,
               caused
               by
               an
               endeavour
               inwards
               from
               the
               Object
               ,
               remaining
               for
               some
               time
               more
               or
               less
               .
            
          
           
             
               Stud.
               
            
             
               There
               is
               not
               only
               excited
               in
               the
               Brain
               an
               apparence
               of
               the
               Object
               ,
               but
               also
               a
               Perception
               of
               that
               Image
               or
               apparence
               ;
               as
               all
               ,
               who
               have
               their
               Senses
               ,
               find
               by
               daily
               experience
               .
               If
               Impressions
               were
               ,
               not
               only
               Instruments
               ,
               but
               acts
               of
               Sense
               ;
               might
               we
               not
               strongly
               argue
               ,
               that
               a
               Looking-glass
               saw
               ,
               and
               a
               Lute
               heard
               ?
            
             
               But
               ,
               to
               descend
               unto
               particulars
               ;
               I
               will
               endeavour
               to
               make
               it
               evident
               ,
               that
               neither
               Sense
               ,
               nor
               Imagination
               ,
               nor
               Memory
               ,
               no●
               Reason
               ,
               nor
               Will
               ,
               can
               ever
               become
               the
               results
               of
               moving
               and
               rebounding
               Matter
               ▪
               
               without
               the
               presence
               of
               an
               Immaterial
               Mind
               .
            
             
               First
               ,
               Sensation
               is
               not
               made
               ,
               neither
               can
               it
               be
               ,
               by
               the
               meer
               re-action
               of
               Matter
               .
               It
               would
               thence
               follow
               ,
               Th●t
               every
               part
               of
               the
               World
               ,
               being
               capable
               of
               moving
               and
               rebounding
               ,
               is
               also
               ,
               so
               often
               as
               there
               is
               this
               counter-pr●ssure
               sensible
               .
               Then
               the
               springs
               of
               all
               Engins
               .
               the
               Elastic
               air
               ,
               resisted
               wind
               ,
               and
               an
               echoed
               v●ice
               ,
               are
               so
               many
               perceiving
               Essences
               ;
               and
               it
               is
               an
               act
               ,
               almost
               of
               as
               great
               unmercifulness
               though
               not
               of
               so
               great
               detriment
               to
               the
               Common-wealth●
               to
               knock
               a
               nail
               as
               a
               man
               on
               the
               head
               ;
               for
               either
               nail
               or
               hammer
               would
               ex●reamly
               smart
               for
               't
               .
            
          
           
             
               Mr.
               H●bbes
               .
            
             
               I
               know
               ,
               c
               there
               have
               been
               Philosophers
               ,
               and
               tho●e
               learned
               men
               ,
               who
               have
               maintain'd
               that
               all
               Bodies
               are
               endued
               with
               Sense
               .
               Nor
               can
               I
               see
               how
               they
               can
               be
               refuted
               ,
               if
               the
               nature
               of
               Sense
               be
               placed
               in
               Re-action
               only
               .
               And
               ,
               though
               by
               the
               Re-action
               of
               Bodies
               inanimate
               a
               Phantasm
               might
               be
               made
               ,
               it
               would
               nevertheless
               cease
               ,
               as
               soon
               as
               ever
               the
               Object
               were
               removed
               .
               For
               ,
               unless
               those
               Bodies
               had
               Organs
               ,
               (
               as
               living
               Creatures
               have●
               fit
               for
               the
               retaining
               of
               such
               Motion
               as
               is
               made
               in
               ●hem
               ,
               their
               Sense
               would
               be
               such
               ,
               as
               that
               they
               should
               never
               remember
               the
               same
               .
               And
               therefore
               this
               hath
               nothing
               to
               do
               with
               that
               sense
               which
               is
               the
               Subject
               of
               my
               Discourse
               .
            
          
           
             
               Stud.
               
            
             
               If
               this
               be
               good
               Doctrine
               ;
               we
               must
               ,
               ●bove
               most
               persecuted
               M●n
               ,
               pity
               the
               Hammer
               
               or
               Anvil
               of
               Vulc●n
               ;
               they
               being
               ,
               for
               the
               most
               pa●t
               ▪
               tormented
               by
               repeated
               Strokes
               .
               But
               let
               this
               ludicrous
               Argument
               give
               place
               to
               more
               sober
               Reasoning
               .
               Consider
               then
               ,
               that
               Corporeal
               motion
               ,
               in
               all
               things
               (
               as
               in
               water
               )
               aris●th
               not
               further
               in
               its
               effects
               than
               the
               Spring-head
               of
               its
               own
               causal
               Energy
               .
            
          
           
             
               Mr.
               Hobbes
               ,
            
             
               It
               is
               a
               confessed
               ,
               that
               Motion
               produceth
               nothing
               but
               Motion
               .
            
          
           
             
               Stud.
               
            
             
               Then
               the
               part
               counter-pressed
               ,
               being
               still
               only
               moved
               ,
               it
               doth
               not
               perceive
               either
               that
               ,
               or
               how
               ,
               it
               s●lf
               is
               moved
               ,
               unless
               Motion
               be
               the
               perceiving
               of
               it self
               ,
               and
               the
               apprehending
               of
               M●tion
               ,
               and
               of
               all
               the
               varieties
               of
               Motion
               ;
               which
               is
               a
               phrase
               of
               greater
               insignificancy
               than
               any
               you
               have
               not●d
               amongst
               the
               Aristot●lians
               or
               School-Doctors
               In
               whatsoever
               Matters
               we
               are
               at
               difference
               ,
               I
               'm
               sure
               we
               are
               of
               the
               same
               judgment
               in
               this
               ,
               That
               a
               Body
               at
               rest
               ,
               b
               will
               always
               be
               at
               rest
               ,
               unless
               there
               be
               some
               other
               body
               ,
               which
               by
               getting
               into
               its
               place
               ,
               suffers
               it
               no
               longer
               to
               remain
               at
               rest
               .
               So
               that
               Matter
               ,
               in
               its
               own
               nature
               ,
               is
               thoroughly
               dull
               and
               stupid
               ;
               and
               in
               receiving
               Motion
               it
               is
               meerly
               passive
               ;
               for
               a
               Body
               ,
               when
               moved
               ,
               only
               suffers
               it self
               to
               be
               crouded
               from
               a
               first
               place
               to
               a
               second
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               In
               that
               also
               ,
               we
               differ
               not
               ;
               for
               c
               Motion
               is
               ,
               by
               me
               defined
               ,
               to
               be
               the
               continual
               privation
               of
               one
               place
               and
               acquisition
               of
               another
               .
            
          
           
             
             
               Stud.
               
            
             
               How
               then
               does
               passive
               Matter
               ,
               by
               being
               crouded
               more
               slowly
               or
               swiftly
               ,
               containing
               in
               its
               own
               Idea
               only
               impenetrable
               extention
               ,
               obtain
               an
               infused
               power
               ,
               from
               that
               Motion
               ,
               to
               perceive
               that
               it
               is
               crouded
               ,
               and
               in
               what
               degree
               ;
               and
               thereby
               also
               ,
               to
               have
               an
               active
               Conc●ption
               of
               the
               Varieties
               in
               Nature
               ?
            
             
               But
               what
               av●ileth
               Rebounding
               to
               the
               very
               Act
               of
               Sense
               ?
               ●or
               to
               have
               Re-action
               is
               no
               more
               than
               for
               passive
               Matter
               to
               be
               thrust
               first
               forward
               ,
               and
               then
               backward
               .
               And
               why
               then
               ,
               may
               not
               the
               part
               which
               is
               crouded
               forward
               ,
               perceive
               as
               well
               in
               proceeding
               ●rom
               one
               term
               in
               a
               right
               line
               ,
               as
               in
               receding
               from
               the
               other
               term
               ?
               the
               difference
               not
               consisting
               in
               any
               Physical
               causality
               ,
               but
               in
               relation
               ,
               or
               respect
               to
               divers
               Terms
               ?
               The
               purest
               parts
               of
               the
               Blood
               thrust
               forward
               to
               the
               spinal
               Marrow
               ,
               have
               the
               same
               virtue
               imparted
               to
               them
               ;
               as
               ,
               when
               they
               are
               beaten
               backward
               towards
               the
               Retina
               ,
               in
               relation
               to
               the
               Object
               of
               Sight
               ;
               if
               we
               suppose
               their
               force
               unbroken
               and
               unaltered
               .
               The
               difference
               is
               resp●ctive
               ,
               as
               in
               the
               way
               which
               leads
               from
               Cambridge
               to
               London
               ,
               the
               way
               is
               the
               same
               ;
               and
               the
               Hackney
               coming
               to
               Cambridge
               ,
               may
               be
               almost
               ,
               as
               well
               imagined
               to
               be
               wiser
               ,
               when
               he
               is
               whipped
               and
               spurred
               back
               towards
               London
               ,
               as
               that
               a
               part
               of
               the
               Matter
               thrust
               from
               the
               influence
               of
               the
               Object
               into
               the
               Brain
               ,
               may
               be
               thought
               more
               to
               p●rceive
               in
               its
               return
               to
               the
               Optick-nerve
               ,
               than
               in
               its
               direct
               course
               a
            
             
             
               The
               like
               Arguments
               are
               to
               be
               used
               against
               Fancy
               or
               Imagination
               ,
               as
               a
               material
               attribute
               ;
               it
               being
               but
               a
               Perception
               of
               Phantasms
               ,
               (
               especia●ly
               in
               Vision
               )
               when
               the
               Object
               is
               removed
               .
               H●re
               we
               must
               say
               again
               ,
               that
               ,
               A
               perceiving
               of
               an
               Image
               ,
               and
               a
               perceiving
               that
               it
               still
               dwells
               with
               us
               ;
               and
               a
               perceiving
               that
               we
               perceive
               it
               ;
               that
               is
               to
               say
               ,
               a
               feeling
               of
               a
               motion
               ,
               and
               a
               knowing
               that
               we
               feel
               it
               ,
               and
               in
               what
               manner
               ,
               in
               the
               Organs
               of
               Sense
               ;
               is
               not
               the
               Motion
               it self
               which
               we
               perceive
               we
               feel
               :
               and
               yet
               ,
               Motion
               is
               all
               that
               is
               introduced
               into
               the
               Senseless
               ,
               Un●ctive
               ,
               Matter
               ,
               and
               not
               any
               new
               Principle
               capable
               of
               perceiving
               Motion
               .
               For
               Motion
               ,
               as
               was
               granted
               ,
               begets
               nothing
               but
               Motion
               .
               You
               h●ve
               somewhere
               b
               said
               ,
               That
               Colour
               is
               but
               an
               
                 Apparition
                 to
                 Vs
              
               ,
               of
               that
               Motion
               ,
               Agitation
               or
               Alteration
               ,
               which
               the
               Object
               worketh
               in
               the
               Brain
               or
               Spirits
               ,
               or
               some
               Internal
               substance
               in
               the
               head
               :
               should
               you
               proceed
               and
               say
               ,
               That
               such
               Motion
               ,
               Agitation
               or
               Alteration
               ,
               in
               the
               part
               ,
               is
               the
               Sense
               or
               Fancy
               perceiving
               that
               Motion
               ,
               Agitation
               ,
               or
               Alteration
               ,
               that
               is
               ,
               it self
               ,
               (
               which
               yet
               is
               your
               Opinion
               in
               varied
               Terms
               )
               you
               would
               surely
               grate
               the
               Ears
               of
               the
               veriest
               Ass
               in
               Nature
               .
            
             
               And
               here
               the
               Argument
               is
               of
               stronger
               conviction
               ,
               than
               in
               sense
               .
               For
               if
               a
               part
               of
               Matter
               mov●d
               ,
               perceives
               not
               that
               Motion
               ,
               when
               the
               O●ject
               presseth
               by
               an
               immediate
               influence
               ;
               much
               le●s
               is
               it
               capable
               of
               so
               Doing
               ,
               when
               Motion
               in
               the
               Spirits
               ,
               or
               Nerve
               ,
               or
               Membrane
               ,
               is
               subject
               in
               short
               time
               to
               languish
               ,
               and
               to
               lose
               its
               degree
               of
               swistness
               ,
               or
               its
               determination
               ,
               
               by
               the
               Encounters
               of
               fresh
               Pressures
               from
               without
               ,
               or
               endeavours
               from
               within
               ,
               which
               are
               numerous
               and
               almost
               perpetual
               .
            
             
               Farther
               ;
               you
               have
               admitted
               of
               the
               feign'd
               conceit
               of
               Vacuum
               in
               nature
               ;
               which
               you
               apprehend
               not
               as
               a
               Phantasm
               of
               subtile
               Matter
               extended
               ,
               but
               conceive
               a
               perfectly
               void
               space
               between
               two
               Bodies
               .
               Of
               this
               ,
               you
               can
               have
               no
               Sensation
               ,
               because
               there
               is
               no
               Object
               to
               press
               into
               the
               Brain
               .
               You
               have
               no
               proper
               Imagination
               of
               it
               ;
               for
               ,
               of
               Nothing
               there
               is
               no
               Image
               .
               But
               you
               have
               an
               Idea
               ,
               or
               Perception
               ,
               or
               in
               your
               own
               word
               ,
               a
               Phantasm
               of
               it
               :
               This
               Phantasm
               (
               by
               an
               Argument
               
                 ad
                 hominem
              
               )
               overthrows
               the
               opinion
               of
               Imagining
               ,
               or
               Fancying
               Matter
               ,
               whilst
               it
               ariseth
               from
               the
               Negation
               or
               Privation
               of
               it
               .
               But
               that
               which
               is
               of
               greater
               strength
               ,
               is
               a
               Reason
               taken
               from
               the
               disproportion
               of
               some
               Images
               to
               the
               Material
               Sentient
               ,
               and
               the
               manner
               how
               the
               Image
               conveigheth
               it self
               to
               the
               perceiving
               Matter
               .
               We
               have
               within
               us
               ,
               an
               Image
               of
               the
               Sun
               ,
               about
               two
               foot
               in
               Diameter
               :
               were
               the
               whole
               Head
               the
               Imagining
               Subject
               ,
               it
               would
               be
               no
               more
               capable
               of
               so
               wide
               an
               Image
               ,
               than
               a
               common
               Wafer
               is
               ,
               of
               the
               Broad-Seal
               .
               Besides
               ,
               we
               may
               consider
               ,
               that
               in
               the
               Sentient-Body
               ,
               each
               part
               of
               it
               has
               either
               the
               apparence
               of
               the
               whole
               Image
               ,
               or
               of
               a
               Part.
               If
               ,
               of
               the
               whole
               ,
               then
               seeing
               every
               part
               of
               Body
               is
               Body
               ,
               and
               the
               smallest
               atom
               we
               can
               see
               is
               resolved
               further
               into
               its
               parts
               ,
               and
               those
               into
               their
               parts
               without
               end
               ;
               it
               will
               follow
               thence
               ,
               that
               we
               shall
               have
               an
               apparence
               not
               of
               one
               only
               Sun
               ,
               
               Sun
               ,
               but
               of
               more
               ,
               perhaps
               ,
               than
               we
               have
               ,
               of
               fixed
               Starrs
               in
               the
               widest
               and
               clearest
               view
               of
               the
               Face
               of
               Heaven
               .
               If
               of
               a
               part
               ,
               then
               w●
               perceive
               no
               whole
               Image
               ,
               or
               entire
               Apparen●●
               ;
               but
               have
               as
               many
               singular
               Perceptions
               broken
               and
               divided
               ,
               as
               parts
               in
               the
               Image
               or
               Percipient
               :
               If
               in
               any
               part
               of
               the
               Percipient
               ,
               all
               the
               Impressions
               are
               united
               ;
               then
               are
               the
               parts
               of
               the
               Image
               confounded
               by
               so
               doing
               ;
               and
               the
               parts
               o●
               the
               Percipient
               by
               communicating
               their
               Motion
               have
               lost
               all
               their
               Sense
               :
               neither
               is
               there
               a
               part
               which
               has
               not
               Parts
               ;
               so
               still
               the
               Image
               will
               be
               infinitely
               multiply'd
               ,
               or
               not
               entirely
               seen
               .
            
             
               The
               next
               Faculty
               ,
               is
               that
               of
               Remembrance
               ,
               which
               is
               not
               to
               be
               ranked
               amongst
               Mechanical
               Powers
               .
               I
               ●●quire
               then
               ,
               what
               Faculty
               perceiving
               the
               Image
               in
               the
               Brain
               ,
               perceives
               also
               that
               the
               Object
               is
               removed
               ;
               and
               how
               many
               hours
               it
               hath
               b●●n
               absent
               ;
               and
               when
               there
               aris●th
               a
               like
               p●●ssure
               from
               the
               same
               Object
               ,
               discerneth
               that
               such
               a
               pressure
               was
               formerly
               made
               ?
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               By
               a
               what
               Sense
               (
               say
               you
               )
               shall
               we
               take
               notice
               of
               Sense
               ?
               I
               answer
               by
               S●ns●
               it self
               ,
               namely
               ,
               by
               the
               Memory
               which
               for
               some
               time
               remains
               in
               us
               of
               things
               sensible
               ,
               though
               they
               themselves
               pass
               away
               :
               for
               he
               that
               perceives
               that
               he
               has
               perceived
               ,
               remembers
               .
            
          
           
             
               Stud.
               
            
             
               I
               understand
               that
               there
               may
               remain
               a
               quivering
               in
               the
               Retina
               ,
               Choroeides
               ,
               and
               
               whole
               
                 Pia
                 Mater
              
               ,
               or
               in
               the
               Spirits
               ,
               after
               the
               Object
               of
               Sight
               is
               removed
               ,
               whose
               presence
               occasioned
               a
               more
               stiffe
               Pressure
               .
               We
               see
               the
               like
               in
               extended
               and
               moved
               Nets
               and
               Ropes
               ,
               and
               a
               thousand
               other
               Examples
               in
               Art
               and
               Nature
               :
               but
               this
               trembling
               in
               them
               ,
               as
               also
               in
               such
               Machins
               where
               the
               Motion
               may
               be
               more
               entirely
               and
               longer
               imprisoned
               ,
               does
               soon
               vanish
               .
               Whereas
               the
               Re-action
               must
               remain
               extreamly
               long
               ,
               in
               such
               Men
               (
               for
               Instance
               )
               ,
               who
               at
               the
               seventieth
               year
               remember
               most
               perfectly
               ,
               and
               will
               repeat
               with
               pleasure
               the
               passages
               of
               their
               School-play
               ;
               even
               those
               who
               retain
               not
               the
               things
               more
               newly
               passed
               .
               To
               tell
               how
               this
               can
               be
               explained
               by
               the
               meer
               Mechanism
               of
               the
               Brain
               ,
               which
               has
               received
               many
               millions
               of
               changes
               in
               it self
               ,
               and
               Re-actions
               occasion'd
               from
               the
               Objects
               of
               every
               Hour
               ,
               requires
               a
               more
               skilful
               Oedipus
               than
               has
               yet
               pretended
               to
               unriddle
               the
               Secrets
               of
               Humane
               Nature
               .
               But
               if
               we
               suppose
               the
               Motion
               remaining
               in
               the
               Brain
               (
               which
               you
               call
               Memory
               )
               ,
               there
               is
               no
               satisfaction
               given
               to
               the
               Question
               :
               in
               which
               ,
               proceeding
               further
               ,
               we
               demand
               ,
               By
               what
               Power
               do
               you
               perceive
               this
               remaining
               Motion
               as
               formerly
               ,
               caused
               ,
               and
               now
               continuing
               ?
               for
               to
               say
               ,
               That
               the
               Motion
               of
               the
               Brain
               is
               Perception
               of
               that
               Motion
               ;
               and
               that
               Motion
               remaining
               ,
               is
               the
               Perception
               of
               remaining
               Motion
               ;
               and
               that
               decaying
               is
               a
               perception
               of
               the
               remaining
               yet
               decaying
               Motion
               ;
               and
               that
               this
               decaying
               Motion
               is
               a
               Perception
               that
               it
               was
               a
               brisker
               Vibration
               in
               time
               past
               ;
               (
               whilst
               all
               these
               Motions
               
               suppose
               a
               faculty
               pre-existing
               ,
               or
               newly
               produc'd
               and
               apprehensive
               of
               them
               ;
               which
               ,
               being
               the
               issue
               of
               Motion
               cannot
               be
               more
               apprehensive
               than
               its
               Parent
               )
               to
               say
               all
               this
               ,
               is
               to
               pile
               up
               absurd
               speeches
               unto
               the
               very
               heighth
               of
               Non-sense
               ;
               and
               I
               have
               done
               them
               too
               much
               honour
               ,
               whilst
               I
               have
               taken
               such
               frequent
               notice
               of
               them
               .
            
             
               I
               again
               inquire
               of
               you
               ,
               Whether
               Sense
               and
               Imagination
               ,
               and
               Memory
               ,
               being
               Motions
               Phantasms
               ,
               perish
               ,
               or
               are
               transformed
               as
               an
               impression
               upon
               the
               stamp
               of
               new
               Arms
               ,
               when
               the
               rebounded
               Motion
               perisheth
               ,
               as
               to
               the
               Brain
               ;
               or
               is
               altered
               there
               ?
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Phantasms
               a
               or
               Ideas
               ,
               are
               not
               always
               the
               same
               ;
               but
               new
               ones
               appear
               to
               us
               ,
               and
               old
               ones
               vanish
               ,
               according
               as
               we
               apply
               our
               Organs
               of
               Sense
               ,
               now
               to
               one
               Object
               ,
               now
               to
               another
               ;
               wherefore
               they
               are
               generated
               and
               perish
               .
               And
               from
               hence
               it
               is
               manifest
               ,
               that
               they
               are
               some
               change
               or
               mutation
               in
               the
               Sentient
               .
               Now
               all
               mutation
               ,
               or
               alteration
               is
               Motion
               ,
               or
               Endeavour
               ;
               and
               Endeavour
               also
               is
               Motion
               ,
               in
               the
               Internal
               parts
               of
               the
               thing
               that
               is
               altered
               .
            
          
           
             
               Stud.
               
            
             
               If
               then
               ,
               Motion
               ceaseth
               ,
               Memory
               also
               vanisheth
               away
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               It
               is
               confessed
               .
               And
               I
               have
               said
               already
               ,
               That
               unless
               Bodies
               had
               Organs
               (
               as
               living
               Creatures
               have
               )
               fit
               for
               the
               retaining
               of
               such
               Motion
               as
               is
               made
               in
               them
               ,
               their
               Sense
               
               would
               be
               such
               as
               that
               they
               should
               never
               remember
               the
               same
               .
            
          
           
             
               Stud.
               
            
             
               If
               then
               ,
               Oblivion
               seizeth
               on
               us
               ,
               that
               is
               to
               say
               ,
               in
               your
               sense
               and
               phrase
               ,
               if
               the
               Motion
               be
               removed
               from
               the
               Sentient
               ;
               when
               the
               Organ
               is
               again
               moved
               by
               the
               same
               Object
               ,
               there
               ariseth
               a
               new
               Motion
               ,
               and
               a
               new
               Sensation
               ,
               but
               no
               Remembrance
               that
               we
               were
               formerly
               thus
               moved
               ;
               because
               the
               S●ntient
               has
               only
               had
               Motion
               as
               it
               had
               at
               first
               ;
               the
               old
               is
               perished
               ▪
               We
               find
               by
               common
               experience
               ,
               that
               when
               something
               has
               escap'd
               our
               M●mory
               for
               many
               years
               ;
               (
               suppose
               ,
               the
               name
               of
               a
               Person
               in
               Story
               )
               ,
               we
               turn
               our
               Dictionaries
               ,
               we
               chime
               over
               all
               Syllables
               we
               can
               think
               of
               ;
               we
               use
               all
               endeavours
               to
               rubb
               up
               (
               as
               we
               say
               )
               our
               Memories
               ,
               and
               perhaps
               in
               vain
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               This
               is
               Re-conning
               .
               And
               our
               thoughts
               run
               a
               ,
               in
               the
               same
               mann●r
               ,
               as
               one
               would
               sweep
               a
               room
               to
               find
               a
               Jewel
               ;
               or
               as
               a
               Spaniel
               ranges
               the
               field
               ,
               'till
               he
               find
               a
               scent
               ;
               or
               as
               a
               Man
               should
               run
               over
               the
               Alphabet
               ,
               to
               start
               a
               rime
               .
            
          
           
             
               Stud.
               
            
             
               This
               business
               of
               the
               Brain
               is
               set
               on
               work
               ,
               by
               the
               Will
               or
               Desire
               ,
               and
               so
               far
               from
               being
               caused
               by
               Mechanick
               impulse
               ,
               that
               it
               is
               occasioned
               by
               a
               Privation
               ,
               or
               ,
               in
               your
               way
               ,
               by
               the
               missing
               of
               parts
               .
            
             
               But
               ,
               to
               connect
               my
               Discourse
               to
               those
               words
               wherein
               you
               interrupted
               me
               ;
               when
               ,
               after
               all
               rubbings
               up
               of
               Memory
               ,
               we
               despair
               of
               finding
               
               this
               much-sought
               Name
               ,
               a●
               la●t
               ,
               p●rhaps
               by
               accidence
               we
               espy
               it
               on
               a
               Monument
               ,
               or
               Medal
               ,
               or
               in
               a
               Book
               ;
               or
               hear
               it
               ,
               o●
               something
               of
               like
               sound
               with
               it
               ,
               pronounced
               by
               another
               ;
               straightway
               there
               a●iseth
               in
               us
               not
               only
               ●
               P●rception
               of
               this
               Name
               ,
               by
               this
               new
               Motion
               which
               is
               the
               whole
               Mechanick
               causality
               ;
               but
               also
               a
               knowledg
               that
               this
               was
               th●
               g●oat
               we
               swept
               for
               ,
               the
               Name
               sought
               after
               ;
               &
               a
               rej●ycing
               in
               the
               discovery
               .
               The
               sound
               was
               not
               able
               to
               produce
               in
               us
               any
               other
               Image
               than
               we
               held
               of
               old
               ,
               when
               we
               first
               read
               or
               heard
               the
               word
               ;
               by
               what
               token
               then
               could
               it
               be
               known
               to
               be
               the
               lost
               Name
               found
               ,
               if
               M●mory
               be
               performed
               without
               an
               Immaterial
               Soul
               ?
            
             
               Having
               mentioned
               Ob●●vion
               ,
               I
               will
               go
               on
               ,
               by
               shewing
               ,
               that
               ,
               according
               to
               your
               Principles
               ,
               almost
               every
               thing
               would
               be
               as
               deeply
               ,
               and
               as
               soon
               forgotten
               ,
               as
               I
               wish
               your
               Doctrines
               were
               concerning
               God
               ,
               and
               his
               Angels
               ,
               and
               the
               Sou●s
               of
               Men.
               
            
             
               Attend
               then
               to
               the
               meaning
               of
               Heraclitus
               ,
               who
               was
               wont
               to
               say
               ,
               That
               no
               Man
               bathed
               twice
               in
               the
               same
               River
               ;
               and
               of
               a
               Modern
               Physitian
               who
               hath
               told
               us
               ,
               That
               no
               Man
               sits
               down
               the
               same
               to
               a
               second
               Meal
               .
               The
               Spirits
               ,
               which
               with
               the
               greatest
               reason
               ,
               are
               supposed
               to
               be
               most
               the
               Soul
               ,
               and
               to
               rebound
               (
               because
               it
               is
               not
               so
               proper
               to
               say
               ,
               That
               the
               Nerves
               and
               Membranes
               rebound
               from
               the
               Spinal
               Marrow
               ●o
               the
               
                 plexus
                 retiformis
              
               )
               are
               always
               shifting
               postures
               and
               places
               ,
               and
               many
               of
               them
               transpire
               daily
               ,
               whilst
               new
               parts
               of
               the
               Blood
               are
               exalted
               and
               conveighed
               into
               their
               room
               .
               In
               Children
               
               the
               Organs
               are
               changed
               by
               accession
               of
               Parts
               ;
               and
               in
               all
               ,
               in
               the
               space
               perhaps
               of
               less
               than
               seven
               years
               ,
               the
               whole
               Sentient
               ,
               whatsoever
               it
               is
               ,
               is
               ,
               for
               the
               main
               vanished
               ,
               '
               though
               the
               Texture
               be
               alike
               ,
               as
               was
               the
               form
               of
               Structure
               in
               the
               Ship
               of
               Theseus
               .
               How
               then
               ,
               (
               as
               
                 Raimundus
                 Martini
              
               ,
               argueth
               a
               Can
               any
               person
               〈◊〉
               him●●l●
               ,
               after
               seventy
               years
               ,
               to
               be
               individually
               the
               same
               ,
               it
               he
               be
               not
               endued
               with
               a
               Spiritual
               and
               Incorruptible
               Soul
               ,
               which
               remaineth
               the
               same
               intirely
               throughout
               that
               space
               ;
               but
               consisteth
               only
               of
               a
               Body
               in
               Motion
               ,
               with
               perpetual
               flux
               of
               Parts
               ?
               Or
               by
               what
               fetch
               or
               wit
               can
               it
               b●
               explaned
               ,
               how
               the
               new
               add●d
               Matter
               ,
               by
               new
               pressure
               can
               remember
               what
               was
               perceived
               by
               the
               former
               ,
               whose
               Motion
               is
               scattered
               with
               it
               sel●
               ?
               If
               we
               should
               suppose
               the
               P●rts
               to
               remain
               ,
               and
               yet
               the
               Motion
               to
               h●v●
               p●rished
               ,
               it
               is
               all
               one
               to
               them
               ,
               when
               they
               are
               moved
               by
               a
               fresh
               impulse
               ,
               as
               if
               they
               never
               had
               been
               moved
               but
               at
               that
               time
               .
               Now
               that
               the
               Motion
               p●risheth
               daily
               in
               effect
               ,
               that
               is
               ,
               that
               〈◊〉
               far
               varieth
               in
               its
               degrees
               and
               determinations
               ,
               as
               not
               to
               be
               in
               capacity
               of
               repr●senting
               the
               Object
               as
               it
               did
               in
               its
               unchanged
               condition
               ,
               will
               I
               think
               be
               concluded
               by
               premises
               ,
               by
               your self
               ,
               laid
               down
               .
               Do
               you
               not
               then
               ,
               not
               only
               ascribe
               to
               the
               several
               Senses
               ,
               proper
               Organs
               ,
               and
               in
               them
               proper
               parts
               which
               have
               animation
               ;
               but
               also
               affirm
               the
               Heart
               to
               be
               the
               common
               seat
               of
               Sense
               ?
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               The
               Heart
               b
               is
               a
               common
               Organ
               to
               all
               the
               Senses
               ;
               whereas
               that
               which
               
               reacheth
               from
               the
               Eye
               to
               the
               roots
               of
               the
               Nerves
               ,
               is
               proper
               only
               to
               sight
               .
               The
               proper
               Organ
               o●
               Hearing
               is
               the
               Tympanum
               of
               the
               Ear
               ,
               and
               its
               own
               N●rve
               ,
               from
               which
               to
               the
               Heart
               the
               Organ
               is
               common
               .
               In
               the
               proper
               Organs
               of
               Smell
               and
               Taste
               are
               nervous
               Membranes
               ;
               in
               the
               Palate
               and
               Tongue
               ,
               for
               the
               Taste
               ;
               and
               in
               the
               Nostrils
               ,
               for
               the
               Smell
               ;
               and
               from
               the
               roots
               of
               those
               Nerves
               to
               the
               Heart
               ,
               all
               is
               common
               .
               Lastly
               ,
               the
               proper
               Organ
               of
               Touch
               are
               Nerves
               and
               Membranes
               dispersed
               through
               the
               whole
               Body
               ;
               which
               Membranes
               are
               derived
               from
               the
               root
               of
               the
               Nerves
               .
               And
               all
               things
               else
               belonging
               alike
               to
               all
               the
               Senses
               seem
               to
               be
               administred
               by
               the
               Arteries
               ,
               and
               not
               by
               the
               Nerves
               .
            
          
           
             
               Stud.
               
            
             
               The
               Spirits
               ,
               then
               moved
               in
               Vision
               by
               the
               Object
               ,
               return
               by
               counter-pressure
               to
               the
               Retina
               ,
               and
               from
               thence
               by
               such
               Arteries
               as
               you
               make
               conjecture
               of
               b
               ,
               unto
               the
               Heart
               ,
               the
               source
               of
               Spirits
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Conceptions
               c
               and
               apparitions
               (
               w
               ch
               are
               nothing
               really
               but
               Motion
               in
               some
               Internal
               Substance
               of
               the
               Head
               )
               stop
               not
               there
               ;
               but
               the
               Motion
               proceedeth
               to
               the
               Heart
               .
               And
               as
               in
               sense
               d
               that
               which
               is
               really
               within
               us
               ,
               is
               only
               Motion
               but
               in
               apparence
               ;
               to
               the
               Sight
               ,
               light
               and
               colour
               ;
               to
               the
               Ear
               ,
               sound
               ,
               &c.
               —
               So
               when
               the
               action
               of
               the
               Object
               is
               continued
               from
               the
               Eyes
               ,
               Ears
               ,
               and
               other
               Organs
               to
               the
               Heart
               ;
               the
               real
               effect
               ,
               there
               ,
               is
               nothing
               but
               Motion
               or
               Endeavour
               ;
               which
               consisteth
               in
               
               Appetite
               ,
               or
               Aversion
               ,
               to
               or
               from
               ,
               the
               Object
               moving
               .
               But
               the
               apparence
               or
               sense
               of
               that
               Motion
               ,
               is
               that
               we
               either
               call
               delight
               ,
               or
               trouble
               of
               Mind
               .
            
          
           
             
               Stud.
               
            
             
               It
               is
               then
               ,
               impossible
               to
               remember
               ,
               seeing
               the
               Motion
               ,
               in
               passing
               to
               the
               heart
               ,
               and
               in
               being
               in
               the
               heart
               ,
               whilst
               it
               is
               dilated
               in
               receiving
               blood
               from
               the
               
                 Vena
                 Cava
              
               ,
               and
               contracted
               in
               forcing
               what
               is
               receiv'd
               into
               the
               Habit
               of
               the
               Body
               ,
               (
               for
               the
               vulgar
               Systole
               is
               the
               Diastole
               of
               the
               Heart
               ,
               and
               
                 vice
                 versa
              
               )
               must
               needs
               be
               either
               communicated
               to
               other
               parts
               already
               in
               Motion
               ,
               or
               encreased
               by
               the
               receit
               of
               Motion
               from
               such
               infinite
               parts
               of
               blood
               justling
               with
               it
               ,
               or
               at
               least
               ,
               varied
               once
               and
               again
               in
               its
               determinations
               ,
               rebounding
               often
               from
               divers
               terms
               :
               wherefore
               it
               must
               be
               suppos'd
               to
               perish
               ;
               not
               properly
               indeed
               ,
               seeing
               no
               Motion
               is
               lost
               any
               other
               way
               than
               money
               is
               said
               to
               be
               lost
               when
               it
               passeth
               from
               one
               Gamster
               to
               another
               ,
               but
               to
               all
               the
               intents
               and
               purposes
               of
               representing
               the
               Object
               ;
               which
               ,
               to
               awaken
               a
               new
               Sensation
               ,
               must
               come
               into
               the
               Brain
               by
               a
               new
               Impulse
               .
               So
               that
               Motion
               in
               the
               Blood
               ,
               from
               the
               Impression
               of
               an
               outward
               Object
               ,
               is
               like
               that
               of
               water
               ,
               by
               a
               stone
               cast
               in
               ;
               it
               is
               propagated
               from
               one
               circle
               to
               another
               ,
               'till
               at
               length
               it
               passeth
               undiscerned
               into
               a
               foreign
               subject
               .
            
             
               But
               it
               is
               time
               to
               hasten
               our
               pace
               in
               the
               present
               Controversie
               .
               In
               which
               ,
               I
               could
               not
               ,
               to
               say
               truth
               ,
               have
               been
               very
               brief
               ,
               if
               I
               had
               but
               made
               a
               short
               rehearsal
               of
               the
               very
               heads
               of
               
               such
               Arguments
               as
               overthrow
               the
               Doctrine
               of
               Thinking
               Matter
               .
            
             
               Let
               us
               then
               ,
               pass
               by
               these
               lower
               powers
               of
               Sense
               ,
               and
               Fancy
               ,
               and
               Memory
               ;
               and
               consider
               the
               more
               advanced
               faculty
               of
               Reason
               ;
               and
               here
               we
               shall
               perceive
               ,
               by
               the
               manner
               of
               Mental
               working
               ,
               that
               Reason
               is
               a
               power
               superiour
               to
               Imagination
               ,
               and
               much
               more
               to
               all
               the
               causality
               of
               corporeal
               pressure
               .
               For
               (
               as
               Descartes
               a
               has
               ,
               with
               acuteness
               ,
               and
               truth
               ,
               observed
               )
               we
               otherwise
               think
               of
               or
               understand
               a
               Triangle
               ,
               and
               a
               figure
               of
               a
               thousand
               Angles
               .
               When
               we
               think
               of
               a
               Triangle
               ,
               we
               not
               only
               understand
               a
               figure
               comprehended
               by
               three
               lines
               ,
               but
               also
               we
               have
               a
               Perception
               ,
               or
               Image
               of
               those
               three
               lines
               in
               our
               Brain
               ;
               and
               that
               is
               Imagination
               .
               But
               when
               we
               think
               of
               a
               Figure
               of
               a
               thousand
               Angles
               ,
               we
               as
               perfectly
               ,
               by
               our
               Reason
               understand
               ,
               that
               it
               consists
               of
               a
               thousand
               sides
               ,
               as
               we
               perceive
               the
               other
               to
               consist
               of
               three
               ;
               but
               we
               cannot
               imagin
               those
               thousand
               Sides
               and
               Angles
               after
               the
               same
               manner
               that
               we
               did
               the
               three
               ;
               that
               is
               ,
               behold
               them
               as
               distinctly
               pictur'd
               in
               our
               Brain
               ,
               as
               present
               in
               a
               Phantasm
               .
               And
               although
               ,
               by
               reason
               of
               the
               custom
               which
               we
               have
               gotten
               of
               imagining
               something
               as
               often
               as
               there
               is
               mention
               made
               of
               a
               corporeal
               subject
               ,
               we
               may
               perhaps
               represent
               to
               our selves
               some
               confused
               figure
               at
               the
               hearing
               the
               foresaid
               figure
               named
               ;
               yet
               it
               is
               plain
               ,
               that
               this
               is
               not
               the
               image
               of
               a
               figure
               of
               a
               thousand
               sides
               and
               Angles
               ,
               because
               it
               is
               in
               nothing
               differing
               from
               that
               Image
               of
               a
               Figure
               which
               should
               represent
               to
               my self
               ,
               in
               thinking
               of
               a
               
               Figure
               with
               a
               myriad
               of
               Sides
               and
               Angles
               ,
               or
               of
               any
               other
               of
               very
               many
               Sides
               ;
               neither
               doth
               it
               conduce
               at
               all
               to
               the
               understanding
               of
               those
               proprieties
               whereby
               a
               figure
               of
               a
               thousand
               Angles
               differs
               from
               other
               very
               Polygonous
               Figures
               .
            
             
               Again
               ,
               to
               proceed
               in
               order
               ,
               I
               will
               endeavour
               to
               make
               it
               evident
               ,
               beyond
               all
               just
               exception
               ,
               that
               the
               power
               of
               Reasoning
               ,
               in
               the
               acts
               of
               simple
               Appreh●nsion
               ,
               of
               connecting
               simple
               notions
               into
               a
               Proposition
               ,
               of
               deriving
               consequences
               from
               premised
               propositions
               ,
               is
               not
               the
               meer
               result
               of
               the
               moved
               Mechanism
               of
               Man's
               Body
               .
            
             
               First
               ,
               In
               the
               Acts
               of
               simple
               Apprehension
               ,
               our
               Reason
               ,
               exercised
               in
               Notions
               purely
               Logical
               ,
               or
               Metaphysical
               ,
               has
               Ideas
               which
               are
               estranged
               from
               all
               Corporeal
               Matter
               .
               For
               they
               are
               not
               conceptions
               of
               single
               Beings
               ,
               but
               of
               the
               manner
               how
               we
               conceive
               of
               them
               our selves
               ,
               or
               declare
               our
               conceptions
               unto
               others
               .
               Thus
               every
               Youth
               will
               tell
               us
               ,
               within
               few
               days
               after
               Matriculation
               ,
               That
               Homo
               is
               Species
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               The
               Universality
               a
               of
               one
               Name
               to
               many
               Things
               ,
               has
               been
               the
               cause
               that
               Men
               think
               the
               Things
               are
               themselves
               universal
               ;
               and
               so
               seriously
               contend
               ,
               that
               besides
               Peter
               and
               Iohn
               ,
               and
               all
               the
               rest
               of
               the
               Men
               that
               are
               ,
               have
               been
               ,
               or
               shall
               be
               in
               the
               World
               ,
               there
               is
               yet
               something
               else
               that
               we
               call
               Man
               ,
               viz.
               Man
               in
               general
               ;
               deceiving
               themselves
               ,
               by
               taking
               the
               universal
               or
               general
               appellation
               ,
               for
               the
               thing
               it
               signifieth
               :
               For
               ,
               if
               one
               should
               
               desire
               the
               Painter
               to
               make
               him
               the
               Picture
               of
               a
               Man
               ;
               which
               is
               as
               much
               as
               to
               say
               ,
               of
               a
               Man
               in
               general
               ;
               he
               meaneth
               no
               more
               but
               that
               the
               Painter
               should
               chuse
               what
               Man
               he
               pleaseth
               to
               draw
               ,
               which
               must
               needs
               be
               some
               of
               them
               that
               are
               ,
               or
               have
               been
               ,
               or
               may
               be
               ;
               none
               of
               which
               are
               universal
               :
               But
               when
               he
               would
               have
               him
               to
               draw
               the
               Picture
               of
               the
               King
               ,
               or
               any
               particular
               person
               ;
               he
               limiteth
               the
               Painter
               to
               that
               one
               person
               he
               chuseth
               .
            
          
           
             
               Stud.
               
            
             
               I
               affirm
               not
               ,
               that
               there
               is
               such
               an
               existing
               Being
               as
               Man
               in
               general
               ;
               yet
               that
               ,
               there
               is
               such
               an
               abstracted
               notion
               of
               Man
               ,
               or
               Manhood
               ,
               all
               Circumstances
               of
               Individuation
               laid
               aside
               ,
               is
               manifest
               ;
               seeing
               it
               is
               not
               a
               true
               and
               proper
               Predication
               to
               say
               ,
               a
               Man
               is
               Socrates
               :
               and
               therefore
               the
               notion
               reacheth
               beyond
               a
               singular
               ;
               and
               therefore
               is
               not
               an
               impulse
               from
               Sense
               ,
               whose
               Objects
               are
               all
               singular
               .
               And
               because
               a
               Painter
               cannot
               make
               the
               Picture
               of
               Human
               Nature
               ,
               but
               only
               of
               a
               Human
               Person
               ;
               i●
               followeth
               that
               such
               a
               Notion
               is
               not
               Pictur'd
               in
               the
               Fancy
               .
               Besides
               ,
               when
               we
               say
               ,
               a
               Man
               is
               a
               Species
               ;
               we
               represent
               not
               to
               our selves
               (
               properly
               in
               Logick
               )
               Human
               Nature
               ,
               but
               the
               manner
               whereby
               our
               Mind
               conceives
               of
               it
               ,
               whilst
               it
               takes
               notice
               that
               it
               agrees
               to
               Peter
               and
               Paul
               ,
               a●d
               Thomas
               ,
               and
               every
               single
               Man
               that
               has
               been
               ,
               or
               is
               ,
               or
               shall
               be
               produced
               :
               For
               to
               be
               Species
               is
               not
               said
               of
               Man
               alone
               ,
               but
               of
               every
               common
               Nature
               .
               And
               ,
               this
               also
               you
               might
               have
               known
               more
               than
               6ty
               years
               ago
               in
               Magdalen-hall
               in
               Ox●
               .
               It
               is
               a
               shame
               therefore
               ,
               for
               you
               ,
               to
               upbraid
               the
               
               Schools
               ,
               of
               non-sense
               and
               deceit
               ;
               into
               which
               ,
               if
               you
               had
               enter'd
               with
               apprehension
               ,
               this
               back-door
               to
               Atheism
               had
               never
               bin
               set
               open
               by
               you
               .
            
             
               Further
               ,
               To
               take
               you
               a
               short
               lesson
               out
               of
               Ramus
               ,
               a
               Man
               who
               understood
               the
               Mathematicks
               ,
               and
               yet
               despis'd
               not
               ,
               though
               he
               reformed
               Logick
               :
               The
               Invention
               of
               Arguments
               ,
               shews
               Reason
               to
               be
               above
               the
               Laws
               of
               Matter
               .
               For
               ,
               the
               Arguments
               in
               his
               first
               part
               of
               Logick
               ;
               (
               that
               is
               ,
               Topicks
               apt
               to
               argue
               or
               declare
               the
               relation
               of
               one
               thing
               to
               another
               ;
               as
               (
               Virgil
               in
               the
               fourth
               Aeneid
               ,
               says
               ,
               Fear
               does
               argue
               degenerate
               Minds
               )
               such
               as
               are
               Cause
               ,
               Effect
               ,
               Subject
               ,
               Adjunct
               ,
               and
               the
               like
               ;
               being
               used
               here
               ,
               not
               to
               find
               out
               the
               nature
               of
               single
               Beings
               (
               which
               appertains
               to
               Natural
               Philosophy
               ,
               Medics
               ,
               and
               other
               Sciences
               )
               nor
               to
               interpret
               Names
               (
               which
               appertains
               to
               Grammar
               )
               but
               only
               as
               places
               declaring
               the
               mutual
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               habitudes
               of
               one
               thing
               to
               another
               ,
               which
               may
               be
               related
               divers
               ways
               ;
               they
               cannot
               possibly
               arise
               from
               the
               single
               and
               absolute
               motions
               of
               sense
               .
               Wonder
               not
               ,
               now
               ,
               that
               I
               am
               so
               busie
               in
               the
               first
               Elements
               of
               Logick
               ,
               seeing
               your
               own
               misconceit
               about
               the
               art
               of
               Reasoning
               ,
               is
               a
               manifest
               relapse
               into
               the
               Ignorance
               of
               a
               second
               Childhood
               ,
               and
               sheweth
               a
               necessity
               of
               your
               returning
               to
               Oxford
               anew
               .
            
             
               Again
               ,
               if
               we
               consider
               Reason
               in
               the
               framing
               of
               Propositions
               ,
               we
               find
               that
               we
               connect
               and
               disjoyn
               Subjects
               and
               Predicates
               ,
               we
               compare
               and
               refer
               them
               ;
               we
               say
               ,
               this
               appertains
               to
               the
               other
               ,
               or
               it
               does
               not
               ;
               it
               is
               equal
               to
               it
               ,
               or
               unequal
               ;
               like
               ,
               or
               unlike
               ;
               which
               being
               acts
               
               of
               Relation
               ,
               cannot
               wholly
               arise
               from
               any
               thing
               pressing
               into
               the
               Brain
               from
               without
               ,
               which
               must
               be
               some
               single
               and
               absolute
               Object
               ;
               but
               from
               the
               meer
               efficacy
               of
               an
               Incorporeal
               mind
               .
               It
               is
               impossible
               that
               the
               Sentient
               by
               meer
               Motion
               should
               connect
               or
               compare
               one
               Image
               with
               another
               .
               For
               ,
               a
               divers
               Phantasm
               is
               a
               divers
               Motion
               ;
               and
               supposing
               they
               remain
               ,
               the
               Motion
               is
               in
               a
               divers
               part
               :
               seeing
               ,
               the
               Phantasms
               or
               divers
               Motions
               would
               be
               confounded
               ,
               if
               in
               the
               same
               part
               of
               the
               Brain
               ,
               they
               should
               conspire
               .
               If
               then
               there
               be
               one
               Phantasm
               in
               one
               part
               ,
               and
               a
               second
               in
               another
               ,
               by
               what
               imaginable
               power
               can
               they
               confer
               ?
               For
               ,
               if
               any
               part
               gives
               its
               Motion
               to
               the
               other
               ,
               or
               receives
               from
               it
               ;
               the
               Motion
               ,
               that
               is
               the
               Phantasm
               of
               it
               ,
               is
               ,
               by
               so
               doing
               ,
               changed
               .
               I
               may
               here
               subjoyn
               ,
               that
               ,
               without
               the
               Anticipation
               of
               Propositions
               in
               the
               mind
               ,
               it
               is
               a
               difficult
               matter
               to
               understand
               ,
               how
               we
               can
               be
               capable
               of
               Sense
               or
               Fancy
               ,
               unless
               we
               first
               know
               what
               it
               is
               to
               know
               ,
               and
               have
               some
               antecedent
               rules
               whereby
               to
               judg
               of
               receiv'd
               Images
               .
            
             
               Last
               of
               all
               ,
               in
               deriving
               Consequences
               ,
               in
               longer
               or
               shorter
               trains
               of
               coherence
               ,
               reason
               shews
               it self
               to
               be
               an
               immaterial
               faculty
               :
               For
               if
               two
               Images
               cannot
               ,
               as
               hath
               bin
               prov'd
               ,
               be
               aptly
               connected
               by
               Imagination
               and
               Memory
               ,
               supposed
               Mechanical
               ;
               Reason
               ,
               surely
               ,
               which
               ranketh
               all
               Beings
               into
               their
               distinct
               Orders
               and
               Dependencies
               ;
               and
               connecteth
               myriads
               of
               such
               Ideas
               as
               have
               no
               Phantasm
               appertaining
               to
               them
               ,
               must
               be
               divine
               .
               Images
               and
               Thoughts
               are
               produced
               in
               us
               in
               much
               disorder
               ,
               by
               reason
               
               that
               the
               Objects
               which
               we
               converse
               with
               are
               many
               and
               divers
               ;
               and
               because
               ,
               our
               Studies
               vary
               upon
               infinite
               occasions
               :
               so
               that
               our
               thoughts
               at
               first
               do
               spring
               up
               one
               by
               one
               ,
               as
               Jewels
               are
               found
               .
               It
               is
               ,
               then
               ,
               the
               work
               of
               Reason
               to
               recall
               and
               gather
               together
               all
               such
               of
               them
               as
               are
               of
               the
               same
               kind
               ,
               and
               to
               lay
               aside
               the
               rest
               for
               a
               convenient
               season
               ;
               and
               to
               judg
               further
               of
               their
               agreeableness
               ,
               &
               how
               they
               depend
               upon
               and
               illustrate
               each
               other
               ,
               and
               so
               as
               it
               were
               to
               string
               them
               into
               a
               long
               a●d
               nervous
               coherence
               ;
               a
               chain
               most
               fit
               to
               adorn
               a
               Philosopher
               .
               I
               know
               not
               ,
               how
               a
               Phantasm
               ,
               or
               moved
               part
               in
               the
               Brain
               ,
               can
               receive
               any
               other
               into
               mutual
               dependence
               ,
               which
               the
               force
               of
               the
               antecedent
               or
               consequent
               Objects
               adds
               not
               to
               it
               .
               For
               that
               which
               is
               in
               Motion
               acts
               not
               at
               a
               distance
               ,
               but
               presseth
               only
               its
               neighbour
               ;
               and
               that
               ,
               by
               way
               of
               pulsion
               ,
               not
               attraction
               .
            
             
               Again
               ,
               Reason
               ,
               by
               the
               drawing
               of
               divers
               Consequences
               ,
               correcteth
               Sense
               ;
               which
               ,
               though
               it
               doth
               not
               properly
               deceive
               ,
               (
               being
               such
               a
               Perception
               as
               naturally
               ariseth
               from
               such
               a
               pressure
               ,
               and
               such
               a
               disposed
               Organ
               )
               yet
               would
               it
               leave
               us
               for
               ever
               in
               Ignorance
               ,
               if
               our
               Reason
               did
               not
               convince
               us
               ,
               that
               the
               Object
               is
               not
               adequately
               represented
               by
               the
               Image
               .
               In
               Sense
               ,
               Imagination
               ,
               or
               Memory
               ,
               one
               of
               the
               fixed
               Starrs
               seems
               not
               bigger
               than
               that
               in
               the
               Badg
               of
               the
               Order
               of
               the
               Garter
               :
               the
               Image
               is
               no
               greater
               ,
               the
               Motion
               of
               no
               further
               force
               ;
               and
               therefore
               Reason
               ,
               which
               by
               consequences
               in
               Astronomy
               ,
               infers
               that
               it
               is
               bigger
               than
               the
               Earth
               ,
               is
               something
               much
               superior
               to
               Motion
               derived
               from
               the
               Object
               .
            
             
             
               If
               after
               all
               this
               ,
               a
               Man
               shall
               say
               ,
               that
               the
               very
               train
               of
               Corporeal
               Motions
               in
               the
               Head
               ,
               is
               the
               Reason
               which
               judgeth
               of
               that
               train
               ,
               disturbeth
               its
               dependance
               made
               by
               succession
               of
               Objects
               ,
               disposeth
               it
               after
               a
               new
               manner
               ,
               and
               also
               at
               pleasure
               ordereth
               the
               train
               of
               Logical
               Ideas
               not
               generated
               by
               Motion
               ;
               it
               may
               sooner
               be
               resolved
               concerning
               such
               a
               saying
               ,
               than
               about
               the
               Perpendicular
               and
               Circle
               in
               the
               Angle
               of
               Contact
               (
               touching
               which
               you
               think
               you
               have
               written
               a
               shrewd
               matters
               )
               that
               it
               doth
               not
               meerly
               incline
               to
               ,
               but
               is
               co
               incident
               with
               non-sense
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Here
               is
               a
               great
               deal
               said
               ,
               and
               b
               too
               much
               to
               be
               confuted
               .
               yet
               almost
               every
               saying
               may
               be
               disproved
               ,
               or
               ought
               to
               be
               reprehended
               .
               In
               sum
               ;
               It
               is
               all
               error
               and
               railing
               .
            
             
               But
               what
               will
               you
               say
               ,
               c
               if
               perhaps
               Ratiocination
               be
               nothing
               but
               the
               coupling
               and
               concatenation
               of
               Names
               ,
               by
               the
               Verb
               Est
               ?
               whence
               we
               collect
               by
               reason
               ,
               nothing
               at
               all
               of
               the
               Nature
               of
               things
               ,
               but
               of
               their
               Appellations
               ,
               to
               wit
               ,
               whether
               we
               joyn
               the
               Names
               of
               things
               according
               to
               the
               Agreements
               which
               we
               made
               (
               at
               pleasure
               )
               about
               their
               signification
               ,
               or
               whether
               we
               do
               otherwise
               .
               If
               this
               be
               so
               ,
               as
               so
               it
               may
               be
               ,
               Ratiocination
               may
               depend
               upon
               Names
               ,
               Names
               upon
               Imagination
               ,
               and
               Imagination
               ,
               perhaps
               ,
               as
               I
               think
               ,
               upon
               the
               motion
               of
               Corporeal
               Organs
               ;
               and
               so
               ,
               still
               ,
               the
               Soul
               will
               be
               nothing
               else
               besides
               agitation
               in
               certain
               parts
               of
               a
               well
               
               framed
               Body
               .
               Nay
               ,
               It
               is
               plain
               a
               that
               there
               is
               nothing
               universal
               but
               Names
               .
               And
               Reason
               b
               is
               nothing
               but
               reckoning
               of
               the
               Consequences
               of
               general
               Names
               agreed
               upon
               ,
               to
               certain
               purposes
               .
            
          
           
             
               Stud.
               
            
             
               Let
               Des-Cartes
               c
               answer
               this
               Objection
               ,
               to
               whom
               you
               once
               proposed
               it
               .
               There
               is
               (
               said
               he
               )
               in
               Ratiocination
               ;
               a
               coupling
               not
               of
               Names
               ,
               but
               of
               things
               signified
               by
               certain
               Names
               ;
               and
               I
               admire
               how
               the
               contrary
               could
               enter
               into
               the
               mind
               of
               any
               Man
               :
               For
               ,
               who
               doubts
               that
               a
               Frenchman
               and
               a
               German
               do
               reason
               the
               same
               things
               concerning
               the
               same
               Subjects
               ,
               whilst
               they
               conceive
               their
               Notions
               in
               different
               Words
               or
               Names
               ?
               And
               doth
               not
               this
               Philosopher
               condemn
               himself
               ,
               whilst
               he
               speaks
               concerning
               Pacts
               which
               we
               made
               at
               pleasure
               ,
               teaching
               the
               signification
               of
               Words
               ?
               for
               if
               he
               admitteth
               that
               any
               thing
               is
               signified
               by
               Words
               ,
               why
               will
               not
               he
               have
               our
               Ratiocination
               consist
               in
               that
               something
               which
               is
               signified
               ,
               rather
               than
               in
               the
               bare
               Words
               themselves
               .
               Thus
               he
               ,
               and
               (
               as
               I
               think
               )
               with
               unanswerable
               pertinence
               .
               It
               might
               be
               also
               said
               ,
               that
               ,
               by
               this
               Doctrine
               ,
               an
               Ass
               ,
               and
               a
               Dumb-man
               ,
               are
               equally
               without
               Reason
               ,
               and
               that
               a
               Parrot
               is
               indued
               with
               it
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               There
               d
               is
               no
               Reasoning
               without
               speech
               .
               By
               g
               the
               advantage
               of
               Names
               it
               is
               that
               we
               are
               capable
               of
               Science
               ;
               which
               Beasts
               for
               want
               of
               them
               ,
               are
               not
               ,
               nor
               Man
               ,
               without
               the
               use
               of
               them
               .
            
          
           
             
               Stud.
               
            
             
               Where
               is
               your
               Reason
               in
               these
               words
               ,
               considering
               the
               ingeniousness
               of
               divers
               Dumb-men
               ,
               excelling
               that
               of
               many
               who
               are
               loudly
               
               talkative
               ?
               Names
               doubtless
               ,
               though
               connected
               ,
               are
               not
               Reason
               ,
               but
               the
               Registers
               of
               our
               Thoughts
               and
               Reasonings
               ;
               and
               we
               proceed
               from
               Mental
               to
               Verbal
               discourse
               ;
               and
               when
               we
               have
               conceived
               a
               Book
               ,
               we
               may
               ,
               express
               to
               the
               World
               ,
               the
               sense
               of
               it
               ,
               in
               what
               language
               we
               please
               ,
               if
               we
               be
               Masters
               of
               it
               .
               The
               use
               of
               Names
               causeth
               rather
               a
               readiness
               in
               Reasoning
               than
               begetteth
               Reason
               ;
               and
               ,
               I
               think
               ,
               you
               somewhere
               ,
               in
               your
               Leviathan
               a
               do
               confess
               it
               .
               So
               that
               I
               may
               say
               of
               Names
               ,
               as
               you
               have
               done
               of
               Symbols
               in
               Geometry
               ,
               that
               themselves
               are
               not
               Science
               b
               but
               serve
               only
               to
               make
               men
               go
               faster
               about
               ,
               in
               Reasoning
               ;
               as
               greater
               wind
               to
               a
               wind-mill
               .
            
             
               Well
               ,
               I
               have
               talk'd
               my self
               into
               a
               necessity
               of
               drinking
               this
               untempting
               Ale.
               Sir
               ,
               A
               good
               Health
               to
               you
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Your
               Servant
               ,
               Sir
               ,
               —
               that
               Liquor
               is
               not
               very
               proper
               for
               Philosophers
               .
            
          
        
         
           
             
               Stud.
               
            
             
               This
               very
               Draught
               has
               put
               me
               in
               mind
               of
               an
               Objection
               ,
               which
               makes
               me
               extreamly
               to
               dislike
               the
               Doctrine
               of
               Mechanick
               Ratiocination
               .
            
             
               This
               muddy
               Ale
               ,
               it
               seems
               ,
               shall
               in
               some
               part
               of
               it
               ,
               circle
               with
               the
               Blood
               ,
               and
               be
               sublimed
               in
               the
               Heart
               ,
               and
               sent
               up
               in
               Arteries
               to
               the
               Head
               ,
               and
               there
               shall
               perceive
               ,
               imagin
               ,
               remember
               ,
               and
               help
               me
               to
               Philosophize
               ,
               and
               to
               make
               divine
               Discourses
               ;
               and
               give
               me
               not
               only
               the
               warmth
               ,
               but
               the
               very
               essence
               of
               Mental
               or
               Verbal
               Prayer
               and
               Thanksgiving
               .
               Nay
               (
               that
               we
               may
               pass
               ,
               in
               due
               time
               to
               our
               
                 Sixt
                 Subject
              
               )
               ,
               It
               shall
               also
               Will
               and
               Nill
               :
               
               which
               I
               find
               I
               may
               do
               ;
               and
               think
               strange
               that
               I
               can
               do
               so
               by
               the
               meer
               power
               of
               Matter
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               There
               a
               are
               certain
               and
               necessary
               causes
               which
               make
               every
               man
               to
               will
               what
               he
               willeth
               .
            
          
           
             
               Stud.
               
            
             
               Herein
               ,
               I
               confess
               ,
               you
               disagree
               not
               from
               your self
               ,
               though
               you
               seem
               at
               the
               widest
               distance
               from
               the
               truth
               .
               And
               Regius
               b
               is
               much
               more
               to
               be
               blamed
               for
               inconsistency
               ,
               who
               ass●rting
               that
               the
               Soul
               might
               be
               a
               mode
               of
               the
               Body
               ,
               did
               yet
               profess
               that
               the
               Will
               was
               free
               ;
               and
               ,
               in
               his
               own
               phrase
               ,
               
                 sui
                 juris
              
               .
               For
               your self
               ,
               it
               was
               fit
               ,
               upon
               supposition
               of
               your
               belief
               of
               a
               Corporeal
               Universe
               ,
               that
               you
               should
               maintain
               a
               necessity
               of
               Willing
               .
               For
               if
               every
               thing
               be
               Matter
               ,
               each
               effect
               in
               the
               World
               ,
               being
               the
               meer
               result
               of
               motion
               in
               Matter
               ,
               will
               be
               produced
               by
               fatal
               impulse
               :
               And
               ,
               likewise
               ,
               that
               producing
               impulse
               ,
               will
               be
               necessitated
               by
               a
               former
               ,
               and
               so
               on
               in
               so
               long
               an
               order
               ,
               as
               cannot
               be
               pursu'd
               ,
               (
               without
               the
               admittance
               of
               an
               Incorporeal
               God
               )
               to
               any
               end
               of
               it
               ,
               distinctly
               known
               .
               Wherefore
               the
               Stoicks
               ,
               long
               before
               you
               ,
               supposing
               God
               to
               be
               a
               kind
               of
               Fire
               ,
               and
               the
               Soul
               to
               be
               a
               subtil
               Body
               ;
               held
               also
               the
               opinion
               of
               Irresistible
               Fate
               .
               And
               Plutarch
               ,
               and
               Stobaeus
               take
               notice
               of
               both
               Opinions
               together
               ,
               as
               I
               find
               them
               cited
               by
               Lipsius
               in
               his
               Manuduction
               c
               to
               that
               Philosophy
               :
               Upon
               which
               occasion
               ,
               a
               worthy
               and
               learned
               person
               ,
               hath
               in
               his
               Discourse
               at
               the
               Funeral
               of
               Bishop
               Hall
               ,
               deservedly
               call'd
               you
               the
               
                 New
                 Stoick
              
               .
               If
               then
               there
               be
               nothing
               more
               divine
               in
               Man
               ,
               than
               Matter
               and
               Motion
               ;
               he
               does
               as
               necessarily
               chuse
               or
               refuse
               ,
               
               as
               Fire
               ascends
               ,
               or
               a
               Stone
               is
               pressed
               towards
               the
               Earth
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               It
               is
               no
               more
               a
               necessary
               that
               Fire
               should
               burn
               ,
               than
               that
               a
               man
               or
               other
               creature
               ,
               whose
               Limbs
               be
               moved
               by
               Fancy
               ,
               should
               have
               Election
               ,
               that
               is
               Liberty
               ,
               to
               do
               what
               he
               hath
               a
               fancy
               to
               do
               ,
               though
               it
               be
               not
               in
               his
               Will
               or
               Power
               to
               choose
               his
               fancy
               ,
               or
               to
               choose
               his
               Election
               and
               Will.
               Good
               b
               and
               evil
               sequels
               of
               Mens
               Actions
               retained
               in
               Memory
               ,
               do
               frame
               and
               make
               us
               to
               the
               Election
               of
               whatsoever
               it
               be
               that
               we
               elect
               ;
               and
               the
               memory
               of
               such
               things
               proceeds
               from
               the
               Senses
               ,
               and
               Sense
               from
               the
               operation
               of
               the
               Objects
               of
               sense
               ,
               (
               which
               are
               external
               to
               us
               ,
               and
               govern'd
               only
               by
               God
               Almighty
               )
               and
               by
               consequence
               all
               actions
               ,
               even
               of
               free
               and
               voluntary
               Agents
               ,
               are
               necessary
               .
            
          
           
             
               Stud.
               
            
             
               Were
               Man
               such
               a
               piece
               of
               Mechanism
               as
               has
               been
               forged
               by
               your
               untoward
               invention
               much
               of
               the
               Cause
               would
               be
               granted
               to
               you
               :
               and
               yet
               ,
               not
               this
               ,
               that
               the
               Memory
               of
               good
               or
               evil
               Sequels
               of
               Mens
               Actions
               do
               frame
               us
               unto
               Every
               election
               ;
               because
               there
               are
               too
               many
               whom
               no
               examples
               of
               Punishment
               will
               deterr
               from
               such
               evil
               manners
               ,
               as
               they
               see
               daily
               producing
               bitter
               effects
               .
               But
               ,
               seeing
               it
               has
               been
               prov'd
               that
               there
               is
               in
               Man
               ,
               an
               Immaterial
               Soul
               ;
               it
               follows
               thence
               ,
               that
               the
               Motions
               from
               the
               Object
               ,
               continued
               to
               the
               Brain
               and
               Heart
               ,
               can
               only
               solicite
               ,
               and
               not
               force
               the
               Assent
               of
               that
               Incorporeal
               Being
               which
               giveth
               them
               passage
               ,
               or
               resisteth
               them
               ,
               and
               determineth
               them
               at
               its
               pleasure
               ,
               in
               divers
               cases
               .
               Neither
               
               can
               outward
               force
               any
               more
               restrain
               this
               Spiritual
               mind
               ,
               than
               Xerxes
               could
               properly
               fetter
               the
               Hellespont
               .
               There
               is
               then
               ,
               left
               me
               but
               little
               work
               in
               oppugning
               your
               Opinion
               about
               Liberty
               and
               Necessity
               ,
               seeing
               the
               foundation
               of
               your
               belief
               of
               Fate
               ,
               is
               the
               Corporeity
               of
               the
               Universe
               .
            
             
               It
               is
               also
               ,
               to
               be
               considered
               ,
               that
               a
               Person
               of
               great
               fame
               and
               place
               ,
               hath
               already
               contended
               with
               you
               ;
               so
               very
               much
               to
               your
               disadvantage
               ,
               that
               it
               seems
               not
               worth
               the
               while
               for
               any
               Man
               henceforth
               ,
               to
               enter
               the
               lists
               .
               And
               of
               this
               I
               will
               not
               make
               my self
               the
               Judg
               ,
               but
               repeat
               the
               opinion
               of
               a
               Learned
               Man
               ,
               who
               was
               wont
               to
               declare
               his
               mind
               in
               Controversies
               ,
               with
               unbyassed
               freedom
               .
               It
               is
               known
               every
               where
               (
               said
               that
               Elegant
               a
               Writer
               )
               ,
               with
               what
               Piety
               and
               acumen
               [
               the
               last
               Lord
               Primate
               of
               all
               Ireland
               ]
               wrote
               against
               the
               Manichean
               Doctrine
               of
               fatal
               Necessity
               ,
               which
               a
               late
               witty
               Man
               had
               pretended
               to
               adorn
               with
               a
               new
               vizor
               ;
               but
               this
               excellent
               person
               wash'd
               off
               the
               Cerusse
               ,
               and
               the
               Meritricious
               Paintings
               ;
               rarely
               well
               asserted
               the
               Oeconomy
               of
               the
               Divine
               Providence
               ;
               and
               having
               once
               more
               triumph'd
               over
               his
               Adversary
               ,
               
                 Plenus
                 Victoriarum
                 &
                 Trophaearum
              
               ,
               be
               took
               himself
               to
               the
               more
               agreeable
               attendance
               upon
               Sacred
               Offices
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               This
               luxuriant
               Pen-man
               boasts
               of
               Trophies
               ;
               and
               the
               Bishop
               himself
               ,
               of
               old
               ,
               talk'd
               of
               b
               clearing
               the
               coast
               by
               Distinctions
               ,
               and
               dividing
               his
               forces
               into
               two
               squadrons
               ,
               one
               of
               places
               of
               Scripture
               ,
               the
               other
               of
               Reasons
               .
               And
               I
               say
               notwithstanding
               (
               to
               continue
               
               in
               the
               military
               allusion
               begun
               by
               them
               )
               that
               in
               my
               Books
               a
               not
               only
               his
               squadrons
               of
               Arguments
               ,
               but
               also
               his
               reserve
               of
               Distinctions
               are
               defeated
               .
            
          
           
             
               Stud.
               
            
             
               I
               perceive
               you
               intend
               to
               make
               good
               the
               Character
               now
               given
               of
               you
               ,
               of
               being
               a
               witty
               Man
               :
               although
               ,
               according
               to
               the
               Principles
               of
               your
               own
               Philosophy
               ,
               it
               redoundeth
               not
               much
               to
               your
               reputation
               .
               For
               Wit
               b
               depending
               upon
               a
               tenuity
               and
               agility
               of
               spirits
               ,
               there
               seemeth
               wanting
               in
               a
               very
               witty
               Man
               ,
               that
               fixation
               of
               parts
               which
               is
               required
               to
               Prudence
               .
            
             
               Touching
               your
               Antagonist
               ,
               there
               is
               no
               doubt
               (
               and
               it
               appeareth
               by
               your
               fretting
               and
               sprawling
               )
               that
               you
               have
               felt
               the
               smart
               of
               that
               Opposition
               which
               he
               hath
               made
               against
               you
               .
               But
               ,
               so
               far
               as
               I
               can
               remember
               ,
               (
               for
               I
               have
               not
               had
               for
               some
               years
               ,
               any
               writing
               of
               his
               in
               my
               possession
               )
               he
               hath
               not
               level'd
               his
               men
               in
               force
               against
               that
               place
               wherein
               you
               seem
               (
               to
               me
               )
               most
               capable
               of
               being
               wounded
               ,
               and
               wherein
               your
               chief
               strength
               seemeth
               to
               lay
               ;
               that
               is
               to
               say
               ,
               the
               Materiality
               of
               the
               whole
               Sphaere
               of
               Nature
               .
               In
               relation
               to
               which
               ,
               I
               am
               apt
               to
               be
               perswaded
               ,
               that
               in
               this
               Controversie
               about
               Fate
               ,
               you
               by
               a
               daring
               consequence
               ,
               do
               charge
               the
               most
               holy
               God
               with
               all
               the
               iniquities
               committed
               in
               the
               World.
               For
               all
               Effects
               arising
               from
               Motion
               ;
               and
               all
               Motion
               being
               derived
               from
               the
               first
               immoveable
               Mover
               ,
               all
               subordinate
               Causes
               and
               Effects
               will
               owe
               themselves
               in
               a
               chain-like
               dependance
               ,
               to
               the
               supreme
               Original
               Cause
               .
            
          
           
             
             
               Mr.
               Hobbes
               .
            
             
               The
               concourse
               a
               of
               all
               causes
               maketh
               not
               one
               simple
               chain
               or
               concatenation
               ,
               but
               an
               innumerable
               number
               of
               Chains
               ,
               joyned
               together
               ,
               not
               in
               all
               parts
               ,
               but
               in
               the
               first
               link
               ,
               God
               Almighty
               .
               —
               That
               which
               ,
               I
               say
               ,
               necessitateth
               b
               and
               determineth
               every
               action
               ,
               is
               the
               sum
               of
               all
               things
               ,
               which
               being
               now
               existent
               ,
               conduce
               and
               concur
               to
               the
               production
               of
               that
               Action
               hereafter
               ,
               whereof
               if
               any
               one
               thing
               now
               were
               wanting
               ,
               the
               effect
               could
               not
               be
               produced
               :
               This
               concourse
               of
               Causes
               ,
               whereof
               every
               one
               is
               determined
               to
               be
               such
               as
               it
               is
               by
               a
               like
               concourse
               of
               former
               Causes
               ,
               may
               well
               be
               called
               (
               in
               respect
               they
               were
               all
               set
               and
               ordered
               by
               the
               eternal
               Cause
               of
               all
               things
               ,
               God
               Almighty
               )
               The
               Decree
               of
               God.
               Every
               act
               c
               of
               mans
               will
               ,
               and
               every
               desire
               and
               inclination
               proceedeth
               from
               some
               cause
               ,
               and
               that
               from
               another
               cause
               ,
               in
               a
               continual
               Chain
               (
               whose
               first
               link
               is
               in
               the
               hand
               of
               God
               ,
               the
               Cause
               of
               all
               Causes
               )
               ;
               and
               therefore
               the
               voluntary
               Actions
               of
               Men
               proceed
               from
               Necessity
               .
            
          
           
             
               Stud.
               
            
             
               Impute
               not
               that
               ,
               with
               falshood
               and
               dishonour
               ,
               to
               God
               ,
               which
               is
               caused
               by
               Man's
               unconstrained
               Will
               ;
               the
               only
               Mother
               which
               conceiveth
               and
               bringeth
               forth
               Sin
               ;
               not
               withstanding
               that
               Objects
               may
               incline
               ,
               and
               Examples
               may
               entice
               ,
               and
               opportunities
               may
               invite
               ,
               and
               evil
               Angels
               may
               tempt
               ,
               and
               Constitution
               may
               encline
               ,
               and
               God
               permitteth
               .
               Let
               no
               Man
               ,
               therefore
               ,
               say
               when
               he
               is
               tempted
               ,
               he
               is
               tempted
               of
               God
               ;
               for
               ,
               every
               Man
               is
               tempted
               when
               he
               is
               drawn
               away
               by
               his
               own
               lust
               ,
               and
               enticed
               .
            
          
           
             
             
               Mr.
               Hobbes
               .
            
             
               'T
               is
               Blasphemy
               a
               to
               say
               ,
               God
               can
               sin
               ;
               but
               to
               say
               ,
               that
               God
               can
               so
               order
               the
               World
               as
               a
               sin
               may
               be
               necessarily
               caused
               thereby
               in
               a
               Man
               ,
               I
               do
               not
               see
               how
               it
               is
               any
               dishonnour
               to
               Him.
               
            
          
           
             
               Stud.
               
            
             
               These
               Answers
               should
               not
               have
               proceeded
               from
               a
               Man
               ,
               who
               professeth
               himself
               a
               Christian
               of
               no
               mean
               degree
               .
               b
               They
               come
               (
               I
               was
               ready
               to
               say
               )
               as
               unexpectedly
               ,
               as
               if
               they
               had
               dropped
               out
               of
               the
               Heavens
               ;
               but
               that
               they
               have
               relation
               to
               a
               lower
               place
               .
               If
               we
               brand
               mortal
               Men
               with
               Names
               of
               Infamy
               and
               tokens
               of
               our
               abhorence
               ,
               calling
               them
               unmerciful
               ,
               bloody
               ,
               deceitful
               ;
               who
               are
               said
               by
               you
               ,
               in
               all
               their
               actions
               ,
               to
               be
               drawn
               by
               Fate
               ;
               how
               can
               we
               speak
               or
               think
               with
               honour
               of
               the
               Deity
               ,
               whilst
               we
               apprehend
               him
               as
               the
               Original
               Causer
               of
               all
               those
               evils
               ,
               for
               which
               we
               (
               unhurt
               )
               abominate
               one
               another
               ;
               which
               he
               himself
               hath
               told
               us
               he
               doth
               abhor
               ;
               and
               for
               the
               commission
               of
               which
               Immoralities
               he
               will
               execute
               vengeance
               upon
               the
               brutish
               part
               of
               Mankind
               ?
               When
               a
               Sword
               is
               sheathed
               in
               the
               Bowels
               of
               an
               innocent
               and
               good
               Man
               ,
               we
               reproach
               not
               the
               bloody
               Weapon
               which
               was
               moved
               by
               force
               ;
               but
               we
               give
               titles
               of
               extraordinary
               dishonour
               to
               the
               barbarous
               will
               of
               that
               savage
               Man
               ,
               who
               made
               it
               an
               instrument
               of
               such
               dreadful
               mischief
               .
               If
               men
               be
               carryed
               on
               in
               all
               their
               Circumstances
               ,
               by
               the
               mighty
               torrent
               of
               irresistible
               Motion
               ;
               their
               iniquities
               ,
               and
               the
               dishonours
               due
               unto
               them
               ,
               are
               chargable
               upon
               the
               source
               and
               spring
               of
               Motion
               .
               If
               Men
               are
               necessitated
               to
               act
               or
               omit
               ,
               as
               also
               to
               will
               or
               to
               
               refuse
               ,
               then
               Exhortations
               unto
               such
               Duties
               as
               they
               perform
               not
               ,
               are
               bitter
               taunts
               ,
               and
               like
               commands
               to
               a
               Criple
               to
               rise
               up
               and
               walk
               ;
               and
               punishment
               for
               such
               evils
               as
               they
               commit
               ,
               is
               a
               cruel
               usage
               ;
               and
               a
               declaration
               against
               Sin
               ,
               as
               hated
               by
               the
               first
               Cause
               ,
               (
               who
               cannot
               be
               thought
               in
               earnest
               to
               detest
               his
               own
               workmanship
               )
               ;
               and
               as
               the
               default
               of
               Man
               (
               who
               is
               asked
               in
               Scripture
               why
               he
               will
               die
               ?
               whilst
               his
               very
               Will
               to
               die
               ,
               is
               by
               you
               supposed
               fatal
               )
               is
               imperious
               mockery
               ,
               and
               unworthy
               deceit
               .
               St.
               Austin
               himself
               in
               his
               10
               th
               .
               cap.
               
                 de
                 Fide
                 ,
                 contra
                 Manichaeos
              
               a
               ,
               speaketh
               in
               words
               to
               the
               same
               effect
               ;
               
                 Who
                 (
                 said
                 the
                 Father
                 )
                 may
                 not
                 cry
                 out
                 ,
                 that
                 it
                 is
                 a
                 ridiculous
                 thing
                 to
                 bind
                 Precepts
                 upon
                 him
                 ,
                 who
                 is
                 not
                 at
                 liberty
                 to
                 obey
                 them
                 ;
                 and
                 an
                 unrighteous
                 thing
                 to
                 condemn
                 that
                 man
                 who
                 had
                 no
                 power
                 to
                 perform
                 what
                 he
                 was
                 commanded
                 ?
              
               And
               what
               can
               be
               said
               of
               God
               ,
               which
               may
               betoken
               honour
               ,
               if
               he
               be
               once
               accused
               as
               the
               Author
               of
               Sin
               ?
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Men
               b
               may
               do
               many
               things
               which
               God
               does
               not
               command
               ;
               and
               therefore
               he
               is
               not
               the
               Author
               of
               them
               .
            
          
           
             
               Stud.
               
            
             
               He
               is
               more
               the
               Author
               ,
               who
               doth
               secretly
               necessitate
               ,
               than
               he
               who
               only
               does
               command
               the
               effect
               ;
               in
               as
               much
               as
               a
               command
               may
               ,
               as
               it
               is
               daily
               ,
               be
               disobey'd
               ,
               but
               power
               irresistible
               is
               not
               to
               be
               eluded
               .
               And
               David
               would
               have
               bin
               more
               entirely
               and
               notoriously
               the
               Murtherer
               of
               Vriah
               ,
               by
               forcing
               the
               armed
               hand
               of
               an
               Ammonite
               upon
               him
               ,
               and
               the
               Ammonite
               less
               guilty
               ;
               than
               by
               a
               bare
               appointing
               of
               him
               to
               be
               placed
               in
               the
               Front
               of
               the
               Battel
               .
               Besides
               ,
               it
               seems
               superfluous
               
               perfluous
               to
               command
               the
               doing
               of
               that
               ,
               which
               the
               supposed
               Commander
               (
               with
               or
               without
               promulgation
               of
               his
               Will
               )
               does
               unavoid●bly
               bring
               to
               pass
               :
               for
               you
               make
               God
               the
               first
               Causer
               of
               all
               that
               is
               performed
               ,
               even
               against
               the
               Revelation
               of
               his
               pleasure
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               I
               grant
               that
               ,
               though
               a
               Men
               may
               do
               many
               things
               which
               God
               does
               not
               command
               ;
               yet
               that
               they
               can
               have
               no
               passion
               ,
               nor
               appetite
               to
               any
               thing
               ,
               of
               which
               appetite
               God's
               Will
               is
               not
               the
               Cause
               .
            
          
           
             
               Stud.
               
            
             
               Why
               then
               did
               accused
               Adam
               transfer
               the
               blame
               on
               Eve
               ,
               and
               she
               upon
               the
               Serpent
               ?
               It
               had
               been
               an
               easie
               ,
               if
               it
               might
               have
               been
               a
               true
               reply
               ,
               for
               both
               of
               them
               to
               have
               said
               ,
               Thou
               thy self
               didst
               force
               us
               unto
               that
               ,
               which
               by
               thee
               is
               so
               severely
               reprehended
               .
               The
               Serpent
               himself
               at
               the
               hearing
               of
               his
               doom
               ,
               remained
               silent
               ;
               the
               very
               Father
               of
               Lies
               not
               being
               impudent
               in
               so
               excessive
               a
               degree
               ,
               as
               to
               charge
               the
               Almighty
               with
               his
               own
               evils
               .
               Wherefore
               ,
               in
               ascribing
               Sin
               to
               God
               as
               the
               first
               cause
               of
               it
               ,
               you
               put
               me
               in
               mind
               of
               their
               fancy
               ,
               upon
               a
               mistaken
               Text
               ,
               who
               b
               affirm'd
               Leviathan
               to
               be
               the
               very
               Father
               of
               the
               Devil
               .
               I
               cannot
               heartily
               beg
               your
               pardon
               for
               that
               note
               ,
               because
               it
               is
               necessary
               that
               I
               be
               zealous
               ,
               when
               once
               the
               holiness
               and
               goodness
               of
               God
               is
               reproached
               by
               humane
               wit
               ,
               impudence
               ,
               madness
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Condemn
               not
               in
               such
               a
               furious
               way
               ,
               good
               Dedoctor
               c
               of
               Morality
               ;
               for
               with
               as
               ill
               manners
               you
               affirm
               that
               God
               is
               the
               Permitter
               ,
               as
               I
               have
               done
               ,
               in
               saying
               he
               is
               the
               Cause
               of
               every
               action
               .
            
             
             
               I
               am
               a
               not
               ignorant
               that
               Divines
               distinguish
               between
               Will
               and
               Permission
               ;
               and
               say
               ,
               that
               ,
               God
               Almighty
               does
               indeed
               sometimes
               permit
               sins
               ,
               and
               that
               he
               also
               foreknoweth
               that
               the
               sin
               he
               permitteth
               shall
               be
               committed
               ,
               but
               does
               not
               will
               nor
               necessitate
               it
               .
               —
               But
               I
               find
               no
               difference
               between
               the
               Will
               to
               have
               a
               thing
               done
               ,
               and
               the
               permission
               to
               do
               it
               ,
               when
               he
               that
               permitteth
               can
               hinder
               it
               ,
               and
               knows
               that
               it
               will
               be
               done
               unless
               he
               hinder
               it
               .
            
          
           
             
               Stud.
               
            
             
               The
               difference
               is
               heavenly-wide
               betwixt
               bare
               Permission
               ,
               and
               that
               Will
               which
               you
               have
               fancied
               in
               Almighty
               God
               ;
               a
               Will
               b
               attended
               with
               such
               a
               disposal
               of
               all
               things
               ,
               as
               begetteth
               a
               necessity
               in
               Man's
               Will
               of
               doing
               Gods.
               For
               no
               Man
               ever
               could
               imagin
               (
               your
               self
               excepted
               )
               that
               bare
               Permission
               should
               have
               the
               influence
               of
               a
               necessary
               Cause
               ;
               whereas
               such
               influence
               is
               ascrib'd
               ,
               by
               you
               ,
               to
               the
               Will
               of
               God.
               It
               appeareth
               by
               the
               Revelation
               which
               God
               hath
               made
               to
               Man
               ,
               that
               he
               does
               so
               will
               Religion
               that
               it
               would
               be
               more
               pleasing
               to
               him
               for
               Man
               to
               obey
               ,
               than
               to
               remain
               perverse
               ;
               yet
               not
               in
               such
               a
               manner
               ,
               that
               he
               compelleth
               him
               to
               become
               his
               subject
               by
               active
               compliance
               :
               for
               that
               were
               to
               unmake
               Man
               as
               such
               ,
               that
               is
               ,
               as
               a
               creature
               endu'd
               with
               a
               free
               Will.
               When
               God
               saith
               of
               his
               Vineyard
               ,
               which
               made
               not
               such
               returns
               of
               fruitfulness
               as
               were
               proportion'd
               to
               his
               cultivation
               of
               it
               ,
               that
               he
               could
               do
               no
               more
               for
               it
               than
               he
               had
               done
               ;
               he
               declared
               plainly
               that
               he
               used
               such
               means
               as
               were
               consistent
               with
               a
               liberty
               in
               Man
               of
               neglecting
               or
               misimproving
               them
               :
               And
               the
               exercise
               of
               this
               liberty
               in
               sinning
               he
               permitteth
               ,
               in
               regard
               to
               Man's
               free
               
               free
               nature
               ,
               and
               because
               he
               can
               ,
               not
               only
               chastise
               him
               for
               his
               delinquency
               ,
               but
               likewise
               ,
               by
               his
               Methods
               and
               infinite
               wisdom
               ,
               bring
               good
               out
               of
               it
               .
               There
               being
               then
               in
               God
               ,
               in
               many
               cases
               ,
               a
               Conditional
               Will
               ,
               that
               will
               ,
               without
               the
               rescinding
               of
               any
               law
               of
               Man's
               unconstrain'd
               Election
               ,
               is
               always
               done
               ,
               either
               by
               the
               obedience
               of
               Man
               ,
               or
               by
               the
               vindication
               of
               abused
               mercy
               in
               the
               correction
               of
               a
               stubborn
               sinner
               .
               And
               thus
               we
               have
               seen
               how
               injurious
               your
               Doctrine
               of
               Necessity
               ,
               hath
               been
               to
               the
               just
               honour
               of
               the
               most
               Holy
               Will
               of
               God.
               It
               is
               ,
               also
               ,
               manifest
               that
               by
               the
               same
               way
               ,
               I
               will
               not
               call
               of
               reason
               ,
               but
               of
               bold
               asseveration
               ,
               you
               upbraid
               all
               Laws
               ,
               whereby
               any
               punishment
               is
               inflicted
               upon
               Malefactors
               ,
               of
               most
               rigorous
               and
               unreasonable
               procedure
               ;
               and
               thereby
               ,
               after
               dishonour
               done
               to
               God
               ,
               you
               vilisie
               his
               Vicegerents
               .
               For
               ,
               why
               is
               the
               Scourge
               or
               Brand
               ,
               the
               Rope
               ,
               or
               Fire
               ;
               the
               Press
               ,
               Axe
               ,
               or
               Bullet
               ,
               prepared
               for
               those
               Men
               ,
               who
               do
               not
               ,
               by
               their
               own
               free
               choice
               and
               power
               ,
               lay
               open
               the
               fence
               which
               Authority
               hath
               set
               down
               ;
               but
               are
               hurried
               through
               it
               by
               a
               foreign
               violence
               ,
               against
               which
               it
               is
               in
               vain
               to
               struggle
               ?
               Sword
               and
               Pistol
               ,
               or
               whatsoever
               is
               an
               instrument
               in
               the
               violation
               of
               the
               Law
               ,
               or
               safety
               of
               Man
               ,
               is
               as
               guilty
               as
               Man
               himself
               ,
               and
               with
               indignation
               to
               be
               broken
               in
               pieces
               ;
               if
               Man
               be
               unavoidably
               and
               fatally
               managed
               (
               as
               in
               a
               Puppet-play
               )
               by
               a
               foreign
               hand
               ,
               discern'd
               only
               by
               you
               who
               pretend
               to
               see
               within
               the
               Curtain
               .
               I
               remember
               to
               have
               read
               ,
               that
               Draco
               ,
               the
               Athenian
               ,
               made
               a
               Law
               ,
               whereby
               the
               very
               Instruments
               of
               Homicide
               were
               punish'd
               .
               And
               the
               Sons
               of
               him
               that
               perished
               by
               the
               fall
               
               of
               
               Nicon's
               Statue
               a
               which
               he
               had
               whipped
               ,
               in
               order
               to
               the
               greater
               infamy
               of
               Nicon
               ,
               condemn'd
               the
               Statue
               as
               a
               Murtherer
               ,
               and
               with
               solemnity
               ,
               threw
               it
               into
               the
               Sea
               But
               they
               were
               not
               so
               sottish
               ,
               by
               these
               Laws
               and
               practices
               ,
               to
               pretend
               a
               real
               punishment
               of
               such
               Instruments
               ;
               but
               they
               design'd
               ,
               to
               move
               Beholders
               to
               the
               greater
               abhorrence
               of
               spilling
               human
               Blood
               ;
               and
               they
               gave
               some
               vent
               to
               the
               fermenting
               rage
               of
               their
               inward
               passion
               ,
               which
               might
               have
               swell'd
               to
               their
               greater
               discommodity
               ,
               if
               they
               had
               not
               sought
               some
               means
               of
               dischargeing
               it
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               'T
               is
               b
               unreasonable
               to
               punish
               some
               Actions
               of
               Men
               ,
               which
               could
               not
               be
               justly
               done
               by
               man
               to
               man
               ,
               unless
               the
               same
               were
               voluntary
               .
               —
               The
               c
               nature
               of
               Sin
               consisteth
               in
               this
               ,
               that
               the
               Action
               done
               proceed
               from
               our
               Will
               ,
               and
               be
               against
               the
               Law.
               A
               Judg
               ,
               in
               judging
               whether
               it
               be
               a
               sin
               or
               no
               which
               is
               done
               against
               the
               Law
               ,
               looks
               at
               no
               higher
               cause
               in
               the
               Action
               than
               the
               Will
               of
               the
               doer
               .
               Now
               when
               I
               say
               ,
               the
               Action
               is
               necessary
               ,
               I
               do
               not
               say
               it
               was
               done
               against
               the
               will
               of
               the
               Doer
               ,
               but
               with
               his
               will.
               —
               And
               d
               the
               Will
               to
               break
               the
               Law
               ,
               maketh
               the
               Action
               unjust
               ;
               because
               the
               Law
               regardeth
               the
               Will
               ,
               and
               no
               other
               precedent
               Causes
               of
               Action
               .
            
          
           
             
               Stud.
               
            
             
               The
               Will
               ,
               if
               we
               have
               regard
               to
               the
               Opinion
               which
               you
               hold
               concerning
               it
               ,
               can
               neither
               render
               the
               Action
               unjust
               ,
               or
               the
               Judg
               righteous
               in
               his
               sentence
               of
               Condemnation
               :
               because
               every
               Volition
               e
               or
               Act
               of
               the
               Will
               and
               Purpose
               of
               Man
               is
               ,
               by
               outward
               violence
               ,
               made
               unavoidable
               ;
               and
               the
               beginning
               f
               and
               
               progress
               of
               deliberation
               dependeth
               ,
               also
               ,
               upon
               necessary
               Causes
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               I
               acknowledg
               that
               a
               when
               first
               a
               Man
               hath
               a
               Will
               to
               something
               ,
               to
               which
               immediately
               before
               he
               had
               no
               Appetite
               nor
               Will
               ;
               the
               cause
               of
               the
               Will
               is
               not
               the
               Will
               it self
               ,
               but
               something
               else
               ,
               not
               in
               his
               own
               disposing
               .
               So
               that
               whereas
               it
               is
               out
               of
               controversie
               ,
               that
               of
               Voluntary
               Actions
               ,
               the
               Will
               is
               the
               necessary
               Cause
               ;
               and
               by
               this
               which
               is
               said
               ,
               the
               Will
               is
               also
               caused
               by
               other
               things
               whereof
               it
               disposeth
               not
               :
               it
               followeth
               ,
               that
               Voluntary
               Actions
               have
               all
               of
               them
               necessary
               causes
               ,
               and
               therefore
               are
               nec●ssitated
               .
            
          
           
             
               Stud.
               
            
             
               Wherefore
               ,
               if
               the
               Law
               inflicteth
               capital
               punishment
               upon
               a
               Man
               with
               regard
               unto
               his
               Will
               ;
               the
               Man
               suffers
               for
               that
               which
               was
               not
               in
               his
               power
               to
               help
               ;
               and
               is
               therefore
               to
               be
               reckoned
               amongst
               those
               whose
               blood
               is
               shed
               without
               any
               proper
               stain
               in
               it
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Men
               b
               are
               justly
               killed
               ,
               not
               for
               that
               their
               Actions
               are
               necessitated
               ,
               but
               because
               they
               are
               noxious
               .
               —
               Men
               are
               not
               c
               therefore
               put
               to
               death
               ,
               or
               punished
               ,
               for
               that
               their
               theft
               proceedeth
               from
               Election
               ,
               but
               because
               it
               was
               noxious
               ,
               &
               contrary
               to
               Mens
               preservation
               .
            
          
           
             
               Stud.
               
            
             
               The
               Law
               regards
               the
               free
               choice
               ,
               '
               though
               it
               hath
               respect
               also
               to
               the
               mischief
               derived
               on
               the
               Commonwealth
               .
               Wherefore
               there
               have
               been
               Cities
               of
               Refuge
               constituted
               for
               the
               safeguard
               of
               those
               who
               had
               unwittingly
               ,
               kill'd
               a
               man
               ;
               whilst
               the
               wilful
               Murtherers
               were
               to
               repay
               blood
               for
               blood
               .
               And
               amongst
               our selves
               the
               blood
               of
               the
               most
               unuseful
               person
               in
               the
               Land
               ,
               shall
               be
               avenged
               by
               the
               death
               of
               the
               
               ablest
               Soldier
               ,
               or
               Counsellor
               ,
               if
               the
               Law
               may
               have
               its
               course
               ,
               and
               it
               be
               satisf'd
               ,
               that
               he
               shed
               it
               with
               a
               deliberate
               stroke
               ;
               whilst
               a
               pitiful
               ignorant
               Criple
               shall
               escape
               ,
               if
               by
               meer
               mischance
               ,
               he
               shall
               slay
               such
               a
               man
               as
               is
               able
               to
               serve
               a
               Kingdom
               ,
               either
               by
               his
               Sword
               or
               Prudence
               .
               In
               which
               cases
               ,
               the
               Laws
               have
               regard
               ,
               rather
               to
               the
               wilfulness
               than
               the
               noxiousness
               of
               the
               Actors
               .
               So
               also
               in
               the
               Roman
               Law
               *
               (
               reported
               by
               
                 Paulus
                 I.
                 C.
                 de
                 poenis
                 Paganorum
              
               )
               he
               that
               wilfully
               burnt
               an
               house
               was
               to
               suffer
               death
               ;
               but
               he
               that
               ,
               by
               accident
               ,
               burnt
               a
               Village
               ,
               or
               an
               Island
               ,
               was
               but
               a
               Debtor
               .
               But
               if
               noxiousness
               be
               the
               Rule
               of
               Judging
               ,
               then
               are
               you
               to
               change
               your
               phrase
               and
               say
               ,
               not
               that
               men
               are
               punished
               (
               which
               presupposeth
               a
               crime
               )
               but
               afflicted
               or
               killed
               ;
               after
               the
               manner
               of
               Beasts
               ,
               which
               ,
               not
               being
               capable
               of
               Law
               ,
               do
               perish
               without
               Law
               ;
               as
               their
               ruin
               conduceth
               to
               the
               behoof
               or
               security
               of
               Man.
               And
               therefore
               the
               Civil
               Law
               a
               calleth
               not
               the
               fact
               of
               a
               Beast
               injuria
               ,
               but
               damnum
               ;
               and
               determineth
               that
               a
               Beast
               ,
               being
               devoid
               of
               Reason
               ,
               can
               do
               no
               Injury
               .
            
          
           
             
               Mr.
               H●bb
               .
            
             
               As
               for
               b
               Beasts
               ,
               we
               kill
               them
               justly
               when
               we
               do
               't
               in
               ord'r
               to
               our
               own
               preservation
               .
            
          
           
             
               Stud.
               
            
             
               But
               that
               Justice
               dependeth
               upon
               the
               dominion
               which
               God
               hath
               vouchsafed
               Man
               over
               those
               Creatures
               to
               which
               some
               will
               not
               allow
               so
               much
               as
               sense
               ,
               *
               and
               many
               no
               more
               than
               direct
               Perception
               ;
               though
               you
               are
               so
               profuse
               ,
               in
               one
               of
               your
               Books
               c
               ,
               as
               to
               grant
               them
               Election
               and
               Deliberation
               .
               And
               here
               ,
               let
               it
               be
               observed
               ,
               that
               God
               who
               hath
               given
               this
               Dominion
               to
               Man
               ,
               hath
               revealed
               it
               also
               to
               be
               his
               purpose
               ,
               not
               to
               rule
               and
               judg
               him
               by
               absolute
               
               Soveraignty
               ;
               nor
               to
               approve
               of
               Men
               ,
               whilst
               they
               measure
               their
               Right
               amongst
               themselves
               by
               a
               power
               not
               to
               be
               controll'd
               .
               But
               he
               hath
               shew'd
               that
               he
               will
               govern
               them
               ,
               and
               have
               you
               deal
               with
               one
               another
               ,
               according
               to
               the
               equal
               Laws
               of
               their
               reasonable
               Nature
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               You
               run
               on
               in
               Exceptions
               against
               that
               Doctrine
               of
               Necessity
               ,
               which
               I
               have
               proposed
               ;
               but
               you
               take
               no
               notice
               of
               the
               inconveniencies
               wherwith
               your
               own
               opinion
               is
               pressed
               .
            
             
               And
               first
               ,
               you
               take
               no
               notice
               of
               the
               consistence
               of
               Freedom
               and
               Necessity
               ;
               or
               that
               God
               and
               good
               Angels
               a
               are
               supposed
               to
               be
               freer
               than
               Men
               ,
               and
               yet
               do
               good
               necessarily
               .
               It
               was
               b
               a
               very
               great
               praise
               ,
               in
               my
               opinion
               ,
               that
               
                 Villeius
                 Paterculus
              
               gives
               Cato
               ,
               where
               he
               says
               ,
               That
               he
               was
               good
               by
               Nature
               ;
               
                 Et
                 quia
                 aliter
                 esse
                 non
                 potisit
                 .
              
            
          
           
             
               Stud.
               
            
             
               The
               Necessity
               wherewith
               Almighty
               God
               doth
               always
               good
               ,
               is
               of
               a
               kind
               extremely
               different
               from
               that
               Physical
               co-action
               which
               you
               believe
               to
               be
               the
               Cause
               of
               each
               effect
               ,
               For
               ,
               he
               determineth
               himself
               by
               the
               eternal
               Reason
               of
               his
               own
               most
               perfect
               nature
               ,
               and
               is
               not
               urged
               by
               outward
               impulse
               ;
               which
               if
               it
               could
               once
               be
               attributed
               to
               him
               ,
               he
               would
               ,
               straightway
               ,
               cease
               to
               be
               God
               Omnipotent
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               That
               word
               ,
               Omnipotent
               ,
               reminds
               me
               of
               a
               second
               inconvenience
               ,
               which
               attendeth
               the
               Opposers
               of
               my
               Doctrine
               .
               For
               if
               c
               Gods
               Will
               did
               not
               assure
               the
               necessity
               of
               Man's
               Will
               ,
               and
               consequently
               of
               all
               that
               on
               Man's
               Will
               dependeth
               ;
               the
               Liberty
               of
               Men
               would
               be
               a
               contradiction
               and
               impediment
               to
               the
               Omnipotence
               and
               Liberty
               of
               God.
               
            
          
           
             
             
               Stud.
               
            
             
               It
               is
               in
               you
               absurd
               to
               mention
               Liberty
               even
               in
               relation
               to
               God
               himself
               ;
               because
               ,
               by
               ascribing
               to
               him
               a
               Material
               Nature
               ,
               you
               assign
               him
               no
               Motions
               but
               such
               as
               arise
               from
               Physical
               compulsion
               .
               —
               But
               ,
               upon
               what
               account
               is
               it
               said
               by
               you
               ,
               that
               the
               Omnipotence
               of
               God
               must
               be
               obstructed
               by
               the
               grant
               of
               an
               undetermin'd
               liberty
               in
               Man
               ?
               It
               is
               not
               ,
               that
               I
               know
               of
               ,
               affirm'd
               by
               any
               Disputant
               ,
               that
               there
               is
               such
               a
               lawless
               Liberty
               in
               Man
               ,
               as
               is
               not
               under
               subjection
               to
               the
               absolute
               Power
               of
               God
               ,
               but
               that
               it
               is
               a
               Liberty
               which
               God
               Almighty
               ,
               in
               an
               agreeableness
               to
               the
               free
               nature
               of
               Man
               ,
               hath
               been
               pleas'd
               to
               grant
               ;
               and
               for
               the
               greater
               part
               to
               suffer
               in
               the
               exercise
               of
               it
               .
               Only
               it
               is
               said
               concerning
               sin
               ,
               that
               God
               cannot
               force
               the
               Will
               of
               Man
               to
               the
               commission
               of
               it
               :
               for
               ,
               the
               production
               of
               such
               a
               wretched
               Issue
               ,
               would
               argue
               ,
               not
               omnipotency
               ,
               but
               impotence
               and
               imperfection
               in
               the
               parent
               of
               it
               .
               God
               created
               Man
               ,
               and
               gave
               a
               Law
               to
               him
               ;
               and
               design'd
               not
               to
               use
               his
               Almighty
               Power
               to
               effect
               the
               fulfilling
               of
               that
               Law
               ;
               which
               Power
               supposeth
               the
               Command
               of
               a
               Law
               to
               be
               in
               vain
               .
               He
               therefore
               that
               interposeth
               not
               his
               Power
               whilst
               he
               may
               ,
               hath
               not
               his
               Power
               disanulled
               when
               his
               preceptive
               Will
               is
               only
               withstood
               ,
               and
               he
               permitteth
               that
               disobedience
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               But
               what
               Elusion
               can
               be
               invented
               touching
               the
               foreknowledg
               of
               God
               ?
               The
               denying
               necessity
               a
               destroyeth
               both
               the
               Decrees
               and
               Prescience
               of
               God
               Almighty
               ;
               for
               ,
               whatsoever
               God
               hath
               purposed
               to
               bring
               to
               pass
               by
               Man
               ,
               as
               an
               instrument
               ,
               or
               foreseeth
               shall
               come
               to
               pass
               ;
               a
               Man
               if
               he
               have
               Liberty
               ,
               
               from
               necessitation
               ,
               might
               frustrate
               and
               make
               not
               to
               come
               to
               pass
               ;
               and
               God
               should
               either
               not
               foreknow
               it
               ,
               and
               not
               decree
               it
               ;
               or
               he
               should
               foreknow
               such
               things
               shall
               be
               ,
               as
               shall
               never
               be
               ,
               and
               decree
               that
               which
               shall
               never
               come
               to
               pass
               .
            
          
           
             
               Stud.
               
            
             
               Touching
               the
               Decees
               of
               God
               ,
               it
               cannot
               be
               proved
               that
               they
               extend
               to
               all
               things
               which
               come
               to
               pass
               .
               For
               his
               Prescience
               I
               'm
               sure
               ,
               that
               it
               extendeth
               to
               all
               things
               possible
               to
               be
               known
               ,
               and
               that
               it
               hath
               no
               necessary
               influence
               upon
               the
               Event
               ;
               it
               doth
               neither
               hinder
               the
               Power
               of
               God
               ,
               nor
               the
               Liberty
               of
               Man.
               God
               foreseeth
               that
               the
               Event
               may
               come
               to
               pa●s
               ,
               and
               that
               he
               will
               not
               hinder
               it
               ,
               yet
               that
               he
               might
               :
               and
               it
               cometh
               to
               pass
               most
               necessarily
               if
               God
               ●oreseeth
               it
               ;
               but
               the
               necessity
               ariseth
               from
               the
               supposition
               of
               the
               infallibility
               ,
               and
               not
               from
               any
               causal
               energy
               ,
               of
               divine
               foreknowledg
               .
               It
               is
               manifest
               by
               the
               fulfilled
               Prophesies
               of
               divers
               inspired
               Men
               ,
               that
               there
               is
               Prescience
               ;
               and
               a
               man
               may
               also
               be
               assured
               ,
               that
               neither
               is
               his
               Liberty
               intringed
               by
               it
               ,
               nor
               Prescience
               by
               his
               Liberty
               .
               It
               is
               evident
               to
               every
               Man
               ,
               in
               many
               cases
               ,
               (
               as
               evident
               as
               that
               he
               perceiveth
               at
               all
               or
               understandeth
               )
               that
               he
               willeth
               or
               ●efuseth
               without
               any
               constraint
               upon
               his
               freedom
               .
               But
               there
               is
               great
               difficulty
               in
               unridling
               the
               manner
               of
               the
               consistence
               of
               Foreknowledg
               and
               Liberty
               ;
               because
               ,
               although
               there
               be
               some
               notion
               ,
               yet
               there
               is
               not
               a
               knowledg
               ,
               fully
               comprehensive
               of
               the
               Divine
               Wisdom
               ,
               in
               a
               finite
               Soul.
               Thus
               much
               ,
               notwithstanding
               ,
               may
               ,
               with
               sobriety
               be
               offer'd
               towards
               the
               explication
               of
               this
               mysterious
               truth
               ;
               that
               the
               boundless
               wisdom
               of
               God
               who
               made
               the
               World
               ,
               understanding
               the
               Laws
               
               and
               Operations
               of
               his
               Workmanship
               from
               the
               beginning
               to
               the
               end
               of
               them
               ,
               understandeth
               also
               the
               nature
               of
               all
               appearances
               in
               all
               Objects
               in
               relation
               to
               the
               mind
               of
               Man
               ,
               in
               every
               Estate
               wherein
               he
               is
               placed
               ,
               and
               at
               all
               times
               ,
               together
               with
               the
               dispositions
               of
               each
               Man's
               Soul
               ,
               and
               thereby
               foreseeth
               what
               he
               will
               refuse
               or
               chuse
               ,
               whilst
               he
               had
               power
               (
               absolutely
               speaking
               )
               otherwise
               either
               to
               elect
               or
               reject
               .
               He
               that
               should
               drop
               a
               piece
               of
               money
               ,
               by
               an
               undiscerned
               hand
               ,
               in
               the
               way
               of
               a
               man
               afflicted
               with
               extream
               poverty
               ;
               the
               same
               person
               might
               readily
               foresee
               ,
               that
               the
               espied
               money
               would
               infallibly
               be
               taken
               up
               by
               that
               poor
               man
               ,
               though
               he
               could
               not
               but
               understand
               that
               the
               Beggar
               had
               so
               much
               power
               over
               his
               own
               limbs
               ,
               as
               not
               to
               stoop
               unless
               he
               pleased
               .
            
             
               But
               it
               seemeth
               not
               worth
               the
               time
               and
               pains
               to
               reconcile
               to
               your
               apprehension
               ,
               the
               Doctrins
               of
               Foreknowledg
               ,
               and
               undetermin'd
               Liberty
               ;
               because
               this
               Objection
               is
               by
               you
               ,
               proposed
               ,
               in
               order
               to
               the
               amusing
               of
               other
               Men's
               Reasons
               rather
               than
               in
               justification
               of
               the
               Truth
               ,
               For
               ,
               according
               to
               your
               Principles
               ,
               all
               evidence
               or
               knowledg
               ariseth
               from
               Objects
               already
               in
               being
               .
               Neither
               understand
               you
               this
               of
               Essence
               in
               the
               Sense
               of
               the
               Metaphysick-Schools
               ,
               but
               of
               the
               actual
               presence
               of
               caused
               Objects
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               In
               my
               Opinion
               a
               ,
               Foreknowledg
               is
               Knowledg
               ,
               and
               Knowledg
               depends
               on
               the
               existence
               of
               things
               known
               ,
               &
               not
               they
               on
               it
               .
            
             
               However
               ,
               the
               Objection
               serveth
               for
               the
               incommoding
               of
               those
               who
               maintain
               another
               sort
               of
               Foreknowledg
               ;
               but
               the
               argument
               on
               which
               I
               establish
               my
               Doctrine
               is
               of
               another
               kind
               .
            
             
             
               I
               hold
               a
               that
               to
               be
               a
               sufficient
               cause
               ,
               to
               which
               nothing
               is
               wanting
               that
               is
               needful
               to
               the
               producing
               of
               the
               effect
               .
               The
               same
               also
               is
               a
               necessary
               cause
               :
               For
               ,
               if
               it
               be
               possible
               that
               a
               sufficient
               cause
               shall
               not
               bring
               forth
               the
               effect
               ,
               then
               there
               wanteth
               somewhat
               which
               was
               needful
               to
               the
               producing
               of
               it
               ,
               and
               so
               the
               Cause
               was
               not
               sufficient
               ;
               but
               if
               it
               be
               impossible
               that
               a
               sufficient
               Cause
               should
               not
               produce
               the
               Effect
               ,
               then
               is
               a
               sufficient
               Cause
               a
               necessary
               Cause
               ;
               (
               for
               that
               is
               said
               to
               produce
               an
               Effect
               necessarily
               ,
               that
               cannot
               but
               produce
               it
               .
               )
               Hence
               it
               is
               manifest
               ,
               that
               whatsoever
               is
               produced
               is
               produced
               necessarily
               ,
               for
               whatsoever
               is
               produced
               hath
               had
               a
               sufficient
               Cause
               to
               produce
               it
               ,
               or
               else
               it
               had
               not
               been
               ;
               and
               therefore
               also
               ,
               voluntary
               actions
               are
               necessitated
               .
            
          
           
             
               Stud.
               
            
             
               In
               the
               alterations
               made
               in
               Bodies
               ,
               every
               sufficient
               is
               an
               efficient
               Cause
               ,
               by
               reason
               that
               matter
               sufficiently
               moved
               cannot
               stay
               it self
               ,
               but
               is
               wholly
               determin'd
               by
               foreign
               impulse
               ;
               which
               impulse
               also
               had
               an
               undefeated
               determination
               .
               But
               because
               I
               have
               proved
               the
               existence
               of
               an
               Immaterial
               Soul
               ,
               I
               may
               affirm
               that
               all
               outward
               preparations
               being
               made
               ,
               so
               that
               there
               remaineth
               nothing
               wanting
               but
               the
               Act
               of
               Volition
               ;
               the
               Spiritual
               Mind
               not
               being
               overcome
               by
               the
               sway
               of
               Matter
               ,
               hath
               a
               power
               to
               abstain
               from
               acting
               ,
               though
               perhaps
               it
               is
               not
               pleased
               to
               use
               it
               .
               And
               this
               we
               may
               illustrate
               by
               the
               Example
               of
               Abraham
               ,
               whose
               Fire
               ,
               &
               Wood
               ,
               and
               Son
               to
               be
               a
               Victim
               ,
               and
               Sacrificing-knife
               ,
               were
               in
               a
               readiness
               and
               sufficient
               strength
               ,
               with
               these
               ,
               to
               execute
               the
               Command
               which
               God
               Almighty
               ,
               by
               way
               of
               trial
               ,
               had
               given
               to
               him
               :
               yet
               
               who
               can
               doubt
               that
               Abraham
               had
               a
               power
               ,
               at
               the
               same
               time
               ,
               to
               render
               these
               preparations
               useless
               ,
               and
               to
               be
               disobedient
               ?
               For
               ,
               how
               could
               those
               Objects
               and
               this
               Command
               conveigh
               a
               force
               into
               his
               Will
               ,
               and
               thence
               into
               his
               Arm
               ,
               to
               slay
               his
               Son
               ?
               though
               they
               might
               present
               him
               with
               a
               reason
               which
               the
               goodness
               of
               his
               Disposition
               would
               not
               refuse
               :
               The
               intention
               of
               Abraham
               to
               slay
               his
               Son
               was
               wrought
               by
               a
               Moral
               ,
               and
               not
               a
               Physical
               ,
               or
               Natural
               Power
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Natural
               a
               efficacy
               of
               Objects
               does
               determine
               voluntary
               Agents
               ,
               and
               necessitates
               the
               Will
               ,
               and
               consequently
               the
               Action
               ;
               but
               for
               Moral
               efficacy
               ,
               I
               understand
               not
               what
               you
               mean.
               
            
          
           
             
               Stud.
               
            
             
               I
               understand
               by
               Moral
               efficacy
               ,
               the
               perswa●ive
               power
               of
               such
               Motives
               as
               those
               which
               arise
               from
               fear
               ,
               and
               love
               ,
               and
               trust
               ,
               and
               gratitude
               and
               especially
               such
               as
               arise
               from
               the
               meer
               reason
               of
               the
               Case
               ;
               as
               when
               a
               man
               doth
               therefore
               give
               Alms
               ,
               meerly
               because
               he
               apprehends
               it
               to
               be
               more
               blessed
               to
               give
               than
               to
               receive
               ,
               and
               not
               to
               be
               rid
               of
               the
               pang
               of
               compassion
               ,
               or
               to
               obtain
               praise
               or
               other
               reward
               .
               By
               such
               Motives
               ,
               the
               Mind
               is
               often
               prevail'd
               upon
               ,
               without
               the
               force
               of
               Corporeal
               Motion
               ,
               being
               wooed
               ,
               and
               not
               pressed
               unavoidably
               into
               Consent
               .
               Of
               these
               Motives
               ,
               that
               of
               Fear
               ,
               may
               seem
               to
               have
               Me●hanick
               force
               ;
               because
               ,
               that
               Passion
               is
               often
               stirred
               up
               by
               the
               horror
               of
               Objects
               ,
               disturbing
               the
               natural
               course
               of
               the
               Blood.
               But
               it
               will
               be
               granted
               by
               your self
               ,
               that
               the
               very
               passion
               of
               Fear
               doth
               not
               compell
               ,
               but
               incline
               the
               Will
               :
               For
               ,
               you
               acknowledg
               b
               that
               Fear
               and
               Liberty
               are
               consistent
               ;
               as
               when
               a
               Man
               throweth
               
               his
               Goods
               into
               the
               Sea
               for
               fear
               the
               Ship
               should
               sink
               ,
               he
               doth
               it
               nevertheless
               very
               willingly
               ,
               and
               may
               refuse
               to
               do
               it
               if
               he
               will
               :
               It
               is
               therefore
               the
               action
               of
               one
               that
               was
               free
               .
               Seeing
               then
               the
               Incorporeal
               Soul
               of
               Man
               is
               induced
               by
               perswasion
               ,
               and
               not
               compelled
               by
               Natural
               Motion
               ;
               you
               may
               as
               soon
               convince
               me
               ,
               that
               every
               sufficient
               Man
               (
               as
               we
               are
               wont
               to
               call
               a
               wealthy
               person
               )
               is
               therefore
               a
               dispenser
               of
               his
               Goods
               ,
               and
               a
               liberal
               Man
               ;
               as
               that
               the
               immaterial
               Soul
               is
               ,
               forthwith
               ,
               compell'd
               to
               act
               ,
               when
               all
               things
               are
               present
               which
               are
               needful
               to
               the
               producing
               of
               the
               effect
               ,
               and
               all
               impediments
               are
               removed
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               To
               say
               that
               an
               Agent
               a
               in
               such
               Circumstances
               ,
               can
               nevertheless
               not
               produce
               the
               effect
               ,
               implies
               a
               contradiction
               ,
               and
               is
               non-sense
               ,
               being
               as
               much
               as
               to
               say
               ,
               the
               Cause
               may
               be
               sufficient
               ,
               that
               is
               to
               say
               ,
               necessary
               ▪
               and
               yet
               the
               effect
               shall
               not
               follow
               .
               That
               all
               b
               Events
               have
               necessary
               Causes
               ,
               hath
               been
               proved
               already
               ,
               in
               that
               they
               have
               sufficient
               Causes
               .
               Further
               ,
               let
               us
               in
               this
               place
               also
               suppose
               any
               ▪
               Event
               never
               so
               casual
               ,
               as
               the
               throwing
               (
               for
               example
               )
               Ames-Ace
               upon
               a
               pair
               of
               Dice
               ,
               and
               see
               ,
               if
               it
               must
               not
               have
               been
               necessary
               before
               't
               was
               thrown
               .
               For
               ,
               seeing
               it
               was
               thrown
               ,
               it
               had
               a
               beginning
               ,
               and
               consequently
               a
               sufficient
               cause
               to
               produce
               it
               ,
               consisting
               partly
               in
               the
               Dice
               ,
               partly
               in
               outward
               things
               ,
               as
               the
               posture
               of
               the
               parts
               of
               the
               hand
               ,
               the
               measure
               of
               force
               applied
               by
               the
               Caster
               ,
               the
               posture
               of
               the
               parts
               of
               the
               Table
               ,
               and
               the
               like
               :
               In
               sum
               ,
               there
               was
               nothing
               wanting
               which
               was
               necessarily
               requisite
               to
               the
               producing
               of
               that
               particular
               Cast
               ,
               &
               consequently
               the
               
               Cast
               was
               necessarily
               thrown
               ;
               for
               if
               it
               had
               not
               been
               thrown
               ,
               there
               had
               wanted
               somewhat
               requisite
               to
               the
               throwing
               of
               it
               ,
               and
               so
               the
               cause
               had
               not
               been
               sufficient
               .
            
          
           
             
               Stud.
               
            
             
               Here
               you
               make
               instance
               in
               an
               Event
               resulting
               from
               Circumstances
               of
               Bodies
               ,
               and
               from
               Physical
               motion
               :
               in
               relation
               to
               which
               I
               have
               already
               granted
               ,
               that
               a
               sufficient
               is
               an
               efficient
               Cause
               ;
               and
               declar'd
               the
               reason
               of
               it
               ;
               and
               how
               it
               toucheth
               not
               the
               present
               business
               .
               But
               by
               this
               last
               Answer
               I
               begin
               to
               understand
               that
               you
               obtrude
               a
               Sophism
               upon
               me
               ,
               instead
               of
               a
               real
               Argument
               .
               For
               ,
               whilst
               you
               say
               ,
               that
               sufficient
               is
               the
               same
               which
               necessary
               ,
               and
               that
               if
               the
               Cast
               had
               not
               been
               thrown
               ,
               there
               was
               something
               wanting
               ;
               you
               include
               ,
               in
               your
               sufficient
               Cause
               ,
               when
               you
               speak
               of
               Man
               ,
               the
               very
               act
               of
               Volition
               ,
               besides
               all
               the
               furniture
               prepared
               for
               that
               act
               :
               And
               then
               your
               meaning
               amounts
               to
               this
               ,
               that
               when
               there
               is
               each
               thing
               needful
               ,
               and
               no
               impediment
               ,
               and
               also
               a
               Will
               to
               act
               ,
               the
               effect
               followeth
               .
               But
               here
               you
               beg
               the
               Question
               ,
               which
               is
               this
               ;
               Whether
               ,
               all
               things
               requisite
               to
               action
               being
               present
               ,
               the
               will
               and
               act
               of
               Volition
               excepted
               ,
               the
               Soul
               hath
               not
               a
               power
               to
               forbear
               that
               Act
               ?
               and
               whilst
               you
               suppose
               a
               removal
               of
               impediments
               ,
               and
               the
               presence
               of
               all
               things
               necessary
               ,
               and
               the
               act
               of
               the
               Will
               also
               ;
               and
               then
               say
               ,
               the
               Cause
               is
               sufficient
               and
               efficient
               too
               ,
               you
               say
               no
               more
               ,
               than
               that
               a
               Man
               produceth
               necessarily
               ,
               an
               effect
               ,
               whilst
               he
               produceth
               it
               ;
               which
               indeed
               is
               a
               truth
               ,
               (
               for
               he
               cannot
               act
               and
               not
               act
               at
               the
               same
               time
               )
               but
               in
               the
               present
               Controversie
               it
               is
               an
               egregious
               Impertinence
               .
               For
               ,
               the
               Necessity
               which
               you
               
               speak
               of
               ,
               is
               not
               in
               the
               Will
               it self
               ,
               or
               in
               the
               Effect
               ;
               but
               in
               that
               consequence
               which
               the
               mind
               createth
               ,
               by
               supposing
               that
               the
               Will
               complieth
               with
               the
               means
               ,
               and
               that
               ,
               whilst
               it
               chuseth
               ,
               it
               cannot
               but
               chuse
               .
               Wherefore
               this
               fallacy
               is
               like
               to
               theirs
               ,
               who
               say
               ,
               the
               Will
               is
               necessarily
               determin'd
               by
               the
               last
               act
               of
               the
               Understanding
               ,
               meaning
               ,
               because
               it
               is
               the
               last
               :
               they
               suppose
               the
               last
               act
               ,
               and
               that
               the
               Will
               closeth
               with
               the
               Understanding
               ,
               and
               then
               they
               say
               ,
               it
               followeth
               upon
               necessity
               :
               which
               is
               no
               more
               than
               to
               affirm
               ,
               that
               there
               is
               nothing
               later
               than
               the
               last
               .
               And
               if
               I
               am
               not
               impos'd
               upon
               by
               my
               memory
               ,
               you
               somewhere
               argue
               a
               ,
               that
               the
               Will
               is
               the
               last
               appetite
               in
               deliberating
               ;
               and
               that
               therefore
               ,
               though
               we
               say
               in
               common
               Discourse
               ,
               A
               man
               had
               once
               a
               will
               to
               do
               a
               thing
               ,
               that
               nevertheles
               he
               forbears
               to
               do
               ;
               yet
               that
               is
               not
               properly
               a
               will
               ,
               because
               the
               action
               depends
               not
               of
               it
               ,
               but
               of
               the
               la●t
               inclination
               or
               appetite
               .
               You
               suppose
               the
               Will
               to
               be
               the
               last
               Inclination
               ,
               and
               that
               there●ore
               the
               Action
               depends
               upon
               it
               ,
               because
               it
               is
               the
               last
               ;
               and
               then
               you
               call
               it
               sufficient
               and
               necessary
               ,
               when
               you
               have
               made
               it
               to
               be
               such
               ;
               not
               in
               its
               own
               nature
               ,
               but
               by
               the
               supposition
               framed
               in
               your
               own
               brain
               .
               And
               thus
               you
               have
               made
               a
               great
               noise
               and
               kackling
               about
               Sufficient
               and
               Efficient
               ,
               whilst
               there
               is
               nothing
               here
               said
               by
               you
               ,
               which
               is
               not
               as
               insipid
               as
               the
               white
               of
               an
               Egg.
               
            
             
               But
               of
               that
               Necessity
               which
               is
               said
               to
               compell
               the
               Will
               of
               Man
               ,
               enough
               ;
               let
               ●s
               consider
               that
               Law
               which
               obligeth
               it
               ,
               though
               not
               by
               force
               to
               action
               ,
               yet
               upon
               default
               ,
               to
               punishment
               .
            
             
               And
               that
               we
               may
               proceed
               in
               order
               ,
               let
               our
               beginning
               be
               made
               at
            
             
             
               
                 Our
                 Seventh
              
               Head
               ,
               The
               
                 Law
                 of
                 Nature
              
               ,
               that
               inward
               Law
               ,
               in
               relation
               to
               which
               each
               Man
               is
               a
               Magistrate
               to
               himself
               ,
               erecting
               a
               Tribunal
               in
               his
               own
               Breast
               .
            
          
        
         
           
             
               Mr.
               Hobbes
               .
            
             
               There
               is
               a
               right
               ,
               and
               also
               ,
               a
               Law
               of
               Nature
               .
               The
               Right
               of
               Nature
               ,
               is
               the
               Liberty
               each
               Man
               hath
               ,
               to
               use
               his
               own
               power
               as
               he
               will
               himself
               ,
               for
               the
               preservation
               of
               his
               own
               nature
               ,
               that
               is
               to
               say
               ,
               of
               his
               own
               life
               ;
               and
               consequently
               of
               doing
               any
               thing
               ,
               which
               in
               his
               own
               judgment
               ,
               and
               reason
               ,
               he
               shall
               conceive
               to
               be
               the
               aptest
               means
               thereunto
               .
               —
               The
               Law
               of
               Nature
               is
               a
               precept
               ,
               or
               general
               Rule
               ,
               found
               out
               by
               Reason
               ,
               by
               which
               a
               Man
               is
               forbidden
               to
               do
               that
               which
               is
               destructive
               of
               his
               life
               ,
               or
               taketh
               away
               the
               means
               of
               preserving
               the
               same
               ;
               and
               to
               omit
               ,
               that
               ,
               by
               which
               he
               thinketh
               ,
               it
               may
               be
               lest
               preserved
               ,
               —
               the
               sum
               of
               the
               Right
               of
               the
               right
               of
               Nature
               ,
               is
               ,
               by
               all
               means
               we
               can
               to
               defend
               our selves
               :
               This
               is
               b
               the
               first
               foundation
               of
               Natural
               Right
               .
            
          
           
             
               Stud.
               
            
             
               The
               distinction
               betwixt
               the
               Right
               ,
               and
               the
               Law
               of
               Nature
               ,
               is
               ,
               with
               good
               reason
               ,
               to
               be
               admitted
               .
               But
               you
               ought
               not
               to
               challenge
               it
               *
               to
               your self
               ,
               seeing
               it
               is
               expressly
               noted
               by
               divers
               ancient
               Authors
               ,
               and
               in
               particular
               ,
               by
               
                 Laurentius
                 Valla
              
               c
               .
               That
               which
               you
               add
               ,
               seemeth
               as
               false
               as
               the
               other
               is
               ancient
               .
               For
               the
               right
               dictate
               of
               Natural
               Reason
               obliging
               Man
               (
               not
               yet
               suppos'd
               a
               Member
               of
               the
               great
               Community
               )
               to
               an
               orderly
               behaviour
               towards
               God
               ,
               and
               his
               Parents
               ,
               as
               also
               towards
               his
               own
               Soul
               and
               Body
               ,
               in
               cases
               which
               concern
               ,
               and
               which
               concern
               not
               ,
               life
               &
               death
               ,
               is
               the
               Law
               of
               Nature
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               The
               Dictates
               of
               Reason
               [
               concerning
               
               Vice
               and
               Virtue
               a
               Men
               b
               use
               to
               call
               by
               the
               name
               of
               Laws
               ,
               but
               improperly
               :
               for
               they
               are
               but
               Conclusions
               ,
               or
               Theorems
               ,
               concerning
               what
               conduceth
               to
               the
               conservation
               ,
               and
               defence
               of
               themselves
               ;
               whereas
               Law
               properly
               is
               the
               word
               of
               him
               ,
               who
               by
               Right
               hath
               command
               over
               others
               .
            
          
           
             
               Stud.
               
            
             
               These
               Dictates
               being
               the
               Natural
               Operations
               of
               our
               Minds
               ,
               the
               Being
               ,
               and
               undepraved
               condition
               of
               which
               in
               right
               reasoning
               ,
               we
               owe
               to
               God
               ;
               we
               cannot
               but
               esteem
               them
               as
               the
               voice
               of
               God
               within
               us
               ,
               and
               consequently
               Law
               :
               wherefore
               St.
               Paul
               calleth
               the
               Rule
               of
               Natural
               Conscience
               amongst
               the
               Gentiles
               ,
               the
               Law
               written
               in
               their
               Hearts
               .
               —
               But
               whence
               doth
               it
               come
               to
               pass
               ,
               that
               self-interest
               is
               laid
               by
               you
               as
               the
               foundation-stone
               of
               the
               Law
               of
               Nature
               ?
               in
               such
               sort
               ,
               that
               nothing
               is
               unlawful
               which
               conduceth
               to
               such
               preservation
               .
               For
               ,
               it
               is
               commonly
               taught
               amongst
               us
               ,
               that
               many
               things
               are
               condemn'd
               by
               the
               light
               of
               Reason
               ;
               and
               that
               we
               ought
               not
               to
               do
               evil
               that
               good
               may
               come
               on
               't
               ;
               but
               prefer
               the
               Law
               of
               God
               in
               nature
               before
               private
               Utility
               ;
               it
               being
               the
               truest
               Self-interest
               to
               lose
               the
               present
               secular
               advantage
               ,
               for
               the
               future
               recompence
               of
               such
               as
               ,
               with
               peril
               ,
               obey
               God.
               
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               The
               Reasons
               of
               my
               Opinion
               are
               manifest
               .
               Because
               it
               is
               natural
               for
               Man
               to
               avoid
               pain
               c
               and
               pursue
               utility
               ;
               and
               because
               in
               the
               state
               of
               Nature
               ,
               there
               is
               nothing
               unlawful
               against
               others
               .
               For
               d
               the
               desires
               ,
               and
               other
               passions
               of
               Man
               ,
               are
               in
               themselves
               no
               sin
               :
               no
               more
               are
               the
               actions
               that
               proceed
               from
               those
               Passions
               ,
               'till
               they
               know
               a
               Law
               that
               forbids
               them
               :
               
               which
               ,
               till
               Laws
               be
               made
               ,
               they
               cannot
               know
               :
               nor
               can
               any
               Law
               be
               made
               ,
               'till
               they
               have
               agreed
               upon
               the
               person
               that
               shall
               make
               it
               .
            
          
           
             
               Stud.
               
            
             
               Unless
               you
               explain
               your self
               concerning
               this
               state
               of
               Nature
               which
               you
               speak
               of
               ,
               the
               way
               of
               our
               proceeding
               will
               be
               darkned
               by
               words
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               The
               natural
               condition
               of
               Mankind
               may
               be
               thus
               explained
               .
            
             
               Nature
               hath
               made
               Men
               so
               equal
               a
               in
               the
               faculties
               of
               Body
               and
               Mind
               ;
               as
               that
               ,
               when
               all
               is
               reckoned
               together
               ,
               the
               difference
               between
               Man
               and
               M●n
               ,
               is
               not
               so
               considerable
               ,
               as
               that
               one
               man
               can
               thereupon
               claim
               to
               himself
               any
               benefit
               to
               which
               another
               may
               not
               pretend
               as
               well
               as
               he
               .
            
             
               From
               this
               equality
               of
               ability
               ,
               ariseth
               equality
               of
               hope
               in
               the
               attaining
               of
               our
               ends
               .
               And
               therefore
               if
               any
               two
               Men
               ,
               desire
               the
               same
               thing
               ,
               which
               nevertheless
               they
               cannot
               both
               enjoy
               ,
               they
               become
               Enemies
               ;
               and
               in
               the
               way
               to
               their
               end
               (
               which
               is
               principally
               their
               own
               conservation
               ,
               and
               sometimes
               their
               Delectation
               only
               )
               endeavour
               to
               destroy
               or
               subdue
               one
               another
               .
               Whereupon
               some
               are
               invited
               to
               invade
               others
               ,
               and
               from
               others
               may
               fear
               the
               like
               invasion
               .
            
             
               From
               equality
               of
               ability
               ,
               competition
               ariseth
               fomented
               by
               equality
               of
               hope
               ;
               and
               from
               thence
               diffidence
               of
               one
               another
               :
               And
               from
               this
               diffidence
               attended
               with
               desire
               of
               glory
               in
               conquering
               ,
               there
               ariseth
               a
               war
               of
               every
               Man
               against
               every
               Man.
               
            
             
               And
               therefore
               ,
               whatsoever
               is
               consequent
               to
               a
               time
               of
               War
               ,
               where
               every
               Man
               is
               enemy
               to
               every
               Man
               ;
               the
               same
               is
               consequent
               to
               the
               
               time
               wherein
               men
               live
               without
               other
               security
               ,
               than
               what
               their
               own
               strength
               ,
               and
               their
               own
               inven●ion
               shall
               furnish
               them
               withal
               .
               In
               such
               condition
               ,
               there
               is
               no
               place
               for
               industry
               ;
               because
               the
               fruit
               thereof
               is
               uncertain
               ;
               and
               consequently
               no
               culture
               of
               the
               earth
               ,
               no
               Navigation
               ,
               nor
               use
               of
               the
               Commodities
               that
               may
               be
               imported
               by
               Sea
               ;
               no
               commodious
               bu●ding
               ;
               no
               instruments
               of
               moving
               and
               removing
               such
               things
               as
               require
               much
               force
               ;
               no
               knowledg
               of
               the
               face
               of
               the
               earth
               ;
               no
               account
               o●
               time
               ,
               no
               Arts
               ;
               no
               Letters
               ;
               no
               Society
               ;
               and
               ,
               which
               is
               worst
               of
               all
               ,
               continual
               fear
               ,
               and
               danger
               of
               violent
               death
               ;
               and
               the
               life
               of
               man
               ,
               solitary
               ,
               poor
               ,
               nasty
               ,
               brutish
               ,
               and
               short
               .
            
             
               To
               this
               War
               of
               every
               Man
               against
               every
               Man
               ,
               this
               also
               is
               consequent
               .
               That
               nothing
               can
               be
               unjust
               .
               The
               notions
               of
               Right
               and
               wrong
               ,
               justice
               and
               injustice
               have
               there
               no
               place
               .
               Where
               there
               is
               no
               common
               power
               ,
               there
               is
               no
               Law
               ;
               wh●●●
               no
               Law
               ,
               no
               Injustice
               .
               Force
               and
               Fraud
               ,
               are
               in
               war
               the
               two
               Cardinal
               Virtues
               .
               Justice
               and
               Injustice
               are
               none
               of
               the
               Faculties
               ,
               neither
               of
               the
               Body
               ,
               nor
               Mind
               .
               I●
               they
               were
               ,
               they
               might
               be
               in
               a
               Man
               that
               were
               alone
               in
               the
               World
               ,
               as
               well
               as
               his
               Senses
               ,
               and
               Passions
               .
               They
               are
               Qualities
               ,
               that
               relate
               to
               Men
               in
               Society
               ,
               not
               in
               Solitude
               .
               It
               is
               consequent
               also
               to
               the
               same
               condition
               ,
               that
               there
               be
               no
               propriety
               ,
               no
               dominion
               ,
               no
               Min●
               and
               Thine
               distinct
               ;
               but
               only
               ,
               that
               to
               be
               every
               Man
               's
               that
               he
               can
               get
               ;
               and
               for
               so
               long
               as
               he
               can
               keep
               it
               .
            
             
               And
               this
               is
               the
               ill
               condition
               ,
               which
               Man
               by
               meer
               nature
               is
               actually
               placed
               in
               ;
               though
               with
               a
               possibility
               to
               come
               out
               of
               it
               :
               consisting
               partly
               in
               the
               Passions
               ,
               partly
               in
               his
               Reason
               .
            
             
             
               The
               Passions
               that
               encline
               men
               to
               peace
               ,
               are
               ,
               fear
               of
               death
               ;
               desire
               of
               such
               things
               as
               are
               necessary
               to
               commodious
               living
               ;
               &
               a
               hope
               by
               their
               industry
               to
               obtain
               them
               .
               And
               Reason
               suggesteth
               convenient
               Articles
               of
               Peace
               ,
               upon
               which
               Men
               may
               be
               drawn
               to
               agreement
               .
               These
               Articles
               ,
               are
               they
               ,
               which
               otherwise
               are
               called
               the
               Laws
               of
               Nature
               .
            
          
           
             
               Stud.
               
            
             
               It
               is
               a
               very
               absurd
               and
               unsecure
               course
               to
               lay
               the
               ground-work
               of
               all
               civil
               Polity
               and
               formed
               Religion
               ,
               upon
               such
               a
               supposed
               state
               of
               Nature
               ,
               as
               hath
               no
               firmer
               support
               than
               the
               contrivance
               of
               your
               own
               fancy
               .
               Let
               Ptolemy
               endeavour
               a
               Solution
               of
               those
               appearances
               which
               arise
               from
               the
               heavenly
               Bodies
               ,
               by
               one
               sort
               of
               Scheme
               ;
               and
               Tycho
               by
               another
               ,
               and
               Copernicus
               by
               a
               third
               ;
               and
               let
               Des-Cartes
               attempt
               a
               fourth
               ;
               for
               the
               declaring
               ,
               not
               only
               in
               what
               manner
               ,
               but
               by
               what
               Efficient
               Cause
               ,
               the
               Starrs
               may
               move
               ;
               for
               thus
               far
               the
               interests
               of
               Men
               remain
               secure
               ,
               not
               being
               minded
               by
               such
               remote
               Models
               and
               Hypotheses
               .
               But
               when
               the
               Temporal
               and
               Eternal
               safety
               of
               Mankind
               is
               concerned
               (
               as
               in
               the
               Doctrines
               of
               Civil
               and
               Moral
               ,
               and
               Christian
               Philosophy
               )
               then
               are
               Hypotheses
               ,
               framed
               by
               imagination
               ,
               and
               not
               by
               reason
               assisted
               with
               Memory
               touching
               the
               passed
               state
               of
               the
               World
               ,
               as
               exceedingly
               dangerous
               as
               they
               are
               absurd
               .
               Wherefore
               ,
               such
               persons
               who
               trouble
               the
               World
               with
               fancied
               Schemes
               and
               Models
               of
               Poli●y
               ,
               in
               Oceana's
               and
               Leviathan's
               ,
               ought
               to
               have
               in
               their
               Minds
               an
               usual
               saying
               of
               the
               most
               excellent
               Lord
               Bacon
               concerning
               a
               Philosophy
               advanced
               upon
               the
               History
               of
               Nature
               .
               That
               a
               such
               a
               work
               is
               the
               World
               as
               
               God
               made
               it
               ,
               and
               not
               as
               Men
               have
               made
               it
               :
               for
               that
               it
               hath
               nothing
               of
               Imagination
               .
            
             
               The
               faithful
               Records
               of
               time
               give
               us
               another
               account
               of
               the
               Origin
               of
               Nations
               ;
               and
               common
               Sense
               ,
               whereby
               one
               apprehends
               in
               another's
               birth
               ,
               the
               manner
               of
               his
               own
               ,
               doth
               sufficiently
               instruct
               us
               in
               this
               truth
               ,
               that
               we
               are
               born
               ,
               and
               grow
               up
               under
               Government
               ;
               Our
               Parents
               being
               a
               before
               the
               Institution
               of
               Commonwealth
               ,
               absolute
               Soveraigns
               in
               their
               own
               Families
               :
               And
               as
               Hicrocles
               speaketh
               ,
               b
               Gods
               upon
               Earth
               .
               Wherefore
               Cicero
               ,
               discoursing
               of
               the
               many
               Degrees
               of
               the
               Society
               of
               Men
               ,
               calleth
               c
               Wedlock
               the
               beginning
               of
               a
               City
               ;
               and
               ,
               as
               it
               were
               ,
               the
               Seminary
               of
               a
               Kingdom
               ▪
               So
               that
               ,
               to
               talk
               of
               such
               a
               state
               of
               nature
               as
               supposeth
               an
               Independency
               of
               one
               person
               upon
               another
               ,
               is
               to
               lay
               aside
               not
               only
               the
               History
               of
               Moses
               ,
               but
               also
               of
               Experience
               ,
               which
               teacheth
               that
               we
               are
               born
               Infants
               ,
               (
               of
               Parents
               ,
               for
               that
               reason
               ,
               to
               be
               obey'd
               )
               ,
               and
               to
               put
               some
               such
               cheat
               upon
               the
               World
               ,
               as
               Nurses
               are
               wont
               ,
               in
               sport
               ,
               to
               put
               upon
               unwary
               Children
               ,
               when
               they
               tell
               them
               ,
               they
               started
               up
               out
               of
               the
               Parsley-bed
               .
               And
               verily
               some
               such
               odd
               conceit
               is
               to
               be
               suspected
               in
               that
               Man
               who
               says
               ,
               that
               all
               is
               Matter
               ,
               and
               by
               consequence
               ,
               that
               Mankind
               arose
               ,
               at
               first
               ,
               out
               of
               the
               fortuitous
               Concretions
               of
               it
               .
               Epicurus
               therefore
               in
               sequel
               of
               that
               doctrine
               of
               his
               ,
               that
               all
               things
               were
               produced
               by
               atoms
               ,
               explained
               the
               birth
               of
               Man
               ,
               by
               supposing
               certain
               swelling
               bags
               or
               wombs
               upon
               the
               earth
               ,
               which
               brake
               at
               last
               ,
               and
               let
               forth
               Infants
               d
               nourished
               by
               her
               Juice
               ,
               clothed
               by
               her
               Vapours
               ,
               provided
               of
               a
               bed
               in
               the
               soft
               grass
               :
               
               and
               he
               also
               taught
               that
               in
               the
               beginning
               (
               though
               he
               knew
               not
               when
               )
               Men
               wander'd
               about
               like
               Beasts
               ,
               and
               every
               one
               was
               for
               himself
               ,
               and
               that
               meerly
               to
               secure
               themselves
               ,
               they
               combin'd
               into
               Societies
               ;
               and
               that
               those
               Societies
               were
               formed
               by
               Pacts
               and
               Covenants
               ,
               and
               that
               from
               those
               Covenants
               sprang
               good
               and
               evil
               ,
               just
               and
               unjust
               .
               For
               ,
               such
               a
               Romance
               is
               to
               be
               read
               ,
               at
               large
               ,
               in
               his
               Compurgator
               ,
               Gassendus
               ,
               a
               who
               subjoyneth
               no
               Essay
               of
               confutation
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               It
               may
               b
               peradventure
               be
               thought
               ,
               there
               was
               never
               such
               a
               time
               ,
               nor
               condition
               of
               War
               ,
               as
               this
               now
               described
               ;
               and
               I
               believe
               it
               was
               never
               generally
               so
               ,
               over
               all
               the
               World
               :
               But
               there
               are
               many
               places
               where
               they
               live
               so
               now
               .
               For
               ,
               the
               Savage
               People
               in
               many
               places
               of
               America
               ,
               except
               the
               Government
               of
               small
               Families
               ,
               the
               concord
               whereof
               dependeth
               on
               Natural
               Lust
               ,
               have
               no
               Government
               at
               all
               ,
               and
               live
               at
               this
               day
               in
               a
               brutish
               manner
               .
            
          
           
             
               Stud
               
            
             
               I
               am
               sorry
               that
               so
               much
               barbarousness
               being
               charged
               upon
               Mankind
               ,
               so
               little
               of
               the
               imputation
               can
               be
               fairly
               taken
               off
               Yet
               that
               the
               condition
               of
               human
               nature
               is
               not
               so
               very
               rude
               as
               you
               seem
               to
               represent
               it
               ,
               appeareth
               from
               many
               passages
               in
               undoubted
               Story
               .
               Iustin
               c
               ,
               in
               his
               Epitom
               of
               
                 Trogus
                 Pompeius
              
               ,
               describeth
               the
               ancient
               Scythians
               in
               such
               a
               manner
               ,
               that
               their
               Behaviour
               seemeth
               to
               upbraid
               those
               People
               ,
               who
               call
               themselves
               ,
               The
               Civilized
               parts
               of
               the
               World.
               By
               him
               we
               are
               informed
               ,
               
                 That
                 they
                 had
                 neither
                 Houses
                 ,
                 nor
                 Enclosures
                 of
                 ground
                 ,
                 but
                 wander'd
                 with
                 their
                 Cattel
                 in
                 solitary
                 and
                 untilled
                 Desarts
                 ;
                 That
                 Justice
                 had
                 
                 honour
                 derived
                 ,
                 to
                 it
                 ,
                 not
                 from
                 positive
                 Law
                 ,
                 but
                 from
                 the
                 good
                 natures
                 of
                 the
                 People
                 .
                 That
                 no
                 man
                 was
                 more
                 odious
                 ,
                 amongst
                 them
                 than
                 the
                 Invader
                 of
                 such
                 things
                 as
                 were
                 occupied
                 by
                 another
                 .
              
               In
               consideration
               of
               which
               inbred
               civility
               ,
               the
               Historian
               wisheth
               that
               the
               other
               Nations
               of
               the
               World
               were
               followers
               of
               the
               Scythick
               Moderation
               ;
               after
               which
               ,
               he
               thus
               concludeth
               .
               
                 It
                 may
                 seem
                 a
                 matter
                 fit
                 to
                 be
                 admired
                 ,
                 that
                 Nature
                 should
                 bestow
                 that
                 upon
                 the
                 Scythians
                 ,
                 which
                 the
                 Graecians
                 thems●lves
                 ,
                 though
                 long
                 instructed
                 by
                 the
                 Doctrines
                 and
                 Precepts
                 of
                 Law-givers
                 and
                 Philosophers
                 ,
                 have
                 not
                 attain'd
                 to
                 :
                 and
                 that
                 formed
                 manners
                 should
                 be
                 excelled
                 by
                 uneducated
                 Barbarity
                 .
              
            
             
               But
               ,
               let
               it
               be
               supposed
               that
               many
               brutish
               Families
               in
               America
               (
               in
               whose
               stead
               you
               might
               have
               rather
               mentioned
               the
               wild
               Arabes
               a
               ,
               are
               so
               many
               dens
               of
               Robbers
               ,
               and
               live
               by
               such
               prey
               as
               their
               power
               and
               wildness
               can
               provide
               for
               them
               .
               Yet
               by
               this
               Instance
               ,
               because
               it
               is
               made
               in
               Families
               ,
               where
               Government
               has
               place
               ,
               you
               rather
               overthrow
               than
               prove
               your
               supposed
               state
               of
               Nature
               .
               Wherefore
               ,
               in
               a
               note
               added
               ,
               upon
               second
               thoughts
               ,
               to
               your
               Book
               
                 de
                 Cive
              
               b
               in
               order
               to
               a
               Solution
               of
               this
               Argument
               [
               that
               the
               Son
               killing
               his
               Parent
               ,
               in
               the
               state
               of
               Nature
               ,
               acteth
               unjustly
               ]
               you
               subjoin
               an
               Answer
               to
               this
               effect
               A
               man
               cannot
               be
               understood
               to
               be
               a
               son
               in
               the
               meer
               state
               of
               Nature
               ,
               seeing
               as
               soon
               as
               he
               is
               born
               he
               is
               under
               the
               lawful
               c
               Power
               and
               Government
               of
               them
               ,
               to
               whom
               he
               oweth
               his
               conservation
               ;
               to
               wit
               ,
               of
               his
               Mother
               or
               Father
               ,
               or
               to
               him
               who
               affords
               him
               Provisions
               of
               common
               life
               .
            
             
             
               It
               is
               further
               to
               be
               marked
               ,
               that
               one
               Family
               ,
               as
               it
               stands
               separated
               from
               another
               ,
               is
               as
               one
               Kingdom
               divided
               from
               the
               Territories
               of
               a
               Neighbouring
               Monarch
               .
               If
               therefore
               the
               state
               of
               Nature
               remaineth
               in
               a
               Family
               not
               depending
               upon
               another
               Family
               ,
               in
               places
               where
               there
               is
               no
               common
               Government
               ;
               then
               all
               Kingdoms
               which
               have
               not
               made
               Leagues
               with
               one
               another
               ,
               are
               ,
               at
               this
               day
               ,
               in
               the
               same
               state
               .
               Whereas
               they
               rather
               are
               in
               a
               state
               of
               defence
               dictated
               by
               prudence
               ;
               and
               ,
               as
               you
               say
               ,
               in
               the
               posture
               a
               of
               Gladiators
               ,
               having
               their
               swords
               pointing
               ,
               and
               their
               Eyes
               fixed
               on
               one
               another
               ,
               than
               in
               a
               state
               of
               War
               ,
               prompted
               by
               pride
               and
               insati●ble
               ambition
               .
               And
               therefore
               no
               affront
               being
               offered
               to
               a
               foreign
               Prince
               before
               his
               Invasion
               ,
               he
               is
               esteem'd
               both
               injurious
               and
               unjust
               ,
               whilst
               for
               no
               other
               reason
               than
               his
               greedy
               Will
               ,
               he
               thrusts
               inoffensive
               people
               out
               of
               ancient
               possession
               .
               I
               know
               you
               esteem
               all
               distinct
               Kingdoms
               in
               a
               state
               of
               War
               in
               relation
               to
               each
               other
               b
               ,
               and
               that
               therefore
               they
               have
               a
               right
               ,
               if
               they
               have
               a
               Power
               of
               invading
               :
               but
               he
               that
               consults
               Grotius
               ,
               in
               his
               Book
               
                 de
                 jure
                 belli
                 &
                 Pacis
              
               (
               designed
               chiefly
               c
               to
               set
               forth
               the
               Rights
               ,
               not
               of
               Domestick
               ,
               but
               Formsick
               VVar
               )
               will
               not
               be
               much
               of
               your
               opinion
               ;
               neither
               will
               he
               ,
               easily
               ,
               be
               reconcil'd
               to
               the
               Practice
               of
               the
               Romans
               ,
               in
               
                 Petronius
                 Arbiter
              
               ,
               d
               (
               a
               Practice
               to
               which
               that
               of
               the
               Spaniards
               is
               akin
               )
               ,
               who
               made
               foreign
               Nations
               to
               be
               Enemies
               ,
               as
               Princes
               sometimes
               make
               their
               Subjects
               ,
               Traytors
               ;
               for
               the
               sake
               of
               their
               Riches
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               I
               confess
               e
               that
               a
               great
               Family
               ,
               if
               it
               be
               not
               part
               of
               some
               Commonwealth
               ,
               
               is
               of
               it self
               ,
               as
               to
               the
               Rights
               of
               Soveraignty
               ,
               a
               little
               Monarchy
               :
               whether
               that
               Family
               consist
               of
               a
               Man
               and
               his
               Children
               ;
               or
               of
               a
               Man
               and
               his
               Servants
               ;
               or
               of
               a
               Man
               and
               his
               Children
               ,
               and
               Servants
               together
               ,
               wherein
               the
               Father
               or
               Master
               is
               the
               Soveraign
               .
               But
               yet
               a
               Family
               is
               not
               properly
               a
               Commonwealth
               ;
               unless
               it
               be
               of
               that
               power
               by
               its
               own
               number
               ,
               or
               by
               other
               opportunities
               ,
               as
               not
               to
               be
               subdued
               without
               the
               hazard
               of
               War.
               
            
          
           
             
               Stud.
               
            
             
               In
               those
               Places
               ,
               where
               there
               is
               no
               common
               Government
               (
               as
               of
               late
               amongst
               the
               West
               -
               Arabes
               ,
               'till
               their
               acceptance
               of
               
                 Muley
                 Arsheid
              
               ,
               first
               for
               their
               General
               ,
               and
               then
               their
               King
               )
               a
               Family
               may
               be
               called
               a
               small
               Kingdom
               ,
               notwithstanding
               the
               meanness
               of
               its
               Power
               ;
               because
               it
               can
               ,
               as
               well
               ,
               secure
               it self
               ,
               against
               the
               assaults
               of
               another
               Family
               ,
               as
               one
               Kingdom
               can
               withstand
               the
               Opposition
               of
               another
               .
               For
               ,
               we
               compare
               Family
               to
               Family
               ,
               and
               not
               to
               a
               vast
               Empire
               ,
               against
               whose
               mighty
               numbers
               ,
               it
               is
               in
               vain
               to
               make
               resistance
               :
               For
               ,
               if
               want
               of
               strength
               doth
               render
               a
               Family
               no
               Commonwealth
               ,
               than
               by
               the
               same
               reason
               ,
               the
               Republicks
               of
               
                 Athens
                 ,
                 Corinth
                 ,
                 Lacedaemon
              
               ,
               and
               the
               rest
               ,
               were
               properly
               no
               Republicks
               ,
               because
               they
               were
               but
               so
               many
               weak
               and
               little
               Members
               ,
               compar'd
               to
               the
               vast
               Body
               of
               the
               Graecian
               Empire
               .
            
             
               But
               ,
               further
               :
               Were
               every
               man
               supposed
               loose
               ,
               even
               from
               the
               yoke
               of
               Paternal
               Government
               ,
               yet
               in
               such
               a
               state
               ,
               there
               would
               be
               place
               ,
               for
               the
               Natural
               Laws
               of
               good
               and
               evil
               .
            
             
               For
               ,
               first
               ,
               There
               is
               in
               Mankind
               ,
               an
               ability
               of
               Soul
               to
               ascend
               unto
               the
               knowledg
               of
               the
               first
               invisible
               Cause
               a
               by
               the
               effects
               of
               his
               Power
               ,
               
               and
               Wisdom
               ,
               and
               Goodness
               ,
               which
               are
               conspicuous
               in
               all
               the
               parts
               of
               his
               Creation
               .
               I
               say
               ,
               an
               ability
               to
               know
               ,
               not
               an
               actual
               acknowledgment
               ,
               of
               the
               Being
               of
               a
               God.
               For
               the
               Acrothoitae
               are
               said
               ,
               by
               Theophrasius
               a
               ,
               to
               have
               been
               a
               Nation
               of
               Atheists
               ;
               as
               also
               to
               have
               been
               swallow'd
               up
               by
               the
               gaping
               Earth
               ;
               undergoing
               a
               Judgment
               worthy
               that
               God
               whom
               their
               Imaginations
               banish'd
               out
               of
               the
               World.
               If
               ,
               then
               ,
               there
               be
               such
               ability
               in
               the
               Mind
               of
               Man
               ,
               he
               is
               capable
               of
               sinning
               by
               himself
               ,
               in
               the
               secretest
               retirement
               from
               the
               Societies
               and
               Laws
               of
               his
               Fellow-creatures
               ▪
               either
               by
               the
               supiness
               of
               his
               mind
               in
               being
               secure
               in
               Atheism
               ,
               for
               want
               of
               exerting
               those
               Powers
               ,
               by
               exercise
               ,
               which
               God
               hath
               implanted
               in
               him
               ;
               or
               ,
               by
               the
               ingratitude
               of
               his
               mind
               ,
               by
               want
               of
               Love
               and
               Thankfulness
               to
               God
               ,
               whom
               in
               speculation
               he
               confesseth
               to
               exist
               ;
               the
               notion
               of
               a
               Deity
               including
               that
               of
               a
               Benefactor
               .
            
          
           
             
               Mr.
               H.
               
            
             
               I
               must
               acknowledg
               b
               ,
               that
               it
               is
               not
               impossible
               ,
               in
               the
               state
               of
               Nature
               ,
               to
               sin
               against
               God.
               
            
          
           
             
               Stud.
               
            
             
               A
               man
               may
               also
               ,
               in
               that
               state
               ,
               fin
               ,
               by
               being
               injurious
               to
               himself
               .
            
          
           
             
               Mr
               Hobb
               .
            
             
               Neither
               is
               that
               denied
               ,
               because
               c
               hec
               may
               pretend
               that
               to
               be
               for
               his
               preservation
               ,
               which
               neither
               is
               so
               ,
               nor
               is
               so
               judged
               by
               himself
               .
            
          
           
             
               Stud.
               
            
             
               But
               he
               may
               ,
               likewise
               ,
               sin
               ,
               with
               reference
               to
               himself
               in
               matters
               wherein
               no
               prejudice
               accrueth
               to
               his
               health
               ,
               or
               outward
               safety
               .
               The
               Instance
               may
               be
               made
               in
               Buggery
               with
               a
               Bea●●
               ,
               which
               seemeth
               to
               be
               a
               sin
               against
               the
               order
               o●
               God
               in
               Nature
               .
               This
               monstrous
               Indecency
               ,
               this
               detestable
               and
               abhominable
               Vice
               (
               as
               the
               Statute
               calls
               it
               )
               is
               ,
               by
               our
               Law
               d
               ,
               made
               Felony
               without
               Clergy
               ;
               and
               this
               ,
               surely
               ,
               in
               regard
               it
               is
               rather
               a
               sin
               against
               Nature
               than
               Commonwealth
               ;
               it
               being
               less
               noxious
               to
               Society
               ,
               
               to
               humble
               ,
               than
               to
               kill
               the
               owners
               beast
               ,
               the
               latter
               of
               which
               is
               but
               a
               tre●pass
               .
            
             
               Lastly
               ,
               In
               relation
               to
               ot●ers
               ,
               I
               cannot
               but
               judg
               ,
               that
               one
               man
               espying
               another
               ,
               and
               not
               discerni●g
               in
               him
               any
               tokens
               of
               mischief
               ,
               but
               rather
               of
               submission
               ;
               if
               being
               thus
               secure
               &
               unassaulted
               ,
               he
               rusheth
               upon
               him
               ,
               &
               so
               ,
               to
               display
               his
               power
               ,
               and
               please
               his
               tyrannous
               mind
               bereave●h
               him
               of
               life
               ;
               he
               is
               a
               murd●rer
               ,
               in
               the
               account
               of
               God
               &
               Man.
               The
               reason
               seemeth
               unst●ained
               &
               cogent
               .
               For
               there
               is
               no
               such
               neer
               propriety
               to
               a
               man
               in
               any
               possession
               as
               in
               that
               of
               life
               ;
               which
               a
               man
               ,
               as
               to
               this
               state
               ,
               can
               no
               more
               forego
               ,
               then
               he
               can
               part
               with
               himself
               :
               neither
               can
               the
               Right
               be
               more
               confirmed
               to
               him
               than
               his
               own
               Pe●●●nality
               .
               Wherefore
               ,
               in
               no
               condition
               of
               Mankind
               ,
               can
               it
               be
               forfeited
               but
               by
               his
               own
               default
               or
               consent
               .
               But
               in
               meer
               self
               defence
               there
               's
               no
               murther
               ,
               because
               one
               life
               being
               apparently
               in
               hazard
               ,
               it
               is
               reason
               that
               the
               assaulted
               man
               should
               esteem
               his
               own
               more
               dearly
               than
               his
               Enemy's
               .
               It
               is
               e●sie
               to
               understand
               on
               which
               side
               to
               act
               ,
               when
               it
               is
               come
               to
               this
               pass
               that
               (
               as
               the
               Italians
               say
               of
               War
               a
               ,
               We
               must
               either
               be
               spectators
               of
               other
               me●s
               deaths
               ,
               or
               spectacles
               of
               our
               own
               .
            
             
               Moreover
               ,
               it
               appeare●h
               ,
               unto
               me
               ,
               not
               altogether
               improbable
               ,
               that
               in
               this
               feigned
               state
               of
               nature
               ,
               unjust
               robbery
               may
               have
               place
               .
               For
               ,
               in
               this
               community
               there
               being
               sufficient
               portions
               both
               for
               the
               necessity
               &
               convenience
               ,
               of
               all
               men
               ;
               if
               one
               shall
               intrude
               into
               the
               possessi●n
               of
               another
               who
               is
               contented
               with
               a
               modest
               share
               ,
               being
               moved
               only
               by
               ambition
               &
               wantonness
               of
               mind
               ;
               he
               seemeth
               to
               be
               no
               other
               than
               an
               unrighteous
               aggresso●
               .
               For
               all
               men
               being
               ,
               by
               you
               ,
               supposed
               of
               equal
               righ●
               ▪
               the
               advantage
               of
               pre-occupancy
               on
               the
               one
               sid●
               ,
               do's
               turn
               the
               scale
               ,
               if
               natural
               justice
               holds
               the
               ballance
               :
               For
               it
               is
               in
               Law
               ,
               
               an
               old
               maxim
               ,
               
                 In
                 pari
                 jure
                 ,
                 melior
                 est
                 conditio
                 Possidentis
                 .
              
               Wherefore
               ,
               if
               any
               person
               endeavours
               ,
               by
               such
               unnatural
               practises
               ,
               as
               I
               have
               mention'd
               ,
               to
               encrease
               his
               outward
               safety
               ,
               or
               brutish
               delight
               ,
               he
               ,
               in
               truth
               ,
               destroyeth
               by
               his
               iniquity
               more
               of
               himself
               than
               he
               can
               preserve
               by
               his
               ambition
               and
               lust
               .
               And
               he
               may
               be
               resembled
               to
               a
               rash
               Seaman
               ,
               who
               out
               of
               presumed
               pleasure
               in
               swimming
               ,
               throws
               himself
               headlong
               into
               a
               boisterous
               Sea
               ;
               temporal
               delight
               and
               preservation
               by
               sin
               ,
               being
               the
               ready
               way
               to
               bottomless
               ruin
               .
            
             
               By
               what
               hath
               been
               said
               ,
               I
               am
               induced
               to
               believe
               ,
               that
               there
               is
               not
               only
               iniquity
               ,
               but
               injustice
               too
               ,
               in
               a
               meer
               state
               of
               Nature
               ;
               although
               neither
               of
               them
               be
               capable
               of
               such
               aggravations
               ,
               or
               are
               extended
               to
               so
               many
               Instances
               ,
               as
               in
               that
               state
               ,
               where
               men
               live
               under
               Positive
               Commands
               .
               For
               ,
               to
               make
               Instance
               ,
               not
               in
               the
               lower
               restraints
               of
               fishing
               ,
               fowling
               ,
               hunting
               ;
               but
               in
               the
               more
               considerable
               case
               of
               promiscuous
               mixtures
               ;
               such
               practice
               seemeth
               not
               so
               much
               condemned
               by
               the
               Law
               of
               Nature
               ,
               as
               by
               Custom
               ,
               &
               the
               commands
               of
               Moses
               ▪
               &
               Christ
               ,
               &
               Christian
               Magistrates
               ,
               and
               heathen
               Powers
               .
               For
               the
               most
               holy
               God
               would
               never
               have
               begun
               the
               World
               by
               one
               Man
               and
               Woman
               ,
               whose
               Posterity
               must
               needs
               be
               propagated
               by
               the
               mixtures
               of
               their
               Sons
               &
               D●ughters
               ,
               if
               what
               we
               call
               Incest
               ,
               had
               been
               inconsistent
               with
               any
               immutable
               Law
               of
               Reason
               &
               Nature
               .
               Neither
               would
               ●e
               have
               allowed
               the
               Patriarchs
               in
               Polygamy
               ,
               if
               it
               had
               been
               in
               truth
               an
               absolute
               evil
               ;
               and
               not
               rather
               ,
               in
               some
               Circumstances
               of
               time
               and
               place
               ,
               and
               persons
               ,
               fit
               and
               convenient
               .
               Neither
               is
               there
               ,
               in
               these
               matters
               ,
               any
               consent
               of
               Nations
               ,
               who
               have
               no
               other
               instructor
               besides
               Nature
               :
               for
               ,
               the
               Garamantici
               married
               not
               ;
               but
               engendred
               as
               the
               Monsters
               at
               the
               Springs
               of
               Africa
               .
               And
               S●leucus
               gave
               his
               own
               Wife
               to
               his
               son
               Antiochus
               ,
               &
               then
               passed
               it
               into
               a
               Law.
               And
               Socrates
               the
               great
               pretender
               to
               Moral
               Prudence
               ,
               esteemed
               
               it
               a
               civility
               to
               his
               Friend
               to
               permit
               his
               wife
               to
               enter
               into
               his
               imbraces
               .
               Wherefore
               St.
               Paul
               affirming
               that
               the
               taking
               of
               the
               Father's
               wife
               ,
               was
               a
               For●ication
               not
               once
               named
               amongst
               the
               Gentiles
               ,
               is
               to
               be
               understood
               of
               those
               Heathens
               whose
               manners
               &
               conversations
               he
               had
               observed
               in
               his
               Travels
               .
               And
               
               Aelian's
               Reading
               or
               Memory
               was
               but
               narrow
               ,
               when
               a
               in
               contemplation
               of
               the
               victorious
               Sicy●●ians
               deflouring
               the
               Pollenaearian
               Virgins
               ,
               he
               cried
               out
               ,
               These
               Practices
               ,
               by
               the
               gods
               of
               Graecia
               ,
               are
               very
               cruel
               ,
               and
               ,
               as
               far
               as
               I
               remember
               ,
               not
               approved
               of
               by
               the
               veriest
               Barbarians
               .
            
             
               And
               ,
               as
               I
               think
               ,
               it
               must
               be
               granted
               to
               you
               ,
               that
               such
               consent
               of
               Nations
               ,
               as
               may
               seem
               to
               argue
               a
               common
               principle
               ,
               whence
               it
               is
               derived
               ;
               is
               not
               easily
               ,
               &
               in
               many
               cases
               ,
               found
               by
               those
               who
               look
               beyond
               the
               usages
               of
               Europe
               ,
               &
               the
               Colonies
               planted
               by
               the
               Europ●ans
               .
               For
               Pagans
               (
               unless
               it
               be
               in
               the
               acknowledgment
               of
               God
               ,
               in
               which
               most
               agree
               )
               do
               infinitly
               differ
               ,
               not
               only
               from
               Jews
               &
               Christians
               ,
               but
               from
               one
               another
               ,
               &
               ●rom
               their
               very
               selves
               also
               in
               process
               of
               time
               .
               And
               those
               who
               liv'd
               but
               an
               hundred
               years
               ago
               ,
               before
               the
               strange
               improvement
               of
               Navigation
               and
               Merchandize
               ,
               could
               understand
               but
               little
               of
               the
               manners
               of
               distant
               Nations
               ;
               the
               Traffick
               being
               then
               in
               a
               few
               Port-Towns
               which
               held
               littl●
               Commerce
               with
               the
               Inland-inhabitants
               at
               any
               remoteness
               .
               Yet
               is
               there
               not
               hence
               to
               be
               taken
               such
               licentious
               advantage
               ,
               as
               if
               there
               were
               no
               Law
               of
               Nature
               .
               For
               how
               various
               soever
               the
               opinions
               and
               customs
               of
               several
               Nations
               are
               ;
               in
               this
               ,
               they
               all
               agree
               ,
               that
               good
               is
               to
               be
               done
               ,
               and
               evil
               to
               be
               shunned
               :
               which
               were
               a
               vain
               determination
               ,
               if
               it
               never
               descended
               from
               a
               general
               sense
               ,
               to
               particularness
               of
               direction
               ,
               which
               is
               the
               immediate
               rule
               of
               manners
               :
               for
               it
               is
               this
               or
               that
               good
               which
               is
               to
               be
               done
               ,
               and
               good
               in
               general
               is
               an
               unpracticable
               notion
               .
               Again
               ,
               there
               may
               be
               eternal
               Laws
               of
               good
               and
               evil
               ,
               though
               all
               consent
               not
               in
               them
               ;
               because
               
               the
               understanding
               and
               manners
               of
               men
               ,
               are
               depraved
               and
               debauch'd
               by
               ●●stom
               ,
               and
               the
               several
               arts
               of
               our
               common
               Enemy
               ;
               in●omuch
               that
               divers
               appear
               to
               be
               men
               rather
               in
               shape
               and
               speech
               ,
               than
               by
               severe
               Reason
               the
               law
               &
               rule
               of
               Life
               .
               And
               here
               ,
               let
               it
               be
               noted
               also
               ,
               that
               such
               virtues
               as
               a
               man
               out
               of
               society
               cannot
               practise
               ,
               as
               ,
               some
               sorts
               of
               justice
               ,
               gratitude
               ,
               modesty
               ,
               and
               mercy
               ,
               are
               laws
               eternal
               in
               the
               reason
               of
               them
               ,
               because
               it
               can
               never
               come
               to
               pass
               that
               ,
               with
               advantage
               to
               society
               ,
               they
               may
               be
               banish'd
               out
               of
               a
               Common-wealth
               .
               And
               indeed
               all
               the
               Laws
               of
               nature
               ,
               which
               relate
               to
               certain
               states
               ,
               though
               alterable
               in
               the
               alteration
               of
               Circumstances
               ,
               yet
               ,
               in
               the
               reasons
               of
               them
               ,
               they
               are
               everlasting
               :
               And
               Reason
               that
               bids
               a
               man
               obey
               his
               Father
               ,
               bids
               him
               in
               some
               cases
               ,
               obey
               not
               Man
               but
               God
               :
               and
               yet
               the
               reason
               is
               unchangable
               on
               which
               both
               depend
               ;
               to
               wit
               ,
               of
               allegiance
               to
               the
               higher
               Authority
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               If
               ,
               now
               ,
               it
               were
               agree'd
               upon
               ,
               amongst
               men
               ,
               what
               right
               Reason
               is
               ,
               the
               controversie
               would
               be
               immediately
               ended
               .
               Reason
               a
               it self
               is
               always
               right
               reason
               —
               .
               But
               no
               one
               mans
               reason
               ,
               nor
               the
               reason
               of
               any
               one
               number
               of
               men
               ,
               makes
               the
               certainty
               :
               But
               the
               Reason
               of
               some
               Arbitrator
               ,
               or
               Judg
               ,
               to
               whose
               sentence
               men
               will
               stand
               :
               When
               men
               that
               think
               themselvs
               wiser
               than
               all
               others
               ,
               clamor
               &
               demand
               right
               Reason
               for
               Judg
               ;
               they
               seek
               no
               more
               ,
               but
               that
               things
               should
               be
               determin'd
               ,
               by
               no
               other
               me●s
               reason
               ,
               but
               their
               own
               :
               and
               this
               is
               as
               intolerable
               in
               the
               society
               of
               men
               ,
               as
               it
               is
               in
               play
               after
               trump
               is
               turned
               ,
               to
               use
               for
               trump
               on
               every
               occasion
               ,
               that
               suit
               whereof
               they
               have
               most
               in
               their
               hand
               .
               For
               they
               do
               nothing
               else
               ,
               that
               will
               have
               every
               of
               their
               passions
               ,
               as
               it
               comes
               to
               bear
               sway
               in
               them
               ,
               to
               be
               taken
               for
               right
               reason
               ,
               and
               that
               in
               their
               own
               controversies
               :
               bewraying
               their
               want
               of
               right
               reason
               by
               the
               claim
               they
               lay
               to
               it
               b
               .
            
          
           
             
               Stud.
               
            
             
               I
               cannot
               but
               say
               that
               prejudice
               &
               self-interest
               
               doth
               blind
               the
               understanding
               ,
               and
               cause
               it
               to
               put
               evil
               for
               good
               ;
               &
               humor
               ,
               &
               education
               ,
               &
               profit
               ,
               for
               reason
               ;
               and
               that
               an
               unconcerned
               Judg
               decideth
               a
               difference
               ,
               to
               the
               commodity
               not
               only
               of
               peace
               ,
               but
               of
               truth
               and
               right
               .
               But●seeing
               it
               is
               supposed
               that
               an
               Arbitrator
               can
               pronounce
               such
               a
               righteous
               sentence
               ;
               it
               followeth
               that
               he
               hath
               some
               standing
               Rule
               whereby
               to
               guide
               his
               judgment
               .
               This
               is
               not
               always
               the
               b●ho●f
               of
               society
               ;
               but
               it
               may
               be
               known
               ,
               and
               it
               may
               oblige
               a
               man
               considered
               by
               himself
               ,
               and
               it
               concerneth
               the
               Hermite
               ,
               and
               the
               shipwra●kt
               person
               ,
               who
               is
               unfortunately
               cast
               upon
               an
               uninhabited
               Island
               .
            
             
               Now
               this
               dictate
               of
               right
               Reason
               ,
               which
               ,
               ●ogether
               with
               the
               superadded
               act
               of
               Conscience
               ,
               is
               the
               Law
               of
               Nature
               ,
               consisteth
               in
               that
               moral
               congruity
               or
               proportion
               which
               is
               betwixt
               the
               action
               (
               of
               mind
               ,
               or
               ●ongue
               ,
               or
               hand
               )
               ,
               and
               the
               object
               ,
               considered
               relatively
               in
               their
               proper
               circumstances
               .
               That
               ou●
               minds
               can
               compare
               the
               act
               &
               object
               ,
               or
               discern
               whether
               they
               are
               congrous
               or
               incongruous
               ,
               equal
               or
               unequal
               ,
               is
               plain
               enough
               by
               the
               daily
               operations
               of
               our
               Faculties
               ;
               the
               truth
               of
               which
               none
               but
               a
               professed
               Sceptick
               ,
               calleth
               in
               question
               ;
               being
               mov'd
               thereto
               ,
               rather
               by
               capricious
               humor
               ,
               than
               strength
               of
               his
               argument
               ,
               the
               reason
               of
               which
               is
               destroy'd
               by
               his
               very
               Hypothesis
               ,
               that
               ,
               Nothing
               is
               certain
               .
               And
               he
               that
               calleth
               ou●
               Faculties
               into
               question
               ,
               doth
               raze
               the
               foundations
               of
               the
               Mathematicks
               as
               well
               as
               of
               moral
               doctrine
               ,
               and
               leaves
               no
               more
               place
               for
               the
               foot
               of
               Archimedes
               ,
               than
               of
               Socrates
               .
               For
               it
               is
               as
               manifest
               by
               the
               comparative
               operations
               of
               our
               minds
               ,
               that
               hatred
               (
               for
               instance
               )
               and
               disrespect
               ,
               towards
               that
               Being
               on
               which
               we
               depend
               for
               what
               we
               are
               and
               have
               is
               an
               ununiform
               ,
               incongruous
               ,
               unequal
               ,
               &
               disproportion'd
               carriage
               ,
               as
               that
               a
               crooked
               line
               is
               unequal
               to
               a
               straight
               one
               laying
               between
               the
               same
               terms
               .
            
             
               The
               like
               may
               be
               said
               of
               killing
               an
               innocent
               man
               
               whom
               we
               know
               to
               have
               bin
               such
               ,
               and
               whose
               continuance
               in
               integrity
               we
               suspect
               not
               ;
               and
               of
               the
               abusing
               a
               benefactor
               .
               And
               he
               that
               justifieth
               such
               returns
               ,
               may
               with
               equal
               truth
               &
               reason
               ,
               maintain
               ,
               that
               the
               shortest
               Garment
               of
               David
               is
               well
               proportion'd
               to
               the
               properest
               stat●re
               of
               Saul
               or
               Goliah
               ▪
               Now
               to
               this
               perception
               of
               moral
               congruity
               betwixt
               the
               action
               and
               the
               object
               ,
               considered
               in
               their
               proper
               circumstances
               in
               relation
               to
               mens
               manners
               ,
               is
               added
               an
               act
               of
               conscience
               in
               all
               those
               who
               attend
               to
               the
               Laws
               of
               their
               Nature
               ,
               as
               rules
               imprinted
               in
               them
               by
               the
               Governour
               of
               the
               World
               ,
               who
               made
               them
               what
               they
               are
               ;
               &
               consequently
               as
               the
               rules
               of
               his
               will
               in
               such
               manner
               declared
               to
               them
               :
               and
               from
               thence
               what
               is
               reasonable
               passeth
               into
               a
               Law.
               And
               as
               the
               mind
               of
               man
               perceiveth
               this
               proportion
               ,
               or
               conformity
               ,
               greater
               or
               less
               ,
               he
               knoweth
               in
               some
               sort
               the
               measure
               of
               hi●
               obligation
               .
               And
               when
               he
               perceiveth
               the
               incongruity
               to
               be
               very
               little
               ,
               he
               concludeth
               it
               to
               be
               a
               counsel
               ,
               rather
               than
               a
               law
               ;
               yet
               will
               he
               be
               moved
               by
               that
               which
               Ovid
               calleth
               ,
               
                 decor
                 Recti
              
               ,
               if
               he
               be
               endued
               with
               a
               generous
               nature
               .
            
             
               From
               hence
               it
               is
               manifest
               ,
               that
               some
               primary
               rules
               of
               good
               and
               evil
               ,
               carry
               a
               reason
               with
               them
               so
               immutable
               ,
               in
               the
               etern●l
               connexion
               of
               their
               terms
               ,
               that
               with
               modesty
               enough
               ,
               we
               may
               use
               ,
               concerning
               them
               ,
               that
               boast
               of
               Ovid
               ,
               touching
               his
               ow●
               works
               ;
               affirming
               ,
               that
               neither
               the
               rage
               of
               Iupiter
               ,
               nor
               the
               most
               devouring
               fire
               ,
               or
               War
               ,
               nor
               what
               consumeth
               more
               than
               they
               both
               ,
               even
               Time
               it self
               ,
               can
               abolish
               and
               destroy
               them
               .
               And
               this
               was
               the
               meaning
               of
               those
               in
               Aristotle
               a
               ,
               who
               believed
               that
               what
               was
               natural
               was
               immoveable
               ,
               and
               of
               the
               same
               force
               in
               ●ll
               places
               ,
               as
               fire
               burneth
               here
               &
               also
               in
               Persia.
               And
               this
               they
               mean
               ,
               who
               affirm
               ,
               that
               God
               cannot
               lie
               ,
               or
               deny
               ,
               or
               hate
               himself
               ,
               or
               approve
               of
               him
               that
               hateth
               him
               ,
               or
               adoreth
               him
               contrary
               to
               his
               declared
               
               will
               ;
               and
               that
               he
               cannot
               torture
               a
               man
               ,
               supposed
               innocent
               ,
               with
               never-ceasing
               misery
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               There
               is
               no
               rule
               which
               God
               may
               not
               most
               justly
               break
               ,
               because
               he
               i●
               Almighty
               .
               This
               I
               know
               b
               God
               cannot
               sin
               ,
               because
               his
               doing
               a
               thing
               makes
               it
               just
               ,
               and
               consequently
               no
               sin
               .
               Power
               c
               irresi●tible
               justifieth
               all
               actions
               really
               and
               properly
               ,
               in
               whomsoever
               ,
               it
               be
               found
               ;
               less
               power
               does
               not
               :
               ●
               and
               because
               such
               Power
               is
               in
               God
               only
               ,
               he
               must
               needs
               be
               just
               in
               all
               his
               actions
               ,
               and
               we
               who
               ,
               not
               comprehending
               his
               Counsels
               ,
               call
               him
               to
               the
               Bar
               ▪
               commit
               injustice
               in
               it
               .
               And
               I
               kn●w
               that
               d
               God
               may
               afflict
               by
               a
               right
               derived
               from
               his
               Omnipotence
               ,
               though
               sin
               were
               not
               .
            
          
           
             
               Stud.
               
            
             
               Far
               be
               it
               from
               me
               to
               say
               ,
               that
               God
               can
               be
               suppos'd
               to
               sin
               ,
               because
               there
               is
               no
               Lord
               superior
               to
               him
               :
               but
               ,
               That
               he
               would
               break
               the
               rule
               of
               eternal
               Reason
               ,
               if
               he
               should
               let
               his
               power
               loose
               ,
               and
               do
               whatsoever
               might
               be
               done
               ,
               whether
               with
               agreeableness
               or
               contradiction
               to
               his
               most
               excellent
               Nature
               :
               thous●nds
               have
               thought
               it
               ,
               neither
               can
               they
               perswade
               themselves
               into
               another
               belief
               .
               It
               is
               true
               that
               God
               might
               ▪
               temporally
               ,
               have
               afflicted
               or
               annihilated
               man
               if
               he
               had
               lived
               in
               a
               state
               of
               uprightness
               and
               integrity
               .
               For
               ,
               there
               is
               strict
               justice
               observed
               in
               this
               case
               ,
               whilst
               God
               freely
               taketh
               away
               what
               he
               freely
               gave
               ,
               or
               sendeth
               a
               calamity
               to
               which
               life
               is
               prefer'd
               by
               the
               reasonable
               choice
               of
               man.
               But
               to
               afflict
               a
               man
               extreamly
               and
               eternally
               without
               the
               intervention
               of
               any
               sin
               ,
               is
               to
               send
               a
               torment
               which
               doth
               infinitely
               outweigh
               the
               good
               of
               naked
               existence
               ,
               and
               therefore
               is
               ,
               by
               Curcell●us
               e
               and
               divers
               others
               of
               that
               School
               ,
               esteem'd
               inconsistent
               with
               that
               Justice
               which
               is
               in●eparable
               ●rom
               the
               first
               Cause
               :
               It
               being
               absurd
               to
               think
               that
               such
               Justice
               is
               not
               a
               perfection
               ;
               and
               as
               absurd
               to
               imagin
               that
               there
               should
               be
               such
               a
               perfection
               in
               a
               created
               Soul
               ,
               and
               not
               in
               the
               self-originated
               Mind
               .
               Therefore
               Chrysippus
               ,
               and
               the
               Stoicks
               did
               make
               God
               the
               Original
               of
               Right
               .
               And
               some
               f
               have
               derived
               Ius
               from
               Iupiter
               .
               And
               Abraham
               ,
               the
               Friend
               of
               God
               ,
               made
               this
               expostulation
               ,
               for
               which
               he
               had
               no
               rebuke
               ▪
               
                 Wilt
                 thou
                 destroy
                 the
                 Righteous
                 with
                 the
                 Wicked
              
               ?
               And
               again
               ,
               this
               also
               ,
               
                 Shall
                 not
                 the
                 Iudg
                 of
                 all
                 the
                 Earth
                 do
                 Right
              
               ?
               An
               Agent
               ,
               armed
               with
               Power
               irresistible
               ,
               
               though
               he
               cannot
               be
               withstood
               in
               that
               action
               of
               his
               which
               might
               produceth
               ,
               yet
               may
               he
               be
               justly
               condemned
               for
               unreasonable
               proceedings
               .
               A
               man
               who
               being
               bound
               hand
               and
               foot
               ,
               has
               a
               fatal
               knife
               put
               to
               his
               throat
               (
               in
               which
               case
               the
               Power
               is
               irresistible
               in
               respect
               of
               his
               body
               ,
               as
               much
               as
               if
               it
               were
               omnipotence
               )
               such
               a
               one
               cannot
               help
               himself
               ;
               but
               he
               may
               judge
               without
               either
               falshood
               or
               partiality
               ,
               that
               if
               in
               that
               manner
               he
               is
               butchered
               ,
               without
               regard
               to
               any
               crime
               ,
               the
               practice
               is
               both
               cowardly
               and
               unmerciful
               .
               But
               further
               ,
               if
               the
               Deity
               justifieth
               all
               by
               power
               ,
               and
               can
               do
               rightly
               whatsoever
               may
               be
               done
               by
               Omnipotence
               (
               and
               for
               that
               reason
               ;
               )
               then
               all
               the
               Arguments
               of
               the
               Christian
               Apologists
               against
               the
               Gentiles
               (
               the
               barbarous
               and
               lascivious
               practices
               of
               whose
               supposed
               Gods
               they
               judged
               enough
               to
               overthrow
               their
               Divinity
               ,
               and
               therefore
               represented
               at
               large
               their
               immoralities
               )
               were
               weak
               and
               unconvincing
               :
               for
               there
               was
               room
               of
               replying
               ,
               that
               such
               manners
               were
               not
               to
               be
               reprov'd
               ,
               because
               the
               powers
               above
               them
               could
               so
               behave
               themselves
               without
               controul
               .
               To
               conclude
               ,
               whilst
               by
               the
               absolute
               Soveraignty
               of
               God
               ,
               you
               affront
               his
               other
               Attributes
               ,
               you
               set
               up
               an
               omnipotent
               Devil
               in
               a
               worse
               sense
               then
               Manes
               the
               Persian
               ,
               who
               ,
               being
               seduced
               by
               the
               Fable
               of
               his
               Country
               ,
               concerning
               Orimaza
               and
               Areimanius
               ,
               asserted
               a
               supreme
               evil
               ;
               but
               did
               not
               ,
               directly
               ,
               exclude
               the
               supreme
               good
               out
               of
               the
               world
               .
               See
               ,
               then
               ,
               how
               you
               reproach
               the
               Author
               of
               all
               good
               ,
               by
               such
               an
               imputation
               of
               arbitrary
               Government
               ,
               and
               of
               imperious
               will
               which
               standeth
               
               for
               a
               Reason
               ;
               whereby
               you
               take
               away
               the
               most
               ingenious
               motive
               to
               Religion
               ,
               Love
               and
               Reverence
               ,
               produced
               by
               a
               conception
               of
               God
               as
               one
               who
               a
               hath
               the
               power
               to
               do
               unto
               us
               both
               good
               and
               hurt
               ,
               but
               not
               the
               will
               to
               do
               us
               hurt
               .
               Remember
               ,
               also
               ,
               that
               the
               Atheists
               ,
               in
               the
               Book
               of
               Wisdom
               b
               ,
               who
               taught
               after
               this
               manner
               ,
               That
               the
               soul
               was
               a
               little
               spark
               in
               the
               moving
               of
               the
               heart
               ,
               said
               likewise
               ,
               Let
               us
               oppress
               the
               poor
               righteous
               man
               ,
               let
               us
               not
               spare
               the
               widow
               ,
               nor
               reverence
               the
               ancient
               gray
               hairs
               of
               the
               aged
               .
               
                 Let
                 our
                 strength
                 be
                 the
                 Law
                 of
                 Iustice
              
               ;
               for
               that
               which
               is
               feeble
               is
               found
               to
               be
               nothing
               worth
               .
               Thus
               want
               of
               reason
               is
               betray'd
               by
               those
               bold
               Writers
               ,
               who
               slacken
               the
               laws
               of
               good
               and
               evil
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Notwithstanding
               all
               this
               clamour
               ,
               you
               may
               finde
               in
               my
               own
               Books
               ,
               divers
               laws
               of
               Nature
               c
               (
               no
               fewer
               then
               nineteen
               d
               )
               set
               down
               ,
               and
               dignified
               with
               the
               Epithet
               of
               eternal
               e
               .
            
          
           
             
               Stud.
               
            
             
               You
               have
               ,
               indeed
               ,
               mention'd
               certain
               natural
               Laws
               ;
               but
               you
               have
               not
               derived
               them
               from
               the
               reason
               and
               equity
               of
               their
               Nature
               ,
               but
               from
               self-preservation
               ;
               and
               call'd
               them
               eternal
               ,
               not
               from
               the
               unalterable
               connexion
               of
               the
               terms
               ,
               but
               because
               they
               always
               conduce
               (
               in
               your
               opinion
               )
               to
               the
               temporal
               peace
               and
               safety
               of
               single
               persons
               :
               which
               if
               it
               may
               ,
               at
               any
               time
               be
               advanced
               by
               the
               violation
               of
               such
               Laws
               (
               as
               is
               manifest
               in
               every
               Usurpers
               breach
               of
               Faith
               and
               Love
               )
               they
               can
               not
               oblige
               in
               that
               instance
               ,
               
               because
               the
               Reason
               of
               them
               (
               such
               a
               Reason
               as
               you
               have
               imagined
               )
               is
               then
               taken
               away
               .
            
             
               And
               doubless
               upon
               this
               account
               ,
               the
               Fundamentals
               of
               your
               Policy
               are
               Hay
               and
               Stubble
               ,
               and
               apter
               to
               set
               all
               things
               into
               a
               blaze
               ,
               then
               to
               support
               Government
               ,
               and
               (
               what
               we
               are
               in
               the
               eighth
               Place
               to
               discuss
               )
               the
               
                 Laws
                 of
                 Society
              
               .
               For
               ,
               if
               men
               be
               lawless
               in
               a
               state
               of
               Nature
               ,
               and
               for
               the
               meer
               sake
               of
               temporal
               security
               ,
               do
               enter
               into
               Covenants
               ,
               and
               are
               obliged
               to
               Justice
               ,
               and
               Modesty
               ,
               and
               Gratitude
               ,
               and
               other
               suchlike
               sociable
               Vertues
               ,
               onely
               because
               they
               conduce
               to
               our
               peace
               ,
               and
               to
               the
               keeping
               of
               us
               fro●
               the
               deplorable
               condition
               of
               a
               War
               of
               every
               man
               against
               every
               man
               ;
               then
               when
               any
               subject
               shall
               have
               fair
               hopes
               of
               advancing
               himself
               by
               treading
               down
               Authority
               ,
               and
               trampling
               upon
               the
               Laws
               in
               a
               prosperous
               Rebellion
               ;
               what
               is
               it
               ,
               according
               to
               your
               Principles
               ,
               which
               can
               oblige
               him
               to
               refuse
               the
               opportunity
               ?
               If
               it
               be
               said
               that
               one
               Covenant
               is
               this
               ,
               that
               we
               must
               keep
               the
               rest
               ;
               it
               will
               be
               again
               inquired
               ,
               what
               Law
               engageth
               men
               to
               keep
               that
               Pact
               ,
               seeing
               there
               is
               no
               Law
               of
               more
               ancient
               descent
               ,
               unless
               it
               be
               that
               of
               self-preservation
               ?
               for
               the
               sake
               of
               which
               (
               as
               it
               includeth
               not
               meer
               safety
               ,
               but
               delight
               also
               ,
               as
               you
               have
               stated
               it
               a
               and
               display
               of
               Power
               )
               we
               suppose
               the
               Covenants
               to
               be
               broken
               .
               So
               that
               ,
               without
               the
               obligation
               laid
               upon
               us
               by
               Fedility
               (
               the
               Law
               of
               God
               Almighty
               in
               our
               nature
               )
               antecedent
               to
               all
               humane
               Covenants
               ;
               such
               Pacts
               will
               become
               but
               so
               many
               loose
               materials
               ,
               without
               the
               main
               binder
               ,
               in
               the
               fence
               of
               the
               Common-wealth
               ,
               which
               
               will
               ,
               therefore
               ,
               be
               trodden
               down
               ,
               or
               broken
               through
               ,
               by
               every
               herd
               of
               unruly
               men
               .
               Men
               are
               apt
               to
               violate
               what
               they
               esteem
               most
               just
               and
               sacred
               ,
               for
               the
               sake
               of
               Reigning
               ;
               and
               they
               will
               be
               ,
               much
               more
               ,
               encouraged
               to
               break
               all
               Oaths
               of
               Duty
               and
               Allegiance
               ,
               when
               they
               once
               believe
               ,
               that
               their
               ascent
               into
               the
               Throne
               ,
               and
               Possession
               of
               the
               Supreme
               Power
               ,
               like
               the
               coming
               of
               the
               reputed
               Heir
               unto
               the
               Crown
               ▪
               as
               in
               the
               case
               of
               Henry
               the
               Seventh
               a
               ,
               doth
               immediately
               clear
               a
               man
               of
               all
               former
               Attaindors
               .
            
          
        
         
           
             
               Mr.
               Hobbes
               .
            
             
               This
               specious
               b
               Reasoning
               is
               ,
               nevertheless
               ,
               false
               :
               For
               when
               a
               man
               doth
               a
               thing
               ,
               which
               ,
               notwithstanding
               any
               thing
               can
               be
               foreseen
               ,
               and
               reckoned
               on
               ,
               tendeth
               to
               his
               own
               destruction
               ,
               howsoever
               some
               accident
               ,
               which
               he
               could
               not
               expect
               ,
               arriving
               ,
               may
               turn
               it
               to
               his
               benefit
               ;
               yet
               such
               events
               do
               not
               make
               it
               reasonably
               or
               wisely
               done
               —
               As
               for
               the
               instance
               of
               attaining
               Soveraignty
               by
               Rebellion
               ;
               it
               is
               manifest
               ,
               that
               though
               the
               event
               follow
               ,
               yet
               because
               it
               cannot
               reasonably
               be
               expected
               ,
               but
               rather
               the
               contrary
               ;
               and
               because
               by
               gaining
               it
               so
               ,
               others
               are
               taught
               to
               gain
               the
               same
               in
               like
               manner
               ,
               the
               attempt
               thereof
               is
               against
               Reason
               .
               Justice
               therefore
               ,
               that
               is
               to
               say
               ,
               keeping
               of
               Covenant
               ,
               is
               a
               rule
               of
               Reason
               ,
               by
               which
               we
               are
               forbidden
               to
               do
               any
               thing
               destructive
               to
               our
               life
               ;
               and
               consequently
               a
               law
               of
               Nature
               .
            
          
           
             
               Stud.
               
            
             
               This
               then
               is
               the
               Doctrine
               of
               Politics
               ,
               in
               which
               you
               so
               much
               applaud
               your self
               ;
               
               and
               of
               the
               same
               strain
               with
               the
               pernicious
               Book
               ,
               entituled
               ,
               
                 Natures
                 Dowry
              
               a
               ,
               printed
               the
               year
               after
               the
               Leviathan
               :
               That
               Rebellion
               is
               not
               iniquity
               ,
               if
               ,
               upon
               probable
               grounds
               ,
               it
               becomes
               prosperous
               :
               That
               he
               who
               usurps
               not
               like
               a
               Politician
               ,
               is
               therefore
               a
               Villain
               ,
               because
               he
               is
               a
               Fool
               :
               That
               all
               the
               Usurpers
               in
               the
               World
               stepping
               up
               into
               the
               Throne
               ,
               by
               means
               likely
               to
               further
               their
               ascent
               ,
               pursue
               the
               Fundamental
               Law
               of
               Nature
               ,
               and
               are
               rightful
               and
               undoubted
               Soveraigns
               :
               That
               the
               Earl
               of
               Essex
               ,
               in
               the
               Reign
               of
               Q.
               Elizabeth
               (
               who
               ,
               after
               some
               stain
               of
               fame
               in
               Ireland
               ,
               and
               in
               the
               days
               of
               a
               popular
               Queen
               ,
               and
               in
               a
               time
               when
               he
               had
               potent
               enemies
               for
               strength
               and
               head-piece
               ,
               such
               as
               Cecil
               and
               Sir
               
                 Walter
                 Rawleigh
              
               ,
               appear'd
               with
               a
               small
               company
               ,
               upon
               presumption
               of
               the
               Queens
               love
               in
               case
               he
               should
               miscarry
               ,
               and
               upon
               hopes
               of
               the
               multitude
               not
               formed
               to
               his
               purpose
               by
               confederacie
               )
               was
               a
               Rebel
               and
               a
               Traytor
               ,
               because
               he
               was
               a
               weak
               and
               unfortunate
               Politician
               ;
               but
               that
               Oliver
               (
               who
               was
               led
               on
               by
               success
               to
               things
               he
               never
               dreamt
               of
               in
               the
               days
               of
               his
               Poverty
               ,
               )
               and
               saw
               the
               power
               of
               the
               King
               declining
               ;
               and
               was
               as
               sure
               of
               being
               Protector
               ,
               as
               a
               King
               can
               be
               (
               upon
               your
               grounds
               )
               of
               remaining
               Soveraign
               ,
               by
               the
               inclination
               of
               the
               Souldiery
               ,
               and
               possession
               of
               the
               Militia
               ;
               and
               therefore
               usurp'd
               upon
               as
               sure
               foundations
               of
               self-interest
               ,
               as
               the
               nature
               of
               Civil
               Affairs
               admitteth
               of
               )
               was
               ,
               by
               the
               direct
               consequence
               of
               your
               opinion
               ,
               a
               lawful
               Prince
               ,
               a
               man
               of
               inestimable
               merit
               and
               renown
               ,
               worthy
               the
               Government
               of
               thrice
               three
               Kingdoms
               ,
               of
               dying
               in
               his
               bed
               ,
               
               and
               of
               a
               Fame
               too
               wide
               to
               be
               contain'd
               betwixt
               the
               Deucalidonian
               and
               Brittish
               Ocean
               .
               No
               ,
               no
               ,
               there
               are
               words
               more
               agreeable
               to
               his
               merit
               ,
               and
               they
               have
               nothing
               Poetick
               in
               them
               besides
               the
               genuine
               strain
               of
               verse
               a
               .
               
                 
                   Curst
                   be
                   the
                   man
                   (
                   what
                   do
                   I
                   wish
                   ?
                   as
                   though
                
                 
                   The
                   wretch
                   already
                   were
                   not
                   so
                   ;
                
                 
                   But
                   curst
                   on
                   let
                   him
                   be
                   )
                   who
                   thinks
                   it
                   brave
                
                 
                   And
                   great
                   ,
                   his
                   Country
                   to
                   enslave
                   ;
                
                 
                   Who
                   seeks
                   to
                   overpoise
                   alone
                
                 
                   The
                   Balance
                   of
                   a
                   Nation
                   ,
                
                 
                   Against
                   the
                   whole
                   but
                   naked
                   State
                   ;
                
                 
                   Who
                   in
                   his
                   own
                   light
                   scale
                   makes
                   up
                   with
                   Arms
                   the
                   weight
                   .
                
              
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               I
               have
               written
               concerning
               Oliver
               b
               ,
               that
               his
               Titles
               and
               actions
               were
               equally
               unjust
               .
            
          
           
             
               Stud.
               
            
             
               This
               you
               wrote
               indeed
               ,
               but
               since
               the
               return
               of
               his
               Sacred
               Majesty
               ,
               who
               ,
               if
               men
               had
               pursu'd
               your
               destructive
               Principles
               ,
               and
               judg'd
               his
               Right
               to
               have
               ceased
               with
               his
               Power
               ,
               had
               for
               ever
               been
               destitute
               of
               any
               other
               Throne
               ,
               then
               what
               had
               been
               erected
               in
               the
               hearts
               of
               the
               Loyal
               .
               Mr.
               White
               ,
               also
               ,
               the
               part-boyl'd
               Romanist
               ,
               who
               is
               honour'd
               with
               the
               Title
               of
               ,
               
                 Most
                 Learned
              
               ,
               in
               the
               scurrilous
               Preface
               to
               your
               Book
               of
               Fate
               ,
               declar'd
               in
               English
               ,
               in
               an
               unhappy
               time
               ,
               c
               that
               a
               dispossessed
               Prince
               ought
               neither
               to
               be
               desired
               ,
               nor
               to
               endeavour
               to
               return
               ,
               if
               the
               people
               think
               themselves
               to
               be
               well
               ,
               and
               their
               Trade
               and
               Employment
               be
               undisturb'd
               .
               
               And
               he
               addeth
               also
               ;
               Who
               can
               answer
               they
               shall
               be
               better
               by
               the
               return
               of
               the
               dispossessed
               party
               ?
               Surely
               ,
               in
               common
               presumption
               ,
               the
               gainer
               is
               like
               to
               defend
               them
               better
               then
               he
               who
               lost
               it
               .
               Certainly
               for
               this
               sentence
               ,
               at
               such
               a
               time
               published
               to
               this
               Nation
               ,
               if
               for
               no
               other
               cause
               ,
               his
               Books
               ought
               to
               be
               burnt
               in
               England
               ,
               as
               well
               as
               some
               of
               them
               have
               been
               condemned
               at
               Rome
               ;
               unless
               we
               suppose
               the
               crabbedness
               of
               the
               stile
               ,
               and
               the
               obscureness
               and
               weakness
               of
               the
               Reasoning
               in
               them
               ,
               may
               tempt
               the
               Author
               ,
               when
               better
               informed
               ,
               to
               save
               Authority
               the
               labour
               of
               it
               .
               Dr.
               Baily
               likewise
               ,
               revolting
               from
               the
               Church
               of
               England
               ,
               forsook
               his
               Loyalty
               at
               the
               same
               time
               ,
               and
               caressed
               Oliver
               ,
               and
               hop'd
               that
               ,
               by
               his
               means
               ,
               the
               Pope
               might
               come
               again
               ,
               and
               set
               his
               Imperial
               feet
               upon
               the
               neck
               of
               English
               Princes
               :
               For
               he
               concludes
               his
               Legend
               a
               of
               the
               Bishop
               of
               Rochester
               ,
               after
               this
               manner
               .
            
             
               Thus
               we
               see
               Gods
               Justice
               in
               the
               destruction
               of
               the
               Churches
               Enemies
               ;
               (
               meaning
               
                 Thomas
                 Cromwel
              
               ,
               Vicar-General
               of
               the
               Church
               under
               Henry
               the
               eighth
               ,
               and
               spoiler
               of
               Religious
               Houses
               )
               :
               who
               knows
               but
               that
               he
               may
               help
               her
               to
               such
               Friends
               ,
               though
               not
               such
               as
               may
               restore
               her
               own
               Jewels
               ,
               yet
               such
               as
               may
               heal
               her
               of
               her
               wounds
               ?
               And
               who
               knows
               but
               that
               it
               may
               be
               effected
               by
               the
               same
               name
               ?
               
                 Oliva
                 vera
              
               is
               not
               so
               hard
               to
               be
               construed
               Oliverus
               ,
               as
               that
               it
               may
               not
               be
               believed
               ,
               that
               a
               Prophet
               rather
               then
               an
               Herald
               ,
               gave
               the
               common
               Father
               of
               Christendom
               ,
               the
               now
               Pope
               of
               
                 Rome
                 ,
                 Innocent
              
               the
               Tenth
               )
               such
               Ensignes
               of
               his
               Nobility
               
               (
               viz.
               a
               Dove
               holding
               an
               Olive-branch
               in
               her
               mouth
               )
               since
               it
               falls
               short
               in
               nothing
               of
               being
               both
               a
               Prophecy
               and
               fulfilled
               ,
               but
               only
               his
               Highness
               running
               into
               her
               arms
               ,
               whose
               Embleme
               of
               Innocence
               bears
               him
               alreadie
               in
               her
               mouth
               .
               These
               Romanists
               and
               your self
               agree
               too
               well
               in
               owning
               of
               U●●rpers
               ,
               and
               measuring
               right
               by
               the
               length
               of
               the
               sword
               :
               and
               therefore
               when
               such
               Politi●ians
               say
               ,
               that
               Olivers
               Titles
               and
               Actions
               were
               equally
               unjust
               ,
               they
               are
               to
               be
               understood
               in
               such
               a
               sense
               ,
               as
               when
               we
               say
               of
               a
               very
               D●nce
               ,
               that
               he
               is
               as
               good
               a
               Logician
               as
               Grammarian
               ,
               that
               is
               ,
               in
               truth
               neither
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Believe
               me
               Sir
               ,
               my
               Leviathan
               was
               written
               when
               Oliver
               was
               but
               General
               b
               who
               had
               not
               yet
               cheated
               the
               Parliament
               of
               their
               usurped
               power
               :
               [
               and
               I
               never
               had
               a
               kindness
               for
               him
               or
               them
               .
               I
               lived
               peaceably
               under
               his
               Government
               ,
               at
               my
               return
               from
               France
               ,
               and
               so
               did
               the
               Kings
               Bishops
               also
               .
               ]
               Of
               the
               Bishops
               that
               then
               were
               c
               —
               there
               was
               not
               one
               that
               followed
               the
               King
               out
               of
               the
               Land
               ,
               though
               they
               loved
               him
               ,
               but
               lived
               quietly
               under
               the
               protection
               ,
               first
               of
               the
               Parliament
               ,
               and
               then
               of
               Oliver
               (
               whose
               Titles
               and
               Actions
               were
               equally
               unjust
               )
               without
               treachery
               .
            
          
           
             
               Stud.
               
            
             
               That
               this
               is
               false
               ,
               your
               own
               Conscience
               will
               inform
               you
               ;
               for
               the
               then
               Lord
               Bishop
               of
               London-derry
               (
               a
               man
               of
               whom
               ,
               to
               your
               cost
               ,
               you
               have
               heard
               )
               convey'd
               himself
               beyond
               the
               Seas
               ,
               and
               was
               not
               there
               unmindful
               of
               
               the
               Kings
               interest
               ;
               although
               he
               hath
               not
               boasted
               of
               his
               Travels
               ,
               as
               you
               are
               wont
               to
               do
               of
               your
               living
               at
               Paris
               .
               Let
               the
               testimony
               of
               Bishop
               Taylor
               ,
               who
               was
               as
               likely
               as
               any
               man
               to
               know
               and
               report
               the
               truth
               ,
               decide
               the
               controversie
               :
               his
               words
               are
               these
               .
               d
               God
               having
               still
               resolved
               to
               afflict
               us
               ,
               the
               good
               man
               was
               forc'd
               into
               the
               fortune
               of
               the
               Patriarchs
               ,
               to
               leave
               his
               Country
               and
               his
               charges
               ,
               and
               seek
               for
               safety
               and
               bread
               in
               a
               strange
               Land.
               —
               This
               worthy
               man
               took
               up
               his
               Cross
               ,
               and
               followed
               his
               Master
               .
               —
               At
               his
               leaving
               the
               Low-Countries
               upon
               the
               Kings
               return
               ,
               some
               of
               the
               remonstrant-Ministers
               coming
               to
               take
               their
               leaves
               of
               this
               great
               man
               ,
               and
               desiring
               that
               ,
               by
               his
               means
               ,
               the
               Church
               of
               England
               would
               be
               kind
               to
               them
               ;
               he
               had
               reason
               to
               grant
               it
               ,
               because
               they
               were
               learned
               men
               ,
               and
               in
               many
               things
               ,
               of
               a
               most
               excellent
               belief
               :
               yet
               he
               reprov'd
               them
               ,
               and
               gave
               them
               caution
               against
               it
               ,
               that
               they
               approached
               too
               near
               ,
               and
               gave
               too
               much
               countenance
               to
               the
               great
               and
               dangerous
               errors
               of
               the
               Socini●ns
               .
               He
               thus
               having
               served
               God
               and
               the
               King
               abroad
               ,
               God
               was
               pleased
               to
               return
               to
               the
               King
               and
               to
               us
               all
               .
            
             
               As
               for
               divers
               others
               of
               them
               ,
               some
               were
               imprisoned
               ,
               and
               others
               were
               by
               reason
               of
               Age
               ,
               not
               so
               apt
               for
               forraign
               travel
               :
               and
               at
               home
               ,
               they
               promoted
               the
               cause
               of
               their
               Soveraign
               ,
               which
               ,
               if
               all
               zealous
               Loyalists
               had
               with-drawn
               themselves
               ,
               would
               ,
               by
               degrees
               ,
               have
               dyed
               away
               :
               and
               because
               they
               refused
               the
               Oaths
               imposed
               at
               the
               peril
               of
               their
               lives
               ,
               and
               of
               their
               fortunes
               (
               which
               though
               they
               were
               but
               little
               ,
               were
               their
               
               all
               ,
               )
               they
               therefore
               are
               not
               to
               be
               judged
               treacherous
               in
               undermining
               the
               usurped
               Government
               ,
               or
               disloyal
               to
               the
               King
               in
               enjoying
               protection
               under
               Oliver
               ,
               whom
               they
               neither
               arm'd
               ,
               nor
               owned
               in
               power
               :
               neither
               do
               you
               ,
               here
               ,
               take
               notice
               of
               the
               great
               number
               of
               loyal
               Priests
               ,
               of
               which
               ,
               some
               fled
               beyond
               the
               Seas
               ,
               and
               others
               ,
               staying
               in
               the
               Land
               ,
               were
               ,
               for
               their
               the
               sake
               of
               Allegiance
               ,
               exposed
               to
               as
               great
               dangers
               as
               the
               roughest
               sea
               could
               have
               threatned
               them
               with
               :
               but
               it
               is
               the
               manner
               of
               some
               men
               ,
               to
               wound
               true
               Loyalty
               and
               Religion
               through
               the
               sides
               of
               Ecclesiastick
               Officers
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               I
               have
               not
               said
               this
               to
               upbraid
               the
               Bishops
               ,
               nor
               ever
               a
               spake
               I
               ill
               of
               any
               of
               them
               ,
               as
               to
               their
               persons
               :
               and
               against
               their
               Office
               I
               never
               writ
               any
               thing
               .
               I
               never
               wrote
               (
               I
               say
               )
               against
               Episcopacy
               ;
               and
               it
               is
               my
               private
               opinion
               ,
               that
               such
               an
               Episcopacy
               as
               is
               now
               in
               England
               is
               the
               most
               commodious
               that
               a
               Christian
               King
               can
               use
               for
               the
               the
               governing
               of
               Christs
               Flock
               :
               [
               and
               if
               they
               submitted
               to
               Oliver
               they
               did
               justly
               ,
               being
               then
               absolved
               of
               their
               obedience
               to
               their
               Soveraign
               ]
               :
               for
               the
               b
               obligation
               of
               subjects
               to
               the
               Soveraign
               ,
               is
               understood
               to
               last
               as
               long
               ,
               and
               no
               longer
               ,
               then
               the
               power
               lasteth
               ,
               by
               which
               he
               is
               able
               to
               protect
               them
               .
               —
               The
               end
               of
               obedience
               is
               protection
               ;
               which
               ,
               wheresoever
               a
               man
               seeth
               it
               ,
               either
               in
               his
               own
               ,
               or
               in
               anothers
               sword
               ,
               Nature
               applyeth
               his
               obedience
               to
               it
               ,
               and
               his
               
                 endeavors
                 to
                 maintain
                 it
              
               .
            
          
           
             
             
               Stud.
               
            
             
               You
               have
               here
               ,
               according
               as
               the
               nature
               of
               falshood
               requireth
               ,
               backed
               one
               untruth
               with
               a
               second
               :
               for
               ,
               in
               your
               Leviathan
               c
               ,
               you
               called
               Episcopacy
               a
               Praeterpolitical
               Church
               Government
               ,
               and
               preferred
               Independencie
               above
               all
               other
               forms
               ;
               for
               ,
               at
               that
               time
               ,
               it
               was
               gotten
               uppermost
               ,
               and
               seem'd
               the
               growing
               Interest
               ,
               and
               Presbytery
               decayed
               :
               the
               truth
               is
               ,
               the
               latter
               declin'd
               before
               the
               death
               of
               the
               King
               ,
               to
               whose
               fall
               ,
               that
               Partie
               was
               loath
               to
               give
               the
               last
               thrust
               :
               but
               when
               your
               Leviathan
               came
               forth
               ,
               the
               house
               of
               Lords
               had
               bin
               voted
               useless
               ,
               and
               the
               members
               that
               had
               voted
               the
               Kings
               concessions
               a
               ground
               for
               the
               House
               to
               proceed
               to
               a
               settlement
               ,
               were
               secluded
               ;
               and
               the
               dregs
               of
               the
               House
               were
               Anabaptists
               and
               Independents
               :
               soon
               after
               this
               d
               you
               ,
               thus
               libeld
               ,
               that
               government
               which
               was
               ,
               then
               by
               right
               ,
               his
               present
               Majesties
               :
            
             
               
                 The
                 Analysis
                 ,
                 of
                 the
                 Pontifical
                 Power
                 ,
                 is
                 by
                 the
                 same
                 way
                 ,
                 the
                 Synthesis
                 or
                 construction
                 was
                 ;
                 but
                 beginneth
                 with
                 the
                 knot
                 that
                 was
                 last
                 tyed
                 (
                 the
                 Popes
                 Supremacy
                 )
                 ;
                 as
                 we
                 may
                 see
                 in
                 the
                 dissolution
                 of
                 the
                 Praeterpolitical
                 Church-Government
                 in
              
               England
               .
               
                 First
                 the
                 power
                 of
                 the
                 Popes
                 was
                 dissolved
                 totally
                 by
                 Queen
              
               Elizabeth
               ;
               
                 and
                 the
                 Bishops
                 ,
                 who
                 before
                 ,
                 exercised
                 their
                 Functions
                 in
                 right
                 of
                 the
                 Pope
                 ,
                 did
                 afterwards
                 exercise
                 the
                 same
                 ,
                 in
                 the
                 right
                 of
                 the
                 Queen
                 and
                 her
                 successors
                 ;
                 though
                 by
                 retaining
                 the
                 Phrase
                 of
              
               Jure
               divino
               ,
               
                 they
                 were
                 thought
                 to
                 demand
                 it
                 ,
                 by
                 immediate
                 right
                 from
                 God
                 :
                 and
                 so
                 was
                 untyed
                 the
                 first
                 knot
                 .
                 After
                 this
                 ,
                 the
                 Presbyterians
                 lately
                 in
              
               England
               
                 obtained
                 the
                 putting
                 down
                 of
                 Episcopacy
                 :
                 and
                 so
                 
                 was
                 the
                 second
                 knot
                 dissolved
                 :
                 and
                 almost
                 at
                 the
                 same
                 time
                 ,
                 the
                 power
                 was
                 taken
                 also
                 from
                 the
                 Presbyterians
                 :
                 and
                 so
                 we
                 are
                 reduced
                 to
                 the
                 Independencie
                 of
                 the
                 Primitive
                 Christians
                 ,
                 to
                 follow
              
               Paul
               ,
               or
               Cephas
               ,
               or
               Apollos
               ,
               
                 every
                 man
                 as
                 he
                 liketh
                 best
                 :
                 which
                 ,
                 if
                 it
                 be
                 without
                 contention
                 ,
                 and
                 without
                 measuring
                 the
                 doctrine
                 of
                 Christ
                 ,
                 by
                 our
                 affection
                 to
                 the
                 person
                 of
                 his
                 Minister
                 (
                 the
                 fault
                 which
                 the
                 Apostle
                 reprehended
                 in
                 the
              
               Corinthians
               )
               
                 is
                 perhaps
                 the
                 best
              
               .
               Wherefore
               speak
               no
               more
               of
               your
               reverence
               for
               Episcopacy
               ,
               whilst
               you
               have
               cryed
               hail
               to
               it
               ,
               and
               yet
               betraid
               it
               :
               neither
               is
               it
               for
               you
               to
               pretend
               to
               loyalty
               ,
               who
               ,
               when
               one
               asked
               what
               was
               the
               price
               of
               a
               Roman
               penny
               ,
               amidst
               a
               Discourse
               of
               our
               civil
               Warres
               ,
               (
               whilst
               his
               thoughts
               were
               guided
               by
               a
               train
               ,
               from
               ,
               our
               Warres
               ,
               to
               the
               delivering
               of
               the
               King
               ,
               from
               that
               to
               the
               delivering
               of
               Christ
               ,
               from
               that
               to
               the
               thirty
               pence
               received
               by
               Iudas
               ,
               and
               from
               that
               to
               the
               value
               of
               the
               Roman
               penny
               )
               call'd
               this
               ,
               in
               Print
               ,
               a
               a
               Malicious
               question
               ,
               in
               the
               daies
               of
               the
               Parliament
               :
               as
               if
               it
               were
               malice
               ,
               and
               not
               just
               zeal
               ,
               which
               occasioned
               his
               comparing
               of
               the
               Martyrdom
               of
               King
               Charles
               to
               the
               death
               of
               the
               blessed
               Jesus
               .
               It
               is
               not
               ,
               for
               you
               ,
               to
               pretend
               to
               loyalty
               ,
               who
               place
               right
               in
               force
               ,
               and
               teach
               the
               people
               to
               assist
               the
               Usurper
               ,
               with
               active
               compliance
               ,
               against
               a
               dispossessed
               Prince
               ;
               and
               not
               meerly
               to
               live
               ,
               at
               all
               adventure
               ,
               in
               his
               Territories
               ,
               without
               owning
               the
               protection
               by
               unlawful
               oaths
               ,
               or
               by
               runing
               into
               arms
               against
               their
               dethroned
               Soveraign
               .
            
          
           
             
             
               Mr.
               Hobbes
               .
            
             
               I
               cannot
               but
               place
               the
               right
               of
               b
               government
               there
               ,
               weresoever
               the
               strength
               shall
               be
               ;
               [
               whatsoever
               be
               the
               ignominious
               terms
               with
               which
               you
               revile
               me
               .
               ]
            
          
           
             
               Stud.
               
            
             
               I
               say
               then
               again
               ,
               (
               and
               I
               neither
               revile
               nor
               slander
               you
               ,
               unless
               it
               can
               be
               done
               by
               the
               repetition
               of
               the
               truth
               )
               that
               you
               give
               encouragement
               to
               Usurpers
               ;
               and
               also
               ,
               when
               civil
               discords
               are
               on
               foot
               (
               as
               it
               happens
               too
               frequently
               in
               all
               States
               )
               you
               ,
               hereby
               move
               such
               people
               as
               are
               yet
               on
               the
               side
               of
               their
               lawful
               Prince
               ,
               whose
               affairs
               they
               see
               declining
               ,
               straitway
               to
               adjoyn
               themselves
               to
               the
               more
               prospe●ous
               partie
               ,
               and
               to
               help
               to
               overturn
               those
               thrones
               of
               Soveraigntie
               ,
               at
               which
               a
               while
               be●ore
               they
               prostrated
               themselves
               :
               for
               ,
               in
               your
               way
               of
               reasoning
               ,
               they
               have
               a
               right
               to
               preserve
               or
               delight
               themselves
               ,
               by
               any
               course
               of
               means
               ,
               and
               can
               be
               best
               protected
               by
               the
               prevailing
               side
               ,
               which
               because
               it
               hath
               more
               degrees
               of
               growing
               power
               ,
               ha's
               it
               seemeth
               ,
               therefore
               more
               of
               right
               .
               The
               people
               thus
               miss-instructed
               ,
               will
               imitate
               those
               idolatrous
               Heathens
               ,
               who
               ,
               for
               some
               years
               ,
               worshipped
               a
               presumed
               Goddess
               made
               fast
               unto
               an
               Oake
               :
               but
               as
               soon
               as
               the
               Tree
               began
               by
               Age
               and
               Tempest
               ,
               to
               appear
               decaying
               ,
               they
               pay'd
               no
               further
               devotion
               to
               their
               Deity
               ,
               neither
               would
               they
               come
               within
               the
               shaddow
               of
               the
               Oak
               or
               Image
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Against
               this
               abuse
               of
               what
               I
               have
               taught
               ,
               I
               have
               made
               provision
               ,
               by
               inser●ing
               this
               amongst
               other
               Laws
               of
               Nature
               ,
               that
               
               a
               every
               man
               is
               bound
               by
               nature
               ,
               as
               much
               as
               in
               him
               lies
               ,
               to
               protect
               in
               War
               the
               Authority
               ,
               by
               which
               he
               is
               himself
               protected
               in
               time
               of
               Peace
               .
            
          
           
             
               Stud.
               
            
             
               That
               Law
               was
               forgotten
               in
               the
               body
               of
               your
               Leviathan
               ,
               and
               cometh
               late
               into
               the
               review
               :
               the
               wound
               is
               first
               made
               ,
               and
               then
               you
               endeavour
               to
               skin
               it
               over
               ;
               but
               neither
               can
               it
               so
               be
               closed
               :
               for
               this
               and
               all
               other
               Laws
               of
               Nature
               obliging
               no
               further
               (
               as
               hath
               been
               already
               noted
               )
               then
               they
               promote
               the
               first
               ,
               the
               Law
               of
               self-interest
               ;
               it
               is
               in
               the
               choice
               of
               every
               subject
               (
               whom
               b
               you
               make
               Judge
               of
               the
               means
               to
               preserve
               himself
               ,
               )
               to
               apply
               himself
               to
               the
               stronger
               side
               ;
               or
               for
               a
               company
               combin'd
               in
               arms
               and
               counsel
               ,
               when
               an
               Heir
               and
               a
               Traytor
               are
               ingag'd
               in
               Battle
               with
               equal
               success
               (
               as
               was
               the
               practice
               of
               the
               Lord
               Stanley
               ,
               and
               Sir
               
                 William
                 Stanley
              
               and
               their
               adherents
               in
               the
               Engagement
               at
               
               Bosworth-Field
               )
               to
               give
               the
               day
               to
               the
               side
               they
               presume
               will
               most
               favour
               them
               ,
               by
               over-poising
               the
               power
               of
               the
               other
               side
               ,
               by
               their
               fresh
               supply
               .
               Fear
               will
               not
               keep
               men
               from
               such
               attempts
               ;
               especially
               fear
               of
               outward
               punishment
               ,
               whilst
               every
               one
               hopes
               to
               conquer
               ,
               and
               to
               mend
               his
               game
               (
               as
               you
               well
               c
               know
               )
               by
               a
               new
               shuffle
               ;
               and
               is
               (
               by
               you
               )
               misperswaded
               ,
               that
               failing
               in
               the
               enterprize
               ,
               to
               his
               temporal
               peril
               ,
               is
               his
               only
               offence
               against
               the
               Law
               of
               Nature
               .
               There
               is
               no
               tye
               so
               strong
               as
               that
               of
               Religion
               ,
               which
               eternally
               bindeth
               a
               conscientious
               subject
               in
               allegiance
               to
               his
               Soveraign
               :
               and
               Wars
               arise
               from
               mens
               self-interests
               and
               lusts
               :
               and
               true
               goodness
               is
               both
               the
               Creator
               and
               Preserver
               
               of
               Peace
               :
               unless
               a
               man
               obeyeth
               for
               Conscience
               sake
               ,
               all
               the
               cords
               of
               outward
               Pacts
               ●nd
               Covenants
               will
               not
               hold
               him
               ,
               when
               he
               ●reameth
               that
               the
               Philistins
               are
               upon
               him
               ,
               and
               ●hat
               he
               can
               deliver
               himself
               by
               force
               from
               the
               ●ower
               of
               his
               Enemies
               ;
               in
               which
               number
               the
               Prince
               himself
               is
               reckon'd
               by
               ambitious
               subjects
               ,
               ●ut
               of
               favour
               :
               neither
               will
               such
               Covenants
               hold
               the
               people
               that
               pretend
               unto
               Religion
               ,
               if
               ●hey
               be
               mis-taught
               that
               God
               is
               glorified
               in
               their
               private
               good
               ,
               and
               that
               their
               private
               good
               is
               to
               ●e
               valued
               before
               the
               life
               of
               a
               Prince
               ,
               if
               they
               can
               ●afely
               deprive
               him
               of
               it
               .
               For
               it
               is
               truely
               said
               ●y
               a
               Friend
               of
               yours
               ,
               a
               That
               zeal
               ,
               like
               lead
               ,
               ●s
               as
               ready
               to
               drop
               into
               bullets
               ,
               as
               to
               mingle
               with
               a
               composition
               fit
               for
               medicine
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Covenants
               b
               being
               but
               words
               ,
               and
               breath
               ,
               have
               no
               force
               to
               oblige
               ,
               contain
               ,
               constrain
               ,
               or
               protect
               any
               man
               ,
               but
               what
               it
               has
               from
               the
               publick
               Sword.
               The
               Laws
               of
               Nature
               c
               (
               as
               Justice
               ,
               Equity
               ,
               Modesty
               ,
               Mercy
               ,
               and
               (
               in
               sum
               )
               doing
               to
               others
               as
               we
               would
               be
               done
               to
               )
               of
               themselves
               ,
               without
               the
               terror
               of
               some
               power
               ,
               to
               cause
               them
               to
               be
               observed
               ,
               are
               contrary
               to
               our
               natural
               passions
               ,
               that
               carry
               us
               to
               partiality
               ,
               pride
               ,
               revenge
               ,
               and
               the
               like
               .
               And
               Covenants
               without
               the
               Sword
               ,
               are
               but
               words
               ,
               and
               of
               no
               strength
               to
               secure
               a
               man
               at
               all
               .
            
          
           
             
               Stud.
               
            
             
               The
               matter
               is
               much
               mended
               by
               this
               answer
               ;
               and
               you
               who
               cause
               or
               permit
               (
               for
               with
               you
               they
               are
               the
               same
               )
               a
               person
               ,
               of
               none
               of
               the
               best
               manners
               ,
               in
               a
               Preface
               to
               your
               Book
               of
               Destiny
               
               to
               revile
               the
               Embassadors
               of
               our
               Lord
               ,
               and
               to
               levie
               against
               them
               ,
               not
               the
               force
               of
               argument
               ,
               but
               of
               foaming
               malice
               ,
               and
               to
               reproach
               them
               by
               saying
               that
               they
               are
               ignorant
               Tinkers
               ,
               and
               Soderers
               of
               Conscience
               ;
               how
               do
               you
               merit
               the
               same
               mock-name
               ,
               by
               making
               wide
               holes
               and
               passages
               for
               every
               rebellious
               spirit
               ,
               instead
               of
               stopping
               an
               Objection
               which
               charged
               your
               Doctrine
               with
               disloyalty
               ?
               For
               thus
               ,
               Society
               is
               like
               a
               State
               of
               Nature
               ,
               and
               all
               is
               managed
               still
               by
               force
               ,
               notwithstanding
               the
               formalities
               of
               transferring
               Right
               by
               Pacts
               ,
               and
               every
               man
               is
               to
               stand
               no
               longer
               to
               his
               bargain
               ,
               when
               he
               can
               break
               it
               to
               his
               advantage
               :
               And
               thus
               ,
               the
               Prince
               is
               always
               in
               a
               state
               of
               danger
               ,
               because
               he
               cannot
               be
               ,
               a
               day
               secure
               ,
               of
               remaining
               uppermost
               ;
               seeing
               the
               people
               are
               taught
               by
               you
               ,
               to
               believe
               that
               the
               right
               of
               Authority
               is
               a
               deceit
               ,
               and
               that
               every
               one
               would
               have
               as
               good
               a
               title
               ,
               if
               he
               had
               as
               long
               a
               sword
               :
               For
               the
               many-headed
               Beast
               will
               throw
               the
               Rider
               when
               he
               burthens
               and
               galls
               them
               ,
               having
               no
               check
               of
               inward
               Law.
               For
               the
               Prince
               has
               but
               the
               strength
               of
               a
               single
               man
               ,
               and
               the
               people
               can't
               confer
               irresistible
               Power
               ,
               unless
               when
               they
               lift
               up
               their
               hands
               on
               high
               ,
               they
               can
               give
               up
               their
               nerves
               ,
               and
               muscles
               ,
               and
               spirits
               ,
               as
               well
               as
               testifie
               their
               present
               approbation
               .
               Wo
               to
               all
               the
               Princes
               upon
               earth
               ,
               if
               this
               doctrine
               be
               true
               ,
               and
               becometh
               popular
               :
               if
               the
               multitude
               believe
               this
               ,
               the
               Prince
               ,
               not
               armed
               with
               the
               scales
               of
               the
               Leviathan
               ,
               that
               is
               ,
               with
               irresistible
               power
               ,
               can
               never
               be
               safe
               from
               the
               Spears
               and
               Barbed
               irons
               ,
               which
               their
               ambition
               and
               presumed
               interest
               will
               provide
               ,
               
               and
               their
               malice
               will
               sharpen
               ,
               and
               their
               passionate
               violence
               throw
               against
               him
               .
               If
               the
               Beast
               ,
               we
               speak
               of
               ,
               come
               but
               to
               know
               its
               own
               strength
               ,
               it
               will
               never
               be
               managed
               :
               Wherefore
               such
               as
               own
               these
               pernicious
               doctrines
               ,
               destructive
               to
               all
               Societies
               of
               men
               ,
               may
               be
               said
               to
               have
               Wolves
               heads
               ,
               as
               the
               Laws
               of
               old
               were
               wont
               to
               speak
               concerning
               excommunicated
               Persons
               ;
               and
               are
               like
               those
               ravenous
               beasts
               ,
               so
               far
               from
               deserving
               our
               love
               and
               care
               ,
               that
               they
               ought
               to
               be
               destroyed
               at
               the
               common
               charge
               .
               What
               you
               have
               written
               three
               times
               over
               ,
               in
               your
               
                 de
                 cive
                 ,
                 de
                 corpore
                 politico
                 ,
              
               and
               Leviathan
               ,
               ought
               rather
               to
               be
               esteemed
               seeds
               of
               sedition
               ,
               then
               Elements
               of
               government
               and
               societie
               :
               the
               Principles
               of
               the
               Zelots
               amongst
               the
               Papists
               (
               who
               obey
               a
               Forrein
               Power
               against
               the
               King
               )
               are
               not
               consistent
               with
               the
               government
               of
               England
               ;
               yet
               ,
               like
               the
               Elements
               in
               Aristotle
               ,
               they
               are
               not
               burthensome
               in
               their
               proper
               place
               of
               Italy
               :
               but
               of
               such
               large
               infection
               is
               the
               doctrine
               ,
               that
               it
               will
               endanger
               the
               life
               of
               the
               Common-wealth
               ,
               wheresoever
               it
               is
               entertained
               in
               the
               consequences
               of
               it
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               At
               Paris
               a
               I
               wrote
               my
               Book
               
                 de
                 cive
                 in
                 Latine
              
               —
               and
               I
               know
               no
               book
               more
               magnified
               then
               that
               beyond
               the
               Seas
               .
               Natural
               Philosophie
               b
               is
               but
               young
               ;
               but
               civil
               Philosophie
               yet
               much
               younger
               ,
               as
               being
               no
               older
               (
               I
               say
               it
               provoked
               ,
               and
               that
               my
               detractors
               may
               know
               how
               little
               they
               have
               wrought
               upon
               me
               )
               then
               my
               own
               book
               
                 de
                 Cive
              
               :
               a
               short
               c
               sum
               of
               that
               book
               of
               mine
               ,
               now
               publiquely
               in
               French
               ,
               
               done
               by
               a
               Gentleman
               I
               never
               saw
               ,
               carrieth
               the
               title
               of
               
                 Aethics
                 demonstrated
              
               :
               accuse
               not
               then
               such
               Politics
               ,
               as
               are
               ,
               though
               new
               ,
               yet
               of
               sure
               foundation
               .
            
          
           
             
               Stud.
               
            
             
               Your
               Doctrine
               is
               old
               enough
               ,
               and
               I
               wish
               it
               had
               one
               propertie
               of
               Age
               ,
               to
               be
               attended
               with
               decay
               .
               Carneades
               and
               divers
               others
               bottom'd
               Policy
               and
               self-Interest
               ,
               and
               you
               have
               only
               wire-drawn
               that
               which
               is
               delivered
               by
               them
               in
               a
               lump
               :
               and
               for
               this
               ,
               as
               is
               the
               manner
               of
               divers
               who
               have
               an
               itch
               of
               writing
               ,
               you
               claw
               your self
               .
               I
               could
               repeat
               to
               you
               ,
               divers
               sayings
               of
               the
               ancient
               deceivers
               in
               Moralitie
               ;
               such
               as
               are
               ,
               
                 Armatus
                 leges
                 ut
                 o●gitem
                 ?
                 nec
                 natura
                 potest
                 justo
                 secernere
                 iniquum
                 ,
                 —
                 utilitas
                 justi
                 prope
                 mater
                 &
                 aequi
                 ,
              
               and
               the
               like
               :
               but
               you
               would
               then
               turn
               all
               off
               ,
               by
               deriding
               me
               for
               having
               made
               a
               motly
               Oration
               .
               I
               have
               somtimes
               ,
               by
               my self
               ,
               made
               this
               conjecture
               ,
               that
               you
               being
               so
               conversant
               with
               Thu●ydides
               ;
               the
               Oration
               of
               Euphemus
               d
               delivered
               there
               ,
               might
               first
               hint
               to
               you
               your
               sandy
               Politicks
               :
               for
               that
               Athenian
               Embassadour
               to
               the
               Camarin●i
               ,
               amongst
               other
               things
               tending
               much
               that
               way
               ,
               at
               last
               plainly
               told
               them
               ,
               that
               to
               a
               Governour
               nothing
               which
               was
               profitable
               was
               dishonest
               ,
               or
               unreasonable
               :
               which
               Doctrine
               ,
               because
               it
               invites
               ambitious
               men
               to
               step
               into
               Authority
               when
               the
               door
               is
               open
               ,
               and
               mercenary
               soldiers
               to
               decide
               a
               dispute
               ,
               not
               in
               favour
               of
               the
               right
               ,
               but
               the
               most
               profitable
               side
               ;
               because
               it
               moveth
               them
               that
               are
               supream
               to
               become
               Tyrants
               in
               the
               exercise
               of
               that
               power
               ,
               which
               Religion
               ought
               to
               limit
               ,
               
               though
               the
               people
               may
               not
               ,
               and
               to
               make
               their
               passions
               their
               chief
               rules
               ,
               and
               to
               govern
               with
               Armies
               rather
               then
               Laws
               ,
               or
               ,
               if
               with
               both
               ,
               to
               dy
               their
               Flags
               ,
               and
               to
               write
               their
               Edicts
               ,
               in
               the
               blood
               of
               whom
               they
               please
               :
               because
               ,
               I
               say
               ,
               it
               taketh
               off
               all
               sence
               of
               what
               we
               call
               humanity
               from
               the
               supream
               powers
               ,
               and
               so
               ,
               not
               unlike
               to
               a
               
                 Porta
                 Sabina
              
               ,
               calls
               in
               innumerable
               evils
               upon
               such
               people
               as
               are
               quiet
               and
               modest
               ;
               it
               therefore
               ought
               ,
               no
               more
               to
               be
               sucked
               in
               ,
               by
               Prince
               or
               People
               ,
               then
               pernicious
               air
               in
               time
               of
               common
               Pestilence
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Name
               not
               Tyranny
               as
               a
               word
               of
               reproach
               ,
               for
               the
               name
               of
               Tyranny
               e
               signifieth
               nothing
               more
               nor
               less
               ,
               then
               the
               name
               of
               Soveraignty
               ,
               be
               it
               in
               one
               ,
               or
               many
               men
               ,
               saving
               that
               they
               that
               use
               the
               former
               word
               ,
               are
               understood
               to
               be
               angry
               with
               them
               they
               call
               Tyrants
               :
               and
               I
               think
               the
               toleration
               of
               a
               professed
               hatred
               of
               Tyranny
               ,
               is
               a
               toleration
               of
               hatred
               to
               Common-wealth
               in
               general
               —
               So
               that
               here
               ,
               f
               I
               must
               say
               to
               you
               ,
               Peace
               ,
               down
               ,
               for
               you
               bark
               now
               at
               the
               Supream
               Legislative
               power
               ;
               therefore
               't
               is
               not
               I
               but
               the
               Laws
               which
               must
               rate
               you
               off
               .
               And
               now
               me
               thinks
               my
               endeavour
               g
               to
               advance
               the
               civil
               power
               ,
               should
               not
               be
               by
               the
               civil
               power
               condemned
               ;
               nor
               private
               men
               ,
               by
               reprehending
               it
               ,
               declare
               they
               think
               that
               power
               too
               great
               [
               and
               after
               what
               manner
               I
               endeavour
               the
               advancement
               of
               it
               ,
               I
               think
               it
               worth
               the
               time
               to
               declare
               to
               you
               .
               ]
               I
               shew
               a
               that
               the
               Scripture
               requireth
               absolute
               obedience
               :
               I
               teach
               b
               that
               the
               people
               have
               made
               artificial
               chains
               ,
               
               called
               civil
               laws
               ,
               which
               they
               themselves
               ,
               by
               mutual
               Covenants
               ,
               have
               fastned
               at
               one
               end
               ,
               to
               the
               lips
               of
               that
               man
               ,
               or
               Assembly
               ,
               to
               whom
               they
               have
               given
               the
               Soveraign
               power
               ;
               and
               at
               the
               other
               end
               ,
               to
               their
               own
               ears
               :
               that
               ,
               c
               nothing
               the
               Soveraign
               can
               do
               to
               the
               Subject
               ,
               can
               properly
               be
               called
               Injustice
               or
               injury
               ,
               because
               every
               subject
               is
               Author
               of
               every
               Act
               the
               Soveraign
               doth
               .
               That
               d
               the
               proprietie
               of
               a
               subject
               excludeth
               not
               the
               dominion
               of
               the
               Soveraign
               ,
               but
               only
               of
               another
               subject
               .
            
          
           
             
               Stud.
               
            
             
               Remember
               Sir
               ,
               the
               case
               of
               Ahab
               and
               Naboth
               ;
               unless
               you
               suppose
               it
               in
               times
               of
               publick
               necessitie
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Interrupt
               me
               not
               :
               I
               teach
               also
               ,
               that
               e
               the
               King
               is
               the
               absolute
               Representative
               ,
               and
               that
               it
               is
               dangerous
               to
               give
               such
               a
               title
               to
               those
               men
               ,
               who
               are
               sent
               up
               by
               the
               people
               to
               carry
               their
               Petitions
               ,
               and
               give
               him
               (
               if
               he
               permit
               it
               )
               their
               advice
               .
               That
               f
               the
               Soveraign
               is
               sole
               Legislator
               ,
               and
               not
               subject
               to
               civil
               laws
               .
               That
               g
               to
               him
               there
               cannot
               be
               any
               knot
               in
               the
               law
               ,
               insoluble
               ;
               either
               by
               finding
               out
               the
               ends
               to
               undo
               it
               by
               ;
               or
               else
               by
               making
               what
               ends
               he
               will
               ,
               (
               as
               Alexander
               did
               with
               his
               sword
               in
               the
               
               Gordian-knot
               ,
               )
               by
               the
               Legislative
               power
               ;
               which
               no
               other
               Interpreter
               can
               doe
               .
               That
               there
               is
               h
               no
               common
               Rule
               of
               good
               and
               evil
               ,
               to
               be
               taken
               from
               the
               Nature
               of
               the
               objects
               themselves
               ;
               but
               from
               the
               Person
               of
               the
               man
               (
               where
               there
               is
               no
               Common-wealth
               )
               or
               ,
               (
               in
               a
               Common-wealth
               )
               from
               the
               Person
               that
               representeth
               
               it
               ,
               or
               from
               an
               Arbitrator
               or
               Judge
               ,
               whom
               men
               disagreeing
               shall
               by
               consent
               set
               up
               ,
               and
               make
               his
               sentence
               the
               rule
               thereof
               .
               That
               i
               where
               there
               is
               no
               law
               ,
               there
               no
               killing
               or
               any
               thing
               else
               can
               be
               unjust
               .
               That
               k
               the
               civil
               Soveraign
               is
               Judge
               of
               what
               doctrines
               are
               fit
               to
               be
               taught
               .
               I
               also
               maintain
               l
               that
               Soveraigns
               ,
               being
               in
               their
               own
               Dominions
               the
               sole
               Legislators
               ;
               those
               books
               only
               are
               Can●nical
               ,
               that
               is
               ,
               Law
               in
               every
               Nation
               ,
               which
               are
               established
               for
               such
               by
               the
               Soveraign
               Authority
               .
            
          
           
             
               Stud.
               
            
             
               In
               some
               things
               you
               are
               just
               to
               the
               Praerogative
               of
               Kings
               ;
               but
               in
               others
               ,
               you
               ought
               to
               have
               remembred
               the
               words
               of
               our
               Lord
               ,
               who
               adviseth
               us
               to
               give
               to
               Caesar
               the
               things
               that
               are
               Caesars
               ,
               and
               unto
               God
               the
               things
               that
               are
               Gods.
               For
               your
               cavil
               at
               the
               name
               Tyrant
               ,
               it
               is
               in
               the
               sense
               I
               us'd
               it
               (
               for
               exercise
               of
               unlimited
               power
               )
               unbecoming
               a
               Prince
               :
               but
               I
               know
               how
               very
               frequently
               it
               is
               misapply'd
               by
               those
               ,
               who
               will
               call
               the
               very
               bridling
               of
               their
               licentiousness
               ,
               hateful
               Tyranny
               ;
               and
               find
               fault
               with
               the
               law
               ,
               for
               no
               other
               reason
               but
               because
               it
               is
               a
               r●straint
               upon
               their
               supposed
               freedome
               :
               whereas
               the
               hedges
               which
               the
               law
               sets
               down
               ,
               are
               to
               keep
               them
               only
               in
               the
               truest
               and
               safest
               way
               .
               The
               absolute
               Princes
               of
               Syracuse
               were
               called
               Tyrants
               ,
               though
               some
               of
               them
               deserved
               the
               title
               of
               Benefactors
               :
               and
               amongst
               our selves
               ,
               the
               best
               of
               Kings
               was
               branded
               with
               that
               ignominious
               character
               .
               For
               that
               which
               you
               have
               justly
               said
               in
               favour
               of
               a
               Monarch
               ,
               had
               it
               bin
               Printed
               before
               Forty
               eight
               ,
               it
               might
               have
               bin
               of
               
               good
               effect
               ,
               at
               least
               it
               might
               have
               shewed
               a
               disposition
               to
               promote
               Loyalty
               .
               But
               being
               published
               ,
               after
               the
               Kings
               Martyrdom
               ,
               and
               his
               Sons
               exile
               ,
               it
               served
               the
               purposes
               of
               those
               people
               who
               had
               then
               the
               Militia
               in
               their
               hands
               .
               For
               you
               say
               a
               that
               the
               Rights
               of
               a
               Common-wealth
               by
               acquisition
               ,
               are
               the
               same
               with
               those
               ,
               by
               Institution
               or
               Succession
               :
               That
               the
               power
               of
               the
               Representative
               (
               whether
               in
               one
               or
               many
               )
               cannot
               without
               consent
               be
               transferr'd
               ,
               forfeited
               ,
               accus'd
               ,
               punish'd
               :
               and
               that
               such
               a
               person
               is
               Supreme
               Judge
               .
               The
               Parliament
               therefore
               ought
               to
               have
               return'd
               you
               thanks
               ,
               for
               ascribing
               to
               them
               the
               strength
               of
               the
               Leviathan
               ,
               and
               for
               keeping
               their
               nostrils
               free
               from
               the
               books
               of
               the
               right
               Heir
               and
               his
               adherents
               .
               They
               ought
               ,
               especially
               ,
               to
               have
               given
               you
               the
               thanks
               of
               the
               House
               for
               saying
               ,
               b
               
                 I
                 maintain
                 nothing
                 in
                 any
                 Paradox
                 of
                 Religion
                 ;
                 but
                 attend
                 the
                 end
                 of
                 that
                 dispute
                 of
                 the
                 Sword
                 ,
                 concerning
                 the
                 Authority
                 ,
                 (
                 not
                 yet
                 amongst
                 my
                 Country-men
                 decided
                 )
                 by
                 which
                 all
                 sorts
                 of
                 Doctrine
                 are
                 to
                 be
                 approved
                 ,
                 or
                 rejected
                 ;
                 and
                 whose
                 commands
                 ,
                 both
                 in
                 speech
                 and
                 writing
                 ;
                 (
                 whatsoever
                 be
                 the
                 opinions
                 of
                 private
                 men
                 )
                 must
                 by
                 all
                 men
                 ,
                 that
                 mean
                 to
                 be
                 protected
                 by
                 their
                 Laws
                 ,
                 be
                 obeyed
                 .
              
            
             
               But
               notwithstanding
               all
               this
               ,
               what
               you
               seem
               to
               build
               up
               on
               the
               side
               of
               the
               Soveraign
               ,
               you
               pull
               down
               on
               the
               side
               of
               the
               People
               .
               For
               whilst
               you
               found
               all
               upon
               single
               Self-interest
               ,
               (
               to
               the
               advancement
               of
               which
               all
               safe
               means
               are
               ,
               by
               you
               ,
               esteemed
               c
               lawful
               )
               these
               specious
               rights
               are
               no
               longer
               his
               ,
               then
               by
               main
               force
               he
               can
               keep
               possession
               of
               them
               .
               That
               will
               not
               be
               long
               ,
               
               if
               great
               Delinquents
               call'd
               in
               question
               ,
               and
               miserable
               people
               (
               who
               ,
               like
               such
               as
               stake
               their
               Cloak
               in
               an
               over-hot
               day
               ,
               are
               willing
               to
               hazard
               the
               life
               they
               would
               be
               rid
               of
               ;
               and
               are
               easily
               misled
               ,
               not
               looking
               upon
               the
               stumbling-blocks
               in
               the
               way
               ,
               but
               d
               on
               the
               light
               that
               others
               carry
               before
               them
               )
               ,
               if
               these
               ,
               can
               promote
               their
               private
               good
               ,
               by
               Sword
               ,
               or
               Poyson
               ,
               or
               Mutiny
               .
               The
               people
               ,
               if
               they
               believ'd
               that
               a
               company
               of
               Delinquents
               e
               ,
               joyning
               together
               to
               defend
               themselves
               by
               Arms
               ,
               do
               not
               at
               all
               unjustly
               ;
               but
               may
               ,
               lawfully
               ,
               repel
               lawful
               
                 Force
                 ,
                 by
                 Force
              
               ;
               they
               would
               soon
               be
               stirred
               up
               ,
               and
               suffer
               none
               ,
               for
               whom
               they
               have
               respect
               ,
               to
               be
               brought
               to
               justice
               .
            
             
               For
               your
               last
               particular
               concerning
               the
               Power
               of
               the
               Civil
               Soveraign
               ,
               in
               relation
               to
               that
               for
               which
               we
               have
               assign'd
            
             
               
                 The
                 Ninth
                 place
              
               ,
               that
               is
               to
               say
               ,
               the
               Canon
               of
               holy
               Scripture
               ;
               it
               see●eth
               a
               great
               indignity
               offered
               to
               the
               Soveraignty
               of
               Christ.
               Upon
               this
               occasion
               ,
               I
               remember
               a
               saying
               of
               Dr.
               Weston
               ,
               which
               would
               better
               have
               become
               a
               man
               in
               Buff
               ,
               then
               a
               Prolocutor
               of
               the
               Convocation
               .
               After
               six
               days
               spent
               in
               hot
               dispute
               about
               Religion
               ,
               in
               the
               Reign
               of
               Queen
               Mary
               ,
               he
               dismissed
               those
               of
               the
               Reformed
               way
               in
               these
               words
               a
               :
               
                 It
                 is
                 not
                 the
                 Queens
                 pleasure
                 that
                 we
                 should
                 spend
                 any
                 longer
                 time
                 in
                 these
                 debates
                 ;
                 and
                 ye
                 are
                 well
                 enough
                 already
                 :
                 for
                 you
                 have
                 the
                 Word
                 ,
                 and
                 we
                 have
                 the
                 Sword.
              
               So
               little
               of
               the
               obligation
               of
               holy
               Writ
               is
               perceived
               by
               those
               whose
               eyes
               are
               dazled
               with
               Secular
               Grandeur
               .
            
             
               But
               ,
               before
               we
               come
               to
               dispute
               of
               the
               power
               
               which
               maketh
               the
               Scripture
               -
               Canon
               ,
               which
               is
               ,
               as
               't
               were
               the
               Main
               Battle
               ;
               may
               we
               not
               a
               little
               breathe
               and
               prepare
               our selves
               ,
               in
               some
               lesser
               Skirmishes
               ,
               touching
               the
               Writings
               of
               the
               Old
               and
               New
               Testament
               ?
            
          
        
         
           
             
               Mr.
               Hobbes
               .
            
             
               If
               you
               like
               that
               course
               ,
               I
               am
               ready
               to
               joyn
               with
               you
               .
               First
               ,
               then
               ,
               I
               take
               notice
               b
               that
               divers
               historical
               Books
               of
               the
               Old
               Testament
               ,
               were
               not
               written
               by
               those
               whose
               names
               they
               bear
               ;
               to
               wit
               ,
               much
               of
               the
               Pentateuch
               ,
               the
               Books
               of
               Ioshuah
               ,
               and
               Iudges
               ,
               and
               Ruth
               ,
               and
               Samuel
               ,
               and
               Kings
               ,
               and
               Chronicles
               .
            
          
           
             
               Stud.
               
            
             
               This
               hath
               bin
               ,
               long
               since
               said
               ,
               and
               proved
               ,
               by
               the
               places
               which
               you
               cite
               in
               your
               Leviathan
               ,
               by
               the
               Frenchman
               who
               founded
               a
               Systeme
               of
               Divinity
               upon
               the
               conceit
               of
               men
               before
               Adam
               !
               who
               also
               ,
               by
               Recantation
               ,
               unravel'd
               his
               own
               Cobweb
               ,
               spun
               out
               of
               his
               own
               fancie
               ,
               rather
               then
               the
               true
               Records
               of
               time
               .
               But
               this
               doth
               not
               invalidate
               the
               truth
               of
               those
               Histories
               ,
               whose
               sufficient
               antiquity
               is
               ,
               by
               you
               ,
               granted
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               I
               observe
               ,
               again
               ,
               concerning
               the
               Book
               of
               Iob
               a
               ,
               that
               though
               it
               appear
               sufficiently
               that
               he
               was
               no
               feigned
               person
               ,
               yet
               the
               Book
               it self
               seemeth
               not
               to
               be
               an
               History
               ,
               but
               a
               Treatise
               concerning
               a
               question
               in
               ancient
               time
               disputed
               ,
               why
               wicked
               men
               have
               often
               prospered
               in
               this
               world
               ,
               and
               good
               men
               have
               been
               afflicted
               :
               and
               it
               is
               the
               more
               probable
               ,
               because
               the
               whole
               dispute
               is
               in
               Verse
               —
               but
               Verse
               is
               no
               usual
               stile
               of
               such
               as
               either
               are
               themselves
               
               in
               great
               pain
               ,
               as
               Iob
               ;
               or
               of
               such
               as
               come
               to
               comfort
               them
               ,
               as
               his
               Friends
               ;
               but
               in
               Philosophy
               ,
               especially
               moral
               Philosophy
               ,
               in
               ancient
               time
               frequent
               .
            
          
           
             
               Stud.
               
            
             
               It
               is
               not
               thought
               that
               Iob
               or
               his
               Friends
               ,
               but
               Moses
               ,
               or
               some
               other
               ,
               pen'd
               the
               History
               in
               the
               form
               in
               which
               we
               have
               it
               .
               But
               however
               you
               here
               alledge
               a
               Reason
               ,
               which
               proveth
               the
               contrary
               to
               the
               purpose
               you
               would
               have
               it
               serve
               for
               :
               For
               Poetry
               exciting
               the
               imagination
               and
               affections
               ,
               is
               fittest
               for
               painting
               out
               the
               Scene
               of
               Tragedy
               .
               You
               have
               surely
               forgotten
               
                 Ovid
                 de
                 Tristibus
              
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Please
               your self
               in
               replies
               :
               I
               will
               proceed
               to
               observe
               further
               ,
               that
               b
               as
               for
               the
               Books
               of
               the
               Old
               Testament
               ,
               they
               are
               derived
               to
               us
               ,
               from
               no
               other
               time
               then
               that
               of
               Esdras
               ,
               who
               ,
               by
               the
               direction
               of
               Gods
               Spirit
               ,
               ●etrived
               them
               ,
               when
               they
               were
               lost
               .
            
          
           
             
               Stud.
               
            
             
               That
               place
               in
               the
               fourth
               Book
               of
               Esdras
               ,
               wherein
               it
               is
               said
               in
               his
               person
               ,
               Thy
               Law
               is
               burnt
               c
               ,
               therefore
               no
               man
               knoweth
               the
               things
               that
               thou
               hast
               done
               ,
               is
               a
               very
               fable
               .
               For
               though
               the
               Autographa
               of
               Moses
               ,
               and
               the
               Prophets
               have
               been
               thought
               to
               have
               perished
               at
               the
               burning
               of
               Hierusalem
               ,
               yet
               it
               is
               not
               true
               that
               all
               the
               Copies
               were
               destroyed
               :
               For
               the
               Prophets
               ,
               in
               the
               Captivity
               d
               read
               the
               Law.
               And
               concerning
               that
               whole
               fourth
               Book
               ,
               it
               is
               said
               by
               Bellarmine
               himself
               ,
               e
               that
               the
               Author
               is
               a
               Romancer
               .
               Of
               the
               like
               nature
               may
               they
               
               seem
               who
               talk
               of
               the
               men
               of
               the
               
                 Synagoga
                 magna
              
               ,
               making
               Ezra
               to
               be
               a
               chief
               man
               amongst
               them
               ,
               and
               ascribing
               to
               them
               the
               several
               divisions
               and
               sections
               of
               the
               Old
               Testament
               ;
               even
               that
               ,
               wherein
               the
               Book
               of
               Daniel
               is
               (
               most
               absurdly
               )
               reckon'd
               amongst
               the
               Hagiographa
               .
               Of
               that
               
                 Synagoga
                 magna
              
               ,
               there
               is
               not
               one
               word
               spoken
               by
               Iosephus
               ,
               or
               St.
               Hierom
               ,
               though
               both
               had
               very
               fair
               occasions
               ,
               in
               some
               parts
               of
               their
               writings
               ,
               to
               have
               intreated
               of
               it
               .
               And
               the
               deficiencie
               of
               the
               Jewish
               story
               ,
               about
               that
               time
               ,
               may
               move
               us
               to
               believe
               that
               this
               was
               the
               fiction
               of
               modern
               Rabbies
               ;
               and
               Morinus
               thinks
               he
               has
               demonstrated
               that
               so
               it
               was
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               I
               note
               again
               ,
               that
               the
               f
               Septuagint
               ,
               who
               were
               seventy
               Learned
               men
               of
               the
               Jews
               ,
               sent
               for
               by
               Ptolomy
               King
               of
               Egypt
               ,
               to
               translate
               the
               Jewish
               Law
               ,
               out
               of
               the
               Hebrew
               into
               Greek
               ,
               have
               left
               us
               no
               other
               Books
               for
               holy
               Scripture
               in
               the
               Greek
               Tongue
               ,
               but
               the
               same
               that
               are
               received
               in
               the
               Church
               of
               England
               .
            
          
           
             
               Stud.
               
            
             
               It
               is
               not
               resolved
               whether
               they
               translated
               any
               more
               then
               the
               five
               Books
               of
               Moses
               ,
               and
               whether
               they
               turn'd
               them
               out
               of
               
                 Hebrew
                 ,
                 Chaldee
              
               ,
               or
               the
               Samaritan
               Tongue
               ,
               to
               which
               latter
               Pentateuch
               the
               translation
               of
               the
               seventy
               is
               shew'd
               ,
               by
               Hottinger
               ,
               to
               agree
               most
               exactly
               ,
               in
               a
               very
               great
               number
               of
               places
               ,
               by
               him
               produced
               in
               order
               g
               :
               but
               there
               is
               as
               great
               question
               whether
               that
               we
               have
               ,
               be
               the
               true
               Copy
               of
               the
               Seventy
               :
               for
               seeing
               therein
               the
               
               names
               of
               places
               (
               as
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               for
               Caphto●im
               )
               are
               there
               rendred
               not
               according
               to
               the
               Hebrew
               ,
               but
               after
               the
               manner
               in
               which
               they
               were
               call'd
               in
               the
               latter
               times
               under
               the
               second
               Temple
               h
               ;
               the
               antiquity
               of
               the
               Copy
               of
               Rome
               may
               be
               suspected
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Be
               it
               also
               observed
               ,
               that
               those
               Books
               which
               are
               called
               Apocrypha
               were
               left
               out
               of
               the
               Canon
               ,
               not
               for
               inconformity
               of
               Doctrine
               with
               the
               rest
               ,
               but
               onely
               because
               they
               are
               not
               found
               in
               the
               Hebrew
               .
            
          
           
             
               Stud.
               
            
             
               Here
               ,
               again
               ,
               you
               erre
               :
               for
               by
               the
               same
               Reason
               ,
               some
               part
               which
               is
               contained
               in
               the
               Canon
               ,
               should
               have
               been
               ,
               of
               old
               ,
               excluded
               .
               For
               instance
               ,
               the
               Book
               of
               Daniel
               is
               partly
               written
               in
               Hebrew
               ,
               and
               partly
               written
               in
               Caldee
               ;
               for
               Daniel
               had
               learnt
               that
               Tongue
               in
               Babylon
               by
               the
               command
               of
               the
               King.
               Neither
               are
               all
               Apocryphal
               Books
               to
               be
               thought
               not
               written
               in
               Hebrew
               ;
               for
               that
               excellent
               Book
               of
               the
               Son
               of
               Syrach
               ,
               as
               is
               manifest
               by
               his
               Preface
               to
               it
               ,
               was
               a
               translation
               out
               of
               the
               Hebrew
               Copy
               of
               his
               Grand-father
               Iesus
               .
               The
               Reason
               why
               such
               Books
               were
               not
               received
               by
               the
               Jews
               into
               the
               Canon
               ,
               was
               not
               what
               you
               suggest
               ,
               but
               because
               they
               seem'd
               not
               written
               by
               that
               kinde
               of
               prophesie
               which
               they
               called
               
                 Ruach
                 Hakkodesh
              
               a
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               I
               confess
               b
               St.
               Hierom
               had
               seen
               the
               first
               of
               the
               Maccabees
               in
               Hebrew
               .
            
          
           
             
             
               Stud.
               
            
             
               Neither
               is
               that
               rightly
               noted
               :
               For
               the
               Book
               which
               St.
               Hierom
               saw
               ,
               as
               is
               thought
               by
               Drusius
               ,
               a
               man
               profoundly
               learned
               in
               these
               matters
               ,
               was
               the
               first
               Book
               of
               the
               History
               of
               the
               Hasmon●ei
               ,
               whos
               's
               Epoch
               was
               of
               later
               date
               ,
               though
               the
               names
               are
               us'd
               promisouously
               amongst
               the
               Jews
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               I
               proceed
               to
               note
               ,
               that
               c
               the
               Writers
               of
               the
               New
               Testament
               lived
               all
               in
               less
               then
               an
               age
               after
               Christs
               Ascension
               ,
               and
               had
               all
               of
               them
               seen
               our
               Saviour
               ,
               or
               been
               his
               Disciples
               ,
               except
               St.
               Paul
               ,
               and
               St.
               Luke
               ;
               and
               consequently
               whatsoever
               was
               written
               by
               them
               is
               as
               ancient
               as
               the
               time
               of
               the
               Apostles
               .
               But
               the
               time
               wherein
               the
               Books
               of
               the
               New
               Testament
               were
               received
               ,
               and
               acknowledged
               by
               the
               Church
               to
               be
               of
               their
               writing
               ,
               is
               not
               altogether
               so
               ancient
               —
               These
               Books
               ,
               of
               which
               the
               Copies
               were
               not
               many
               ,
               nor
               could
               easily
               be
               all
               in
               any
               one
               private
               mans
               hand
               ,
               cannot
               be
               derived
               from
               a
               higher
               time
               ,
               then
               that
               wherein
               the
               Governours
               of
               the
               Church
               collected
               ,
               approved
               ,
               and
               recommended
               them
               to
               us
               ,
               as
               the
               Writings
               of
               those
               Apostles
               and
               Disciples
               ,
               under
               whose
               names
               they
               go
               .
               The
               first
               Enumeration
               of
               all
               the
               Books
               ,
               both
               of
               the
               Old
               and
               New
               Testament
               ,
               is
               in
               the
               Canons
               of
               the
               Apostles
               ,
               supposed
               to
               be
               collected
               by
               Clement
               the
               first
               (
               after
               St.
               Peter
               )
               Bishop
               of
               Rome
               .
               But
               because
               that
               is
               but
               supposed
               ,
               and
               by
               many
               questioned
               ,
               the
               Council
               of
               Laodicea
               is
               the
               first
               we
               know
               ,
               that
               recommended
               the
               Bible
               to
               the
               then
               Christian
               Churches
               ,
               for
               the
               Writings
               of
               the
               Prophets
               and
               Apostles
               :
               and
               
               this
               Council
               was
               held
               in
               the
               364
               year
               after
               Christ.
               At
               which
               time
               ,
               though
               ambition
               had
               so
               far
               prevailed
               on
               the
               great
               Doctors
               of
               the
               Church
               ,
               as
               no
               more
               to
               esteem
               Emperours
               though
               Christian
               ,
               for
               the
               Shepherds
               of
               the
               people
               ,
               but
               for
               Sheep
               ;
               and
               Emperours
               not
               Christian
               ,
               for
               Wolves
               ;
               and
               endeavour'd
               to
               pass
               their
               Doctrine
               ,
               not
               for
               counsel
               and
               informatition
               ,
               as
               Preachers
               ;
               but
               for
               Laws
               ,
               as
               absolute
               Governours
               ;
               and
               thought
               such
               frauds
               as
               tended
               to
               make
               the
               people
               more
               obedient
               to
               Chr●stian
               Doctrine
               ,
               to
               be
               pious
               ;
               yet
               I
               am
               perswaded
               they
               did
               not
               therefore
               falsifie
               the
               Scriptures
               ,
               though
               the
               Copies
               of
               the
               Books
               of
               the
               New
               Testament
               ,
               were
               in
               the
               hands
               onely
               of
               the
               Ecclesiasticks
               ;
               because
               if
               they
               had
               had
               an
               intention
               so
               to
               do
               ,
               they
               would
               surely
               have
               made
               them
               more
               favourable
               to
               their
               power
               over
               Christian
               Princes
               ,
               and
               civil
               Soveraignty
               ,
               then
               they
               are
               .
            
          
           
             
               Stud.
               
            
             
               It
               is
               plain
               to
               those
               who
               are
               versed
               in
               the
               Monuments
               of
               the
               Church
               ,
               that
               the
               Books
               of
               the
               New
               Testament
               were
               declared
               Canon
               very
               early
               ,
               though
               the
               precise
               time
               and
               place
               be
               not
               so
               easily
               known
               .
               Upon
               the
               Enumeration
               made
               in
               the
               Apostolick
               Canons
               ,
               we
               rely
               not
               ;
               not
               because
               that
               Book
               is
               to
               be
               esteemed
               wholly
               spurious
               ;
               but
               because
               this
               Enumeration
               is
               made
               in
               the
               eighty
               fourth
               Canon
               .
               For
               the
               first
               fifty
               are
               those
               for
               whose
               antiquity
               we
               contend
               .
               It
               is
               true
               that
               the
               whole
               is
               call'd
               Apocryphal
               ,
               by
               the
               Council
               a
               at
               Rome
               under
               Pope
               Gelasius
               :
               and
               it
               hath
               been
               answer'd
               ,
               b
               that
               they
               
               were
               so
               called
               ,
               not
               as
               if
               they
               were
               not
               ancient
               Pieces
               ,
               but
               because
               they
               were
               not
               made
               Nomocanon
               or
               Canon-law
               .
               But
               doubtless
               that
               Council
               rejected
               them
               as
               spurious
               Writings
               ,
               numbring
               them
               amongst
               the
               late
               and
               feigned
               pieces
               of
               the
               Gospel
               of
               St.
               Andrew
               ,
               the
               Revelation
               of
               St.
               Paul
               ,
               the
               Books
               of
               Og
               the
               Gyant
               ,
               of
               the
               Testament
               of
               Iob
               ,
               of
               the
               Daughters
               of
               Adam
               ,
               and
               the
               like
               .
               But
               it
               hath
               also
               condemn'd
               the
               works
               of
               Tertullian
               ,
               St.
               
                 Cyprian
                 ,
                 Arnobius
                 ,
                 Lactantius
              
               ,
               and
               the
               History
               of
               Ensebius
               ;
               and
               therefore
               it
               is
               not
               material
               what
               writing
               standeth
               or
               falleth
               ,
               before
               such
               erroneous
               Judges
               .
               Certain
               it
               is
               by
               other
               passages
               ,
               in
               ancient
               Writers
               ,
               that
               the
               New
               Testament
               was
               acknowledg'd
               to
               be
               Canon
               ,
               long
               enough
               before
               the
               Council
               of
               Laodicea
               .
               The
               earliest
               Christian
               Writers
               whose
               Books
               are
               derived
               to
               our
               hands
               ,
               abound
               in
               ●itations
               of
               the
               New
               Testament
               ,
               as
               the
               undoubted
               Register
               of
               what
               was
               done
               ,
               and
               taught
               ,
               and
               as
               the
               publick
               Rule
               .
               Tertullian
               (
               for
               example
               )
               citeth
               very
               many
               places
               out
               of
               every
               Book
               which
               now
               is
               contained
               in
               the
               Canon
               of
               the
               New
               Testament
               ,
               if
               I
               except
               the
               second
               of
               St.
               Peter
               .
               And
               in
               his
               fourth
               Book
               against
               Marcion
               c
               he
               speaketh
               effectually
               to
               our
               present
               purpose
               .
               
                 If
                 that
              
               (
               said
               he
               )
               
                 be
                 tru●st
                 which
                 was
                 ●irst
                 ,
                 and
                 that
                 be
                 first
                 which
                 ●as
                 from
                 the
                 beginning
                 ,
                 and
                 that
                 be
                 from
                 the
                 beginning
                 which
                 is
                 derived
                 from
                 the
                 Apostles
                 ,
                 it
                 is
                 also
                 manifest
                 ,
                 that
                 that
                 was
                 from
                 the
                 Apostles
                 which
                 is
                 sacred
                 in
                 the
                 Churches
                 of
                 the
                 Apostles
                 .
                 Let
                 us
                 see
                 then
                 what
                 milk
                 St.
              
               Paul
               
                 fed
                 the
              
               Corinthians
               
                 with
                 :
                 by
                 what
                 rule
                 the
              
               Galatians
               
                 were
                 
                 reformed
                 ;
                 what
                 the
              
               Philippians
               ,
               Thessalonians
               ,
               Ephesians
               
                 read
                 ;
                 as
                 also
                 what
                 the
                 Romans
                 preach
                 ,
                 to
                 whom
                 St.
              
               Peter
               
                 and
                 St.
              
               Paul
               
                 did
                 leave
                 the
                 Gospel
                 sealed
                 with
                 their
                 bloud
                 .
                 We
                 have
                 also
                 Churches
                 instructed
                 by
                 St.
              
               John.
               
                 For
                 although
              
               Marcion
               
                 hath
                 rejected
                 his
              
               Apocalypse
               ,
               
                 yet
                 the
                 succession
                 of
                 Bishops
                 traced
                 to
                 the
                 begin●ing
                 ,
                 will
                 establish
                 him
                 as
                 the
                 certain
                 Author
                 of
                 that
                 Book
                 .
              
               And
               he
               had
               taught
               a
               while
               before
               d
               ,
               that
               the
               Gospel
               had
               Apostles
               and
               Apostolike
               men
               for
               their
               undoubted
               Authors
               .
               The
               Books
               then
               of
               the
               New
               Testament
               were
               received
               anciently
               enough
               ,
               as
               the
               Writings
               of
               such
               whose
               names
               they
               bare
               ,
               and
               as
               the
               Records
               of
               Truth
               .
               And
               for
               the
               Copies
               of
               them
               ,
               they
               were
               so
               widely
               dispersed
               ,
               that
               it
               was
               as
               hard
               to
               corrupt
               them
               all
               ,
               as
               to
               poyson
               the
               Sea.
               They
               were
               before
               the
               Council
               of
               Laodicea
               ,
               not
               onely
               in
               the
               hands
               of
               Ecclesiasticks
               ,
               but
               of
               Christians
               of
               any
               profession
               ;
               and
               of
               Heathens
               also
               .
               So
               it
               appeareth
               by
               the
               reflexions
               ,
               invidiously
               made
               on
               them
               ,
               by
               Celsies
               ,
               and
               Hierocles
               ;
               not
               to
               name
               Porphyry
               ,
               who
               was
               once
               of
               the
               Jewish
               ,
               then
               of
               the
               Christian
               Religion
               ;
               and
               against
               both
               at
               last
               ,
               by
               foul
               Apostacy
               .
               In
               the
               persecution
               of
               D●ocletian
               ,
               in
               the
               beginning
               of
               the
               fourth
               Century
               ,
               there
               was
               an
               Edict
               for
               the
               delivering
               up
               the
               Copies
               of
               the
               Gospel
               :
               which
               for
               fear
               ,
               was
               done
               by
               divers
               Christians
               ,
               known
               by
               the
               name
               of
               Traditores
               in
               Church-History
               ;
               and
               yet
               notwithstanding
               very
               many
               Copies
               were
               preserved
               by
               such
               good
               men
               ,
               who
               valued
               the
               other
               ●tate
               before
               this
               ,
               and
               feared
               to
               be
               blotted
               out
               of
               the
               Book
               of
               life
               ,
               if
               they
               should
               so
               contribute
               to
               the
               
               extermination
               of
               the
               Books
               of
               Scripture
               .
               Historians
               tell
               us
               a
               that
               the
               number
               of
               the
               Traditores
               was
               very
               great
               ;
               but
               that
               the
               number
               of
               such
               who
               (
               as
               the
               Roman
               Office
               saith
               )
               chose
               rather
               to
               give
               up
               themselves
               to
               the
               Executioners
               ,
               then
               to
               deliver
               up
               holy
               things
               to
               Dogs
               ,
               was
               almost
               infinite
               :
               and
               amongst
               these
               were
               very
               many
               Virgins
               ,
               particularly
               
                 Crispina
                 ,
                 Marciana
                 ,
                 Candida
              
               .
               So
               apparently
               false
               it
               is
               ,
               that
               the
               Copies
               were
               but
               few
               ,
               and
               those
               few
               onely
               in
               the
               hands
               of
               Ecclesiasticks
               .
               But
               in
               whatsoever
               hands
               these
               Books
               were
               ,
               and
               at
               whatsoever
               time
               they
               were
               first
               publickly
               acknowledged
               ,
               in
               this
               (
               I
               think
               )
               we
               agree
               ,
               (
               and
               Iulian
               himself
               b
               confess'd
               it
               ,
               when
               Apostate
               )
               that
               they
               are
               genuine
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               I
               see
               not
               c
               any
               reason
               to
               doubt
               ,
               but
               that
               the
               Old
               and
               New
               Testament
               ,
               as
               we
               have
               them
               now
               ,
               are
               the
               true
               Registers
               of
               those
               things
               ,
               which
               were
               done
               and
               said
               by
               the
               Prophets
               and
               Apostles
               .
            
          
           
             
               Stud.
               
            
             
               What
               hindereth
               then
               ,
               that
               we
               may
               not
               at
               all
               times
               ,
               do
               or
               speak
               the
               things
               contained
               in
               them
               ,
               after
               such
               manner
               as
               we
               are
               there
               directed
               ?
               And
               that
               the
               Scripture
               should
               not
               be
               a
               perpetual
               Canon
               to
               every
               Christian
               ;
               seeing
               the
               Laws
               of
               Christ
               are
               contained
               in
               it
               ,
               and
               the
               Successors
               of
               the
               Apostles
               (
               who
               could
               bind
               them
               upon
               the
               Church
               with
               sufficient
               right
               ,
               though
               not
               with
               outward
               force
               )
               propounded
               them
               as
               necessary
               Rules
               of
               life
               ?
               But
               ,
               methinks
               ,
               't
               is
               enough
               to
               constitute
               a
               Canon
               to
               any
               particular
               
               man
               ,
               if
               he
               may
               ,
               by
               any
               means
               attain
               unto
               a
               certain
               belief
               ,
               of
               any
               Rule
               ,
               as
               delivered
               by
               Christ
               ;
               without
               a
               superadded
               Decree
               Ecclesiastical
               or
               Civil
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               That
               c
               the
               new
               Testament
               should
               in
               this
               sense
               be
               Canonical
               ,
               that
               is
               to
               say
               ,
               a
               Law
               in
               any
               place
               ,
               where
               the
               Law
               of
               the
               Commonwealth
               had
               not
               made
               it
               so
               ,
               is
               contrary
               to
               the
               nature
               of
               a
               Law.
               For
               a
               Law
               is
               the
               Commandment
               of
               that
               Man
               ,
               or
               Assembly
               ,
               to
               whom
               we
               have
               given
               Soveraign
               Authority
               ,
               to
               make
               such
               Rules
               for
               the
               direction
               of
               our
               Actions
               ,
               as
               he
               shall
               think
               fit
               ;
               and
               to
               punish
               us
               when
               we
               do
               any
               thing
               contrary
               to
               the
               same
               .
               When
               therefore
               any
               other
               man
               shall
               offer
               unto
               us
               any
               other
               Rules
               ,
               which
               the
               Soveraign
               Ruler
               hath
               not
               prescribed
               ,
               they
               are
               but
               Counsel
               ,
               and
               Advice
               ;
               which
               ,
               whether
               good
               or
               bad
               ,
               he
               that
               is
               counselled
               ,
               may
               without
               injustice
               refuse
               to
               observe
               ;
               and
               when
               contrary
               to
               the
               Laws
               already
               established
               ,
               without
               injustice
               cannot
               observe
               ,
               how
               good
               soever
               he
               conceiveth
               it
               to
               be
               .
               I
               say
               ,
               he
               cannot
               in
               this
               case
               observe
               the
               same
               in
               his
               actions
               ;
               nor
               in
               his
               discourse
               with
               other
               men
               ;
               though
               he
               may
               without
               blame
               believe
               his
               private
               Teachers
               ,
               and
               wish
               he
               had
               the
               liberty
               to
               practise
               their
               advice
               ;
               and
               that
               it
               were
               publickly
               received
               for
               Law.
               
            
          
           
             
               Stud.
               
            
             
               Then
               ,
               it
               seems
               ,
               before
               the
               days
               of
               Constantine
               ,
               a
               private
               man
               was
               obliged
               to
               be
               ,
               a
               Jew
               ,
               or
               a
               Gentile
               ,
               according
               to
               the
               Civil
               Authority
               under
               which
               he
               was
               ;
               and
               that
               Christianity
               did
               not
               oblige●●e
               conversation
               of
               any
               man.
               
            
          
           
             
             
               Mr.
               Hobbes
               .
            
             
               Christ
               d
               hath
               not
               subjected
               us
               to
               other
               Laws
               then
               those
               of
               the
               Common-wealth
               ;
               that
               is
               ,
               the
               Jews
               to
               the
               Law
               of
               Moses
               ,
               (
               which
               he
               saith
               (
               Mat.
               5.
               )
               he
               
                 came
                 not
                 to
                 destroy
                 ,
                 but
                 to
                 fulfil
              
               )
               and
               other
               Nations
               to
               the
               Laws
               of
               their
               several
               Soveraigns
               .
            
          
           
             
               Stud.
               
            
             
               That
               Christ
               subjected
               the
               Jews
               to
               the
               Laws
               of
               Moses
               ,
               considered
               as
               such
               ,
               is
               a
               saying
               which
               relisheth
               both
               of
               ignorance
               and
               irreligion
               .
               It
               is
               evident
               that
               the
               very
               Law
               of
               the
               Ten
               Commandments
               ,
               obligeth
               not
               any
               Christian
               man
               ,
               (
               though
               he
               be
               supposed
               to
               live
               under
               a
               Jewish
               ▪
               Soveraign
               )
               as
               delivered
               by
               Moses
               ,
               but
               as
               the
               designe
               of
               them
               agreeth
               with
               the
               Law
               of
               Nature
               ,
               and
               of
               Christ
               ,
               who
               advanced
               both
               Laws
               ,
               and
               filled
               them
               up
               ,
               adding
               as
               't
               were
               his
               last
               hand
               to
               an
               imperfect
               Draught
               .
               And
               for
               the
               Cer●monial
               Law
               ,
               our
               Saviour
               came
               to
               put
               an
               end
               to
               it
               ,
               because
               it
               was
               but
               an
               estate
               of
               expectation
               ,
               and
               consisted
               in
               shadows
               of
               good
               things
               to
               come
               :
               and
               if
               he
               had
               established
               that
               as
               an
               enduring
               Law
               ,
               he
               had
               ,
               in
               effect
               ,
               denied
               himself
               to
               be
               the
               true
               Messiah
               .
               For
               the
               sprinkling
               of
               the
               Altar
               with
               the
               bloud
               of
               Bulls
               and
               Goats
               ,
               after
               the
               ancient
               manner
               of
               the
               Jews
               ,
               importeth
               manifestly
               that
               the
               effectual
               Oblation
               is
               not
               yet
               offered
               :
               wherefore
               S.
               Paul
               a
               bespeaketh
               his
               Galatians
               after
               this
               manner
               :
               
                 Stand
                 fast
                 in
                 the
                 liberty
                 wherewith
                 Christ
                 hath
                 made
                 you
                 free
                 ,
                 and
                 be
                 not
                 entangled
                 again
                 with
                 the
                 yoke
                 of
                 bondage
                 .
                 Behold
                 ,
                 I
                 Paul
                 say
                 unto
                 you
                 ,
                 that
                 if
                 you
                 be
                 circumcised
                 ,
                 Christ
                 shall
                 profit
                 you
                 nothing
                 .
                 Moses
              
               himself
               
               foretold
               that
               our
               Saviour
               should
               arise
               after
               him
               ,
               and
               become
               a
               Prophet
               to
               be
               obeyed
               in
               whatsoever
               he
               taught
               the
               people
               b
               :
               wherefore
               
                 Caesar
                 Vanin
              
               ,
               who
               suffered
               as
               an
               Atheist
               ,
               said
               ,
               in
               his
               Dialogues
               ,
               that
               Moses
               was
               not
               so
               politic
               as
               the
               Messiah
               ,
               in
               delivering
               his
               Laws
               ;
               because
               he
               foretold
               the
               abrogation
               of
               them
               ,
               whilst
               Christ
               propounded
               his
               as
               everlasting
               .
            
             
               Then
               for
               Christs
               subjecting
               the
               Gentiles
               to
               the
               Law
               of
               their
               Civil
               Soveraign
               ,
               of
               what
               perswasion
               soever
               ,
               it
               is
               contrary
               to
               the
               great
               designe
               of
               our
               Saviours
               coming
               :
               for
               amongst
               the
               Heathen
               the
               worship
               of
               false
               Gods
               was
               the
               Law
               of
               their
               Country
               .
               It
               was
               one
               of
               the
               Laws
               of
               the
               twelve
               Tables
               c
               ,
               that
               no
               man
               could
               have
               a
               personal
               Religion
               ,
               but
               worship
               ●●ch
               Gods
               ,
               and
               in
               such
               manner
               ,
               as
               the
               Law
               of
               his
               Country
               did
               prescribe
               .
               And
               Cicero
               shews
               ●ow
               ,
               in
               his
               days
               ,
               it
               was
               not
               lawful
               to
               worship
               any
               sort
               of
               Gods
               ;
               lest
               a
               confusion
               should
               be
               brought
               into
               Religion
               .
               Hence
               Augustus
               ,
               tra●elling
               in
               Aegypt
               ,
               would
               not
               step
               out
               of
               his
               way
               ,
               to
               visit
               Apis
               ;
               and
               Caius
               his
               Nephew
               ,
               passing
               through
               Iudea
               ,
               would
               not
               worship
               at
               Ierusalem
               .
               Hence
               Socrates
               and
               Protagoras
               ,
               main●aining
               opinions
               disagreeing
               with
               the
               Religion
               of
               their
               Country
               ,
               were
               condemned
               ;
               and
               Ana●●arsis
               ,
               also
               ,
               suffered
               in
               Scythia
               for
               celebrating
               the
               Feast
               of
               Bacchus
               ,
               by
               the
               Forraign
               Ceremonies
               of
               Greece
               .
               Hence
               Christ
               was
               not
               registred
               in
               the
               Calendar
               of
               the
               Gods
               ,
               though
               Tiberius
               understanding
               his
               Divinity
               from
               
                 Pontius
                 Pilate
              
               ,
               gave
               his
               suffrage
               for
               it
               ;
               because
               it
               pleased
               not
               the
               Senate
               ;
               and
               because
               (
               saith
               Tertullian
               )
               it
               
               was
               an
               old
               Decree
               of
               Rome
               ,
               that
               no
               man
               should
               be
               consecrated
               for
               a
               Deity
               by
               the
               Emperour
               ,
               without
               their
               Approbation
               .
               If
               then
               all
               persons
               were
               to
               be
               outwardly
               obedient
               to
               the
               Civil
               powers
               ,
               they
               were
               to
               worship
               false
               Deities
               ;
               Idolatry
               being
               then
               established
               by
               a
               Law
               :
               but
               on
               the
               contrary
               ,
               it
               is
               evident
               ,
               that
               one
               main
               end
               of
               our
               Saviours
               coming
               was
               to
               destroy
               the
               works
               of
               the
               devil
               ,
               and
               to
               bring
               the
               Gentiles
               from
               the
               worship
               of
               Daemons
               ,
               to
               the
               service
               of
               the
               true
               God.
               Idolaters
               ,
               therefore
               ,
               are
               reckon'd
               amongst
               those
               who
               shall
               not
               inherit
               the
               kingdom
               of
               Christ
               :
               and
               S.
               Paul
               wrote
               so
               much
               particularly
               to
               d
               the
               Corinthians
               ,
               and
               Ephesians
               ,
               of
               those
               days
               ,
               when
               the
               Powers
               were
               Heathen
               ;
               and
               not
               merely
               to
               such
               as
               should
               read
               his
               Epistles
               in
               and
               after
               the
               Reign
               of
               Constantine
               and
               preaching
               at
               Athens
               against
               the
               Altar
               ,
               
                 To
                 the
                 unknown
                 God
              
               (
               set
               up
               ,
               no
               doubt
               ,
               by
               public●
               Authority
               )
               and
               declaiming
               against
               the
               honour
               paid
               to
               false
               Gods
               ;
               he
               lets
               them
               understand
               that
               the
               times
               of
               the
               ignorance
               of
               the
               Gentiles
               e
               God
               winked
               at
               ,
               but
               now
               he
               commandet
               all
               men
               everywhere
               to
               repent
               ;
               because
               he
               hath
               appointed
               a
               day
               in
               which
               he
               will
               judge
               the
               world
               in
               righteousness
               ,
               by
               that
               man
               whom
               h●
               hath
               ordained
               ;
               whereof
               he
               hath
               given
               assurance
               unto
               all
               men
               ,
               in
               that
               he
               hath
               raised
               him
               from
               the
               dead
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Such
               discourses
               are
               Counsels
               and
               not
               Laws
               .
               Our
               Saviour
               a
               and
               his
               Apostles
               left
               no
               new
               Laws
               to
               oblige
               us
               in
               this
               world
               ,
               but
               new
               Doctrine
               to
               prepare
               us
               for
               the
               
               next
               ;
               the
               Books
               of
               the
               New
               Testament
               which
               contain
               that
               Doctrine
               ,
               until
               obedience
               to
               them
               was
               commanded
               ,
               by
               them
               that
               God
               had
               given
               power
               to
               on
               earth
               to
               be
               Legislators
               ,
               were
               not
               obligatory
               Canons
               ,
               that
               is
               ,
               Laws
               ,
               but
               onely
               good
               ,
               and
               safe
               advice
               ,
               for
               the
               direction
               of
               sinners
               in
               the
               way
               to
               salvation
               ,
               which
               every
               man
               might
               take
               ,
               and
               refuse
               at
               his
               peril
               ,
               without
               injustice
               .
            
          
           
             
               Stud.
               
            
             
               The
               Doctrines
               of
               Christ
               avail
               not
               ,
               at
               all
               ,
               towards
               an
               entrance
               into
               his
               kingdom
               ,
               without
               obedience
               b
               to
               his
               Laws
               :
               and
               besides
               ,
               those
               of
               mere
               Nature
               ,
               he
               hath
               left
               new
               Laws
               unto
               the
               world
               :
               such
               are
               those
               of
               forgiving
               enemies
               ,
               and
               against
               private
               Revenge
               :
               those
               ,
               concerning
               Baptism
               ,
               and
               his
               holy
               Supper
               :
               concerning
               Divorce
               and
               Polygamy
               :
               concerning
               a
               professing
               of
               faith
               in
               him
               as
               the
               Messiah
               :
               concerning
               an
               Inward
               Religion
               ,
               which
               the
               Governours
               of
               the
               world
               cannot
               take
               cognizance
               of
               ;
               and
               which
               Trypho
               the
               Jew
               ,
               with
               many
               others
               ,
               hath
               denied
               to
               have
               been
               given
               by
               Moses
               ,
               whose
               Laws
               they
               suppose
               to
               have
               extended
               not
               to
               the
               thought
               ,
               but
               the
               conversation
               .
               That
               which
               concerns
               Polygamy
               hath
               (
               I
               know
               )
               bin
               doubted
               ;
               yet
               (
               as
               it
               seemeth
               to
               me
               )
               without
               reason
               :
               for
               when
               our
               Saviour
               said
               c
               that
               he
               who
               putteth
               away
               his
               wife
               and
               marrieth
               another
               ,
               committeth
               Adultery
               ;
               he
               plainly
               forbad
               plurality
               of
               wives
               at
               the
               same
               time
               ;
               which
               if
               it
               had
               bin
               allowed
               ,
               the
               man
               might
               have
               taken
               more
               then
               another
               to
               him
               ,
               without
               sin
               .
               Here
               then
               the
               Law
               of
               perfection
               hath
               bound
               us
               ,
               where
               Nature
               
               seemeth
               to
               have
               left
               us
               at
               liberty
               .
               Now
               seeing
               these
               Institutions
               are
               the
               will
               of
               Christ
               ,
               and
               that
               Christ
               hath
               made
               sufficient
               promulgation
               of
               them
               to
               millions
               of
               men
               ,
               and
               that
               he
               is
               King
               of
               kings
               ,
               and
               Lord
               of
               lords
               ,
               and
               that
               he
               hath
               annexed
               to
               them
               the
               greatest
               rewards
               and
               punishments
               to
               secure
               them
               from
               violation
               ;
               it
               is
               evident
               that
               these
               are
               sufficient
               Laws
               ,
               both
               without
               and
               against
               the
               Civil
               Sanction
               .
               For
               to
               say
               that
               the
               Princes
               of
               the
               Earth
               are
               Superior
               to
               Christ
               ,
               is
               a
               Blasphemy
               of
               such
               altitude
               ,
               that
               the
               ninetieth
               degree
               being
               cut
               ,
               we
               can
               scarce
               take
               the
               heighth
               of
               it
               .
               What
               maketh
               a
               Superiour
               Law
               ,
               but
               a
               Superiour
               Power
               ,
               declaring
               his
               Will
               in
               some
               particular
               instances
               ,
               to
               be
               obey'd
               ?
               The
               Prohibition
               of
               the
               Tree
               of
               Life
               was
               the
               firmest
               Law
               to
               Adam
               ,
               though
               no
               humane
               Law
               was
               then
               enacted
               ;
               nay
               ,
               although
               Adam
               was
               King
               of
               the
               Earth
               .
            
             
               But
               ,
               if
               the
               Christian
               Faith
               was
               not
               a
               Law
               for
               more
               then
               three
               hundred
               years
               ,
               to
               what
               end
               is
               it
               d
               that
               the
               Apostles
               ,
               and
               other
               Pastors
               of
               the
               Church
               ,
               after
               their
               time
               should
               meet
               together
               ,
               to
               decree
               upon
               what
               Doctrine
               should
               be
               taught
               ,
               both
               for
               faith
               and
               manners
               ,
               if
               no
               man
               were
               obliged
               to
               observe
               their
               Decrees
               ?
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               To
               this
               e
               may
               be
               answered
               ,
               that
               the
               Apostles
               and
               Elders
               of
               that
               Council
               ,
               were
               obliged
               even
               by
               their
               entrance
               into
               it
               ,
               to
               teach
               the
               Doctrine
               therein
               concluded
               ,
               and
               decreed
               to
               be
               taught
               ,
               so
               far
               forth
               ,
               as
               no
               precedent
               Law
               ,
               to
               which
               they
               were
               obliged
               to
               yeild
               obedience
               ,
               was
               to
               the
               contrary
               ;
               but
               not
               that
               all
               other
               
               C●●istians
               should
               be
               obliged
               to
               observe
               what
               they
               taught
               :
               For
               though
               they
               might
               deliberate
               what
               each
               of
               them
               should
               teach
               ;
               yet
               they
               could
               not
               deliberate
               what
               others
               should
               do
               ,
               unless
               their
               Assembly
               had
               had
               a
               Legislative
               Power
               ;
               which
               none
               could
               have
               but
               civil
               Soveraigns
               .
            
          
           
             
               Stud.
               
            
             
               That
               is
               ,
               the
               Gospel
               preached
               by
               them
               was
               no
               Law
               then
               ,
               because
               it
               did
               not
               cut
               its
               way
               by
               the
               Temporal
               Sword
               ,
               and
               had
               no
               outward
               Power
               to
               give
               it
               countenance
               ,
               and
               urge
               its
               entertainment
               .
               Is
               that
               your
               meaning
               ?
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               You
               conjecture
               aright
               :
               For
               a
               in
               Christs
               Commission
               to
               his
               Apostles
               and
               Disciples
               —
               there
               is
               nothing
               of
               power
               but
               perswasion
               .
               —
               They
               had
               not
               in
               Commission
               to
               make
               Laws
               ;
               but
               to
               obey
               ,
               and
               teach
               obedience
               to
               Laws
               made
               ;
               and
               consequently
               they
               could
               not
               make
               their
               writings
               obligatory
               Canons
               ,
               without
               the
               help
               of
               the
               Soveraign
               Civil
               Power
               .
            
          
           
             
               Stud.
               
            
             
               That
               b
               which
               may
               seem
               to
               give
               the
               New
               Testament
               ,
               in
               respect
               of
               those
               that
               have
               embraced
               Christian
               Doctrine
               ,
               the
               force
               of
               Laws
               in
               the
               times
               and
               places
               of
               persecution
               ,
               is
               the
               Decrees
               they
               made
               amongst
               themselves
               in
               their
               Synods
               .
               For
               we
               read
               (
               Acts
               15.28
               .
               )
               the
               style
               of
               the
               Council
               of
               the
               Apostles
               ,
               the
               Elders
               ,
               and
               the
               whole
               Church
               ,
               in
               this
               manner
               :
               
                 It
                 seemed
                 good
                 to
                 the
                 Holy
                 Ghost
                 and
                 unto
                 us
                 ,
                 to
                 lay
                 upon
                 you
                 no
                 greater
                 burthen
                 then
                 these
                 necessary
                 things
                 ,
              
               &c.
               which
               is
               a
               style
               that
               signifieth
               a
               power
               to
               
               lay
               a
               burthen
               on
               them
               that
               had
               received
               their
               Doctrine
               .
               Now
               to
               lay
               a
               burthen
               on
               another
               ,
               seemeth
               the
               same
               that
               to
               oblige
               ;
               and
               therefore
               the
               Acts
               of
               that
               Council
               were
               Laws
               to
               the
               then
               Christians
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               They
               were
               no
               more
               Laws
               then
               are
               those
               other
               Precepts
               ,
               
                 Repent
                 ;
                 be
                 baptized
                 ;
                 keep
                 the
                 commandments
                 ;
                 believe
                 the
                 Gospel
                 ;
                 come
                 unto
                 me
                 ;
                 sell
                 all
                 that
                 thou
                 hast
                 ;
                 give
                 it
                 to
                 the
                 poor
                 ;
                 and
                 ,
                 follow
                 me
                 :
              
               which
               are
               not
               Commands
               ,
               but
               Invitations
               ,
               and
               callings
               of
               men
               to
               Christianity
               ,
               like
               that
               of
               Esay
               55.1
               .
               
                 Ho
                 ,
                 every
                 man
                 that
                 thirsteth
                 ,
                 come
                 ye
                 to
                 the
                 waters
                 .
              
            
          
           
             
               Stud.
               
            
             
               I●
               seemeth
               strange
               that
               such
               Counsels
               should
               not
               therefore
               be
               Laws
               ,
               (
               though
               some
               of
               them
               are
               given
               imperatively
               enough
               )
               because
               men
               are
               gently
               wooed
               and
               invited
               ,
               and
               not
               by
               outward
               force
               compelled
               to
               an
               outside
               obedience
               .
               Our
               subordination
               to
               Christ
               obligeth
               us
               to
               the
               performance
               of
               his
               revealed
               will
               ,
               which
               is
               ,
               for
               that
               reason
               ,
               Law.
               And
               because
               he
               chooseth
               to
               rule
               us
               ,
               rather
               with
               a
               Scepter
               of
               Righteousness
               ,
               then
               an
               iron
               Rod
               ,
               we
               are
               ,
               by
               that
               ,
               the
               more
               obliged
               ,
               and
               not
               at
               liberty
               from
               obedience
               .
               You
               ought
               ,
               therefore
               ,
               to
               have
               said
               ,
               not
               that
               the
               Doctrines
               of
               our
               Saviour
               were
               not
               Laws
               ,
               but
               that
               the
               Civil
               Soveraign
               may
               lay
               a
               further
               obligation
               upon
               his
               Christian
               subjects
               ,
               (
               as
               those
               that
               make
               a
               vow
               of
               Chastity
               ,
               do
               ,
               upon
               themselves
               )
               by
               making
               them
               become
               his
               Laws
               .
               Thus
               many
               Articles
               of
               the
               Christian
               Faith
               are
               inserted
               into
               the
               first
               Law
               of
               the
               
                 Codex
                 
                 Theodosianus
              
               ;
               not
               having
               thereby
               ,
               first
               obtained
               ,
               but
               doubled
               their
               obligation
               .
               But
               this
               string
               of
               errour
               runneth
               through
               the
               whole
               body
               of
               your
               Leviathan
               ,
               that
               ,
               without
               apparent
               force
               ,
               there
               is
               no
               Law.
               And
               this
               is
               the
               chief
               ground
               of
               your
               irreverent
               and
               false
               Doctrine
               ,
               against
               the
               Power
               of
               the
               Christian
               Church
               .
               Because
               it
               is
               a
               visible
               society
               professing
               the
               Doctrine
               of
               the
               Cross
               ,
               and
               hath
               not
               of
               it self
               external
               co-active
               Power
               ,
               but
               ,
               by
               virtue
               of
               the
               Commission
               of
               Christ
               as
               King
               ,
               layeth
               spiritual
               obligation
               upon
               men
               ,
               (
               and
               thereby
               is
               consistent
               with
               the
               Civil
               Empire
               ,
               in
               which
               it
               is
               ,
               )
               therefore
               you
               deny
               unto
               the
               Church
               the
               right
               either
               of
               making
               or
               declaring
               Laws
               c
               as
               if
               there
               were
               not
               onely
               a
               quibble
               but
               a
               truth
               ,
               in
               the
               meaning
               of
               the
               Frontispiece
               of
               your
               Leviathan
               ,
               which
               compares
               the
               Canons
               of
               the
               Convocation
               ,
               to
               those
               of
               the
               temporal
               Militia
               ;
               and
               that
               they
               could
               not
               properly
               have
               that
               name
               ,
               unless
               they
               had
               Powder
               ,
               and
               Bullet
               ,
               and
               Fire
               ,
               (
               external
               force
               )
               attending
               on
               them
               .
               It
               is
               plain
               enough
               (
               and
               you
               your self
               do
               own
               it
               )
               that
               after
               the
               Ascension
               d
               of
               our
               Lord
               ,
               the
               Power
               Ecclesiastical
               ,
               was
               in
               the
               Apostles
               ;
               and
               after
               them
               ,
               in
               such
               as
               were
               by
               them
               ordained
               to
               preach
               the
               Gospel
               ,
               and
               to
               convert
               men
               to
               Christianity
               ,
               and
               to
               direct
               them
               that
               were
               converted
               in
               the
               way
               of
               Salvation
               ;
               and
               after
               these
               ,
               the
               Power
               was
               delivered
               again
               to
               others
               by
               these
               ordained
               .
               But
               how
               this
               Spiritual
               Power
               ,
               in
               the
               Administration
               of
               Spiritual
               Affairs
               in
               Christ's
               Kingdom
               ;
               in
               ordaining
               Successors
               ;
               in
               celebrating
               the
               Eucharist
               ;
               in
               loosing
               
               and
               binding
               ;
               in
               admitting
               members
               into
               this
               Spiritual
               but
               visible
               society
               by
               Baptisme
               (
               which
               is
               a
               proof
               both
               of
               the
               Society
               and
               its
               Power
               )
               how
               all
               this
               (
               I
               say
               )
               was
               derived
               on
               the
               person
               of
               Constantine
               ,
               who
               was
               neither
               Ordained
               ,
               nor
               (
               as
               some
               tell
               us
               )
               baptized
               till
               his
               death
               ;
               requireth
               greater
               skill
               to
               explain
               ,
               then
               I
               dare
               yet
               pretend
               to
               :
               he
               therefore
               rather
               gave
               outward
               aids
               and
               succours
               ,
               then
               true
               Authority
               and
               Right
               to
               the
               Doctrines
               and
               Commandments
               of
               his
               Soveraign
               Jesus
               .
               Which
               things
               being
               well
               consider'd
               ,
               you
               ought
               not
               to
               have
               ascrib'd
               (
               as
               somewhere
               you
               have
               done
               )
               the
               very
               rights
               of
               the
               Priestly
               Function
               to
               the
               Civil
               Powers
               .
               Grotius
               ,
               who
               has
               not
               had
               thanks
               from
               all
               for
               his
               liberality
               to
               the
               Civil
               Magistrate
               in
               relation
               to
               the
               Affairs
               of
               the
               Church
               ,
               hath
               yet
               made
               it
               his
               whole
               designe
               (
               in
               the
               second
               Chapter
               of
               his
               Book
               
                 De
                 Imperio
                 summarum
                 potestatum
                 circa
                 Sacra
              
               )
               to
               make
               it
               manifest
               ,
               that
               Authority
               about
               Holy
               things
               ,
               and
               the
               Sacred
               Function
               ,
               are
               distinct
               .
               In
               the
               same
               person
               they
               may
               be
               (
               as
               in
               Anius
               the
               King
               and
               Priest
               of
               Phoebus
               )
               but
               not
               without
               Ordination
               .
               For
               the
               Power
               depending
               upon
               our
               Lords
               Commission
               ,
               is
               not
               convey'd
               but
               by
               Succession
               ,
               through
               the
               hands
               of
               the
               Commissioned
               .
               Our
               thirty
               seventh
               Article
               ,
               doth
               attribute
               to
               the
               King
               a
               Power
               of
               outward
               Rule
               in
               Ecclesiastical
               matters
               ,
               yet
               granteth
               not
               to
               him
               either
               the
               ministring
               of
               Gods
               Word
               ,
               or
               of
               the
               Sacraments
               .
               And
               under
               the
               Law
               ,
               it
               was
               said
               unto
               Vzziah
               the
               King
               a
               It
               pertaineth
               not
               unto
               thee
               Vzziah
               to
               burn
               incense
               unto
               the
               Lord
               ,
               but
               to
               the
               Priests
               ,
               the
               sons
               
               of
               Aaron
               ,
               that
               are
               consecrated
               to
               burn
               incense
               .
               And
               because
               he
               would
               use
               his
               force
               in
               usurping
               the
               rights
               of
               the
               Priest
               ,
               God
               Almighty
               smote
               him
               with
               immediate
               Leprosie
               ;
               and
               taught
               him
               to
               discern
               betwixt
               might
               and
               right
               .
               Yet
               the
               Kings
               of
               Iudah
               had
               power
               in
               the
               Synagogue
               .
               They
               had
               ●o
               
                 de
                 facto
              
               ;
               neither
               in
               many
               things
               ,
               wherein
               they
               ordered
               Religion
               ,
               were
               they
               reproved
               .
               Yet
               to
               say
               the
               truth
               ,
               the
               having
               such
               right
               is
               no
               where
               commanded
               in
               the
               Old
               Law
               ;
               which
               enjoyn'd
               not
               the
               people
               to
               have
               a
               King
               ;
               but
               ,
               upon
               conditions
               ,
               permitted
               one
               to
               them
               ,
               if
               they
               should
               prefer
               the
               customs
               of
               the
               Heathen-nations
               ,
               before
               the
               most
               excellent
               estate
               of
               Theocracie
               .
               Wherefore
               let
               them
               see
               whether
               they
               build
               closely
               ,
               who
               establish
               the
               Ecclesiastical
               Power
               of
               Christian
               Princes
               ,
               upon
               the
               exercise
               of
               it
               amongst
               the
               Kings
               of
               Iudah
               .
               It
               concerneth
               you
               also
               to
               consider
               whether
               you
               have
               not
               unduly
               ascrib'd
               unto
               the
               Prince
               ,
               as
               such
               ,
               the
               Power
               of
               the
               Keys
               ,
               and
               the
               Right
               of
               Ordination
               ,
               and
               Ministration
               of
               the
               Sacraments
               ,
               and
               Word
               of
               Christ.
               
                 The
                 Monarch
              
               (
               say
               you
               )
               or
               b
               
                 the
                 Soveraign
                 Assembly
                 onely
                 hath
                 immediate
                 Authority
                 from
                 God
                 ,
                 to
                 teach
                 and
                 instruct
                 the
                 people
                 ;
                 and
                 no
                 man
                 but
                 the
                 Soveraign
                 receiveth
                 his
                 Power
              
               Dei
               Gratia
               
                 simply
                 —
                 He
                 it
                 is
                 that
                 hath
              
               c
               
                 authority
                 not
                 onely
                 to
                 preach
                 (
                 which
                 perhaps
                 no
                 man
                 will
                 deny
                 ;
                 )
                 but
                 also
                 to
                 baptize
                 ,
                 and
                 to
                 administer
                 the
                 Sacrament
                 of
                 the
                 Lords
                 Supper
                 ;
                 and
                 to
                 consecrate
                 both
                 Temples
                 and
                 Pastors
                 to
                 Gods
                 service
                 —
                 If
                 the
                 Soveraign
                 Power
              
               d
               
                 give
                 me
                 command
                 (
                 though
                 without
                 the
                 ceremony
                 of
                 imposition
                 of
                 hands
                 )
                 to
                 teach
                 the
                 Doctrine
                 of
                 
                 my
              
               Leviathan
               
                 in
                 the
                 Pulpit
                 ,
                 why
                 am
                 not
                 I
                 ,
                 if
                 my
                 Doctrine
                 and
                 life
                 be
                 as
                 good
                 as
                 yours
                 ,
                 a
                 Minister
                 as
                 well
                 as
                 you
                 ?
              
               This
               is
               saying
               and
               not
               proving
               ;
               and
               because
               the
               Power
               was
               from
               Christ
               derived
               to
               the
               Apostles
               ,
               and
               from
               them
               in
               Succession
               ,
               by
               Ordination
               ;
               and
               can
               be
               in
               none
               to
               whom
               it
               is
               not
               convey'd
               in
               such
               a
               Channel
               ;
               what
               you
               have
               said
               ,
               had
               you
               been
               versed
               in
               the
               several
               Writings
               of
               a
               Divine
               of
               the
               Church
               of
               England
               (
               a
               man
               of
               greater
               and
               better
               Learning
               then
               either
               your self
               or
               Mr.
               Selden
               ,
               whose
               Doctrine
               you
               seem
               to
               have
               swallow'd
               down
               together
               with
               the
               good
               provisions
               of
               his
               Table
               ;
               and
               who
               is
               said
               to
               have
               mistaken
               the
               very
               sta●e
               of
               the
               
               Erastian-Controversie
               a
               whilst
               he
               defined
               Excommunication
               to
               be
               a
               censure
               inferring
               a
               civil
               penalty
               ▪
               )
               you
               would
               have
               either
               altered
               your
               opinion
               ,
               or
               aggravated
               your
               error
               .
            
             
               It
               appeareth
               ,
               by
               what
               hath
               been
               delivered
               ,
               that
               there
               is
               Authority
               enough
               ,
               without
               the
               civil
               Sanction
               ,
               to
               make
               the
               Doctrines
               of
               the
               Apostles
               to
               become
               Laws
               ,
               to
               wit
               ,
               the
               Kingly
               Power
               of
               Christ
               ,
               whose
               Commissioners
               they
               were
               ,
               and
               who
               had
               power
               to
               cause
               their
               rights
               to
               descend
               to
               others
               by
               Ordination
               .
               And
               before
               the
               days
               of
               Constantine
               ,
               there
               wanted
               not
               the
               Fountain
               of
               outward
               force
               ,
               not
               onely
               in
               our
               Lord
               ,
               who
               could
               dash
               in
               pieces
               Soveraigns
               of
               the
               finest
               mold
               ;
               but
               also
               in
               his
               Members
               ,
               who
               (
               as
               is
               manifest
               from
               Ecclesiastical
               story
               )
               had
               often
               strength
               enough
               to
               have
               check'd
               the
               fury
               of
               their
               persecutors
               ,
               and
               to
               have
               forc'd
               the
               yoke
               of
               Christ
               upon
               their
               necks
               .
               But
               it
               seemed
               
               good
               to
               our
               blessed
               Lord
               ,
               during
               this
               state
               of
               mans
               probation
               ;
               to
               deal
               chiefly
               with
               him
               ,
               according
               to
               his
               reasonable
               nature
               ,
               and
               to
               invite
               rather
               then
               compel
               .
               And
               yet
               ,
               methinks
               ,
               the
               threatnings
               of
               eternal
               vengeance
               seem
               to
               carry
               more
               force
               with
               them
               ,
               then
               all
               the
               prisons
               in
               the
               world
               .
               And
               it
               is
               time
               to
               think
               that
               the
               Gospel
               obligeth
               ,
               when
               we
               hazard
               perpetual
               misery
               by
               disobeying
               it
               ,
               whether
               we
               be
               Jews
               or
               Greeks
               ,
               if
               its
               sound
               hath
               reached
               us
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               The
               Jews
               and
               Gentiles
               were
               to
               be
               damned
               ,
               not
               for
               their
               infidelity
               ,
               but
               a
               their
               old
               sins
               .
               If
               the
               Apostles
               Acts
               of
               Council
               were
               Laws
               ,
               they
               could
               not
               without
               sin
               be
               disobeyed
               .
               But
               we
               read
               not
               any
               where
               that
               they
               who
               receiv'd
               not
               the
               Doctrine
               of
               Christ
               ,
               did
               therein
               sin
               ;
               but
               that
               they
               dyed
               in
               their
               sins
               ;
               that
               is
               ,
               that
               the
               sins
               against
               the
               Laws
               to
               which
               they
               owed
               obedience
               ,
               were
               not
               pardoned
               .
               And
               those
               Laws
               were
               the
               Laws
               of
               Nature
               ,
               and
               the
               Civil
               Laws
               of
               the
               State
               ,
               whereto
               every
               Christian
               man
               had
               by
               pact
               submitted
               himself
               .
               And
               therefore
               by
               the
               burthen
               ,
               which
               the
               Apostles
               might
               lay
               on
               such
               as
               they
               had
               converted
               ,
               are
               not
               to
               be
               understood
               Laws
               ,
               but
               Conditions
               ,
               proposed
               to
               those
               that
               sought
               Salvation
               ;
               which
               they
               might
               accept
               or
               refuse
               at
               their
               own
               peril
               ,
               without
               a
               new
               sin
               ,
               though
               not
               without
               the
               hazard
               of
               being
               condemned
               and
               excluded
               out
               of
               the
               Kingdom
               of
               God
               ,
               for
               their
               sins
               past
               .
               And
               therefore
               of
               Infidels
               St.
               Iohn
               saith
               not
               ,
               
               the
               wrath
               of
               God
               shall
               come
               upon
               them
               ,
               
               but
               the
               wrath
               of
               God
               remaineth
               upon
               them
               ;
               and
               not
               
               that
               they
               shall
               be
               condemned
               ,
               but
               that
               they
               are
               condemned
               alreadie
               .
            
          
           
             
               Stud.
               
            
             
               What
               will
               not
               a
               man
               say
               rather
               then
               acknowledge
               himself
               in
               an
               errour
               ,
               though
               the
               thing
               it self
               speaketh
               it
               ?
               Here
               's
               mistake
               clap'd
               upon
               mistake
               :
               yet
               the
               scales
               of
               the
               Leviathan
               are
               not
               so
               close
               ,
               but
               a
               blinde
               Archer
               may
               shoot
               between
               them
               .
               Have
               you
               not
               read
               what
               our
               Lord
               said
               to
               his
               disciples
               ,
               after
               his
               resurrection
               ?
               
                 Go
                 ye
                 into
                 all
                 the
                 world
              
               b
               
                 and
                 preach
                 the
                 Gospel
                 to
                 every
                 creature
                 .
                 He
                 that
                 believeth
                 and
                 is
                 baptized
              
               shall
               
                 be
                 saved
                 ;
                 and
                 he
                 that
                 believeth
                 not
              
               shall
               
                 be
                 damned
              
               .
               The
               Author
               ,
               also
               ,
               to
               the
               Hebrews
               c
               exhorteth
               the
               Jews
               to
               believe
               in
               Christ
               ;
               and
               telleth
               them
               they
               shall
               ,
               for
               ever
               ,
               be
               excluded
               the
               Kingdom
               of
               heaven
               for
               their
               unbelief
               ,
               (
               it
               they
               persevere
               in
               it
               )
               as
               their
               forefathers
               came
               short
               of
               Canaan
               ,
               for
               the
               same
               reason
               .
               And
               although
               S.
               Iohn
               ,
               in
               the
               places
               cited
               ,
               doth
               speak
               in
               the
               present
               tense
               ,
               yet
               in
               others
               of
               the
               same
               Chapter
               ,
               he
               speaketh
               in
               the
               future
               :
               and
               in
               that
               very
               verse
               which
               you
               cite
               partially
               ,
               concealing
               the
               words
               which
               are
               against
               you
               ,
               he
               maketh
               their
               unbelief
               the
               cause
               of
               that
               severe
               decree
               which
               ,
               already
               ,
               was
               gone
               forth
               .
               V.
               18.
               
               
                 He
                 that
                 believeth
                 on
                 him
                 is
                 not
                 condemned
                 ;
                 but
                 he
                 that
                 believeth
                 not
                 is
                 condemned
                 already
                 ,
              
               because
               
                 he
                 hath
                 not
              
               believed
               
                 in
                 the
                 name
                 of
                 the
                 onely
                 begotten
                 Son
                 of
                 God.
              
               V.
               19.
               
               
                 This
                 is
                 the
                 condemnation
                 ,
                 that
                 light
                 is
                 come
                 into
                 the
                 world
                 ,
                 and
                 men
                 loved
                 darkness
                 rather
                 then
                 light
                 ,
                 because
                 their
                 deeds
                 were
                 evil
                 .
              
               V.
               36.
               
               
                 He
                 that
                 believeth
                 on
                 the
                 Son
                 hath
                 everlasting
                 life
                 ;
                 and
                 he
                 that
                 believeth
                 not
                 the
                 Son
              
               shall
               
                 not
                 see
                 life
                 ;
                 but
                 the
                 wrath
                 of
                 God
                 abideth
                 on
                 him
                 .
              
            
          
           
             
             
               Mr.
               Hobbes
               .
            
             
               There
               is
               ,
               yet
               ,
               behinde
               ,
               a
               reason
               ,
               whereby
               I
               prove
               that
               the
               doctrine
               of
               the
               Gospel
               is
               not
               made
               Law
               ,
               by
               Christ
               or
               his
               Apostles
               .
               The
               Apostles
               power
               a
               was
               no
               other
               then
               that
               of
               our
               Saviour
               ,
               to
               invite
               men
               to
               embrace
               the
               Kingdome
               of
               God
               ;
               which
               they
               themselves
               acknowledged
               for
               a
               Kingdome
               (
               not
               presen●
               ,
               but
               )
               to
               come
               ;
               and
               they
               that
               have
               no
               Kingdome
               can
               make
               no
               Laws
               .
            
          
           
             
               Stud.
               
            
             
               Christ
               ,
               as
               Mediator
               ,
               before
               his
               Resurrection
               ,
               had
               power
               of
               making
               s●ronger
               Laws
               then
               any
               Soveraigns
               now
               upon
               Earth
               ,
               for
               he
               had
               immediate
               Commission
               from
               God
               in
               Heaven
               .
               
                 He
                 that
                 saw
                 Christ
              
               b
               
                 saw
                 him
                 that
                 sent
                 him
                 ;
                 and
                 whatsoever
                 Christ
                 spake
                 ,
                 even
                 as
                 the
                 Father
                 said
                 unto
                 him
                 ,
                 so
                 he
                 spake
                 .
                 And
                 he
                 that
                 rejected
                 him
                 was
                 to
                 be
                 condemned
                 by
                 his
                 words
                 at
                 the
                 last
                 day
                 .
              
               And
               Christ
               when
               his
               Father
               sent
               him
               ,
               was
               design'd
               to
               be
               a
               King
               over
               Men
               and
               Angels
               ,
               and
               for
               that
               purpose
               he
               came
               into
               the
               World
               :
               and
               he
               acquired
               this
               Kingship
               by
               way
               of
               Conquest
               in
               his
               resurrection
               from
               the
               dead
               :
               after
               which
               he
               spake
               c
               unto
               his
               Disciples
               ,
               saying
               ,
               
                 All
                 power
                 is
                 given
                 unto
                 me
                 i●
                 Heaven
                 and
                 in
                 Earth
                 .
                 Go
                 ye
                 ,
                 therefore
                 ,
                 and
                 ●●ach
                 all
                 Nation●
                 ,
                 baptizing
                 them
                 in
                 the
                 name
                 of
                 the
                 Father
                 ,
                 and
                 of
                 the
                 Son
                 ,
                 and
                 of
                 the
                 holy
                 Ghost
                 :
                 teaching
                 them
                 to
                 observe
                 all
                 things
                 whatsoever
                 I
                 have
                 commanded
                 you
                 :
                 and
                 lo●
                 ,
                 I
                 am
                 with
                 you
                 allwaies
                 unto
                 the
                 end
                 of
                 the
                 World.
              
               And
               when
               he
               ascended
               and
               sate
               on
               the
               right
               hand
               of
               God
               ,
               he
               was
               inaugurated
               into
               his
               Heavenly
               Kingdom
               d
               and
               became
               in
               truth
               a
               Divine
               
               Heroe
               ,
               as
               those
               amongst
               the
               Heathens
               were
               in
               pretence
               ;
               and
               he
               at
               present
               raigneth
               ,
               be
               the
               Earth
               never
               so
               rebellious
               ,
               in
               the
               Oeconomie
               of
               his
               Church
               .
            
             
               But
               to
               step
               ,
               out
               of
               this
               ,
               into
               our
            
             
               
                 Tenth
                 Place
                 of
                 Discourse
              
               :
               if
               the
               commands
               of
               Christ
               and
               his
               Apostles
               ,
               are
               not
               ,
               also
               ,
               Laws
               ,
               without
               the
               civil
               Sanction
               ;
               what
               meaneth
               the
               common
               doctrine
               ,
               in
               the
               Scripture
               ,
               of
               suffering
               for
               the
               sake
               of
               Christianitie
               ?
               we
               are
               enjoyned
               to
               take
               up
               the
               Cross
               ,
               and
               to
               follow
               Christ
               :
               Blessedness
               is
               promised
               to
               those
               who
               are
               persecuted
               for
               righteousness
               sake
               ;
               that
               suffer
               as
               Christians
               :
               and
               we
               are
               taught
               ,
               that
               the
               way
               to
               preserve
               our
               lives
               ,
               is
               to
               loose
               them
               ,
               for
               a
               time
               ,
               in
               the
               glorious
               cause
               of
               Jesus
               .
               Such
               commands
               and
               exhortations
               to
               dye
               rather
               then
               to
               obey
               unchristian
               injunctions
               ,
               are
               delivered
               in
               vain
               ;
               yea
               they
               deserve
               the
               name
               of
               impious
               ,
               if
               they
               be
               not
               a
               royal
               Law
               ,
               without
               the
               stamp
               and
               allowance
               of
               civil
               Authoritie
               .
               It
               is
               then
               ,
               in
               your
               opinion
               ,
               not
               only
               our
               Priviledge
               but
               our
               duty
               ,
               to
               save
               th●
               skin
               entire
               ;
               and
               ,
               for
               the
               sake
               of
               outward
               safety
               ,
               
               to
               obey
               that
               which
               is
               truly
               Law
               ,
               the
               Law
               of
               our
               Countrie
               ,
               though
               we
               live
               amongst
               the
               Heathens
               ;
               rather
               then
               to
               follow
               dangerous
               ,
               though
               Evangelical
               ,
               Counsel
               .
            
          
        
         
           
             
               Mr.
               Hobbes
               .
            
             
               You
               may
               easily
               make
               conjecture
               of
               my
               sense
               ,
               in
               the
               present
               case
               ;
               because
               I
               say
               the
               disobedient
               to
               the
               civil
               Powers
               do
               violate
               that
               which
               is
               properly
               Law.
               We
               are
               not
               obliged
               e
               to
               obey
               any
               Minister
               of
               Christ
               ,
               if
               he
               should
               command
               us
               to
               do
               any
               thing
               contrary
               
               to
               the
               command
               of
               the
               King
               ,
               or
               other
               Soveraign
               representant
               of
               the
               Common-wealth
               whereof
               we
               are
               Members
               ,
               and
               by
               whom
               we
               look
               to
               be
               protected
               .
            
          
           
             
               Stud.
               
            
             
               Were
               this
               truth
               ,
               there
               ought
               not
               to
               have
               bin
               any
               zealous
               propagation
               of
               the
               Gospel
               ;
               but
               it
               should
               have
               expired
               ,
               with
               the
               Author
               of
               it
               upon
               the
               Cross.
               For
               the
               Apostles
               sinned
               both
               against
               the
               Law
               of
               Nature
               ,
               and
               Common-wealth
               ,
               in
               exposing
               their
               lives
               to
               hazzard
               by
               preaching
               to
               the
               Gentiles
               ;
               if
               it
               was
               injustice
               to
               gain-say
               their
               Pagan
               Edicts
               .
               St.
               Thomas
               ,
               then
               ,
               though
               armed
               with
               Miracles
               to
               command
               assent
               ,
               ought
               ,
               either
               not
               to
               have
               wandred
               to
               the
               East-Indies
               ;
               or
               being
               there
               ,
               not
               to
               have
               preached
               up
               a
               new
               Religion
               :
               and
               what
               he
               suffered
               ,
               for
               that
               cause
               ,
               was
               just
               ,
               from
               the
               hand
               of
               Pagan
               Authority
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Into
               what
               place
               a
               soever
               a
               man
               shall
               come
               ,
               if
               he
               do
               any
               thing
               contrary
               to
               the
               Law
               ,
               it
               is
               a
               crime
               .
               If
               a
               man
               come
               from
               the
               Indies
               hither
               ,
               and
               perswade
               men
               here
               to
               receive
               a
               new
               Religion
               ,
               or
               teach
               them
               any
               thing
               that
               tendeth
               to
               disobedience
               of
               the
               Laws
               of
               his
               Country
               ,
               though
               he
               be
               never
               so
               well
               perswaded
               of
               the
               truth
               of
               what
               he
               teacheth
               ,
               he
               commits
               a
               crime
               ,
               and
               may
               be
               justly
               punished
               for
               the
               same
               ,
               not
               only
               because
               his
               doctrine
               is
               false
               ,
               but
               also
               because
               he
               does
               that
               which
               he
               would
               not
               approve
               in
               another
               ,
               namely
               ,
               that
               coming
               from
               hence
               ,
               he
               should
               endeavour
               to
               alter
               the
               Religion
               there
               .
            
          
           
             
             
               Stud.
               
            
             
               A
               good
               man
               would
               be
               desirous
               of
               information
               ,
               in
               matters
               of
               the
               greatest
               moment
               ,
               from
               what
               quarter
               soever
               of
               the
               Heavens
               ,
               the
               light
               shined
               into
               his
               understanding
               :
               and
               the
               question
               is
               only
               of
               the
               assurance
               which
               the
               Teacher
               can
               give
               ,
               and
               not
               of
               the
               equity
               of
               his
               Practice
               .
               But
               to
               pass
               by
               that
               enquiry
               ,
               I
               cannot
               refrain
               from
               asking
               you
               (
               though
               I
               can
               guess
               at
               your
               opinion
               )
               whether
               every
               Traveller
               is
               bound
               to
               profess
               the
               Religion
               of
               that
               Country
               into
               which
               he
               goeth
               ?
               I
               mean
               not
               this
               of
               meer
               prudence
               and
               caution
               ,
               of
               an
               open
               countenance
               and
               close
               breast
               ;
               but
               of
               actual
               compliance
               with
               all
               forraign
               institutions
               ;
               so
               as
               to
               do
               as
               men
               do
               at
               Rome
               ,
               or
               Constantinople
               ,
               or
               Agra
               ,
               if
               we
               were
               sojourners
               there
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               To
               this
               I
               shall
               ,
               by
               and
               by
               ,
               say
               somthing
               particularly
               ;
               but
               I
               will
               now
               ,
               in
               general
               terms
               ,
               affirm
               ,
               that
               whosoever
               b
               entreth
               into
               anothers
               Dominion
               ,
               is
               subject
               to
               all
               the
               Laws
               thereof
               ;
               unless
               he
               have
               a
               priviledge
               by
               the
               Amity
               of
               the
               Soveraig●s
               ,
               or
               by
               special
               Licence
               .
            
          
           
             
               Stud.
               
            
             
               Seeing
               then
               the
               Romanists
               depend
               much
               upon
               
                 Opus
                 operatum
              
               ;
               if
               you
               returned
               but
               to
               Paris
               ,
               the
               prayer
               of
               Monsieur
               Sorbiere
               would
               be
               heard
               ,
               who
               ,
               (
               in
               his
               Voyage
               ,
               when
               he
               weeded
               England
               )
               desired
               you
               might
               become
               a
               good
               Catholick
               :
               this
               digression
               puts
               me
               in
               mind
               of
               a
               saying
               of
               B.
               Andrews
               ,
               who
               ,
               when
               it
               was
               told
               ,
               that
               some
               of
               the
               Scotch-Clergie
               ,
               were
               to
               be
               made
               Bishops
               ;
               advised
               ,
               that
               they
               
               should
               be
               made
               Priests
               First
               .
            
             
               But
               ,
               what
               great
               motive
               is
               there
               to
               this
               compliance
               with
               the
               civil
               Power
               ,
               of
               any
               perswasion
               ?
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               That
               I
               hinted
               ,
               just
               now
               ,
               in
               saying
               ,
               that
               by
               them
               we
               look
               to
               be
               protected
               .
            
          
           
             
               Stud.
               
            
             
               As
               if
               the
               favour
               of
               our
               Lord
               ,
               the
               Prince
               of
               glory
               ,
               towards
               his
               sincere
               ,
               and
               faithful
               ,
               patient
               ,
               and
               undaunted
               subjects
               (
               who
               will
               not
               be
               baffled
               out
               of
               truth
               ,
               nor
               be
               ashamed
               of
               the
               Gospel
               )
               were
               not
               of
               more
               value
               then
               the
               thin
               shelter
               of
               worldly-power
               ;
               which
               ,
               if
               it
               could
               hide
               us
               under
               Rocks
               and
               Mountains
               ,
               could
               not
               secure
               us
               from
               the
               stroke
               of
               him
               ,
               who
               is
               ,
               in
               the
               first
               place
               ,
               to
               be
               feared
               :
               methinks
               ,
               in
               the
               competition
               betwixt
               danger
               from
               men
               and
               disobedience
               to
               Christ
               ,
               (
               as
               in
               the
               case
               of
               such
               as
               are
               commanded
               by
               Heathen
               powers
               to
               sacrifice
               to
               Daemons
               )
               it
               is
               easie
               to
               see
               on
               which
               hand
               we
               ought
               to
               turn
               :
               when
               there
               is
               before
               us
               ,
               a
               Natural
               and
               a
               Moral
               evil
               ,
               the
               Natural
               being
               the
               least
               ,
               is
               therefore
               to
               be
               chosen
               :
               thus
               Socrates
               was
               obliged
               to
               prefer
               Death
               ,
               before
               the
               acknowledgement
               of
               Polytheism
               ;
               and
               by
               such
               choice
               ,
               we
               ,
               in
               truth
               ,
               preserve
               our selves
               ,
               and
               most
               effectually
               obey
               that
               dictate
               of
               Nature
               :
               for
               we
               part
               with
               a
               short
               and
               unpleasant
               ,
               for
               an
               happy
               and
               endless
               life
               ;
               and
               our
               health
               is
               eternally
               secured
               to
               us
               ,
               by
               the
               effusion
               of
               the
               blood
               of
               Martyrdom
               :
               and
               ,
               indeed
               ,
               it
               hath
               been
               the
               sence
               of
               almost
               all
               mankind
               ,
               derived
               from
               the
               fear
               of
               a
               God
               ,
               or
               the
               excellent
               Nature
               of
               virtue
               ,
               
               that
               the
               honest
               good
               is
               to
               be
               prefer'd
               before
               either
               the
               profitable
               ,
               or
               the
               pleasant
               ;
               and
               that
               in
               such
               cases
               ,
               the
               powers
               on
               Earth
               are
               not
               to
               be
               obeyed
               ,
               though
               upon
               the
               refusal
               of
               their
               pleasure
               ,
               they
               will
               glut
               their
               malice
               with
               the
               blood
               of
               men
               .
            
             
               The
               three
               Children
               ,
               menaced
               with
               the
               Furnace
               ,
               chose
               rather
               to
               suffer
               the
               wrath
               of
               Nebuchadnezzar
               ,
               then
               to
               do
               his
               will
               ,
               in
               worshiping
               the
               golden
               Image
               ;
               and
               God
               Almighty
               declar'd
               his
               acceptance
               of
               such
               a
               refusal
               ,
               whilst
               ,
               by
               Miracle
               he
               delivered
               them
               .
               And
               the
               fact
               of
               those
               Parents
               who
               saved
               Moses
               ,
               not
               being
               afraid
               a
               of
               the
               commandment
               of
               Phara●h
               ,
               who
               design'd
               all
               the
               Males
               of
               Israel
               for
               slaugh●er
               ,
               is
               deliver'd
               down
               unto
               posteritie
               ,
               with
               honour
               and
               applause
               ,
               by
               the
               Author
               to
               the
               Hebrews
               :
               and
               in
               that
               little
               book
               of
               Martyrs
               ,
               we
               read
               b
               of
               some
               ,
               who
               scorn'd
               to
               accept
               of
               a
               temporal
               deliverance
               ,
               when
               it
               was
               offer'd
               to
               them
               ,
               upon
               the
               unworthie
               terms
               of
               Apostacie
               or
               recantation
               ;
               they
               having
               ,
               in
               their
               eye
               ,
               a
               greater
               reward
               .
               And
               it
               is
               recorded
               ,
               rather
               to
               the
               same
               then
               reproach
               of
               the
               
                 Eastern
                 Magi
              
               ,
               c
               that
               in
               returning
               to
               their
               Countrie
               ,
               they
               passed
               by
               ,
               Herod
               ,
               who
               had
               ,
               with
               evil
               intent
               ,
               commanded
               them
               to
               bring
               him
               word
               concerning
               the
               birth
               of
               the
               King
               of
               the
               Jews
               .
               If
               a
               Prince
               (
               said
               d
               Tatianus
               )
               commands
               me
               to
               deny
               my
               God
               ,
               I
               will
               rather
               dye
               at
               his
               foot
               ,
               then
               live
               to
               exercise
               his
               pleasure
               :
               and
               the
               holy
               Bishop
               
                 Felix
                 Africanus
              
               and
               his
               Associates
               (
               men
               of
               great
               Integritie
               and
               constancie
               of
               mind
               )
               would
               r●ther
               give
               up
               their
               own
               lives
               ,
               then
               the
               copies
               
               of
               the
               new
               Testament
               which
               Dioclesian
               intended
               so
               to
               destroy
               ,
               that
               it
               might
               not
               be
               found
               at
               all
               in
               the
               Annals
               of
               the
               World
               ,
               that
               ever
               there
               was
               such
               a
               doctrine
               as
               Christianitie
               .
               The
               very
               Grecians
               ,
               whose
               manner
               was
               to
               use
               prostration
               only
               in
               the
               Rites
               of
               their
               Religion
               ,
               refused
               ,
               what
               peril
               soever
               was
               imminent
               ,
               to
               worship
               ,
               in
               that
               fashion
               the
               King
               of
               Persia
               :
               and
               the
               Christians
               who
               somtimes
               payed
               a
               civil
               respect
               before
               the
               Images
               of
               the
               Emperours
               ,
               chose
               rather
               to
               expose
               themselves
               to
               the
               crueltie
               of
               their
               Enemies
               ,
               then
               to
               humble
               themselves
               ,
               as
               in
               former
               daies
               ,
               when
               Iulian
               added
               to
               them
               ,
               the
               Images
               of
               false
               Gods
               :
               and
               such
               refusals
               are
               not
               destructive
               of
               Government
               and
               Societie
               ,
               because
               the
               true
               Christian
               ,
               doth
               not
               ,
               in
               these
               cases
               ,
               fill
               the
               World
               with
               clamours
               ,
               or
               endeavour
               to
               raise
               tumults
               ,
               but
               is
               led
               in
               imitation
               of
               his
               Saviour
               ,
               like
               an
               innocent
               and
               weak
               Lamb
               ,
               unto
               the
               slaughter
               e
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               For
               an
               f
               unlearned
               man
               ,
               that
               is
               in
               the
               power
               of
               an
               idolatrous
               King
               or
               State
               ,
               if
               commanded
               on
               pain
               of
               death
               to
               worship
               before
               an
               Idol
               ,
               he
               detesteth
               the
               Idol
               in
               his
               heart
               ,
               he
               doth
               well
               ,
               though
               if
               he
               had
               the
               fortitude
               to
               suffer
               death
               rather
               then
               to
               worship
               it
               ,
               he
               should
               do
               better
               .
            
          
           
             
               Stud.
               
            
             
               The
               most
               obscure
               and
               illiterate
               person
               ,
               doing
               outward
               worship
               to
               false
               Gods
               ,
               though
               he
               sinneth
               not
               with
               such
               scandal
               as
               the
               wise
               and
               the
               renowned
               ,
               who
               are
               apt
               to
               draw
               a
               multitude
               in●o
               the
               like
               snare
               ,
               yet
               he
               is
               not
               to
               be
               
               acquitted
               as
               an
               innocent
               man.
               For
               ,
               by
               such
               means
               ,
               the
               Idolators
               who
               affright
               this
               man
               out
               of
               his
               Religion
               ,
               do
               triumph
               over
               the
               honour
               of
               the
               true
               God
               ,
               the
               procuring
               of
               whose
               dishonour
               is
               against
               Reason
               ,
               which
               teacheth
               man
               ,
               apart
               ,
               to
               adore
               his
               Soveraign
               Lord
               ,
               and
               in
               Societie
               ,
               to
               be
               publick
               in
               his
               adoration
               ,
               and
               not
               to
               conceal
               it
               under
               the
               Vizour
               of
               an
               ill-instructed
               Pagan
               who
               serveth
               Devils
               .
               Reason
               (
               you
               a
               know
               )
               directeth
               ,
               not
               only
               to
               worship
               God
               in
               secret
               ;
               but
               also
               ,
               and
               especially
               in
               publick
               ,
               and
               in
               the
               sight
               of
               men
               :
               for
               without
               that
               ,
               (
               that
               which
               in
               honour
               is
               most
               acceptable
               )
               the
               procuring
               others
               to
               honour
               him
               ,
               is
               lost
               .
            
             
               But
               to
               come
               to
               somwhat
               peculiar
               in
               Christianitie
               ;
               what
               if
               b
               a
               King
               or
               a
               Senate
               ,
               or
               other
               Soveraign
               Person
               ,
               forbid
               us
               to
               believe
               in
               Christ
               ?
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               To
               this
               c
               I
               answer
               ,
               that
               such
               forbiding
               is
               of
               no
               ef●ect
               ;
               because
               belief
               and
               unbelief
               never
               follow
               mens
               commands
               .
               Faith
               is
               a
               gift
               of
               God
               ,
               which
               man
               can
               neither
               give
               ,
               nor
               take
               away
               ,
               by
               promise
               of
               rewards
               ,
               or
               menaces
               of
               torture
               .
            
          
           
             
               Stud.
               
            
             
               But
               d
               what
               if
               we
               be
               commanded
               by
               our
               lawful
               Prince
               ,
               to
               say
               with
               our
               tongue
               ,
               we
               believe
               not
               ;
               must
               we
               obey
               such
               command
               ?
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Profession
               e
               with
               the
               tongue
               is
               but
               an
               external
               thing
               ,
               and
               no
               more
               then
               any
               other
               gesture
               whereby
               we
               signifie
               our
               obedience
               ;
               and
               wherein
               a
               Christian
               who
               holdeth
               
               firmly
               in
               his
               heart
               the
               faith
               of
               Christ
               ,
               hath
               the
               same
               Liberty
               which
               the
               Prophet
               Elisha
               allowed
               to
               Naaman
               the
               Syrian
               .
               
               —
               Naaman
               believed
               in
               his
               heart
               ;
               but
               by
               bowing
               before
               the
               Idol
               Rimmon
               ,
               he
               denyed
               the
               true
               God
               in
               effect
               ,
               as
               much
               as
               if
               he
               had
               done
               it
               with
               his
               lips
               .
            
          
           
             
               Stud.
               
            
             
               In
               both
               these
               answers
               you
               miss-understand
               the
               Faith
               of
               the
               Gospel
               ,
               which
               is
               not
               complete
               ,
               unless
               the
               outward
               profession
               answereth
               to
               the
               inward
               act
               of
               assent
               :
               for
               the
               Church
               is
               a
               visible
               societie
               professing
               the
               Christian
               faith
               ;
               which
               men
               entered
               into
               by
               a
               visible
               sign
               ;
               in
               which
               are
               Officers
               of
               divers
               ranks
               ;
               in
               which
               there
               is
               a
               communion
               of
               visible
               symbols
               ;
               and
               he
               that
               chooseth
               only
               to
               have
               faith
               in
               his
               heart
               ,
               renounceth
               his
               title
               of
               Member
               ,
               in
               this
               spiritual
               Societie
               :
               our
               Saviour
               commanded
               his
               Disciples
               ,
               that
               their
               light
               should
               shine
               before
               men
               .
               And
               St.
               Iohn
               f
               upbraideth
               many
               of
               the
               chief
               Rulers
               ,
               who
               believed
               on
               Christ
               ,
               but
               ,
               because
               of
               the
               Pharisees
               ,
               did
               not
               confess
               him
               ,
               lest
               they
               should
               be
               put
               out
               of
               the
               Synagogue
               :
               because
               they
               loved
               the
               praise
               of
               men
               more
               then
               the
               praise
               of
               God.
               Hear
               also
               what
               St.
               Paul
               saith
               unto
               the
               Romans
               :
               g
               
                 If
                 thou
                 shalt
                 confess
                 with
                 thy
                 mouth
                 the
                 Lord
                 Iesus
                 ,
                 and
                 shalt
                 believe
                 in
                 thine
                 heart
                 ,
                 that
                 God
                 hath
                 raised
                 him
                 from
                 the
                 dead
                 ,
                 thou
                 shalt
                 be
                 saved
                 :
                 for
                 with
                 the
                 heart
                 man
                 believeth
                 unto
                 righteousness
                 ;
                 and
                 with
                 the
                 mouth
                 confession
                 is
                 made
                 unto
                 Salvation
                 .
              
               For
               Naaman
               ,
               who
               was
               a
               Gentile
               ,
               amongst
               Gentiles
               ,
               he
               had
               promised
               to
               sacrifice
               for
               the
               future
               ,
               to
               
               none
               but
               the
               God
               of
               Israel
               ;
               and
               his
               incurvation
               was
               his
               civil
               Office
               towards
               the
               King
               ,
               for
               which
               notwithstanding
               ,
               he
               begg'd
               especial
               License
               .
               If
               this
               be
               not
               an
               answer
               ,
               I
               refer
               you
               to
               Episcopius
               *
               who
               will
               not
               send
               you
               away
               unsatisfied
               .
            
             
               But
               what
               can
               you
               h
               answer
               to
               our
               Saviours
               saying
               ,
               
                 Whosoever
                 denyeth
                 me
                 before
                 men
                 ,
                 I
                 will
                 deny
                 him
                 before
                 my
                 Father
                 which
                 is
                 in
                 Heaven
                 ?
              
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               This
               i
               we
               may
               say
               ,
               that
               whatsoever
               a
               subject
               ,
               as
               Naaman
               was
               ,
               is
               compelled
               to
               in
               obedience
               to
               his
               Soveraign
               ,
               and
               doth
               it
               not
               in
               order
               to
               his
               own
               minde
               ,
               but
               in
               order
               to
               the
               Laws
               of
               his
               Country
               ,
               that
               action
               is
               not
               his
               ,
               but
               his
               Soveraigns
               ;
               nor
               is
               it
               he
               that
               ,
               in
               this
               case
               ,
               denyeth
               Christ
               before
               men
               ,
               but
               his
               Governour
               ,
               and
               the
               Law
               of
               his
               Country
               .
            
          
           
             
               Stud.
               
            
             
               Instead
               of
               shewing
               the
               consistencie
               of
               your
               Doctrine
               with
               our
               Saviour's
               words
               ,
               you
               tacitly
               accuse
               them
               ,
               either
               of
               impertinency
               ,
               or
               ill
               advice
               :
               For
               you
               make
               him
               to
               speak
               to
               this
               effect
               :
               Persecutions
               will
               arise
               a
               ,
               but
               be
               willing
               to
               be
               treated
               like
               your
               Master
               ,
               a
               man
               of
               sufferings
               ,
               and
               acquainted
               with
               grief
               :
               and
               fear
               not
               the
               faces
               b
               and
               menaces
               of
               men
               ;
               but
               publish
               ,
               in
               the
               openest
               manner
               ,
               unto
               the
               World
               c
               ,
               such
               Doctrines
               as
               you
               hear
               in
               private
               ,
               whilst
               you
               sit
               at
               my
               feet
               .
               And
               do
               not
               so
               fear
               d
               those
               who
               persecute
               you
               ,
               as
               to
               save
               your
               bodily
               life
               by
               the
               renouncing
               or
               suppressing
               
               of
               my
               Doctrine
               :
               but
               stand
               in
               aw
               of
               me
               ,
               whom
               if
               ye
               disobey
               ,
               ye
               forfeit
               life
               eternal
               .
               And
               remember
               that
               there
               is
               a
               God
               e
               ,
               who
               ,
               in
               such
               perilous
               times
               ,
               will
               take
               care
               of
               you
               .
               If
               ,
               therefore
               ,
               you
               will
               own
               and
               publish
               my
               Faith
               ,
               f
               I
               will
               own
               you
               as
               my
               loyal
               Subjects
               ,
               and
               make
               you
               happy
               in
               my
               Kingdom
               :
               if
               you
               will
               renounce
               my
               Faith
               for
               fear
               of
               men
               ,
               I
               will
               not
               take
               notice
               of
               you
               ,
               as
               appertaining
               to
               me
               ,
               when
               you
               shall
               stand
               in
               the
               greatest
               need
               of
               protection
               .
               But
               ,
               though
               I
               have
               said
               all
               this
               ,
               yet
               upon
               second
               thoughts
               it
               seemeth
               reasonable
               that
               I
               excuse
               you
               ,
               and
               condemn
               such
               bloudy
               Powers
               as
               shall
               ,
               by
               persecution
               ,
               compel
               you
               to
               blaspheme
               :
               'T
               is
               they
               who
               force
               open
               your
               mouths
               ,
               and
               move
               your
               tongues
               ,
               and
               form
               the
               breath
               ,
               and
               renounce
               me
               ;
               but
               you
               are
               all
               the
               time
               very
               sound
               Believers
               ;
               Believers
               in
               your
               hearts
               .
               And
               therefore
               ,
               if
               you
               deny
               me
               before
               such
               powers
               ,
               I
               will
               transfer
               the
               blame
               on
               them
               .
               So
               wretched
               is
               your
               Paraphrase
               ,
               that
               it
               overthroweth
               the
               plainest
               and
               often-reapted
               letter
               of
               the
               Text.
               But
               supposing
               that
               our
               Saviour
               had
               not
               delivered
               himself
               thus
               expresly
               against
               your
               Doctrine
               ;
               how
               would
               you
               have
               reconcil'd
               your
               gross
               dissimulation
               with
               that
               sincerity
               which
               the
               Searcher
               of
               the
               hearts
               requireth
               ?
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               If
               any
               man
               g
               shall
               accuse
               this
               Doctrine
               ,
               as
               repugnant
               to
               true
               ,
               and
               unfeigned
               Christianity
               ;
               I
               ask
               him
               ,
               in
               case
               there
               should
               be
               a
               subject
               in
               any
               Christian
               Common-wealth
               ,
               
               that
               should
               be
               inwardly
               in
               his
               heart
               of
               the
               Mahometan
               Religion
               ,
               whether
               if
               his
               Soveraign
               command
               him
               to
               be
               present
               at
               the
               Divine-service
               of
               the
               Christian
               Church
               ,
               and
               that
               on
               pain
               of
               death
               ,
               he
               think
               that
               Mahometan
               obliged
               in
               conscience
               to
               suffer
               death
               for
               that
               Cause
               ,
               rather
               then
               to
               obey
               that
               command
               of
               his
               lawful
               Prince
               .
               If
               he
               say
               ,
               he
               ought
               rather
               to
               suffer
               death
               ,
               then
               he
               authorizeth
               all
               private
               men
               ,
               to
               disobey
               their
               Princes
               ,
               in
               maintainance
               of
               their
               Religion
               ,
               true
               or
               false
               :
               If
               he
               say
               ,
               he
               ought
               to
               be
               obedient
               ,
               then
               he
               alloweth
               to
               himself
               ,
               that
               which
               he
               denyeth
               to
               another
               .
            
          
           
             
               Stud.
               
            
             
               In
               this
               reply
               ,
               which
               toucheth
               not
               the
               proposed
               difficulty
               ,
               you
               run
               out
               into
               two
               absurd
               suppositions
               .
               First
               ,
               that
               a
               Christian
               Magistrate
               sheddeth
               the
               bloud
               of
               an
               Heathen
               for
               not
               frequenting
               the
               Christian
               Assemblies
               :
               next
               ,
               that
               there
               is
               a
               parity
               of
               reason
               in
               the
               persecution
               of
               a
               Christian
               ,
               and
               of
               a
               Mahometan
               ;
               and
               that
               the
               Alcoran
               may
               as
               much
               oblige
               the
               Conscience
               ,
               as
               the
               Testament
               of
               our
               Lord.
               
            
             
               But
               I
               must
               again
               ask
               you
               ,
               what
               you
               g
               will
               say
               of
               all
               those
               Martyrs
               we
               read
               of
               in
               the
               History
               of
               the
               Church
               ?
               I
               hope
               you
               will
               not
               say
               that
               they
               have
               needlesly
               cast
               away
               their
               lives
               .
               Their
               bloud
               hath
               been
               more
               truely
               the
               seed
               of
               the
               Christian
               Church
               ,
               then
               the
               opinion
               of
               Ghosts
               ,
               Ignorance
               of
               second
               causes
               ,
               Devotion
               towards
               what
               men
               fear
               ,
               and
               taking
               of
               things
               casual
               for
               Prognosticks
               ,
               have
               ever
               been
               (
               as
               you
               affirm
               )
               the
               seeds
               of
               natural
               Religion
               ,
               
               a
               which
               is
               generated
               out
               of
               the
               inquisitive
               temper
               of
               men
               ,
               who
               ,
               by
               observing
               any
               excellent
               effect
               ,
               are
               naturally
               led
               to
               search
               out
               the
               cause
               ,
               and
               so
               proceed
               to
               the
               first
               Original
               .
               The
               Martyrs
               (
               I
               say
               )
               did
               ,
               under
               Christ
               ,
               preserve
               the
               Christian
               Faith
               ,
               which
               if
               it
               had
               not
               been
               professed
               with
               the
               mouth
               ,
               would
               have
               dy'd
               away
               ,
               as
               a
               spark
               where
               no
               breath
               doth
               cherish
               it
               .
               Their
               memory
               is
               precious
               in
               the
               Church
               of
               God
               ,
               and
               their
               names
               will
               be
               had
               in
               everlasting
               remembrance
               .
               They
               have
               been
               thought
               b
               to
               have
               the
               priviledge
               of
               rising
               first
               ,
               and
               ,
               in
               that
               sence
               ,
               to
               have
               a
               part
               in
               the
               first
               Resurrection
               .
               The
               Christians
               anciently
               kept
               their
               Assemblies
               at
               their
               Monuments
               :
               and
               the
               Church
               of
               Alexandria
               c
               beginneth
               its
               account
               ,
               at
               the
               Aera
               of
               holy
               Martyrs
               .
               And
               yet
               you
               seem
               to
               disrespect
               them
               as
               imprudent
               Zealots
               ,
               and
               to
               think
               their
               bloud
               was
               but
               so
               much
               water
               spilt
               upon
               the
               ground
               ,
               a
               rash
               and
               useless
               effect
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               For
               answer
               hereunto
               d
               ,
               we
               are
               to
               distinguish
               the
               persons
               that
               have
               been
               for
               that
               Cause
               put
               to
               death
               ;
               whereof
               some
               have
               received
               a
               Calling
               to
               preach
               ,
               and
               profess
               the
               Kingdom
               of
               Christ
               openly
               ;
               others
               have
               had
               no
               such
               Calling
               ,
               nor
               more
               has
               been
               required
               of
               them
               then
               their
               own
               Faith.
               The
               former
               sort
               ,
               if
               they
               have
               been
               put
               to
               death
               ,
               for
               bearing
               witness
               to
               this
               point
               ,
               that
               Jesus
               Christ
               is
               risen
               from
               the
               dead
               ,
               were
               true
               Martyrs
               ;
               for
               a
               Martyr
               is
               ,
               (
               to
               give
               the
               true
               definition
               of
               the
               word
               )
               
               a
               witness
               of
               the
               Resurrection
               of
               Jesus
               the
               Messiah
               ,
               which
               none
               can
               be
               but
               those
               that
               conversed
               with
               him
               on
               earth
               ,
               and
               saw
               him
               after
               he
               was
               risen
               :
               for
               a
               witness
               must
               have
               seen
               what
               he
               testifieth
               ,
               or
               else
               his
               testimony
               is
               not
               good
               .
               And
               this
               is
               manifest
               from
               Acts
               1.21
               ,
               22.
               of
               these
               men
               which
               have
               companyed
               with
               us-must
               one
               be
               a
               Martyr
               (
               that
               is
               ,
               a
               Witness
               )
               with
               us
               of
               his
               Resurrection
               .
               Where
               we
               may
               observe
               that
               he
               which
               is
               to
               be
               a
               witness
               of
               the
               truth
               of
               the
               Resurrection
               of
               Christ
               —
               must
               be
               —
               one
               of
               his
               Original
               Disciples
               :
               whereas
               they
               which
               were
               not
               so
               ,
               can
               witness
               no
               more
               ,
               but
               that
               their
               Antecessors
               said
               it
               ,
               and
               are
               therefore
               but
               witnesses
               of
               other
               mens
               Testimony
               ;
               and
               are
               but
               second
               Martyrs
               ,
               or
               Martyrs
               of
               Christs
               witnesses
               .
            
          
           
             
               Stud.
               
            
             
               By
               this
               answer
               ,
               wherein
               you
               approve
               of
               the
               Martyrdom
               of
               the
               Apostles
               ,
               you
               grant
               unto
               me
               what
               I
               contend
               for
               ,
               and
               contradict
               your
               former
               doctrine
               .
               For
               if
               the
               Apostles
               ,
               drawing
               temporal
               deaths
               upon
               themselves
               ,
               by
               preaching
               the
               Gospel
               ,
               when
               they
               were
               enjoyned
               to
               desist
               ,
               by
               the
               Civil
               Powers
               ,
               are
               to
               be
               justified
               by
               us
               ,
               and
               honour'd
               ,
               for
               such
               resistance
               unto
               bloud
               ;
               then
               there
               was
               given
               to
               them
               a
               Superiour
               Law
               by
               Christ
               ,
               by
               the
               vertue
               of
               which
               higher
               obligation
               they
               were
               free
               from
               active
               duty
               to
               the
               Civil
               Powers
               :
               otherwise
               ,
               if
               without
               a
               Law
               ,
               they
               had
               opposed
               the
               present
               Governours
               ,
               they
               had
               been
               pernicious
               Rebels
               ,
               and
               not
               honourable
               Defenders
               of
               the
               Faith.
               
               What
               you
               add
               concerning
               the
               word
               Martyr
               ,
               is
               a
               weak
               nicety
               of
               Grammar
               ,
               upon
               which
               the
               stress
               of
               this
               Cause
               doth
               not
               depend
               .
               For
               the
               Question
               is
               not
               ,
               whether
               no
               man
               be
               properly
               call'd
               a
               Witness
               but
               an
               eye-witness
               ,
               or
               he
               who
               beareth
               testimony
               of
               report
               received
               at
               second
               or
               third
               hand
               ,
               but
               whether
               ,
               at
               any
               distance
               of
               time
               ,
               a
               man
               may
               not
               have
               sufficient
               ground
               to
               believe
               the
               Gospel
               ;
               and
               whether
               ,
               after
               the
               hearty
               belief
               of
               it
               ,
               he
               may
               with
               his
               mouth
               renounce
               it
               out
               of
               a
               tender
               regard
               to
               flesh
               and
               bloud
               .
            
             
               To
               proceed
               in
               this
               Argument
               ;
               there
               is
               yet
               remaining
               another
               objection
               ,
               to
               which
               ,
               I
               know
               not
               what
               answer
               can
               be
               by
               you
               returned
               .
               It
               is
               the
               Argument
               used
               by
               St.
               Peter
               and
               St.
               Iohn
               ,
               to
               the
               Rulers
               of
               the
               people
               and
               Elders
               of
               Israel
               ,
               when
               ,
               by
               menaces
               ,
               they
               urg'd
               them
               to
               desist
               from
               the
               propagation
               of
               the
               holy
               Gospel
               :
               
                 Whether
                 it
                 be
                 right
              
               (
               said
               those
               Apostles
               )
               
                 in
                 the
                 sight
                 of
                 God
                 ,
                 to
                 hearken
                 unto
                 you
                 more
                 then
                 unto
                 God
                 ,
                 judge
                 ye
              
               a
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               If
               the
               command
               b
               of
               the
               Civil
               Soveraign
               be
               such
               ,
               as
               that
               it
               may
               be
               obeyed
               ,
               without
               the
               forfeiture
               of
               life
               eternal
               ;
               not
               to
               obey
               it
               is
               unjust
               —
               but
               if
               it
               be
               such
               as
               cannot
               be
               obeyed
               ,
               without
               being
               damned
               to
               eternal
               death
               ,
               then
               it
               were
               madness
               to
               obey
               it
               .
               —
               All
               men
               ,
               therefore
               ,
               that
               would
               avoid
               ,
               both
               the
               punishments
               that
               are
               to
               be
               in
               this
               world
               inflicted
               ,
               for
               disobedience
               to
               their
               earthly
               Soveraign
               ,
               and
               those
               that
               shall
               be
               inflicted
               in
               the
               world
               to
               
               come
               for
               disobedience
               to
               God
               ,
               have
               need
               to
               be
               taught
               to
               distinguish
               well
               between
               what
               is
               ,
               and
               what
               is
               not
               necessary
               to
               eternal
               Salvation
               .
               —
               Now
               c
               all
               that
               is
               necessary
               to
               Salvation
               ,
               is
               contained
               in
               two
               Vertues
               ,
               Faith
               in
               Christ
               ,
               and
               Obedience
               to
               Laws
               .
               Now
               —
               d
               our
               Saviour
               Christ
               hath
               given
               us
               no
               new
               Laws
               ,
               but
               counsel
               to
               observe
               those
               we
               are
               subject
               to
               ;
               that
               is
               to
               say
               ,
               the
               Laws
               of
               Nature
               ,
               and
               the
               Laws
               of
               our
               several
               Soveraigns
               :
               and
               for
               Faith
               ,
               The
               e
               (
               
                 Vnum
                 necessarium
              
               )
               onely
               Article
               of
               Faith
               ,
               which
               the
               Scripture
               maketh
               simply
               necessary
               to
               Salvation
               ,
               is
               this
               ,
               That
               Jesus
               is
               the
               Christ.
               Having
               thus
               f
               shown
               ,
               what
               is
               necessary
               to
               Salvation
               ;
               it
               is
               not
               hard
               to
               reconcile
               our
               obedience
               to
               God
               ,
               with
               our
               obedience
               to
               the
               civil
               Soveraign
               ,
               who
               is
               either
               Christian
               or
               Infideld
               .
               If
               he
               be
               a
               Christian
               ,
               he
               alloweth
               the
               belief
               of
               this
               Article
               ,
               that
               Jesus
               is
               the
               Christ
               ;
               and
               of
               all
               the
               Articles
               that
               are
               contained
               in
               it
               ,
               or
               are
               ,
               by
               evident
               consequence
               ,
               deduced
               from
               it
               ;
               which
               is
               all
               the
               Faith
               necessary
               to
               Salvation
               :
               and
               because
               he
               is
               a
               Soveraign
               ,
               he
               requireth
               obedience
               to
               all
               his
               own
               ,
               that
               is
               ,
               to
               all
               the
               Civil
               Laws
               ;
               in
               which
               also
               are
               contained
               all
               the
               Laws
               of
               Nature
               ,
               that
               is
               ,
               all
               the
               Laws
               of
               God
               :
               for
               besides
               the
               Laws
               of
               Nature
               ,
               and
               the
               Laws
               of
               the
               Church
               ,
               which
               are
               part
               of
               the
               Civil
               Law
               ,
               (
               for
               the
               Church
               that
               can
               make
               Laws
               is
               the
               Common-wealth
               ,
               )
               there
               be
               no
               other
               Laws
               Divine
               .
               —
               And
               when
               the
               civil
               Soveraign
               is
               an
               Infidel
               ,
               every
               one
               of
               his
               own
               subjects
               that
               resisteth
               him
               ,
               sinneth
               against
               the
               
               Laws
               of
               God.
               —
               And
               for
               their
               Faith
               g
               it
               ●s
               internal
               ,
               and
               invisible
               ;
               they
               have
               the
               Li●ense
               that
               Naaman
               had
               ,
               and
               need
               not
               put
               themselves
               into
               danger
               for
               it
               .
               But
               if
               they
               do
               ,
               they
               ought
               to
               expect
               their
               reward
               in
               Heaven
               ,
               ●nd
               not
               to
               complain
               of
               their
               lawful
               Soveraign
               —
               In
               the
               mean
               time
               ,
               they
               are
               to
               intend
               to
               obey
               Christ
               at
               his
               coming
               ,
               but
               at
               present
               they
               are
               bound
               to
               obey
               the
               Laws
               of
               that
               Infidel
               King
               :
               all
               Christians
               are
               bound
               in
               Conscience
               ●o
               to
               do
               .
               —
               Thought
               is
               free
               b
               —
               but
               when
               it
               comes
               to
               confession
               of
               Faith
               ,
               the
               private
               Reason
               must
               submit
               to
               the
               publick
               ;
               that
               is
               to
               say
               ,
               to
               Gods
               Lieutenant
               .
            
          
           
             
               Stud.
               
            
             
               Instead
               of
               the
               resolution
               of
               this
               Que●y
               ,
               when
               we
               are
               to
               obey
               God
               ,
               rather
               then
               man
               ,
               you
               shew
               that
               we
               may
               very
               well
               do
               both
               together
               ;
               and
               so
               ●ndirectly
               you
               accuse
               the
               Apostles
               of
               falshood
               or
               folly
               in
               their
               suggestion
               .
               And
               here
               again
               you
               repeat
               your
               errors
               ,
               that
               Christ
               hath
               not
               made
               any
               new
               Laws
               ,
               and
               that
               the
               Faith
               of
               a
               Christian
               is
               intire
               without
               ,
               or
               contrary
               to
               profession
               ;
               and
               you
               suppose
               ,
               what
               the
               experience
               of
               the
               World
               refuteth
               ,
               that
               Infidel
               Kings
               command
               not
               sometimes
               against
               the
               Laws
               of
               Nature
               .
               Also
               ,
               whilst
               here
               you
               remit
               the
               Martyrs
               ,
               scoffingly
               ,
               to
               heaven
               for
               a
               reward
               ,
               you
               fall
               ,
               unawares
               ,
               into
               the
               mock
               of
               Iulian
               the
               Apostate
               ,
               who
               amidst
               his
               persecution
               ,
               us'd
               this
               taunt
               ;
               
                 It
                 becometh
                 not
                 you
                 Christians
                 to
                 enjoy
                 any
                 thing
                 in
                 this
                 world
                 ,
                 for
                 your
                 Kingdom
                 is
                 in
                 Heaven
                 .
              
               But
               if
               such
               persons
               
               as
               suffer
               for
               Christianity
               ,
               shall
               be
               rewarded
               in
               Heaven
               ;
               their
               constancie
               then
               was
               noble
               and
               excellent
               ,
               whilst
               they
               chose
               trouble
               rather
               then
               base
               compliance
               ;
               and
               those
               who
               inflicted
               evils
               on
               them
               for
               doing
               what
               God
               approved
               ,
               were
               unjust
               .
               If
               then
               you
               remit
               the
               Martyrs
               to
               Heaven
               ,
               you
               send
               the
               civil
               Soveraigns
               ,
               who
               shed
               the
               bloud
               of
               the
               Apostles
               for
               disobedience
               to
               their
               unrighteous
               Edicts
               ,
               to
               a
               place
               of
               less
               refreshment
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               You
               have
               made
               your
               instance
               in
               the
               Apostles
               ,
               of
               whose
               Martyrdom
               I
               approve
               ,
               because
               of
               their
               Commission
               .
               For
               others
               ,
               who
               hazard
               their
               lives
               for
               Christianity
               ,
               I
               praise
               them
               not
               :
               he
               that
               is
               not
               sent
               a
               to
               preach
               the
               fundamental
               Article
               ,
               but
               taketh
               it
               upon
               him
               of
               his
               private
               Authority
               ,
               though
               he
               be
               a
               witness
               ,
               and
               consequently
               a
               Martyr
               ,
               either
               primary
               of
               Christ
               ,
               or
               secondary
               of
               his
               Apostles
               ,
               or
               their
               Successors
               ;
               yet
               is
               he
               not
               obliged
               to
               suffer
               death
               for
               that
               cause
               ;
               because
               being
               not
               called
               thereto
               ,
               't
               is
               not
               required
               at
               his
               hands
               ;
               nor
               ought
               he
               to
               complain
               ,
               if
               he
               looseth
               the
               reward
               he
               expecteth
               from
               those
               that
               never
               set
               him
               on
               work
               .
               None
               therefore
               can
               be
               a
               Martyr
               ,
               neither
               of
               the
               first
               nor
               second
               degree
               ,
               that
               have
               not
               a
               warrant
               to
               preach
               Christ
               come
               in
               the
               Flesh
               ;
               that
               is
               to
               say
               ,
               none
               ,
               but
               such
               as
               are
               sent
               to
               the
               conversion
               of
               Infidels
               .
            
          
           
             
               Stud.
               
            
             
               Every
               Member
               of
               the
               Christian
               Society
               
               is
               bound
               to
               profess
               the
               Gospel
               ;
               as
               hath
               been
               proved
               :
               and
               therefore
               a
               private
               man
               ,
               though
               he
               hath
               not
               right
               ,
               not
               having
               Commission
               to
               exercise
               the
               Offices
               of
               a
               Priest
               ,
               yet
               hath
               he
               a
               command
               to
               own
               the
               truth
               ,
               when
               he
               is
               adjur'd
               to
               confess
               of
               what
               faith
               he
               is
               ;
               not
               onely
               in
               relation
               to
               Christianity
               in
               general
               ,
               but
               also
               in
               relation
               to
               the
               Doctrines
               of
               Moment
               in
               it
               ,
               which
               sometimes
               the
               Christian
               Powers
               do
               erre
               in
               .
               And
               every
               person
               will
               ,
               with
               readiness
               ,
               make
               such
               profession
               ,
               notwithstanding
               the
               terrours
               of
               the
               Civil
               Sword
               ,
               who
               hath
               sworn
               in
               his
               heart
               and
               tongue
               Allegiance
               unto
               Christ
               ;
               who
               is
               sincere
               in
               his
               Religion
               ;
               who
               valueth
               his
               soul
               more
               then
               his
               body
               ;
               who
               is
               heartily
               perswaded
               of
               a
               life
               or
               death
               eternal
               ,
               the
               latter
               of
               which
               is
            
          
        
         
           
             Our
             eleventh
             Subject
             .
          
           
             
               Mr.
               Hobbes
               .
            
             
               The
               maintainance
               b
               of
               civil
               Society
               ,
               depending
               on
               Justice
               ,
               and
               Justice
               on
               the
               pow●r
               of
               life
               and
               death
               ,
               and
               other
               less
               rewards
               and
               punishments
               ,
               residing
               in
               them
               that
               have
               the
               Soveraignty
               of
               the
               Common-wealth
               ;
               it
               is
               impossible
               a
               Common-wealth
               should
               stand
               ,
               where
               any
               other
               then
               the
               Soveraign
               ,
               hath
               a
               power
               of
               giving
               greater
               rewards
               then
               life
               ;
               and
               of
               inflicting
               greater
               punishments
               then
               death
               .
               Now
               seeing
               eternal
               life
               is
               a
               greater
               reward
               then
               the
               life
               present
               ;
               and
               eternal
               torment
               a
               greater
               punishment
               then
               the
               death
               of
               Nature
               ;
               it
               is
               a
               thing
               worthy
               to
               be
               well
               considered
               ,
               of
               all
               men
               that
               desi●e
               (
               by
               obeying
               Authority
               )
               to
               avoid
               the
               calamities
               of
               confusion
               and
               Civil
               War
               ,
               
               what
               is
               meant
               ,
               in
               holy
               Scripture
               ,
               by
               life
               eternal
               ,
               and
               torment
               eternal
               .
            
          
           
             
               Stud.
               
            
             
               What
               is
               then
               to
               be
               understood
               by
               eternal
               Torment
               ,
               if
               we
               aright
               interpret
               the
               Holy
               Scripture
               ?
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               I
               mean
               by
               these
               ,
               such
               torments
               a
               as
               are
               prepared
               for
               the
               wicked
               in
               Gehenna
               ,
               or
               what
               place
               soever
               ,
               [
               for
               a
               Season
               ]
               .
               These
               have
               been
               b
               set
               forth
               by
               the
               Congregation
               of
               Gyants
               ;
               the
               Lake
               of
               fire
               ;
               utter
               darkness
               ;
               Gehenna
               ,
               and
               Tophet
               ;
               which
               things
               are
               not
               spoken
               in
               a
               proper
               ,
               but
               Metaphorical
               sence
               .
               Now
               where
               ,
               or
               whatsoever
               ,
               these
               torments
               shall
               be
               ,
               I
               c
               can
               find
               no
               where
               that
               any
               man
               shall
               live
               in
               torments
               everlastingly
               .
            
          
           
             
               Stud.
               
            
             
               In
               St.
               Matthew
               d
               the
               same
               Greek
               word
               ,
               in
               the
               same
               sentence
               ,
               is
               used
               in
               setting
               forth
               as
               well
               the
               happiness
               of
               the
               Righteous
               ,
               as
               the
               punishment
               of
               the
               Wicked
               ;
               which
               therefore
               is
               to
               be
               construed
               as
               endless
               as
               the
               joy
               of
               the
               Pious
               ,
               to
               the
               blessedness
               of
               whom
               the
               most
               daring
               Origenist
               hath
               not
               affixed
               a
               period
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               I
               confess
               the
               torments
               to
               be
               eternal
               ;
               but
               I
               am
               of
               opinion
               that
               the
               same
               persons
               do
               not
               eternally
               feel
               them
               .
               The
               Fire
               e
               or
               torment
               prepared
               for
               the
               wicked
               in
               
                 Gehenna
                 ,
                 ●ophet
              
               ,
               or
               in
               what
               place
               soever
               ,
               may
               continue
               for
               ever
               ;
               and
               there
               may
               never
               want
               wicked
               
               men
               to
               be
               tormented
               in
               them
               ;
               though
               not
               every
               ,
               nor
               any
               one
               eternally
               .
               The
               Fire
               f
               prepared
               for
               the
               wicked
               ,
               is
               an
               everlasting
               fire
               :
               that
               is
               to
               say
               ,
               the
               estate
               wherein
               no
               man
               can
               be
               without
               torture
               ,
               both
               of
               body
               and
               minde
               ,
               after
               the
               Resurrection
               ,
               shall
               endure
               for
               ever
               ;
               and
               in
               that
               sence
               the
               fire
               shall
               be
               unquenchable
               ,
               and
               the
               torments
               everlasting
               :
               but
               it
               cannot
               thence
               be
               inferred
               ,
               that
               he
               who
               shall
               be
               cast
               into
               that
               fire
               ,
               or
               be
               tormented
               with
               those
               torments
               ▪
               shall
               endure
               ,
               and
               resist
               them
               so
               ,
               as
               to
               be
               eternally
               burnt
               and
               tortured
               ,
               and
               yet
               never
               be
               destroyed
               ,
               nor
               dye
               .
            
          
           
             
               Stud.
               
            
             
               You
               have
               by
               this
               means
               ,
               so
               very
               much
               allayed
               the
               heat
               of
               the
               everlasting
               burnings
               (
               so
               far
               as
               it
               can
               be
               done
               by
               confidence
               in
               opinion
               )
               that
               they
               are
               rendred
               almost
               as
               tolerable
               as
               a
               death
               by
               fire
               on
               earth
               .
               For
               the
               Epithet
               Everlasting
               ,
               thus
               interpreted
               ,
               cannot
               mightily
               affright
               a
               single
               person
               from
               evil
               manners
               ,
               who
               considers
               that
               the
               Flame
               ,
               how
               long
               soever
               it
               be
               continued
               in
               it self
               ,
               shall
               scorch
               him
               but
               for
               a
               season
               .
               But
               God
               in
               holy
               Scripture
               threatneth
               every
               man
               with
               perpetual
               misery
               ;
               and
               where
               g
               it
               saith
               that
               the
               fire
               shall
               not
               be
               quenched
               ,
               it
               saith
               also
               ,
               not
               that
               
                 The
                 worm
              
               ,
               but
               
                 their
                 worm
              
               ,
               or
               remorse
               of
               conscience
               ,
               dyeth
               not
               .
               Our
               Saviour
               also
               taught
               us
               h
               to
               make
               our
               Peace
               with
               God
               in
               this
               estate
               of
               Probation
               ;
               before
               we
               were
               hal'd
               to
               Prison
               ;
               where
               every
               one
               that
               cannot
               pay
               his
               deb●s
               to
               that
               Supreme
               Lord
               (
               towards
               whom
               our
               obligations
               can
               scarce
               be
               cancelled
               in
               that
               state
               ,
               where
               we
               are
               depriv'd
               of
               
               means
               ,
               neglected
               by
               us
               in
               this
               life
               )
               shall
               be
               chain'd
               to
               eternal
               Bondage
               .
               St.
               Iohn
               also
               saith
               ,
               i
               that
               the
               Beast
               and
               the
               false
               Prophet
               shall
               be
               tormented
               in
               the
               Lake
               of
               fire
               and
               brimstone
               ,
               day
               and
               night
               ,
               for
               ever
               and
               ever
               .
               The
               Fewel
               ,
               it
               seems
               ,
               shall
               be
               as
               eternal
               as
               the
               Flame
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               It
               seemeth
               k
               hard
               ,
               to
               say
               ,
               that
               God
               who
               is
               the
               Father
               of
               Mercies
               ,
               that
               doth
               ,
               in
               Heaven
               and
               Earth
               ,
               all
               that
               he
               will
               ;
               that
               hath
               the
               hearts
               of
               all
               men
               in
               his
               disposing
               ;
               that
               worketh
               in
               men
               both
               to
               do
               and
               to
               will
               ;
               and
               without
               whose
               free
               gift
               a
               man
               hath
               neither
               inclination
               to
               good
               ,
               nor
               repentance
               of
               evil
               ,
               should
               punish
               mens
               transgressions
               without
               any
               end
               of
               time
               ,
               and
               with
               all
               the
               extremity
               of
               torture
               ,
               that
               men
               can
               imagine
               ,
               and
               more
               .
            
          
           
             
               Stud.
               
            
             
               God
               hath
               so
               given
               such
               gifts
               to
               all
               ,
               whom
               he
               will
               severely
               account
               with
               ,
               that
               they
               are
               left
               without
               apology
               .
               And
               he
               will
               not
               seem
               an
               hard
               Master
               ,
               if
               we
               have
               as
               due
               a
               regard
               to
               his
               Majesty
               and
               Goodness
               ,
               both
               abused
               by
               us
               ;
               and
               to
               our
               own
               means
               ,
               and
               wilful
               refusal
               of
               the
               better
               part
               ,
               whilst
               he
               hath
               set
               before
               us
               life
               and
               death
               ;
               as
               we
               are
               wont
               to
               have
               to
               our
               own
               flesh
               and
               bloud
               ;
               seeing
               nothing
               burneth
               in
               Hell
               (
               as
               St.
               Bernard
               noted
               )
               besides
               the
               proper
               will
               of
               man.
               
            
             
               But
               why
               to
               you
               of
               all
               men
               should
               this
               seem
               hard
               ?
               For
               you
               believe
               that
               the
               irresistible
               power
               of
               God
               ,
               as
               such
               ,
               doth
               justifie
               all
               things
               ;
               
               and
               a
               that
               the
               right
               of
               afflicting
               men
               at
               his
               pleasure
               ,
               belongeth
               naturally
               to
               God
               Almighty
               ;
               not
               as
               Creator
               and
               gratious
               ;
               but
               as
               omnipotent
               .
            
             
               This
               irresistible
               Power
               is
               urged
               by
               you
               ,
               where
               it
               serveth
               your
               Hypothesis
               ;
               and
               where
               it
               yeildeth
               no
               advantage
               to
               your
               Cause
               ,
               there
               you
               will
               have
               Mercy
               to
               succeed
               in
               its
               place
               .
               And
               this
               may
               be
               ,
               more
               particularly
               observed
               ,
               in
               a
               Section
               of
               your
               Book
               
                 De
                 Cive
              
               b
               .
               To
               the
               sixth
               Law
               of
               Nature
               (
               saith
               that
               Book
               )
               which
               teacheth
               that
               punishments
               respect
               the
               future
               ,
               belong
               all
               those
               places
               of
               Holy
               Writ
               ,
               which
               enjoyn
               the
               shewing
               of
               Mercy
               ;
               such
               as
               are
               (
               Matt.
               5.7
               .
               )
               
                 Blessed
                 are
                 the
                 merciful
                 :
                 for
                 they
                 shall
                 obtain
                 mercy
                 .
              
               Lev.
               19.18
               .
               
                 Thou
                 shalt
                 not
                 avenge
                 nor
                 bear
                 any
                 grudge
                 against
                 the
                 children
                 of
                 thy
                 people
                 .
              
               Now
               there
               are
               who
               think
               this
               Law
               so
               far
               from
               being
               confirmed
               ,
               that
               they
               imagine
               it
               invalidated
               by
               the
               Scriptures
               :
               because
               there
               remaineth
               to
               the
               wicked
               eternal
               punishment
               after
               death
               ,
               where
               there
               is
               no
               place
               either
               for
               amendment
               or
               example
               .
               Some
               resolve
               this
               objection
               ,
               by
               saying
               ,
               that
               God
               ,
               who
               is
               under
               no
               obligation
               ,
               referreth
               all
               things
               to
               his
               own
               Glory
               ;
               but
               that
               it
               is
               not
               lawful
               for
               man
               so
               to
               do
               :
               as
               if
               God
               would
               seek
               his
               glory
               ,
               that
               is
               to
               say
               ,
               please
               himself
               in
               the
               death
               of
               a
               sinner
               .
               It
               is
               more
               rightly
               answer'd
               ,
               that
               the
               institution
               of
               eternal
               punishment
               was
               before
               sin
               ,
               and
               respected
               this
               onely
               ,
               that
               men
               might
               ,
               for
               the
               future
               ,
               be
               afraid
               of
               sinning
               .
            
             
               It
               is
               ,
               from
               this
               place
               ,
               to
               be
               observed
               ,
               that
               you
               once
               construed
               the
               phrases
               of
               Scripture
               ,
               wherein
               it
               speaketh
               of
               eternal
               torments
               ,
               with
               
               relation
               to
               the
               persons
               ,
               and
               not
               the
               mere
               state
               of
               torture
               ;
               as
               also
               that
               you
               here
               advance
               not
               power
               ,
               but
               plead
               for
               Mercy
               ;
               and
               lastly
               ,
               that
               you
               abuse
               the
               veracity
               of
               God
               ,
               by
               supposing
               him
               to
               scare
               the
               children
               of
               men
               ,
               with
               such
               bug-bear
               threatnings
               ,
               as
               shall
               never
               ,
               upon
               their
               most
               enormous
               delinquencie
               ,
               be
               put
               in
               execution
               .
            
             
               But
               in
               what
               horrid
               place
               ,
               and
               of
               what
               confounding
               quality
               ,
               are
               the
               future
               torments
               ,
               if
               they
               be
               not
               ,
               to
               single
               persons
               eternal
               ?
               for
               I
               cannot
               but
               imagine
               that
               they
               are
               extreamly
               bitter
               ,
               if
               they
               be
               but
               short
               .
               What
               then
               seemeth
               to
               you
               to
               be
               the
               place
               and
               state
               of
               the
               damned
               ?
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Gods
               enemies
               ,
               and
               their
               torments
               after
               Judgement
               c
               ,
               appear
               by
               the
               Scripture
               to
               have
               their
               place
               on
               eaath
               .
               And
               there
               the
               Reprobate
               d
               shall
               be
               in
               the
               estate
               ,
               that
               Adam
               ,
               and
               his
               Posterity
               were
               in
               after
               the
               sin
               committed
               ;
               saving
               that
               God
               promised
               a
               Redeemer
               to
               Adam
               ,
               and
               such
               of
               his
               seed
               as
               should
               trust
               in
               him
               ,
               and
               repent
               ;
               but
               not
               to
               them
               that
               should
               dye
               in
               their
               sins
               as
               do
               the
               Reprobate
               .
               And
               further
               —
               the
               wicked
               being
               left
               in
               the
               estate
               ,
               they
               were
               in
               after
               Adams
               sin
               ,
               may
               at
               the
               Resurrection
               live
               as
               they
               did
               ,
               marry
               ,
               and
               give
               in
               marriage
               ,
               and
               have
               gross
               and
               corruptible
               bodies
               ,
               as
               all
               mankinde
               now
               have
               ;
               and
               consequently
               ,
               may
               engender
               perpetually
               ,
               after
               the
               Resurrection
               as
               they
               did
               before
               .
            
          
           
             
               Stud.
               
            
             
               If
               all
               the
               wicked
               shall
               (
               as
               you
               acknowledge
               
               a
               )
               ,
               be
               together
               raised
               up
               ;
               and
               put
               into
               Hell
               on
               earth
               ;
               if
               also
               their
               condition
               shall
               be
               such
               as
               to
               admit
               of
               Generation
               ,
               eating
               and
               drinking
               (
               the
               provisions
               for
               which
               require
               wide
               spaces
               upon
               earth
               ,
               not
               at
               all
               possessed
               by
               the
               bodies
               of
               men
               )
               and
               there
               be
               also
               required
               room
               (
               as
               you
               assert
               )
               for
               the
               followers
               of
               Christ
               ;
               it
               will
               trie
               the
               utmost
               of
               your
               Mathematick-skill
               ,
               to
               finde
               place
               sufficient
               ,
               for
               the
               bodies
               of
               all
               that
               have
               already
               lived
               ,
               or
               shall
               live
               before
               the
               Universal
               Judgment
               .
               Some
               of
               no
               mean
               degree
               amongst
               the
               Learned
               b
               have
               ,
               by
               probable
               Rules
               ,
               computed
               the
               number
               of
               men
               before
               the
               Floud
               (
               who
               begat
               Sons
               and
               Daughters
               at
               a
               very
               great
               age
               )
               ;
               and
               have
               found
               it
               to
               exceed
               much
               more
               then
               a
               thousand
               millions
               :
               insomuch
               ,
               that
               the
               Floud
               may
               seem
               to
               have
               been
               almost
               as
               necessary
               in
               relation
               unto
               the
               numbers
               of
               people
               ,
               as
               to
               the
               increase
               of
               their
               iniquities
               .
               And
               they
               observe
               how
               ,
               in
               less
               then
               four
               hundred
               years
               after
               the
               Floud
               ,
               there
               were
               Armies
               c
               in
               the
               Eastern
               Countries
               ,
               sufficient
               to
               leave
               nothing
               rising
               there
               besides
               the
               Sun.
               If
               therefore
               Tophet
               be
               on
               earth
               ,
               let
               it
               not
               any
               more
               be
               taken
               up
               ,
               as
               a
               Proverb
               ,
               by
               us
               ,
               That
               Hell
               cannot
               be
               satisfi'd
               ,
               seeing
               it
               will
               be
               glutted
               with
               half
               the
               people
               for
               whom
               it
               is
               prepared
               .
            
             
               But
               ,
               methinks
               ,
               if
               that
               be
               ,
               in
               truth
               ,
               the
               estate
               of
               the
               Reprobate
               ,
               which
               you
               have
               described
               ;
               the
               literal
               Hinnom
               may
               seem
               to
               have
               been
               overspread
               with
               greater
               horror
               ,
               then
               
               the
               mystical
               shall
               be
               ;
               and
               the
               unrighteous
               may
               dance
               and
               leap
               with
               joy
               in
               their
               very
               chains
               of
               darkness
               ;
               seeing
               they
               neither
               pinch
               extreamly
               at
               the
               present
               ,
               nor
               shall
               be
               everlasting
               :
               there
               is
               nothing
               more
               Divine
               to
               voluptuous
               men
               ,
               then
               to
               eat
               ,
               and
               drink
               ,
               and
               to
               exonerate
               nature
               ,
               and
               to
               be
               immortal
               in
               their
               off-spring
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               You
               are
               too
               hasty
               in
               your
               reflexions
               :
               you
               mistake
               that
               for
               the
               full
               description
               of
               Hell
               ,
               which
               I
               design'd
               for
               the
               easier
               part
               of
               it
               .
               I
               therefore
               tell
               you
               further
               ,
               that
               they
               c
               shall
               be
               punished
               with
               grief
               ,
               and
               discontent
               of
               mind
               ,
               from
               the
               sight
               of
               that
               eternal
               felicitie
               in
               others
               ,
               which
               they
               themselves
               ,
               through
               their
               own
               incredulity
               ,
               and
               disobedience
               ,
               have
               lost
               .
               And
               because
               such
               felicity
               in
               others
               is
               not
               sensible
               but
               by
               comparison
               with
               their
               own
               actual
               miseries
               ;
               it
               followeth
               that
               they
               are
               to
               suffer
               such
               bodily
               pains
               and
               calamities
               ,
               as
               are
               incident
               to
               those
               ,
               who
               not
               only
               live
               under
               evil
               and
               cruel
               Governours
               ,
               but
               have
               also
               for
               Enemy
               ,
               the
               eternal
               King
               of
               the
               Saints
               ,
               God
               Almighty
               .
            
          
           
             
               Stud.
               
            
             
               But
               shall
               not
               there
               be
               Devils
               let
               loose
               upon
               those
               persons
               who
               have
               bin
               seduced
               by
               th●m
               from
               obedience
               to
               God!
               shall
               not
               they
               be
               deliver'd
               over
               to
               the
               Tormentors
               ,
               who
               have
               not
               discharged
               their
               obligations
               towards
               him
               ,
               and
               have
               such
               outward
               scourges
               superadded
               to
               the
               lash
               of
               remorse
               within
               ?
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               For
               d
               the
               Tormentors
               ,
               we
               
               have
               their
               nature
               and
               properties
               ,
               exactly
               and
               properly
               ,
               delivered
               by
               the
               names
               of
               the
               Enemy
               ,
               or
               Satan
               ;
               the
               Accuser
               ,
               or
               Diabolus
               ;
               the
               Destroyer
               ,
               or
               Abaddon
               :
               which
               significant
               names
               ,
               
                 Satan
                 ,
                 Devil
                 ,
                 Abaddon
              
               ,
               set
               not
               forth
               to
               us
               any
               individual
               Person
               ,
               as
               proper
               Names
               use
               to
               doe
               ;
               but
               only
               an
               Office
               or
               Quality
               ;
               and
               are
               therefore
               Appellatives
               .
               —
               Gods
               Kingdome
               was
               in
               Palestine
               ;
               and
               the
               Nations
               round
               about
               were
               the
               Kingdomes
               of
               the
               Enemy
               ;
               and
               consequently
               by
               Satan
               ,
               is
               meant
               any
               earthly
               Enemy
               of
               the
               Church
               .
               [
               You
               are
               therefore
               mistaken
               in
               the
               notion
               of
               Tormentors
               .
               Now
               that
               which
               completeth
               the
               misery
               of
               the
               damned
               is
               ,
               that
               they
               shall
               dye
               again
               .
               ]
            
          
           
             
               Stud.
               
            
             
               That
               which
               you
               make
               the
               top
               of
               their
               calamitie
               ,
               is
               to
               be
               reckoned
               as
               a
               priviledg
               ,
               because
               it
               puts
               an
               end
               to
               their
               torment
               together
               with
               their
               being
               ;
               the
               continuance
               of
               which
               cannot
               make
               recompence
               for
               that
               misery
               with
               which
               in
               the
               real
               Hell
               ,
               it
               will
               be
               oppressed
               :
               but
               whence
               is
               it
               proved
               ,
               by
               you
               ,
               that
               the
               last
               pain
               of
               the
               damned
               is
               such
               destruction
               ?
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               I
               learn
               ,
               from
               the
               Scripture
               a
               that
               amongst
               bodily
               pains
               ,
               is
               to
               be
               reckoned
               also
               to
               every
               one
               of
               the
               wicked
               ,
               a
               second
               death
               :
               for
               though
               the
               Scripture
               be
               clear
               for
               an
               universal
               Resurrection
               ;
               yet
               we
               do
               not
               read
               ,
               that
               to
               any
               of
               the
               Reprobate
               is
               promised
               an
               eternal
               life
               .
               [
               I
               know
               you
               will
               now
               salve
               your self
               by
               saying
               b
               ]
               that
               by
               the
               second
               and
               everlasting
               death
               ,
               is
               meant
               a
               second
               ,
               and
               everlasting
               life
               ,
               
               but
               in
               torments
               ;
               a
               Figure
               never
               used
               but
               in
               this
               very
               case
               .
            
          
           
             
               Stud.
               
            
             
               The
               Figure
               in
               which
               we
               speak
               ,
               whilest
               we
               express
               a
               great
               calamitie
               by
               death
               ,
               is
               of
               common
               use
               ,
               in
               relation
               to
               the
               incommodities
               of
               this
               present
               life
               :
               for
               nothing
               is
               more
               usual
               then
               to
               say
               ,
               that
               to
               live
               is
               to
               be
               well
               .
               St.
               Paul
               with
               reference
               to
               his
               many
               troubles
               ,
               said
               he
               dyed
               daily
               .
               And
               Grotius
               ,
               somwhere
               c
               expoundeth
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               by
               such
               ,
               
                 quibus
                 vita
                 haud
                 vitalis
              
               .
               In
               Sophocles
               ,
               you
               might
               have
               read
               these
               words
               ;
               
                 
                   —
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                
              
            
             
               That
               this
               ,
               also
               ,
               is
               the
               true
               meaning
               of
               the
               second
               death
               ,
               appeareth
               to
               those
               who
               are
               aware
               that
               the
               phrase
               was
               borrowed
               by
               St.
               Iohn
               ,
               from
               the
               Hebrew-Doctors
               ;
               with
               whom
               it
               was
               ,
               and
               is
               ,
               most
               frequent
               ,
               to
               call
               the
               torments
               of
               Hell
               by
               that
               very
               name
               .
               Wherefore
               those
               words
               of
               David
               d
               
                 He
                 seeth
                 that
                 wise
                 men
                 die
                 ,
              
               are
               thus
               Paraphrased
               by
               the
               Caldee
               Paraphrast
               :
               
                 He
                 shall
                 see
                 wicked
                 wise
                 men
                 ,
                 who
                 die
                 the
                 second
                 death
                 ,
                 and
                 are
                 adjudged
                 to
                 Hell.
                 
              
            
             
               Having
               now
               attended
               to
               your
               Opinion
               concerning
               the
               Place
               and
               Estate
               of
               the
               damned
               ;
               methinks
               ,
               it
               begetteth
               ,
               in
               me
               ,
               as
               feeble
               belief
               ,
               as
               the
               Fables
               of
               Charon
               ,
               and
               the
               River
               Styx
               ,
               and
               the
               black
               Frogs
               therein
               ,
               were
               wont
               to
               do
               in
               
               Iuvenal's
               daies
               ,
               amongst
               the
               Romans
               ;
               whose
               very
               children
               ,
               (
               he
               saies
               )
               unless
               they
               were
               so
               young
               as
               not
               to
               pay
               for
               their
               Bath
               ,
               were
               apt
               to
               scoffe
               at
               such
               improbable
               stories
               .
            
             
               But
               let
               us
               now
               understand
               (
               in
               order
               to
               the
               dispatch
               of
               our
               
                 Twelfth
                 and
                 last
                 Head
              
               )
               What
               ,
               more
               successful
               doctrine
               you
               can
               deliver
               ,
               concerning
               the
               felicities
               of
               the
               just
               .
               He
               that
               cannot
               paint
               a
               Devil
               well
               ,
               is
               not
               likelie
               to
               shew
               masterie
               in
               the
               painting
               of
               an
               holy
               Angel
               :
               but
               whatsoever
               your
               description
               be
               of
               eternal
               life
               ,
               I
               am
               ready
               to
               fix
               my
               eye
               upon
               it
               ;
               and
               if
               I
               espie
               reason
               ,
               to
               approve
               it
               .
            
          
        
         
           
           
             
               Mr.
               Hobbes
               .
            
             
               In
               delivering
               my
               opinion
               concerning
               the
               future
               state
               ,
               I
               will
               begin
               by
               telling
               you
               ,
               that
               ,
               e
               the
               Soul
               of
               man
               is
               not
               in
               its
               own
               nature
               eternal
               ,
               or
               a
               living
               creature
               independent
               on
               the
               body
               ;
               and
               that
               no
               meer
               man
               is
               immortal
               ,
               otherwise
               then
               by
               the
               resurrection
               in
               the
               last
               day
               ,
               except
               Enoch
               and
               Elias
               .
               —
               But
               f
               though
               there
               be
               no
               natural
               immortalitie
               of
               the
               Soul
               ;
               yet
               there
               is
               life
               eternal
               ,
               which
               the
               Elect
               shall
               enjoy
               by
               grace
               .
            
          
           
             
               Stud.
               
            
             
               It
               hath
               bin
               ,
               alreadie
               ,
               proved
               ,
               that
               there
               is
               ,
               in
               man
               ,
               a
               spiritual
               substance
               which
               immagineth
               ,
               remembreth
               ,
               reasoneth
               ;
               and
               that
               therefore
               naturally
               it
               endureth
               after
               the
               dissolution
               of
               that
               body
               from
               which
               it
               is
               ,
               by
               such
               notorious
               marks
               ,
               distinguish'd
               :
               neither
               doth
               it
               slumber
               ,
               'till
               the
               sounding
               of
               the
               last
               Trump
               ,
               at
               the
               general
               resurrection
               .
               It
               is
               true
               ,
               that
               without
               the
               assistance
               of
               Revelation
               we
               cannot
               ,
               well
               understand
               that
               our
               withered
               bodies
               shall
               spring
               out
               of
               the
               dust
               :
               and
               therefore
               ,
               with
               reference
               to
               the
               resurrection
               ,
               the
               ancient
               Iews
               ,
               in
               their
               Forms
               of
               Benediction
               a
               celebrated
               the
               power
               of
               God
               above
               the
               ordinary
               Laws
               of
               Nature
               :
               and
               whatever
               
               hopes
               the
               Heathens
               may
               have
               ,
               they
               cannot
               have
               firm
               assurance
               ,
               that
               their
               Souls
               shall
               be
               permitted
               to
               enjoy
               that
               duration
               which
               they
               are
               ,
               by
               nature
               capable
               of
               ;
               or
               that
               ,
               if
               they
               shall
               be
               permitted
               to
               survive
               their
               bodies
               ,
               they
               shall
               have
               a
               great
               ,
               or
               endless
               ,
               happiness
               .
               For
               when
               they
               consider
               that
               there
               is
               God
               ,
               and
               that
               ,
               how
               virtuous
               soever
               they
               have
               bin
               ,
               yet
               ,
               their
               own
               consciences
               bearing
               witness
               ,
               they
               have
               ,
               too
               often
               ,
               transgressed
               his
               Laws
               ;
               they
               may
               be
               justly
               suspicious
               either
               of
               annihilation
               ,
               or
               at
               best
               ,
               of
               a
               low
               degree
               of
               felicitie
               :
               and
               this
               suspition
               will
               be
               encreased
               if
               ,
               with
               you
               ,
               they
               gaze
               at
               his
               irresistible
               power
               ,
               and
               look
               not
               ,
               with
               hope
               ,
               upon
               his
               Philanthropie
               :
               and
               therefore
               such
               salvation
               ,
               as
               signifieth
               the
               advancement
               of
               the
               Soul
               of
               man
               to
               the
               utmost
               height
               of
               blessedness
               ,
               is
               not
               of
               Nature
               or
               humane
               merit
               ,
               but
               of
               grace
               ;
               and
               an
               effect
               of
               the
               merits
               of
               our
               Lord
               ,
               who
               having
               overcome
               death
               ,
               did
               open
               the
               Kingdom
               of
               Heaven
               to
               all
               believers
               .
               But
               yet
               of
               this
               bounty
               we
               ,
               in
               some
               measure
               ,
               partake
               ,
               if
               we
               dye
               as
               Christians
               ,
               so
               soon
               as
               ever
               we
               have
               lay'd
               down
               this
               burthen
               of
               the
               flesh
               :
               and
               of
               this
               we
               are
               assured
               by
               Revelation
               ;
               especially
               ,
               by
               that
               in
               the
               New
               Testament
               :
               therein
               we
               read
               ,
               that
               our
               Saviour
               promised
               to
               the
               repenting
               Thief
               ,
               that
               very
               day
               ,
               a
               place
               in
               Paradise
               ,
               that
               is
               ,
               in
               some
               Region
               of
               happy
               Souls
               ;
               which
               the
               Jews
               were
               wont
               to
               call
               Paradise
               ,
               or
               the
               Garden
               of
               pleasure
               .
               That
               ,
               besides
               the
               bodily
               life
               ,
               there
               is
               a
               Soul
               in
               man
               which
               cannot
               be
               touched
               by
               the
               sword
               ,
               or
               utmost
               violence
               of
               our
               Enemies
               .
               That
               St.
               Stephen
               ,
               in
               the
               very
               Article
               of
               death
               ,
               commended
               
               his
               Spirit
               into
               the
               hands
               of
               Christ
               ▪
               beseeching
               the
               same
               Jesus
               to
               receive
               it
               .
               That
               the
               dead
               ,
               who
               dye
               in
               the
               Lord
               ,
               are
               from
               henceforth
               ,
               or
               b
               immediately
               in
               an
               happy
               estate
               .
               Neither
               can
               we
               ,
               with
               tolerable
               sense
               ,
               expound
               the
               Article
               of
               Christs
               descending
               into
               Hell
               ,
               or
               into
               Hades
               ,
               that
               is
               ,
               the
               state
               of
               the
               dead
               ;
               as
               also
               his
               preaching
               to
               Spirits
               in
               prison
               ;
               unless
               we
               suppose
               him
               to
               have
               had
               an
               immaterial
               Soul
               ,
               whereby
               his
               Spirit
               might
               be
               in
               the
               state
               of
               separate
               Spirits
               ,
               as
               well
               as
               his
               body
               was
               in
               the
               state
               of
               dead
               bodies
               ,
               their
               corruption
               excepted
               :
               for
               to
               mean
               All
               of
               the
               body
               ,
               is
               to
               say
               in
               effect
               ,
               twice
               over
               ,
               that
               he
               was
               dead
               and
               buried
               ;
               and
               so
               to
               commit
               Tautology
               in
               the
               most
               compendious
               systeme
               of
               the
               Christian
               Faith
               ▪
               Neither
               must
               we
               forget
               the
               wish
               of
               St.
               Paul
               ,
               who
               desired
               to
               be
               dissolved
               that
               he
               might
               be
               with
               Christ
               ;
               esteeming
               that
               far
               better
               for
               his
               own
               Person
               ,
               though
               his
               continuance
               in
               the
               world
               was
               of
               more
               advantage
               to
               the
               Christian
               church
               .
               Now
               it
               cannot
               but
               be
               imagined
               that
               S.
               Paul
               exspected
               ,
               so
               soon
               as
               ever
               he
               had
               quitted
               this
               earthly
               Tabernacle
               ,
               to
               be
               received
               by
               Christ
               ,
               into
               the
               mansions
               prepared
               above
               :
               for
               seeing
               his
               inclinations
               were
               so
               poised
               betwixt
               the
               thoughts
               of
               the
               benefit
               of
               the
               Church
               ,
               and
               the
               delay
               of
               his
               consummate
               happiness
               ,
               that
               he
               knew
               not
               which
               way
               to
               turn
               the
               scale
               ;
               there
               is
               no
               doubt
               but
               he
               would
               have
               preferred
               the
               advantage
               of
               the
               Church
               ,
               for
               which
               he
               would
               gladly
               spend
               ,
               and
               be
               spent
               ,
               before
               s●ch
               an
               Estate
               ,
               wherein
               ,
               for
               more
               then
               sixteen
               hundred
               years
               ,
               he
               should
               not
               so
               much
               as
               think
               of
               Christ
               ,
               
               or
               his
               holy
               Gospel
               ,
               but
               be
               as
               if
               he
               had
               never
               bin
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               [
               There
               are
               other
               places
               ,
               perhaps
               more
               pertinent
               ,
               to
               which
               I
               will
               return
               an
               answer
               .
               ]
               And
               first
               ,
               c
               there
               are
               the
               words
               of
               Solomon
               (
               Ecclesiastes
               12.7
               .
               )
               
                 Then
                 shall
                 the
                 dust
                 return
                 to
                 dust
                 ,
                 as
                 it
                 was
                 ,
                 and
                 the
                 Spirit
                 shall
                 return
                 to
                 God
                 that
                 gave
                 it
                 :
              
               which
               may
               bear
               well
               enough
               (
               if
               there
               be
               no
               other
               Text
               directly
               against
               it
               )
               this
               interpretation
               ,
               that
               God
               only
               knows
               ,
               (
               but
               man
               ,
               not
               )
               what
               becomes
               of
               a
               mans
               Spirit
               ,
               when
               he
               expireth
               :
               and
               the
               same
               Solomon
               ,
               in
               the
               same
               book
               ,
               (
               Chap.
               3.
               v.
               20
               ,
               21.
               )
               delivereth
               the
               same
               sentence
               in
               the
               sense
               I
               have
               given
               it
               :
               his
               words
               are
               ,
               
                 All
                 go
              
               (
               man
               and
               beast
               )
               
                 to
                 the
                 same
                 place
                 ;
                 all
                 are
                 of
                 the
                 dust
                 ,
                 and
                 all
                 turn
                 to
                 dust
                 again
                 :
                 who
                 knoweth
                 that
                 the
                 Spirit
                 of
                 man
                 goeth
                 upward
                 ,
                 and
                 that
                 the
                 Spirit
                 of
                 the
                 beast
                 goeth
                 downward
                 to
                 the
                 earth
                 ?
              
               that
               is
               ,
               none
               knows
               but
               God
               :
               nor
               is
               it
               an
               unusual
               phrase
               to
               say
               of
               things
               we
               understand
               not
               ,
               God
               knows
               what
               ,
               and
               God
               knows
               where
               .
               —
               But
               ,
               what
               interpretation
               shall
               we
               give
               ,
               besides
               the
               literal
               sense
               of
               the
               words
               of
               Solomon
               ,
               Eccles.
               3.19
               .
               
                 That
                 which
                 befalleth
                 the
                 sons
                 of
                 men
                 befalleth
                 beasts
                 ,
                 even
                 one
                 thing
                 befalleth
                 them
                 :
                 as
                 the
                 one
                 dyeth
                 ,
                 so
                 doth
                 the
                 other
                 ;
                 yea
                 ,
                 they
                 have
                 all
                 one
                 breath
              
               (
               one
               Spirit
               )
               
                 so
                 that
                 a
                 man
                 hath
                 no
                 preheminence
                 above
                 a
                 beast
                 ,
                 for
                 all
                 is
                 vanity
                 .
              
               By
               the
               litteral
               sense
               here
               is
               no
               natural
               immortalitie
               of
               the
               Soul.
               
            
          
           
             
               Stud.
               
            
             
               You
               would
               here
               impose
               upon
               me
               ,
               by
               
               confounding
               the
               sense
               of
               those
               several
               verses
               ,
               which
               are
               to
               be
               interpreted
               apart
               from
               each
               other
               .
               And
               that
               we
               may
               aright
               conceive
               the
               meaning
               of
               them
               (
               and
               not
               say
               only
               ,
               though
               perhaps
               with
               reason
               we
               may
               do
               it
               ,
               I
               'm
               sure
               with
               Authority
               a
               that
               Solomon
               here
               and
               in
               other
               places
               doth
               personate
               the
               Atheist
               ;
               )
               it
               is
               fit
               that
               we
               observe
               how
               the
               Preacher
               ,
               in
               this
               book
               ,
               sets
               forth
               the
               beginning
               ,
               progress
               ,
               and
               ripeness
               of
               his
               disquisition
               ,
               concerning
               the
               happiness
               of
               man.
               Wherefore
               in
               the
               begining
               of
               his
               enquiry
               ,
               he
               setteth
               down
               his
               raw
               apprehensions
               :
               and
               he
               relateth
               ,
               in
               the
               first
               and
               second
               Chapters
               ,
               how
               he
               ,
               once
               ,
               thought
               folly
               equal
               with
               wisdom
               ,
               and
               that
               there
               was
               nothing
               better
               then
               to
               eat
               and
               drink
               ;
               and
               what
               adventures
               and
               trials
               he
               made
               ,
               towards
               the
               better
               understanding
               of
               what
               was
               good
               for
               the
               sons
               of
               men
               :
               and
               in
               this
               third
               Chapter
               ,
               he
               declareth
               how
               full
               of
               mystery
               he
               found
               the
               workes
               of
               God
               (
               v.
               11.
               )
               and
               how
               little
               was
               manifest
               ,
               especially
               to
               sensual
               men
               ,
               of
               the
               future
               state
               :
               but
               in
               the
               eleventh
               and
               twelfth
               Chapters
               ,
               wherein
               he
               declareth
               his
               advanced
               judgement
               ,
               and
               calleth
               men
               off
               from
               the
               world
               ,
               to
               the
               thoughts
               of
               the
               day
               of
               account
               ,
               and
               to
               the
               early
               remembrance
               of
               their
               Creator
               ;
               to
               the
               fear
               of
               God
               ,
               and
               the
               observance
               of
               his
               commands
               ;
               he
               layeth
               it
               down
               as
               a
               positive
               doctrine
               (
               a
               doctrine
               apt
               to
               promote
               such
               observance
               ,
               fear
               ,
               and
               remembrance
               )
               which
               at
               first
               was
               delivered
               ,
               by
               him
               ,
               as
               a
               probleme
               ,
               or
               as
               the
               mistake
               of
               worldly
               men
               ,
               that
               when
               the
               wheel
               shall
               be
               broken
               at
               the
               Cistern
               ,
               and
               the
               circle
               of
               our
               blood
               utterly
               
               disturbed
               ,
               
                 then
                 the
                 dust
                 shall
                 return
                 to
                 the
                 earth
                 as
                 it
                 was
                 ;
                 and
                 the
                 Spirit
                 shall
                 return
                 to
                 God
                 who
                 gave
                 it
                 .
              
            
             
               But
               if
               the
               Spirit
               be
               the
               breath
               and
               life
               ,
               and
               not
               an
               immaterial
               substance
               ,
               why
               make
               you
               it
               so
               hard
               to
               know
               what
               becomes
               of
               it
               ;
               so
               that
               only
               God
               can
               understand
               it
               ?
               for
               might
               we
               not
               say
               ,
               that
               the
               machine
               of
               the
               body
               is
               dissolved
               ,
               the
               breath
               vanisheth
               in
               the
               soft
               air
               ,
               the
               motion
               is
               gone
               from
               the
               carcasse
               into
               ambient
               bodies
               ?
               we
               might
               then
               ,
               with
               equal
               admiration
               say
               of
               a
               Clock
               broken
               all
               to
               peices
               ,
               and
               in
               rest
               ;
               God
               knoweth
               what
               is
               become
               of
               it
               ;
               for
               ,
               in
               both
               instances
               ,
               there
               is
               only
               a
               dissolution
               of
               the
               contexture
               of
               the
               parts
               ,
               and
               the
               motion
               ,
               convey'd
               to
               other
               portions
               of
               neighbouring
               matter
               .
            
             
               Why
               ,
               also
               ,
               do
               you
               vary
               from
               the
               translation
               of
               the
               Hebrew
               copy
               ▪
               in
               Chap.
               3.
               v.
               21.
               for
               instead
               of
               ,
               
                 Who
                 knoweth
                 the
                 spirit
                 of
                 man
                 that
                 is
                 ascending
                 ,
                 and
                 the
                 Spirit
                 of
                 the
                 beast
                 that
                 goeth
                 downward
                 to
                 the
                 earth
                 ?
              
               You
               have
               thus
               rendred
               the
               words
               ;
               
                 Who
                 knoweth
                 that
                 the
                 spirit
                 of
                 man
                 goeth
                 upward
                 ?
              
               for
               there
               is
               great
               difference
               betwixt
               this
               saying
               ,
               Who
               knoweth
               that
               Mr.
               Hobbes
               is
               a
               Mathematician
               ?
               and
               this
               ,
               Who
               knoweth
               Mr.
               Hobbes
               ,
               who
               is
               a
               Mathematician
               ?
               The
               former
               disposition
               of
               
               Solomon's
               words
               supposeth
               a
               Spirit
               ,
               and
               the
               ascent
               of
               it
               ,
               and
               withall
               ,
               our
               ignorance
               of
               the
               nature
               of
               the
               Soul
               :
               the
               latter
               leaveth
               it
               doubtful
               whether
               the
               Spirit
               ascendeth
               or
               not
               .
               It
               is
               well
               (
               though
               I
               believe
               you
               knew
               it
               not
               your self
               )
               that
               the
               Seventie
               Interpreters
               a
               are
               ,
               a
               little
               ,
               on
               your
               side
               .
            
          
           
             
             
               Mr.
               Hobbes
               .
            
             
               But
               what
               is
               ,
               on
               your
               part
               ,
               to
               be
               said
               b
               to
               those
               words
               of
               Solomon
               in
               Chap.
               4.
               ver
               .
               3.
               of
               
                 Ecclesiastes
                 ?
                 Better
                 is
                 he
                 that
                 hath
                 not
                 yet
                 been
                 ,
                 then
                 both
                 they
              
               ;
               that
               is
               ,
               then
               they
               that
               live
               or
               have
               lived
               ;
               which
               if
               the
               Soul
               of
               all
               them
               that
               have
               lived
               ,
               were
               immortal
               ,
               were
               a
               hard
               saying
               ;
               for
               then
               to
               have
               an
               immortal
               Soul
               ,
               were
               worse
               then
               to
               have
               no
               Soul
               at
               all
               .
            
          
           
             
               Stud.
               
            
             
               To
               this
               ,
               the
               easie
               truth
               is
               to
               be
               replyed
               ,
               that
               the
               wise
               man
               preferreth
               a
               condition
               of
               not
               being
               (
               if
               we
               suppose
               him
               speaking
               in
               his
               own
               Person
               )
               before
               a
               life
               of
               misery
               :
               and
               doubtless
               it
               is
               better
               to
               have
               no
               Soul
               ,
               then
               to
               have
               a
               Soul
               immortal
               ,
               together
               with
               immortal
               grief
               :
               and
               the
               saying
               is
               common
               amongst
               Divi●es
               ,
               that
               it
               had
               bin
               better
               for
               Dives
               to
               have
               had
               no
               tongue
               ,
               then
               to
               have
               bin
               possessed
               of
               it
               ,
               meerly
               as
               a
               subject
               ,
               for
               the
               fury
               of
               the
               infernal
               flames
               to
               prey
               upon
               :
               and
               I
               think
               also
               ,
               it
               is
               the
               natural
               sense
               of
               mankind
               .
               Wherefore
               though
               Iob
               was
               a
               man
               of
               great
               fortitude
               of
               spirit
               ,
               and
               one
               who
               feared
               ,
               by
               impatience
               ,
               to
               offend
               God
               ;
               Yet
               when
               his
               calamities
               ,
               as
               so
               many
               waves
               in
               thick
               succession
               ,
               were
               ready
               to
               over-whelme
               him
               ,
               he
               began
               to
               curse
               the
               day
               of
               his
               Nativitie
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               There
               is
               yet
               another
               place
               in
               the
               book
               of
               Ecclesiastes
               ,
               which
               confirmeth
               my
               opinion
               of
               the
               state
               of
               the
               dead
               .
               It
               is
               said
               ,
               c
               in
               Chap.
               9.
               ver
               .
               5.
               
               
                 That
                 the
                 living
                 know
                 they
                 shall
                 dye
                 ,
                 but
                 the
                 dead
                 know
                 not
                 any
                 thing
              
               ;
               that
               is
               ,
               naturally
               ,
               and
               before
               the
               resurrection
               of
               the
               body
               .
            
          
           
             
             
               Stud.
               
            
             
               For
               answer
               to
               this
               citation
               ,
               I
               ●efe●
               you
               to
               Diodati
               ,
               whose
               notes
               you
               have
               no
               reason
               to
               despise
               ,
               seeing
               you
               have
               submitted
               the
               declaration
               of
               your
               judgement
               d
               to
               the
               Annotations
               of
               the
               Assembly
               ,
               who
               pleased
               to
               transcribe
               so
               very
               many
               places
               out
               of
               the
               aforesaid
               Authour
               :
               observe
               therefore
               the
               context
               ,
               and
               his
               interpretation
               ,
               which
               I
               may
               represent
               to
               you
               in
               this
               Paraphrase
               .
               Ver.
               3.
               
               
                 By
                 reason
                 of
                 this
                 indifferency
                 of
                 events
                 (
                 mentioned
                 by
                 Solomon
                 ,
                 in
                 the
                 beginning
                 of
                 the
                 Chapter
                 )
                 worldly
                 men
                 dally
                 with
                 ,
                 'till
                 they
                 die
                 i●
                 ,
                 their
                 sins
                 .
                 (
                 Ver.
                 4.
                 )
                 For
                 whilst
                 life
                 doth
                 last
                 ,
                 the
                 gate
                 of
                 hope
                 ,
                 and
                 repentance
                 ,
                 is
                 open
                 ▪
                 though
                 men
                 make
                 not
                 use
                 of
                 this
                 opportunity
                 in
                 order
                 to
                 their
                 salvation
                 .
                 For
                 a
                 living
                 dogg
                 ,
                 that
                 is
                 to
                 say
                 ,
                 a
                 great
                 sinner
                 alive
                 ,
                 is
                 happier
                 whilst
                 God
                 grants
                 to
                 him
                 life
                 ,
                 and
                 opportunitie
                 of
                 conversion
                 ;
                 then
                 a
                 lesser
                 sinner
                 (
                 compared
                 to
                 a
                 Lyon
                 ,
                 which
                 is
                 a
                 more
                 noble
                 ,
                 and
                 not
                 so
                 unclean
                 a
                 beast
                 as
                 a
                 dogg
                 )
                 who
                 dyeth
                 in
                 his
                 impenitencie
                 ,
                 and
                 so
                 is
                 past
                 all
                 remedy
                 .
                 (
                 Ver.
                 5.
                 
                 For
                 the
                 living
                 know
                 they
                 shall
                 die
                 ,
                 and
                 through
                 the
                 fear
                 of
                 death
                 ,
                 may
                 be
                 induced
                 to
                 repentance
                 ,
                 whilst
                 there
                 is
                 space
                 for
                 it
                 :
                 but
                 the
                 dead
                 know
                 not
                 any
                 thing
                 ;
                 not
                 in
                 this
                 sense
                 ,
                 that
                 their
                 souls
                 do
                 loose
                 all
                 knowledge
                 ,
                 conscience
                 ,
                 or
                 remembrance
                 ;
                 but
                 in
                 this
                 ,
                 because
                 it
                 availeth
                 them
                 nothing
                 to
                 Salvation
                 ;
                 and
                 they
                 understand
                 not
                 now
                 the
                 things
                 that
                 belong
                 to
                 their
                 peace
                 ,
                 for
                 they
                 are
                 ,
                 by
                 the
                 absence
                 of
                 opportunity
                 ,
                 quite
                 hidden
                 from
                 their
                 eyes
                 :
                 neither
                 have
                 they
                 
                 any
                 more
                 a
                 reward
                 ,
                 set
                 down
                 for
                 virtue
                 ,
                 whilst
                 a
                 man
                 liveth
                 in
                 this
                 world
                 ,
                 which
                 is
                 the
                 place
                 appointed
                 for
                 us
                 to
                 labour
                 ▪
                 and
                 run
                 our
                 race
                 in
                 :
                 for
                 the
                 memory
                 of
                 them
                 is
                 forgotten
                 ;
                 God
                 hath
                 for
                 ever
                 cast
                 them
                 off
                 ,
                 according
                 to
                 that
                 of
                 David
                 a
                 —
                 Like
                 the
                 slain
                 that
                 lye
                 in
                 the
                 grave
                 ,
                 whom
                 thou
                 remembrest
                 no
                 more
                 :
                 and
                 they
                 are
                 cut
                 off
                 from
                 thy
                 hand
                 .
              
               And
               this
               sense
               of
               the
               place
               is
               confirmed
               by
               the
               tenth
               verse
               ,
               where
               Solomon
               presseth
               men
               to
               a
               speedie
               exercise
               of
               religion
               ,
               in
               these
               words
               :
               
                 Whatsoever
                 thy
                 hand
                 findeth
                 to
                 do
                 ,
                 do
                 it
                 with
                 thy
                 might
                 ;
                 for
                 there
                 is
                 no
                 work
                 nor
                 device
                 ,
                 nor
                 knowledg
                 ,
                 nor
                 wisdom
                 in
                 the
                 grave
                 whither
                 thou
                 goest
                 .
              
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               What
               answer
               have
               you
               to
               the
               words
               of
               Iob
               ,
               b
               Chap.
               14.
               ver
               .
               7.
               
               
                 There
                 is
                 hope
                 of
                 a
                 tree
                 ,
                 if
                 it
                 be
                 cast
                 down
                 :
                 though
                 the
                 root
                 thereof
                 wax
                 old
                 ,
                 and
                 the
                 stock
                 thereof
                 dye
                 in
                 the
                 ground
                 ,
                 yet
                 when
                 it
                 senteth
                 the
                 water
                 ,
                 it
                 will
                 bud
                 ,
                 and
                 bring
                 forth
                 boughs
                 like
                 a
                 plant
                 :
                 but
                 man
                 dyeth
                 and
                 wasteth
                 away
                 ,
                 yea
                 ,
                 man
                 giveth
                 up
                 the
                 ghost
                 ,
                 and
                 where
                 is
                 he
                 ?
              
               And
               (
               ver
               .
               12.
               )
               
                 man
                 lyeth
                 down
                 ,
                 &
                 riseth
                 not
                 till
                 the
                 heavens
                 be
                 no
                 more
                 .
              
               But
               when
               is
               it
               ,
               that
               the
               heavens
               shall
               be
               no
               more
               ?
               S.
               Peter
               tells
               us
               that
               
                 it
                 is
                 at
                 the
                 general
                 resurrection
                 .
              
            
          
           
             
               Stud.
               
            
             
               It
               hath
               been
               thought
               by
               some
               ,
               a
               sufficient
               answer
               to
               this
               place
               ,
               to
               understand
               it
               of
               entire
               man
               ,
               as
               he
               consisteth
               of
               soul
               and
               body
               ;
               seeing
               man
               is
               not
               ,
               man
               ariseth
               not
               ,
               '
               though
               the
               soul
               existeth
               and
               ascendeth
               ,
               before
               the
               consummate
               estate
               of
               both
               ,
               in
               the
               great
               day
               of
               the
               
               Messiah
               .
               I
               know
               ,
               also
               ,
               that
               the
               Jews
               ,
               c
               consider
               Iob
               as
               a
               Gentile
               ,
               who
               had
               no
               assurance
               of
               a
               future
               state
               ,
               and
               that
               he
               speaketh
               ,
               in
               the
               seventh
               Chapter
               ,
               as
               much
               against
               the
               resurrection
               of
               the
               body
               ,
               as
               the
               immortalitie
               of
               the
               soul.
               
                 As
                 the
                 cloud
              
               (
               saith
               Iob
               )
               
                 is
                 consumed
                 and
                 vanisheth
                 away
                 ;
                 so
                 he
                 that
                 goeth
                 down
                 to
                 the
                 grave
                 shall
                 come
                 up
                 no
                 more
                 .
              
               And
               there
               are
               many
               who
               expound
               the
               letter
               (
               in
               the
               19
               Chap.
               and
               25
               ,
               26.
               verses
               )
               of
               the
               restitution
               of
               Iobs
               body
               ,
               tormented
               with
               worms
               ,
               to
               soundness
               of
               health
               ;
               and
               of
               the
               blessings
               descending
               upon
               him
               ,
               in
               his
               latter
               daies
               ,
               even
               to
               the
               eclipsing
               the
               glories
               of
               his
               first
               posteritie
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               What
               need
               is
               there
               of
               answer
               upon
               answer
               in
               the
               present
               case
               ?
               for
               this
               doctrine
               of
               the
               natural
               immortalitie
               of
               the
               soul
               ,
               which
               you
               so
               eagerly
               conted
               for
               ,
               is
               d
               unnecessary
               to
               the
               Christian
               faith
               .
               For
               supposing
               that
               when
               a
               man
               dies
               ,
               there
               remaineth
               nothing
               of
               him
               but
               his
               carcass
               ;
               cannot
               God
               that
               raised
               inanimated
               dust
               and
               clay
               into
               a
               living
               creature
               by
               his
               word
               ,
               as
               easily
               raise
               a
               dead
               carcass
               to
               life
               again
               ,
               and
               continue
               him
               alive
               for
               ever
               ,
               or
               make
               him
               dye
               again
               ,
               by
               another
               word
               ?
            
          
           
             
               Stud.
               
            
             
               If
               you
               attempt
               ,
               thus
               ,
               to
               explain
               the
               resurrection
               of
               entire
               man
               ,
               you
               will
               be
               pressed
               with
               such
               a
               weighty
               inconvenience
               ,
               as
               cannot
               ,
               by
               the
               utmost
               strength
               of
               your
               wit
               ,
               be
               ever
               sustained
               .
               For
               if
               man
               be
               not
               raised
               up
               by
               a
               reunion
               of
               his
               immaterial
               soul
               to
               the
               main
               Stamina
               of
               such
               a
               body
               as
               he
               ,
               somtimes
               ,
               had
               ;
               but
               
               meerly
               by
               the
               framing
               again
               ,
               and
               moving
               ,
               of
               such
               matter
               as
               he
               is
               supposed
               to
               have
               wholly
               consisted
               of
               ,
               and
               by
               the
               help
               of
               which
               he
               hath
               done
               worthy
               ,
               or
               shameful
               acts
               ;
               then
               either
               the
               same
               man
               ,
               who
               obeyed
               or
               transgressed
               ,
               is
               not
               raised
               up
               to
               an
               estate
               of
               reward
               or
               punishment
               ;
               or
               else
               he
               is
               raised
               with
               all
               the
               parts
               of
               matter
               which
               conduced
               to
               action
               ,
               and
               appertained
               to
               him
               ,
               almost
               from
               the
               cradle
               ,
               to
               the
               grave
               ,
               and
               is
               ,
               therefore
               ,
               in
               the
               last
               day
               ,
               of
               such
               dimensions
               ,
               that
               he
               may
               not
               only
               equal
               the
               antient
               Gyants
               of
               which
               we
               read
               in
               story
               ,
               but
               likewise
               come
               nigh
               the
               bulk
               of
               those
               very
               mountains
               which
               they
               are
               said
               to
               have
               heaped
               up
               in
               defiance
               of
               H●aven
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Well
               ;
               whatsoever
               the
               essence
               of
               man
               is
               ,
               or
               whensoever
               any
               part
               of
               him
               is
               supposed
               to
               be
               happy
               ;
               it
               is
               most
               probable
               ,
               that
               ,
               at
               the
               last
               day
               ,
               the
               place
               of
               heaven
               ,
               shall
               be
               on
               earth
               .
               The
               a
               kingdom
               of
               God
               in
               the
               writings
               of
               Divines
               ,
               and
               specially
               in
               Sermons
               ,
               and
               treatises
               of
               devotion
               ,
               is
               taken
               most
               commonly
               for
               eternal
               felicity
               ,
               after
               this
               life
               ,
               in
               the
               highest
               heaven
               ,
               which
               they
               also
               call
               the
               kingdom
               of
               glory
               ;
               and
               somtimes
               for
               (
               the
               earnest
               of
               that
               felicity
               )
               sanctification
               ,
               which
               they
               term
               the
               kingdome
               of
               grace
               ;
               but
               never
               for
               the
               Monarchy
               ,
               that
               is
               to
               say
               ,
               the
               Soveraign
               power
               of
               God
               over
               any
               subjects
               acquired
               by
               their
               own
               consent
               ,
               which
               is
               the
               proper
               signification
               of
               Kingdom
               .
               To
               the
               contrary
               ,
               I
               finde
               the
               Kingdom
               of
               God
               to
               signifie
               ,
               in
               most
               places
               of
               Scripture
               ,
               a
               Kingdom
               properly
               so
               named
               ,
               constituted
               by
               the
               
               votes
               of
               the
               people
               of
               Israel
               in
               peculiar
               manner
               ;
               wherein
               they
               chose
               God
               for
               their
               King
               by
               Covenant
               made
               with
               him
               ,
               upon
               Gods
               promising
               them
               the
               possession
               of
               the
               land
               of
               Canaan
               —
               Now
               the
               Throne
               b
               of
               this
               our
               King
               is
               in
               Heaven
               ,
               without
               any
               necessity
               evident
               in
               Scripture
               ,
               that
               man
               shall
               ascend
               to
               his
               happiness
               any
               higher
               then
               Gods
               footstool
               the
               earth
               .
            
          
           
             
               Stud.
               
            
             
               There
               is
               no
               need
               of
               the
               consent
               of
               men
               ,
               in
               the
               right
               notion
               ,
               of
               the
               Kingdom
               of
               God
               ;
               for
               the
               Lord
               is
               King
               ,
               be
               the
               people
               never
               so
               unquiet
               .
               Also
               ,
               there
               is
               nothing
               more
               frequent
               ,
               in
               the
               New
               Testament
               ,
               then
               the
               notion
               of
               Gods
               Kingdom
               of
               Grace
               in
               the
               dispensation
               of
               the
               Gospel
               ;
               and
               of
               glory
               ,
               in
               the
               highest
               Heavens
               .
               And
               for
               the
               latter
               ,
               we
               pray
               in
               the
               second
               petition
               of
               that
               Form
               which
               our
               Lord
               taught
               us
               ;
               and
               the
               former
               we
               acknowledge
               in
               the
               Doxologie
               .
               The
               holy
               Baptist
               ,
               being
               the
               fore-runner
               of
               the
               Christ
               ,
               preached
               unto
               the
               Jews
               (
               who
               though
               they
               justifi'd
               themselves
               at
               present
               by
               the
               works
               of
               the
               Law
               ,
               yet
               held
               repentance
               necessary
               to
               the
               reception
               of
               the
               Messiah
               )
               the
               Doctrine
               of
               Penance
               ;
               adding
               this
               reason
               ,
               because
               
                 the
                 kingdom
                 of
                 heaven
                 was
                 at
                 hand
              
               :
               and
               this
               had
               been
               an
               improper
               Doctrine
               ,
               if
               the
               Messiah
               ,
               as
               you
               dream
               ,
               was
               not
               to
               have
               a
               Kingdom
               ,
               till
               after
               more
               then
               sixteen
               hundred
               years
               .
               Our
               Saviour
               ,
               therefore
               ,
               when
               he
               preached
               (
               as
               his
               Fore-runner
               had
               done
               )
               that
               Doctrine
               of
               Repentance
               ;
               he
               us'd
               not
               the
               same
               phrase
               ,
               
                 Repent
                 ,
                 for
                 the
                 kingdom
                 of
                 heaven
                 is
                 at
                 hand
              
               ;
               but
               he
               said
               ,
               c
               
                 Repent
                 ,
                 and
                 believe
                 the
                 
                 Gospel
                 ,
              
               that
               is
               ,
               forsake
               sin
               ,
               and
               enter
               into
               the
               Kingdom
               of
               the
               Messiah
               ,
               by
               Grace
               .
               Our
               Lord
               ,
               also
               (
               in
               the
               twelfth
               Chapter
               of
               St.
               Matthew
               )
               proveth
               ,
               by
               his
               great
               power
               over
               Satan
               and
               the
               Kingdom
               of
               darkness
               ,
               that
               the
               Kingdom
               of
               the
               Messiah
               ,
               was
               then
               come
               .
               And
               he
               declared
               d
               That
               Baptism
               was
               a
               Sacrament
               of
               entrance
               and
               admission
               into
               the
               Kingdom
               of
               the
               Gospel
               .
               And
               he
               e
               receiv'd
               the
               
               Hosannah's
               of
               the
               people
               ,
               who
               saluted
               him
               as
               that
               King
               of
               Israel
               ,
               who
               came
               unto
               them
               in
               the
               name
               of
               the
               Lord.
               And
               when
               he
               was
               asked
               f
               by
               the
               Pharisees
               ,
               when
               the
               Kingdom
               of
               God
               should
               come
               ,
               he
               answered
               ;
               
                 The
                 Kingdom
                 of
                 God
                 is
                 within
                 you
              
               ;
               that
               is
               ,
               it
               is
               already
               come
               ,
               it
               is
               g
               amongst
               you
               .
               The
               further
               manifestation
               of
               his
               Kingdom
               ,
               he
               foretold
               ,
               in
               prophesying
               of
               his
               coming
               to
               take
               vengeance
               on
               the
               bloudy
               Jews
               ,
               by
               his
               scourges
               ,
               the
               Romans
               ,
               in
               the
               destruction
               of
               Ierusalem
               :
               the
               History
               of
               which
               ,
               as
               it
               standeth
               in
               Iosephus
               ,
               if
               it
               be
               duly
               compared
               with
               the
               predictions
               of
               our
               Lord
               ,
               is
               sufficient
               to
               stop
               the
               widest
               mouth
               of
               profaneness
               ;
               and
               to
               hold
               up
               a
               powerful
               light
               against
               the
               dim
               Ey-balls
               of
               the
               most
               forsaken
               Atheists
               .
               To
               this
               the
               words
               of
               St.
               Mark
               have
               relation
               ,
               in
               the
               ninth
               Chapter
               ,
               and
               first
               Verse
               :
               
                 Verily
                 I
                 say
                 unto
                 you
                 ,
                 that
                 there
                 be
                 some
                 of
                 them
                 that
                 stand
                 here
                 ,
                 which
                 shall
                 not
                 taste
                 of
                 death
                 ,
                 till
                 they
                 have
                 seen
                 the
                 kingdom
                 of
                 God
                 come
                 with
                 power
                 .
              
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Those
               words
               (
               alledged
               h
               by
               Beza
               long
               ago
               )
               if
               taken
               grammatically
               ,
               make
               it
               certain
               
               that
               either
               some
               of
               those
               men
               that
               stood
               by
               Christ
               at
               that
               time
               ,
               are
               yet
               alive
               ,
               or
               else
               that
               the
               Kingdom
               of
               God
               must
               be
               now
               in
               this
               present
               world
               .
               —
               But
               yet
               if
               this
               Kingdom
               were
               to
               come
               at
               the
               Resurrection
               of
               Christ
               ,
               why
               is
               it
               said
               ,
               Some
               of
               them
               ,
               rather
               then
               All
               ?
               for
               they
               all
               lived
               till
               after
               Christ
               was
               risen
               .
            
          
           
             
               Stud.
               
            
             
               Christ
               ,
               at
               his
               Resurrection
               ,
               had
               vindicated
               to
               himself
               ,
               by
               way
               of
               conquest
               over
               Death
               and
               Hell
               ,
               this
               spiritual
               Kingdom
               ;
               but
               the
               manifestation
               of
               it
               ,
               in
               power
               ,
               was
               displayed
               in
               the
               desolation
               of
               the
               City
               of
               Ierusalem
               .
               And
               because
               (
               for
               instance
               )
               St.
               Iohn
               liv'd
               ,
               to
               see
               the
               triumph
               of
               Christ
               ,
               over
               his
               bloud-thirsty
               Enemies
               ,
               though
               all
               the
               Apostles
               did
               not
               ;
               there
               was
               ,
               therefore
               ,
               reason
               for
               saying
               ,
               
                 Some
                 of
                 them
              
               ,
               rather
               then
               ,
               All.
               
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               If
               a
               it
               be
               lawful
               to
               conjecture
               at
               the
               meaning
               of
               the
               words
               ,
               by
               that
               which
               immediately
               follows
               ,
               both
               here
               ,
               and
               in
               St.
               Luke
               ,
               where
               the
               same
               is
               again
               repeated
               ,
               it
               is
               not
               unprobable
               ,
               to
               say
               they
               have
               relation
               to
               the
               Transfiguration
               ,
               which
               is
               described
               in
               the
               Verses
               immediately
               following
               .
               —
               And
               so
               the
               promise
               of
               Christ
               was
               accomplished
               by
               way
               of
               Vision
               .
            
          
           
             
               Stud.
               
            
             
               You
               are
               to
               look
               backward
               and
               not
               forward
               :
               for
               the
               words
               do
               manifestly
               relate
               to
               those
               of
               the
               eighth
               Chapter
               ,
               where
               our
               Saviour
               had
               commanded
               the
               embracers
               of
               his
               Gospel
               to
               take
               up
               the
               Cross
               ;
               and
               promised
               that
               ,
               by
               their
               constancie
               in
               their
               Christian
               Profession
               ,
               
               they
               should
               save
               their
               lives
               ;
               whilst
               ,
               others
               ,
               who
               would
               endeavour
               to
               preserve
               life
               by
               denying
               the
               persecuted
               faith
               ,
               should
               be
               destroyed
               :
               and
               so
               it
               came
               to
               pass
               ,
               when
               Gallus
               ,
               even
               against
               the
               reason
               of
               State
               ,
               did
               raise
               the
               Siege
               before
               Ierusalem
               ;
               the
               Christians
               and
               convert-Jews
               ,
               escapeing
               ,
               whilst
               a
               door
               was
               open
               ,
               unto
               the
               Mountains
               ,
               and
               into
               the
               City
               Pella
               ;
               and
               not
               remaining
               'till
               Titus
               ,
               some
               moneths
               after
               ,
               renewed
               the
               Siege
               .
               After
               this
               exhortation
               to
               constancie
               ,
               and
               promise
               of
               deliverance
               ,
               our
               Saviour
               ,
               threatned
               that
               he
               would
               be
               ashamed
               of
               such
               ,
               who
               should
               refuse
               to
               confess
               him
               before
               men
               ,
               at
               his
               coming
               ,
               in
               the
               glory
               of
               his
               Father
               ,
               with
               his
               holy
               Angels
               :
               which
               coming
               with
               Angels
               ,
               and
               open
               rejection
               of
               cowardly
               spirits
               ,
               (
               importing
               their
               present
               claim
               ,
               and
               his
               refusal
               )
               agreeth
               not
               to
               his
               Transfiguration
               ,
               which
               was
               transacted
               in
               secret
               with
               some
               of
               the
               Disciples
               ,
               and
               the
               apparition
               of
               Moses
               and
               Elias
               .
               —
               There
               is
               therefore
               reason
               for
               Divines
               ,
               to
               insist
               upon
               a
               kingdome
               of
               Christ
               ,
               alreadie
               come
               ,
               a
               kingdom
               of
               the
               Gospel
               :
               neither
               want
               they
               reason
               on
               their
               side
               ,
               when
               they
               affirm
               ,
               that
               the
               kingdom
               of
               glory
               is
               in
               the
               highest
               Heavens
               ;
               and
               not
               on
               earth
               :
               which
               if
               men
               rise
               the
               same
               they
               were
               when
               they
               acted
               in
               the
               present
               world
               (
               retaining
               all
               their
               parts
               ,
               howsoever
               new-moulded
               ,
               )
               then
               according
               to
               your
               Hypothesis
               ,
               which
               conceiveth
               man
               to
               be
               wholly
               material
               ,
               the
               whole
               earth
               will
               be
               little
               enough
               to
               give
               the
               Blessed
               space
               ,
               wherein
               to
               move
               with
               pleasure
               ;
               and
               we
               shall
               be
               as
               much
               in
               the
               dark
               for
               the
               place
               of
               the
               damned
               ,
               as
               the
               place
               it self
               is
               said
               to
               be
               .
            
             
             
               Our
               blessed
               Saviour
               hath
               assur'd
               us
               ,
               that
               we
               shall
               ,
               in
               the
               Resurrection
               ,
               be
               like
               the
               Angels
               .
               And
               St.
               Paul
               hath
               ,
               also
               ,
               informed
               Christians
               ,
               that
               they
               shall
               be
               indued
               with
               Coelestial
               Bodies
               ,
               when
               they
               have
               put
               off
               these
               earthly
               Sepulchres
               in
               which
               their
               nobler
               mindes
               lay
               entombed
               ;
               and
               that
               this
               body
               of
               flesh
               and
               bloud
               (
               for
               of
               that
               ,
               is
               his
               whole
               discourse
               *
               and
               not
               of
               any
               moral
               body
               ,
               of
               sin
               and
               corruption
               )
               shall
               not
               inherit
               the
               Kingdom
               of
               God.
               And
               from
               hence
               Athenagoras
               b
               hath
               been
               taught
               to
               say
               ,
               that
               in
               the
               Resurrection
               ,
               we
               shall
               not
               be
               as
               flesh
               ,
               though
               we
               bear
               flesh
               about
               us
               .
               Now
               this
               Angelical
               ,
               Coelestial
               Body
               ,
               seemeth
               very
               unagreeable
               to
               the
               condition
               of
               Inhabitants
               upon
               earth
               :
               neither
               had
               innocent
               Adam
               such
               a
               body
               in
               Paradise
               .
               And
               it
               is
               ,
               also
               ,
               to
               be
               noted
               ,
               that
               the
               Blessed
               cannot
               ,
               by
               any
               means
               enjoy
               such
               Coelestial
               Bodies
               ,
               according
               to
               the
               principles
               by
               you
               delivered
               ;
               and
               of
               this
               I
               ,
               above
               ,
               have
               given
               some
               intimation
               .
               For
               if
               man
               be
               onely
               a
               piece
               of
               well-disposed
               matter
               ,
               and
               is
               devoyd
               of
               an
               immaterial
               soul
               ,
               upon
               the
               permanent
               oneness
               of
               which
               dependeth
               ,
               chiefly
               ,
               his
               individuation
               ,
               he
               is
               no
               more
               the
               same
               person
               upon
               so
               great
               an
               alteration
               made
               in
               the
               contexture
               of
               the
               body
               ,
               then
               a
               spire
               of
               Grass
               is
               the
               same
               with
               part
               of
               the
               flesh
               of
               an
               Ox
               ,
               into
               which
               after
               digestion
               ,
               it
               is
               transform'd
               .
            
             
               But
               why
               doth
               it
               seem
               to
               you
               incredible
               ,
               that
               holy
               men
               shall
               be
               caught
               up
               with
               Enoch
               ,
               and
               Elias
               ,
               and
               St.
               Paul
               ,
               and
               enjoy
               their
               happiness
               in
               Heavenly
               Regions
               ,
               when
               there
               are
               so
               many
               places
               of
               Scripture
               which
               look
               that
               way
               ?
            
             
             
               Our
               blessed
               Lord
               a
               administreth
               comfort
               to
               such
               as
               bear
               his
               Cross
               ,
               by
               telling
               them
               that
               their
               reward
               is
               great
               in
               Heaven
               .
               And
               he
               adviseth
               b
               all
               his
               followers
               ,
               to
               lay
               up
               for
               themselves
               treasures
               ,
               not
               on
               earth
               ,
               but
               in
               the
               heavens
               ,
               that
               their
               hearts
               may
               with
               the
               greater
               facility
               be
               lifted
               up
               ,
               by
               Divine
               and
               Heavenly
               Meditation
               .
               And
               c
               he
               spake
               these
               words
               of
               consolation
               to
               his
               Disciples
               who
               began
               to
               be
               ,
               most
               deeply
               concerned
               ,
               at
               the
               thoughts
               of
               his
               departure
               :
               
                 Let
                 not
                 your
                 heart
                 be
                 troubled
                 :
                 ye
                 believe
                 in
                 God
                 ,
                 believe
                 also
                 in
                 me
                 .
                 In
                 my
                 Fathers
                 house
                 are
                 many
                 mansions
                 ;
                 if
                 it
                 were
                 no
                 :
                 so
                 ,
                 I
                 would
                 have
                 told
                 you
                 .
                 And
                 if
                 I
                 go
                 and
                 prepare
                 a
                 place
                 for
                 you
                 ,
                 I
                 will
                 come
                 again
                 ,
                 and
                 receive
                 you
                 unto
                 my self
                 ,
                 that
                 where
                 I
                 am
                 ,
                 there
                 ye
                 may
                 be
                 also
                 .
              
               This
               ,
               then
               ,
               was
               the
               Doctrine
               of
               Christ
               ;
               as
               also
               of
               his
               Apostles
               .
               St.
               Paul
               delivereth
               this
               Doctrine
               with
               much
               confidence
               ,
               saying
               d
               ,
               
                 We
                 know
                 ,
                 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
                 .
              
               And
               e
               he
               blesseth
               God
               for
               the
               faith
               of
               the
               Colossians
               ;
               and
               for
               the
               hope
               which
               was
               laid
               up
               for
               them
               ,
               in
               the
               Heavens
               .
               And
               he
               comforteth
               the
               Thessalonians
               f
               ,
               after
               this
               manner
               :
               
                 The
                 Lord
                 himself
                 shall
                 descend
                 from
                 heaven
                 with
                 a
                 shout
                 ,
                 with
                 the
                 voice
                 of
                 the
                 Arch-angel
                 ,
                 and
                 with
                 the
                 trump
                 of
                 God
                 :
                 and
                 the
                 dead
                 in
                 Christ
                 shall
                 rise
                 first
                 :
                 then
                 we
                 which
                 are
                 alive
                 ,
                 and
                 remain
                 ,
                 shall
                 he
                 caught
                 up
                 together
                 with
                 them
                 in
                 the
                 clouds
                 ,
                 to
                 meet
                 the
                 Lord
                 in
                 the
                 air
                 :
                 and
                 so
                 shall
                 we
                 ever
                 be
                 with
                 the
                 Lord.
              
               The
               Author
               ,
               also
               ,
               of
               the
               Epistle
               to
               the
               Hebrews
               
               g
               ,
               extolleth
               the
               patience
               of
               the
               afflicted
               Converts
               ,
               and
               likewise
               insinuateth
               the
               great
               Reason
               which
               they
               had
               to
               take
               joyfully
               the
               spoiling
               of
               their
               earthly
               goods
               ,
               because
               they
               had
               in
               Heaven
               a
               better
               and
               enduring
               substance
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               I
               have
               ,
               with
               much
               patience
               ,
               attended
               to
               your
               citations
               :
               there
               is
               reason
               that
               now
               you
               should
               listen
               to
               such
               as
               on
               my
               side
               ,
               may
               be
               produced
               .
               We
               finde
               h
               written
               in
               in
               St.
               
                 Iohn
                 ,
                 That
                 no
                 man
                 hath
                 ascended
                 into
                 heaven
                 ,
                 but
                 he
                 that
                 came
                 down
                 from
                 heaven
                 ,
                 even
                 the
                 son
                 of
                 man
                 that
                 is
                 in
                 heaven
              
               —
               yet
               Christ
               was
               then
               not
               in
               Heaven
               ,
               but
               upon
               the
               earth
               .
               The
               like
               is
               said
               of
               David
               (
               Acts
               2.34
               .
               )
               where
               St.
               Peter
               ,
               to
               prove
               the
               Ascension
               of
               Christ
               ,
               using
               the
               words
               of
               the
               Psalmist
               i
               ,
               
                 Thou
                 wilt
                 not
                 leave
                 my
                 soul
                 in
                 hell
                 ,
                 nor
                 suffer
                 thine
                 holy
                 One
                 to
                 see
                 corruption
                 ,
              
               saith
               ,
               they
               were
               spoken
               (
               not
               of
               David
               ,
               but
               )
               of
               Christ
               ;
               and
               to
               prove
               it
               ,
               addeth
               this
               reason
               ,
               For
               David
               is
               not
               ascended
               into
               Heaven
               .
               But
               to
               this
               a
               man
               may
               easily
               answer
               ,
               and
               say
               ,
               that
               though
               their
               bodies
               were
               not
               to
               ascend
               till
               the
               general
               day
               of
               Judgement
               ,
               yet
               their
               souls
               were
               in
               Heaven
               ,
               as
               soon
               as
               they
               were
               departed
               from
               their
               bodies
               ;
               which
               also
               seemeth
               to
               be
               confirmed
               by
               the
               words
               of
               our
               Saviour
               k
               who
               proving
               the
               Resurrection
               out
               of
               the
               words
               of
               Moses
               ,
               saith
               thus
               ,
               
                 That
                 the
                 dead
                 are
                 raised
              
               ,
               even
               Moses
               shewed
               ,
               at
               the
               bush
               ,
               when
               he
               called
               the
               Lord
               ,
               the
               God
               of
               Abraham
               ,
               and
               the
               God
               of
               Isaac
               ,
               and
               the
               God
               of
               Iacob
               .
               For
               he
               is
               not
               a
               God
               of
               the
               dead
               ,
               but
               of
               the
               living
               ;
               for
               they
               all
               live
               to
               him
               .
               But
               if
               these
               words
               be
               to
               be
               
               understood
               onely
               of
               the
               immortality
               of
               the
               soul
               ,
               they
               prove
               not
               at
               all
               that
               which
               our
               Saviour
               intended
               to
               prove
               ,
               which
               was
               the
               Resurrection
               of
               the
               body
               ,
               that
               is
               to
               say
               ,
               the
               immortality
               of
               man.
               Therefore
               our
               Saviour
               meaneth
               that
               those
               Patriarchs
               were
               immortal
               ;
               not
               by
               a
               property
               consequent
               to
               the
               Essence
               ,
               and
               Nature
               of
               Mankinde
               ;
               but
               by
               the
               Will
               of
               God
               ,
               that
               was
               pleased
               of
               his
               meer
               Grace
               ,
               to
               bestow
               eternal
               life
               upon
               the
               faithful
               .
               And
               though
               at
               that
               time
               the
               Patriarchs
               ,
               and
               many
               other
               faithful
               men
               were
               dead
               ,
               yet
               ,
               as
               it
               is
               in
               the
               Text
               ,
               
                 they
                 lived
                 to
                 God
              
               ;
               that
               is
               ,
               they
               were
               written
               in
               the
               Book
               of
               Life
               with
               them
               that
               were
               absolved
               of
               their
               sins
               ,
               and
               ordained
               to
               life
               eternal
               at
               the
               Resurrection
               .
            
          
           
             
               Stud.
               
            
             
               Our
               Lord
               design'd
               to
               prove
               a
               future
               state
               ,
               against
               the
               Sadduces
               ,
               who
               denyed
               ,
               not
               onely
               the
               Resurrection
               of
               the
               body
               ,
               but
               likewise
               the
               existence
               of
               Angel
               or
               Spirit
               :
               and
               the
               words
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               do
               not
               always
               imply
               the
               raising
               of
               the
               body
               ;
               but
               ,
               being
               used
               without
               the
               addition
               of
               flesh
               or
               body
               ,
               do
               usually
               denote
               the
               future
               life
               ,
               and
               the
               awakening
               ,
               and
               advancing
               of
               the
               Soul
               ;
               or
               the
               conserving
               or
               keeping
               of
               it
               alive
               ;
               as
               God
               is
               said
               to
               have
               raised
               up
               Pharaoh
               ,
               that
               is
               ,
               to
               have
               kept
               him
               still
               alive
               a
               And
               whereas
               you
               suggest
               ,
               that
               the
               Patriarchs
               were
               alive
               onely
               by
               destination
               ;
               it
               is
               an
               exposition
               derived
               by
               you
               ,
               from
               your
               Hypothesis
               ,
               that
               man
               is
               wholly
               mortal
               ,
               and
               not
               from
               the
               letter
               of
               the
               words
               ,
               where
               Christ
               speaketh
               in
               the
               present
               ,
               and
               not
               the
               future
               time
               ;
               affirming
               
               that
               the
               Patriarchs
               live
               already
               ,
               and
               not
               that
               they
               shall
               be
               awakened
               unto
               life
               ,
               after
               many
               hundreds
               of
               years
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               A
               second
               place
               is
               b
               that
               in
               St.
               Paul
               (
               1
               Cor.
               15.22
               .
               )
               
                 For
                 as
                 in
              
               Adam
               
                 all
                 dye
                 ,
                 even
                 so
                 in
                 Christ
                 shall
                 all
                 be
                 made
                 alive
              
               —
               Now
               ,
               if
               as
               in
               Adam
               ,
               all
               dye
               ,
               that
               is
               ,
               have
               forfeited
               Paradise
               ,
               and
               eternal
               life
               on
               earth
               ;
               so
               in
               Christ
               all
               shall
               be
               made
               alive
               ;
               then
               all
               men
               shall
               be
               made
               to
               live
               on
               earth
               ;
               for
               else
               the
               comparison
               were
               not
               proper
               .
            
          
           
             
               Stud.
               
            
             
               That
               Adam
               ,
               if
               he
               had
               remained
               obedient
               ,
               should
               have
               lived
               eternally
               upon
               earth
               ,
               together
               with
               all
               the
               race
               of
               men
               to
               have
               been
               produced
               out
               of
               his
               loyns
               (
               to
               whom
               this
               earth
               would
               ,
               at
               last
               ,
               have
               denyed
               Elbow-room
               )
               is
               a
               conceit
               of
               yours
               which
               reason
               doth
               not
               favour
               .
               For
               the
               first
               man
               was
               of
               the
               earth
               earthy
               ,
               he
               was
               sustained
               by
               corruptible
               food
               ;
               he
               was
               design'd
               for
               propagation
               before
               his
               fall
               ;
               which
               things
               seem
               to
               argue
               a
               mortal
               nature
               ,
               and
               are
               ,
               by
               our
               Saviour
               ,
               excepted
               from
               the
               condition
               of
               those
               who
               shall
               enjoy
               eternal
               blessedness
               .
               And
               though
               it
               was
               said
               to
               him
               ,
               that
               in
               eating
               the
               forbidden
               fruit
               he
               should
               dye
               the
               death
               ;
               that
               argueth
               thenceforth
               a
               necessity
               of
               dying
               and
               denyeth
               not
               a
               capableness
               of
               dying
               formerly
               :
               and
               though
               God
               Almighty
               could
               have
               sustain'd
               his
               mortal
               nature
               for
               ever
               upon
               earth
               ,
               yet
               there
               is
               (
               as
               I
               think
               )
               no
               promise
               of
               it
               in
               Holy
               Writ
               :
               and
               whilst
               we
               consider
               the
               future
               estate
               of
               blessed
               men
               ,
               described
               in
               Scripture
               ;
               there
               is
               
               some
               reason
               for
               us
               to
               believe
               ,
               that
               he
               should
               have
               rather
               been
               translated
               to
               an
               Heavenly
               Paradise
               ,
               then
               to
               have
               dwelt
               ,
               for
               ever
               ,
               in
               the
               Eden
               below
               .
            
             
               Neither
               was
               it
               the
               business
               of
               the
               Apostle
               ,
               in
               this
               Text
               ,
               to
               determine
               any
               thing
               of
               the
               place
               ,
               but
               to
               set
               forth
               the
               priviledge
               of
               Believers
               ,
               by
               the
               means
               of
               Christ
               ,
               at
               the
               last
               day
               .
               The
               meaning
               of
               the
               Apostle
               ,
               who
               speaketh
               here
               of
               those
               that
               are
               Christs
               ,
               seems
               no
               other
               then
               this
               .
               As
               all
               who
               came
               from
               Adam
               were
               obnoxious
               to
               death
               ,
               and
               could
               not
               ,
               naturally
               ,
               claim
               the
               priviledge
               of
               a
               Resurrection
               to
               life
               eternal
               :
               So
               all
               who
               believe
               in
               the
               Messiah
               shall
               not
               rot
               for
               ever
               in
               the
               grave
               ,
               but
               be
               raised
               up
               to
               everlasting
               happiness
               .
               To
               this
               sense
               agree
               both
               Crellius
               ,
               and
               Vorstius
               ,
               whom
               I
               ,
               the
               rather
               ,
               name
               to
               you
               ,
               because
               they
               were
               men
               of
               singularity
               in
               conceit
               ,
               and
               such
               as
               stepped
               out
               of
               the
               beaten
               Road
               of
               Divinity
               ,
               which
               the
               Orthodox
               believe
               the
               truest
               and
               safest
               way
               .
               In
               the
               Paraphrase
               of
               this
               comparison
               ,
               All
               of
               one
               kinde
               ,
               is
               answered
               by
               All
               of
               the
               other
               kinde
               ,
               and
               death
               by
               life
               :
               And
               therefore
               there
               is
               no
               impropriety
               in
               the
               comparison
               ,
               though
               ,
               in
               other
               particulars
               ,
               the
               things
               compared
               disagree
               .
               The
               main
               scope
               of
               the
               Apostle
               ,
               in
               setting
               forth
               the
               advantage
               of
               Believers
               at
               that
               day
               ,
               by
               Christ
               ,
               doth
               justifie
               the
               similitude
               ,
               though
               the
               place
               of
               life
               be
               not
               the
               same
               to
               all
               the
               Sons
               of
               Adam
               which
               was
               possessed
               by
               that
               Root
               of
               mankinde
               .
               Parables
               (
               saith
               Salmeron
               ,
               who
               wrote
               of
               them
               )
               
                 are
                 like
                 to
                 swords
                 ;
                 the
                 Hilts
                 and
                 Scabbards
                 of
                 them
                 are
                 variously
                 wrought
                 ,
                 but
                 it
                 is
                 the
                 Edge
                 whereby
                 they
                 ●o
                 execution
                 .
              
            
          
           
             
             
               Mr.
               Hobbes
               .
            
             
               Notwithstanding
               what
               hath
               been
               talk'd
               ,
               I
               still
               maintain
               that
               c
               the
               Elect
               after
               the
               Resurrection
               shall
               be
               restored
               to
               the
               estate
               ,
               wherein
               Adam
               was
               before
               he
               had
               sinned
               :
               [
               and
               that
               the
               place
               shall
               be
               on
               earth
               ,
               and
               more
               particularly
               at
               and
               about
               Ierusalem
               ]
               .
               Concerning
               b
               the
               general
               salvation
               ,
               because
               it
               must
               be
               in
               the
               Kingdom
               of
               Heaven
               ,
               there
               is
               great
               difficulty
               concerning
               the
               place
               .
               On
               one
               side
               ,
               by
               Kingdom
               (
               which
               is
               an
               estate
               ordained
               by
               men
               for
               their
               perpetual
               security
               against
               Enemies
               ,
               and
               want
               )
               it
               seemeth
               that
               this
               Salvation
               shall
               be
               on
               earth
               :
               for
               by
               Salvation
               is
               set
               forth
               unto
               us
               ,
               a
               glorious
               reign
               of
               our
               King
               ,
               by
               conquest
               ;
               not
               a
               safety
               by
               escape
               :
               and
               therefore
               there
               where
               we
               look
               for
               Salvation
               ,
               we
               must
               look
               also
               for
               Triumph
               ;
               and
               before
               triumph
               ;
               for
               victory
               ;
               and
               before
               victory
               ,
               for
               battle
               :
               which
               cannot
               well
               be
               supposed
               ,
               shall
               be
               in
               heaven
               —
               and
               it
               is
               evident
               by
               Scripture
               ,
               that
               Salvation
               shall
               be
               on
               earth
               ,
               then
               ,
               when
               God
               shall
               reign
               (
               at
               the
               coming
               again
               of
               Christ
               )
               in
               Ierusalem
               ;
               and
               from
               Ierusalem
               shall
               proceed
               the
               Salvation
               of
               the
               Gentiles
               that
               shall
               be
               received
               into
               Gods
               Kingdom
               .
            
          
           
             
               Stud.
               
            
             
               In
               this
               speech
               of
               yours
               ,
               there
               is
               a
               threefold
               error
               ,
               easily
               confuted
               and
               broken
               in
               sunder
               .
               First
               ,
               you
               say
               the
               Elect
               shall
               be
               in
               the
               estate
               of
               innocent
               Adam
               ;
               and
               you
               would
               have
               comparison
               answer
               comparison
               ,
               as
               face
               answereth
               face
               .
               Yet
               our
               Saviour
               saith
               ,
               That
               
                 the
                 elect
                 shall
                 neither
                 eat
                 ,
                 drink
                 ,
                 nor
                 marry
                 .
              
               Secondly
               ,
               you
               suppose
               a
               War
               in
               the
               estate
               of
               the
               heaven
               
               on
               earth
               ;
               and
               after
               that
               victory
               :
               the
               former
               of
               which
               ,
               is
               inconsistent
               with
               that
               uninterrupted
               peace
               which
               the
               Scripture
               ascribeth
               to
               that
               estate
               ;
               and
               the
               latter
               is
               meant
               of
               Christ
               the
               Captain
               of
               our
               Salvation
               conquering
               death
               ;
               in
               behalf
               of
               Believers
               ,
               by
               dying
               ,
               and
               arising
               again
               ,
               and
               triumphing
               over
               death
               in
               ascending
               and
               reigning
               at
               Gods
               Right-hand
               .
               Wherefore
               St.
               Paul
               saith
               a
               
                 O
                 death
                 ,
                 where
                 is
                 thy
                 sting
                 ?
                 O
                 grave
                 ,
                 where
                 is
                 thy
                 victory
                 ?
              
               And
               ,
               again
               ,
               
                 Thanks
                 be
                 to
                 God
                 which
                 giveth
                 us
                 the
                 victory
                 ,
                 through
                 our
                 Lord
                 Iesus
                 Christ.
              
               Neither
               (
               in
               the
               third
               place
               )
               do
               you
               speak
               consistently
               with
               your self
               ,
               when
               you
               mention
               Ierusalem
               as
               the
               Metropolis
               of
               Heaven
               .
               For
               blessedness
               being
               ,
               by
               you
               ,
               supposed
               the
               recovery
               of
               the
               estate
               lost
               in
               Adam
               ,
               the
               chief
               seat
               of
               it
               ought
               ,
               by
               you
               ,
               to
               have
               been
               fixed
               in
               the
               Region
               of
               Eden
               ;
               which
               ,
               where
               it
               is
               ,
               those
               Atheists
               who
               scoff
               at
               the
               story
               of
               Adam
               ,
               may
               be
               instructed
               ,
               both
               in
               relation
               to
               their
               knowledge
               and
               manners
               ,
               by
               an
               obscure
               ,
               but
               yet
               most
               learned
               b
               Geographer
               and
               Divine
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               Will
               you
               suffer
               me
               to
               proceed
               in
               proving
               that
               the
               future
               estate
               of
               Gods
               subjects
               shall
               be
               upon
               earth
               ,
               &
               particularly
               at
               Ierusalem
               ?
            
          
           
             
               Stud.
               
            
             
               You
               shall
               not
               be
               unseasonably
               interrupted
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               That
               it
               shall
               be
               on
               earth
               is
               proved
               from
               a
               third
               place
               c
               ,
               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
               was
               the
               Tree
               of
               Adams
               eternal
               life
               ,
               but
               his
               life
               was
               to
               have
               been
               on
               earth
               .
            
          
           
             
             
               Stud.
               
            
             
               You
               here
               mistake
               (
               as
               many
               have
               done
               in
               attempting
               to
               unfold
               the
               Revelation
               )
               this
               Book
               of
               Mysteries
               which
               representeth
               ,
               Allegorically
               ,
               to
               our
               senses
               ,
               the
               things
               in
               Heaven
               ,
               by
               patterns
               on
               earth
               .
               There
               is
               a
               Paradise
               not
               upon
               earth
               ;
               an
               entrance
               into
               which
               our
               Saviour
               promised
               to
               the
               relenting
               and
               believing
               Malefactor
               ,
               that
               very
               day
               upon
               the
               Cross.
               Besides
               ,
               the
               meer
               letter
               of
               the
               Text
               fixeth
               the
               chief
               Seat
               of
               Heaven
               in
               Eden
               ,
               not
               in
               Ierusalem
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               To
               my
               opinion
               concerning
               the
               Heavenly
               Ierusalem
               on
               earth
               ,
               seemeth
               d
               to
               agree
               that
               of
               the
               
                 Psalmist
                 (
                 Psal.
              
               133.3
               )
               
                 Vpon
                 Zion
              
               God
               
                 commanded
                 the
                 blessing
                 ,
                 even
                 life
                 for
                 evermore
              
               :
               for
               Zion
               ,
               is
               in
               Ierusalem
               ,
               upon
               earth
               .
            
          
           
             
               Stud.
               
            
             
               This
               blessing
               is
               meant
               of
               temporal
               long
               life
               which
               God
               promised
               ,
               so
               especially
               ,
               to
               the
               obedient
               ,
               in
               the
               Land
               of
               Canaan
               :
               neither
               cannot
               it
               (
               with
               reason
               )
               be
               interpreted
               of
               a
               life
               eternal
               ;
               for
               David
               saith
               ,
               in
               the
               last
               place
               ,
               that
               God
               did
               there
               command
               a
               blessing
               .
               Besides
               ,
               though
               Zion
               was
               at
               Ierusalem
               ;
               yet
               Hermon
               ,
               which
               is
               first
               named
               ,
               was
               on
               the
               other
               side
               of
               Iordan
               ,
               on
               the
               utmost
               part
               of
               the
               holy
               Land
               Ea●tward
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               My
               opinion
               seemeth
               ,
               again
               ,
               to
               be
               confirmed
               a
               by
               St.
               
                 Iohn
                 ,
                 (
                 Rev.
              
               21.2
               .
               )
               where
               he
               saith
               ,
               
                 I
                 Iohn
                 saw
                 the
                 holy
                 City
                 ,
                 new
                 Ierusalem
                 ,
                 coming
                 down
                 from
                 God
                 out
                 of
                 heaven
                 ,
                 prepared
                 as
                 a
                 bride
                 adorned
                 for
                 her
                 husband
                 .
              
               And
               again
               ,
               vers
               .
               10.
               to
               the
               same
               effect
               ;
               as
               if
               he
               should
               say
               ,
               
                 The
                 new
                 Ierusalem
                 ,
                 the
                 paradise
                 of
                 God
                 ,
                 at
                 the
                 coming
                 again
                 of
                 Christ
                 ,
                 should
                 come
                 down
                 to
                 Gods
                 people
                 from
                 heaven
                 ,
                 and
                 not
                 they
                 go
                 up
                 to
                 it
                 from
                 earth
                 .
              
            
          
           
             
             
               Stud.
               
            
             
               Heaven
               is
               the
               Ierusalem
               above
               ,
               which
               the
               Patriarchs
               sought
               b
               in
               contra-distinction
               to
               Canaan
               below
               :
               of
               this
               Ierusalem
               above
               ,
               St.
               Paul
               saith
               c
               that
               it
               is
               free
               that
               is
               ,
               typed
               by
               Sarah
               the
               free-woman
               ,
               and
               cannot
               but
               be
               free
               from
               Enemies
               seeing
               God
               is
               the
               King
               of
               it
               )
               and
               that
               it
               is
               the
               mother
               of
               us
               all
               ;
               that
               is
               ,
               the
               Gospel
               came
               thence
               immediately
               by
               Christ
               ,
               and
               not
               ,
               as
               the
               law
               ,
               by
               the
               mediation
               of
               an
               Angel
               .
               Our
               original
               ,
               as
               Christians
               ,
               we
               owe
               to
               heaven
               ,
               and
               thence
               are
               we
               nourished
               ;
               and
               preserved
               by
               the
               divine
               grace
               :
               and
               to
               the
               revelation
               of
               this
               Ierusalem
               Christians
               attain
               ,
               by
               the
               preaching
               of
               the
               Gospel
               ,
               which
               is
               a
               dispensation
               of
               more
               clearness
               and
               comfort
               then
               the
               Law
               d
               And
               the
               new
               Ierusalem
               descending
               is
               a
               type
               of
               Heaven
               in
               a
               glorious
               estate
               of
               the
               Christian
               Church
               on
               earth
               ;
               the
               commencement
               of
               which
               hath
               much
               puzled
               those
               who
               have
               spent
               their
               studies
               about
               the
               great
               Millenium
               .
               But
               this
               new
               Ierusalem
               descended
               is
               not
               to
               be
               esteemed
               the
               estate
               of
               just
               men
               made
               perfect
               ,
               because
               it
               is
               said
               that
               the
               e
               Nations
               of
               them
               which
               are
               saved
               shall
               walk
               in
               the
               light
               of
               it
               :
               and
               also
               that
               after
               the
               thousand
               years
               ,
               wherein
               the
               Martyrs
               are
               thought
               to
               raign
               with
               Christ
               ,
               in
               the
               new
               Ierusalem
               below
               ;
               the
               devil
               f
               shall
               be
               loosed
               and
               go
               out
               to
               deceive
               the
               Nations
               ,
               and
               with
               them
               ,
               as
               Enemies
               in
               battel
               array
               ,
               to
               encompass
               the
               holy
               City
               :
               which
               things
               are
               improperly
               ascribed
               to
               a
               state
               of
               entire
               joy
               ,
               in
               the
               life
               eternal
               ,
               of
               the
               saved
               in
               the
               Ierusalem
               above
               .
               If
               then
               as
               Mr.
               Mede
               affirmeth
               g
               and
               attempteth
               to
               prove
               )
               the
               new
               Ierusalem
               Syncronizeth
               with
               the
               seventh
               Trumpet
               or
               Interval
               
               from
               the
               destruction
               of
               the
               beast
               ,
               and
               supposeth
               afterwards
               a
               loosing
               of
               Satan
               ,
               it
               cannot
               be
               understood
               of
               the
               highest
               heaven
               ,
               or
               the
               consummate
               happiness
               of
               man.
               
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               [
               There
               are
               behind
               ,
               divers
               places
               in
               the
               Prophets
               ,
               in
               order
               to
               the
               evading
               of
               whose
               force
               ,
               you
               will
               much
               perplex
               your
               understanding
               :
               and
               when
               I
               have
               once
               produced
               them
               ,
               I
               shall
               then
               have
               done
               drawing
               ,
               at
               my
               end
               ,
               of
               this
               Saw
               of
               disputation
               .
               ]
            
             
               How
               good
               soever
               b
               the
               Reason
               ,
               before
               alleadged
               ,
               may
               b●
               ,
               I
               will
               not
               trust
               to
               it
               ,
               without
               very
               evident
               places
               of
               Scripture
               .
               The
               state
               of
               Salvation
               is
               described
               at
               large
               ,
               Isaiah
               33.
               ver
               .
               20
               ,
               21
               ,
               22
               ,
               23
               ,
               24.
               
               
                 Look
                 upon
              
               Zion
               ,
               
                 the
                 City
                 of
                 our
                 solemnities
                 ;
                 thine
                 eyes
                 shall
                 see
                 Ierusalem
                 a
                 quiet
                 habitation
                 ,
                 a
                 tabernacle
                 that
                 shall
                 not
                 be
                 taken
                 down
                 ;
                 not
                 one
                 of
                 the
                 stakes
                 thereof
                 shall
                 ever
                 be
                 removed
                 ,
                 neither
                 shall
                 any
                 of
                 the
                 cords
                 thereof
                 be
                 broken
                 .
                 But
                 there
                 the
                 glorious
                 Lord
                 will
                 be
                 unto
                 us
                 a
                 place
                 of
                 broad
                 Rivers
                 ,
                 and
                 streams
                 ,
                 wherein
                 shall
                 goe
                 no
                 galley
                 with
                 oars
                 ;
                 neither
                 shall
                 gallant
                 ship
                 pass
                 thereby
                 .
                 For
                 the
                 Lord
                 is
                 our
                 Iudge
                 ,
                 the
                 Lord
                 is
                 our
                 Law-giver
                 ,
                 the
                 Lord
                 is
                 our
                 King
                 ,
                 he
                 will
                 save
                 us
                 .
                 Thy
                 tacklings
                 are
                 loosed
                 ;
                 they
                 could
                 not
                 well
                 strengthen
                 their
                 ma●t
                 ;
                 they
                 could
                 not
                 spread
                 the
                 sail
                 :
                 then
                 is
                 the
                 prey
                 of
                 a
                 great
                 spoil
                 divided
                 ,
                 the
                 lame
                 take
                 the
                 prey
                 ,
                 and
                 the
                 ●nhabitants
                 shall
                 not
                 say
                 I
                 am
                 sick
                 ;
                 the
                 people
                 that
                 shall
                 dwell
                 therein
                 shall
                 be
                 forgiven
                 their
                 iniquity
                 .
              
               In
               which
               words
               we
               have
               the
               place
               from
               whence
               salvation
               is
               to
               proceed
               ,
               Ierusalem
               ,
               a
               〈…〉
               ;
               the
               eternity
               of
               it
               ,
               a
               Tabernacle
               that
               〈…〉
               :
               be
               taken
               down
               ,
               &c.
               the
               Saviour
               
               of
               it
               ,
               the
               Lord
               ,
               their
               Judge
               ,
               their
               Law-giver
               ,
               their
               King
               ,
               he
               will
               save
               us
               ;
               the
               Salvation
               ,
               the
               Lord
               shall
               be
               to
               them
               as
               a
               broad
               mote
               of
               swift
               waters
               ,
               &c.
               
               The
               condition
               of
               their
               enemies
               ,
               their
               tacklings
               are
               loose
               ;
               their
               masts
               weak
               ,
               the
               lame
               shall
               take
               the
               spoyl
               of
               them
               .
               The
               condition
               of
               the
               saved
               ,
               the
               inhabitant
               shall
               not
               say
               ,
               I
               am
               sick
               :
               and
               lastly
               ,
               all
               this
               comprehended
               in
               forgiveness
               of
               sin
               ;
               the
               people
               that
               dwell
               therein
               shall
               be
               forgiven
               their
               iniquity
               .
               By
               which
               it
               is
               evident
               that
               Salvation
               (
               as
               I
               said
               )
               shall
               be
               on
               earth
               ,
               then
               ,
               when
               God
               shall
               reign
               (
               at
               the
               coming
               again
               of
               Christ
               )
               in
               Ierusalem
               ;
               and
               from
               Ierusalem
               shall
               proceed
               the
               salvation
               of
               the
               Gentiles
               that
               shall
               be
               received
               into
               Gods
               kingdom
               :
               as
               is
               also
               more
               expresly
               declared
               by
               the
               same
               Prophet
               ,
               Chap.
               65.20
               ,
               21.
               
               
                 And
                 they
              
               (
               that
               is
               ,
               the
               Gentiles
               who
               had
               any
               Jew
               in
               bondage
               )
               
                 shall
                 bring
                 all
                 your
                 Brethren
                 for
                 an
                 offering
                 to
                 the
                 Lord
                 ,
                 out
                 of
                 all
                 Nations
                 ,
                 upon
                 Horses
                 ,
                 and
                 in
                 Charrets
                 ,
                 and
                 in
                 Litters
                 ,
                 and
                 upon
                 Mules
                 ,
                 and
                 upon
                 swift
                 beasts
                 ,
                 to
                 my
                 holy
                 Mountaine
                 ,
                 Ierusalem
                 ,
                 saith
                 the
                 Lord
                 ,
                 as
                 the
                 children
                 of
                 Israel
                 bring
                 an
                 offering
                 in
                 a
                 clean
                 vessel
                 into
                 the
                 house
                 of
                 the
                 Lord
                 :
                 &
                 I
                 will
                 also
                 take
                 of
                 them
                 for
                 Priests
                 ,
                 and
                 for
                 Levites
                 ,
                 saith
                 the
                 Lord.
              
               Whereby
               it
               is
               manifest
               ,
               that
               the
               chief
               seat
               of
               Gods
               kingdom
               (
               which
               is
               the
               place
               from
               whence
               the
               salvation
               of
               us
               that
               were
               Gentiles
               ,
               shall
               proceed
               )
               shall
               be
               Ierusalem
               :
               and
               the
               same
               is
               also
               confirmed
               by
               our
               Saviour
               ,
               in
               his
               discourse
               with
               the
               woman
               of
               Samaria
               ,
               concerning
               the
               place
               of
               Gods
               worship
               ;
               to
               whom
               he
               saith
               ,
               Ioh.
               4.22
               .
               
                 That
                 the
              
               Samaritans
               
                 worshipped
                 they
                 knew
                 not
                 what
                 ,
                 but
                 the
              
               Jews
               
                 worship
                 what
                 they
                 knew
              
               ,
               for
               salvation
               is
               of
               the
               Jews
               ,
               (
               
                 ex
                 Iudaeis
              
               ,
               
               that
               is
               ,
               begins
               at
               the
               Jews
               :
               )
               as
               if
               he
               ●hould
               say
               ,
               you
               worship
               God
               ,
               but
               know
               not
               by
               whom
               he
               will
               save
               you
               ,
               as
               we
               do
               ,
               that
               know
               it
               shall
               be
               by
               one
               of
               the
               tribe
               of
               Iudah
               ,
               a
               Iew
               ,
               not
               a
               Samaritan
               :
               and
               therefore
               also
               the
               woman
               not
               impertinently
               answered
               him
               again
               ,
               
                 We
                 know
                 the
                 Messias
                 shall
                 come
                 .
              
               So
               that
               which
               our
               Saviour
               faith
               ,
               
                 Salvation
                 is
                 from
                 the
                 Iews
              
               ,
               is
               the
               same
               that
               S.
               Paul
               sayes
               ▪
               (
               Rom.
               1.16
               ,
               17.
               )
               
                 The
                 ●●spel
                 is
                 the
                 power
                 of
                 God
                 to
                 salvation
                 to
                 every
                 one
                 that
                 believeth
                 ;
                 to
                 the
                 Iew
                 first
                 ●nd
                 also
                 to
                 the
                 Greek
                 :
                 for
                 therein
                 is
                 the
                 righte●●sness
                 of
                 God
                 revealed
                 from
                 faith
                 to
                 f●ith
              
               ;
               from
               the
               faith
               of
               the
               J●w
               ,
               to
               the
               faith
               of
               the
               Gentile
               .
               In
               the
               like
               sense
               the
               Prophet
               Ioel
               describing
               the
               day
               of
               judgement
               (
               Chap.
               2.30
               ,
               31.
               )
               
                 that
                 God
                 would
                 shew
                 wonders
                 in
                 heaven
                 and
                 in
                 earth
                 ,
                 blood
                 and
                 fire
                 ,
                 and
                 pillars
                 of
                 s●●ak
                 ;
                 the
                 Sun
                 shall
                 be
                 turned
                 into
                 darkness
                 ,
                 and
                 the
                 Moon
                 into
                 blood
                 ,
                 before
                 the
                 great
                 and
                 terrible
                 day
                 of
                 the
                 Lord
                 come
              
               ;
               he
               add●th
               ,
               ver
               .
               32.
               
               
                 And
                 it
                 shall
                 come
                 to
                 pass
                 ,
                 that
                 whosoever
                 shall
                 call
                 upon
                 the
                 name
                 of
                 the
                 Lord
                 ,
                 shall
                 be
                 saved
                 :
                 for
                 i●
                 mount
                 Zion
                 ,
                 and
                 in
                 Ierusalem
                 shall
                 be
                 Salvation
                 .
              
               And
               Obadiah
               ver
               .
               17.
               saith
               the
               same
               ,
               
                 Vpon
                 mount
                 Zion
                 shall
                 be
                 deliverance
                 ,
                 and
                 there
                 shall
                 be
                 holyness
                 ,
                 and
                 th●
                 h●use
                 of
              
               Jacob
               
                 shall
                 possess
                 their
                 possessions
              
               ,
               that
               is
               ,
               the
               poss●ssions
               o●
               the
               heathen
               ;
               which
               possessions
               he
               expresseth
               most
               particularly
               in
               the
               following
               verses
               ,
               by
               the
               mount
               of
               Esau
               ,
               the
               land
               of
               the
               Philistin●s
               ,
               the
               fields
               of
               Ephraim
               ,
               of
               
                 Samaria
                 Gilead
              
               ,
               and
               the
               Cities
               of
               the
               South
               ;
               and
               concludes
               with
               these
               words
               ,
               
                 The
                 kingdome
                 shall
                 be
                 the
                 Lords
                 .
              
               All
               these
               places
               are
               for
               salvation
               ,
               and
               the
               kingdome
               of
               God
               (
               after
               the
               day
               of
               judgement
               )
               upon
               earth
               .
            
          
           
             
             
               Stud.
               
            
             
               It
               is
               manifest
               that
               Isaiah
               ,
               in
               those
               places
               ,
               meaneth
               the
               salvation
               from
               Senacherib
               &
               the
               Assyrians
               wrought
               by
               God
               himself
               ,
               in
               the
               daies
               of
               Hezekiah
               ;
               whilst
               the
               Jews
               relyed
               upon
               Sethon
               ,
               who
               deceiv'd
               them
               ,
               hoping
               that
               the
               As●yrians
               and
               they
               weakning
               each
               other
               ,
               his
               strength
               might
               be
               the
               better
               promoted
               against
               both
               .
               The
               Prophecy
               of
               Ioel
               concerneth
               ,
               literally
               ,
               those
               times
               ,
               when
               th●
               Caldeans
               ,
               by
               sword
               and
               fire
               ,
               destroyed
               Ierusalem
               ,
               at
               which
               season
               ,
               (
               according
               to
               the
               height
               of
               the
               prophetick
               style
               )
               the
               very
               face
               of
               the
               heavens
               (
               by
               reason
               of
               the
               flames
               ,
               and
               smoke
               ,
               and
               streams
               of
               blood
               )
               were
               alter'd
               ,
               to
               the
               amazement
               of
               common
               spectators
               .
               It
               seemeth
               also
               a
               type
               of
               the
               destruction
               of
               Ierusalem
               by
               Titus
               .
               The
               saved
               ,
               V.
               32.
               were
               the
               captives
               reserved
               alive
               ,
               a
               remnant
               design'd
               by
               God
               for
               the
               continuance
               of
               his
               Church
               .
               Obadiah
               is
               to
               be
               understood
               a
               of
               the
               destruction
               of
               the
               Edomites
               ,
               and
               of
               the
               aforesaid
               salvation
               from
               the
               Assyrians
               .
               The
               places
               in
               S.
               Iohn
               ,
               and
               S.
               Paul
               ,
               relate
               to
               the
               beginning
               of
               the
               Gospel
               ,
               &
               not
               to
               the
               beginning
               of
               the
               kingdome
               of
               glory
               b
               the
               Messiah
               according
               to
               the
               flesh
               ,
               arising
               from
               that
               Nation
               ;
               and
               the
               Gospel
               being
               first
               offered
               to
               th●m
               .
               You
               should
               have
               done
               well
               to
               have
               added
               those
               other
               words
               in
               St.
               Iohn
               (
               V.
               21.
               )
               
                 The
                 hour
                 cometh
                 &
                 now
                 is
                 when
                 ye
                 shall
                 neither
                 in
                 this
                 mountain
                 ,
                 nor
                 yet
                 at
              
               Jerusalem
               
                 worship
                 the
                 Father
              
               .
               You
               have
               ,
               for
               the
               serving
               your
               hypothesis
               erred
               most
               grosly
               in
               these
               your
               last
               interpretations
               of
               holy
               writ
               :
               &
               I
               cannot
               but
               pity
               you
               ,
               whilst
               I
               perceive
               you
               ,
               in
               gloriously
               ,
               stumbling
               ,
               when
               you
               are
               just
               stopping
               out
               of
               this
               disputation
               .
               Let
               no
               man
               ,
               hereafter
               ,
               honour
               you
               with
               the
               name
               of
               Philosopher
               ,
               who
               findeth
               you
               no
               happier
               at
               the
               interpretation
               of
               Nature
               ,
               then
               of
               the
               holy
               Bible
               ;
               
               into
               the
               inward
               sense
               of
               which
               you
               enter
               not
               ,
               by
               any
               expedite
               unlocking
               of
               its
               mysteries
               ;
               being
               resolved
               to
               force
               a
               way
               ,
               through
               it
               ,
               to
               your
               own
               novel
               conceits
               .
               But
               at
               this
               ,
               I
               am
               not
               to
               be
               astonished
               :
               for
               there
               is
               so
               much
               learning
               ,
               and
               so
               much
               attention
               required
               to
               the
               true
               understanding
               of
               divers
               sections
               of
               holy
               writ
               ;
               that
               if
               a
               man
               hath
               not
               made
               it
               much
               his
               business
               ,
               to
               study
               ,
               and
               meditate
               ,
               about
               that
               true
               and
               concerning
               part
               of
               Antiquity
               ,
               to
               compare
               text
               with
               text
               ,
               and
               reading
               with
               reading
               ,
               and
               sacred
               history
               with
               profane
               ,
               his
               thoughts
               will
               scarce
               be
               worth
               the
               writing
               down
               upon
               the
               most
               neglected
               piece
               of
               paper
               .
               Good
               Sir
               be
               wise
               to
               sobriety
               ;
               handle
               the
               Scripture
               with
               more
               reverence
               and
               care
               ;
               be
               not
               rashly
               busie
               in
               relation
               to
               the
               things
               of
               the
               Altar
               ,
               for
               there
               is
               a
               burning
               coal
               ,
               ready
               ,
               always
               ,
               to
               stick
               to
               a
               profane
               finger
               ,
               which
               will
               endanger
               somthing
               of
               greater
               price
               then
               your
               reputation
               .
            
          
           
             
               Mr.
               Hobbes
               .
            
             
               You
               your self
               have
               not
               examined
               a
               the
               Scriptures
               to
               the
               bottom
               :
               therefore
               you
               perhaps
               may
               be
               ,
               but
               are
               not
               yet
               ,
               a
               good
               Divine
               .
               I
               would
               you
               had
               but
               so
               much
               Ethicks
               ,
               as
               to
               be
               civil
               :
               but
               you
               are
               a
               notable
               expositor
               ,
               so
               fare
               you
               well
               ,
               and
               consider
               what
               honor
               you
               doe
               to
               the
               University
               of
               which
               you
               have
               bin
               a
               member
               ;
               and
               what
               honor
               you
               do
               to
               
                 Corpus
                 Christi
              
               Colledge
               ,
               by
               your
               divinity
               ;
               &
               what
               honor
               you
               do
               to
               your
               Degree
               ,
               with
               the
               manner
               of
               your
               language
               :
               &
               take
               this
               counsel
               along
               with
               you
               ;
               Think
               me
               no
               more
               worthy
               of
               your
               pains
               ;
               you
               see
               how
               I
               have
               fouled
               your
               fingers
               .
            
          
           
             
               Stud.
               
            
             
               Nay
               ,
               if
               the
               scene
               be
               so
               changed
               ,
               that
               we
               must
               rail
               and
               quarrel
               instead
               of
               debating
               matters
               with
               sober
               reason
               ,
               it
               is
               time
               to
               have
               done
               ;
               the
               world
               having
               long
               since
               ,
               had
               enough
               of
               passion
               and
               impertinent
               noise
               .
            
          
        
      
    
     
       
         
         
           ERRATA
           .
        
         
           IN
           ●pist
           .
           Ded.
           lin
           .
           6.
           for
           owe
           ,
           read
           ow.
           pag.
           6.
           lin
           .
           11.
           for
           extemporanious
           read
           extemporary
           .
        
         
           ●n
           the
           Table
           .
           Mr.
           Hobbes
           very
           often
           printed
           for
           Mr.
           
           Hobbes's
           .
           p.
           7.
           l
           2.
           f.
           doctor
           r.
           doctrine
           .
           l.
           21.
           after
           trifleth
           ,
           add
           a
           period
           .
           l.
           25.
           f.
           temperance
           r.
           nature
           .
           p.
           9.
           l.
           22.
           after
           table
           ,
           add
           a
           period
           .
           p.
           12.
           l.
           22.
           after
           on
           earth
           ,
           a
           comma
           .
        
         
           In
           the
           Book
           .
           p.
           4.
           l.
           17.
           for
           solicited
           r.
           selected
           .
           l.
           30.
           for
           Fire
           r.
           Five
           .
           p.
           5.
           l.
           19.
           for
           Rostius
           r.
           Roscius
           .
           p.
           6.
           l
           14
           :
           for
           the
           Confident
           r.
           your
           Friend
           .
           p.
           10.
           l.
           22.
           after
           God
           ,
           a
           period
           .
           p.
           14.
           l.
           2.
           for
           wine
           r.
           wind
           .
           p.
           14.
           in
           Marg.
           after
           part
           2.
           p.
           add
           190.
           &
           l
           14.
           
           &
           21.
           p.
           22.
           l.
           1.
           &
           l.
           22.
           &
           p.
           27.
           l.
           25.
           &
           p.
           33.
           l.
           33.
           &
           p.
           37.
           l.
           6.
           &
           p.
           43.
           l.
           22.
           &
           l.
           29.
           &
           p.
           46.
           l.
           16.
           &
           p.
           47.
           l.
           9.
           f.
           Phylosoph
           &c.
           r.
           Philosoph
           .
           &c.
           p.
           16.
           in
           marg
           .
           for
           .
           upp
           .
           r.
           hyp
           .
           p.
           17.
           in
           marg
           .
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           l.
           33.
           f.
           lay
           r.
           layeth
           .
           p.
           18.
           marg
           .
           f.
           
             ed
             Fir.
          
           r.
           
             ed
             Ficin
          
           .
           f.
           Necochim
           r.
           Nevochim
           .
           p.
           19.
           in
           marg
           .
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           f.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           p.
           20.
           in
           marg
           .
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           p.
           23.
           l.
           7.
           for
           signifyfie
           r.
           signifie
           .
           p.
           24.
           l.
           10.
           after
           affirmation
           ,
           a
           period
           .
           p.
           25.
           l.
           7.
           f.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           p.
           26.
           l.
           3.
           f.
           hastily
           r.
           harshly
           .
           p.
           28.
           the
           colon
           to
           be
           set
           after
           [
           what
           he
           is
           :
           ]
           p.
           29.
           l.
           2.
           after
           he
           is
           ,
           a
           period
           .
           l.
           5.
           after
           nature
           .
           a
           period
           .
           l.
           29.
           after
           wisdom
           ,
           a
           period
           .
           p.
           33.
           l.
           29.
           after
           Imagination
           ,
           a
           comma
           .
           p.
           35
           l.
           33.
           f.
           iniquity
           r.
           inanitie
           .
           p.
           36.
           l
           12.
           after
           celebrate
           ,
           a
           comma
           ,
           p.
           39.
           l.
           7.
           after
           ,
           but
           one
           ,
           two
           points
           :
           p.
           40.
           l.
           24.
           f.
           he
           r.
           be
           .
           p.
           44.
           l.
           26.
           f.
           pranted
           r.
           granted
           .
           p.
           45.
           l.
           26.
           f.
           Assent
           r.
           Ascent
           .
           p.
           46.
           l.
           1.
           after
           rest
           ,
           a
           comma
           .
           p.
           48.
           l.
           9.
           after
           ●ramed
           ,
           a
           comma
           .
           p.
           50
           l.
           13.
           f.
           things
           r.
           Kings
           .
           p.
           51.
           l.
           9.
           after
           air
           ,
           a
           period
           .
           p.
           59.
           l.
           8.
           f.
           All
           r.
           the.
           p.
           62.
           l.
           10.
           f.
           be
           able
           r.
           being
           able
           .
           p.
           72.
           l.
           13.
           a●ter
           Ghost
           ,
           a
           comma
           .
           l.
           27.
           f.
           
             ninos
             sibi
          
           r.
           
             ni
             nos
             tibi
          
           .
           p.
           73.
           l.
           9.
           f.
           humour
           r.
           humours
           .
           p.
           76.
           l.
           11
           ,
           12.
           most
           effectually
           to
           an
           Ecclesiastic
           ,
           in
           a
           Parenthesis
           .
           p
           78.
           l
           22.
           blot
           out
           do
           .
           p.
           79.
           l.
           32.
           for
           to
           underst
           .
           r.
           to
           be
           underst
           .
           p.
           83.
           l.
           7.
           after
           counter-pressure
           ,
           add
           a
           comma
           .
           p.
           90.
           l.
           10.
           after
           motions
           ,
           a
           comma
           .
           p.
           93.
           l.
           5.
           in
           the
           marg
           .
           f.
           ipsu
           r.
           i●sum
           .
           p.
           94.
           l.
           5.
           blot
           out
           in
           .
           p.
           96.
           ●ult
           .
           f.
           should
           r.
           I
           should
           .
           p.
           103.
           l.
           18.
           l.
           teaching
           r.
           touching
           .
           p.
           108.
           l.
           20.
           f.
           men
           in
           r.
           main
           .
           p.
           118.
           l.
           5.
           f.
           you
           r.
           them
           .
           p.
           127.
           l.
           18
           ,
           19.
           of
           the
           right
           ,
           printed
           twice
           .
           p.
           131.
           l.
           21.
           f.
           invaded
           r.
           minded
           .
           p.
           133.
           l.
           28.
           
           ●
           .
           Epitom
           r.
           Epitome
           .
           p.
           134.
           l.
           19.
           f.
           Arabes
           r.
           Arabs
           .
           l.
           21.
           f.
           wildness
           r.
           wiliness
           .
           p.
           136.
           l.
           13.
           f.
           Arabes
           r.
           Arabs
           .
           p.
           140.
           l.
           9.
           f.
           Pollen
           .
           r.
           Pellenaearian
           .
           p.
           144.
           l.
           8.
           blot
           out
           their
           .
           p.
           161.
           l.
           21.
           f.
           the
           r.
           your
           .
           p.
           162.
           l.
           8.
           f.
           and
           self
           r.
           on
           self
           .
           p.
           163.
           l.
           8.
           f.
           calls
           r.
           le
           ts
           .
           p.
           201.
           l.
           22.
           f.
           reapted
           r.
           repeated
           .
           p.
           203.
           l.
           21.
           f.
           effect
           r.
           effusion
           .
           p.
           227.
           l.
           8.
           f.
           cast
           r.
           cut
           .
           p.
           228.
           l.
           14.
           f.
           posterity
           r.
           prosperity
           .
           l.
           18.
           f.
           conted
           r.
           contend
           ▪
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A64353-e7290
           
             (a)
             
               M●rab
               .
               Pecc●
               .
               p.
            
             1●
             .
             
               Haec
               r●●o●
               luta
               〈◊〉
               confirer
               a
               m●n
               〈◊〉
               tr●mentum
               ,
            
             &c.
             Cam●d
             .
             
               〈◊〉
               Provinc
            
             .
             Da●b
             .
             p.
             361.
             
             
               F●ntes
               —
               〈…〉
               corpori
               ●a●u●
               es
               ,
            
             &c.
             
          
           
             (a)
             
               Vide●atur
               po●us
               sacros
               &
               Ceremoni●m
               loci
               toto
               corpore
               poll
               ●isse
               ,
            
             &c.
             
          
           
             b
             
               Mira●●
               .
               Pecc●
               ▪
               p.
            
             1●
             ,
             19.
             
             
               Postqua●
               vexatis
               ,
               per
               tota●
               ,
               fluctib●●
               ,
               horam
               Lusimu●
               ;
               egressi
               siccis
               ,
            
             &c.
             
               Ve●●
               .
               tos
               stratis
               expecta●
               c●●●ula
               menfis
               .
            
          
           
             
               ●ivine
               〈◊〉
               .
               Di.
               〈◊〉
            
             5
             ▪
             6.
             
          
           
             〈…〉
             .
          
           
             c
             〈…〉
             
          
           
             〈…〉
             
          
           
             〈…〉
             
          
           
             f
             
               Mr.
               H.
               C●usid
               .
               p.
            
             59
             ,
             60.
             
          
           
             g
             Let
             
               de
               M●
            
             .
             D.
             3.
             
               tom
               p.
            
             159.
             a●
             M●rsen
             .
             
               Rego●e
               p●ura
               ex
               te
               discat
               de
               meis
               principiis
               ,
               quam
               jam
               novit
            
             ▪
             
          
           
             h
             Mr.
             H.
             
               six
               Le●s
               .
               p.
            
             38.
             
          
           
             i
             
               Lib.
               &
               neces
               .
               p.
            
             47.
             
          
           
             a
             
               Six
               Less
               .
               p.
            
             57.
             
             
               I
               beli●ve
               my
            
             Levia●han
             
               hath
               framed
               the
               minds
               of
               a
            
             1000
             
               Gentlemen
               to
               a
               conscientious
               obedience
               i●
               p●esent
               G●vernm●nt
               ,
               which
               otherwise
               would
               have
               wavered
               in
               that
               point
               .
            
          
           
             b
             Hum.
             Nat.
             p
             132
             &
             Lev.
             c.
             12
             p.
             53.
             
             
               &
               Object
            
             .
             5.
             p.
             97.
             
          
           
             a
             Tom.
             3.
             p.
             419
             Dat.
             1641.
             
          
           
             b
             
               De
               Corp.
               Part.
            
             2.
             p.
             84.
             
          
           
             c
             
               De
               Corp.
               c.
            
             26.
             p.
             307
             
               'Till
               at
               l●st
               we
               came
               to
               one
               or
               many
               eternal
               Cause
               or
               Causes
               .
            
          
           
             d
             Ibid.
             
          
           
             e
             
               Tit.
               lib.
            
             ●
             .
             C.
             V.
             
               De
               Admirandis
               naturoe
               R●ginae
               Deaeque
               mortalium
               .
            
          
           
             f
             D.
             Windet
             
               de
               vitā
               funct
               .
               Stat●
               .
               p.
            
             13.
             
          
           
             g
             
               H.
               Consid
               .
               p.
            
             32.
             
          
           
             h
             Leviath
             ;
             part
             .
             4.
             ch
             .
             46.
             p.
             37
             ▪
             
          
           
             a
             Lev.
             p.
             4.11
             ,
             19
             ,
             39
             ,
             371.
             
               lib.
               &
               ●●c
               .
               p.
            
             5.
             
               six
               Less
               .
               p.
            
             56.
             
          
           
             b
             Lev.
             part
             .
             2.
             p.
             190.
             
             &
             Hum.
             Nat.
             p.
             134
             
          
           
             c
             D.
             
               Corp.
               part
            
             2.
             p.
             78
             ,
             79.
             
          
           
             d
             
               Iupiter
               est
               quodcunque
               ,
               vides
               quoc●nque
               mov●●s
               .
            
          
           
             a
             Lev.
             p.
             3.
             
               &c.
               
               &
               .
               part
            
             .
             4.
             p.
             352.
             &c.
             
          
           
             b
             Lev.
             part
             .
             4.
             p.
             359.
             to
             366.
             
          
           
             c
             Athenag
             .
             
               Leg.
               pro
               Christian.
               p.
            
             14.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             d
             H.
             
               consid
               .
               p.
            
             62.63
             .
          
           
             a
             Lev.
             p●rt
             .
             2.
             p.
             
          
           
             b
             Ibid.
             
          
           
             c
             F.B.
             
               Ep.
               to
            
             Humna●
             .
          
           
             d
             H.
             
               Consid
               .
               p.
            
             32
             ,
             33.
             
          
           
             a
             S●xr
             .
             Emp.
             
               Pyr.
               upp
               .
               l.
            
             3.
             c.
             17.
             p.
             13●
             .
          
           
             b
             
               De
               Corp.
               pa●t
            
             .
             2.
             c.
             8.
             p.
             79.
             
          
           
             c
             Luke
             24
             39.
             
          
           
             d
             Ign.
             
               Ep.
               ed.
            
             Vess
             .
             p.
             3.
             
          
           
             e
             
               He
               pref●c●th
               to
               th●m
               by
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               he
               said
               unto
               them
               ,
               not
               adding
               ,
               to
               this
               purpose
               ,
            
          
           
             a
             J●st
             .
             M●r●
             .
             
               op
               .
               p
            
             219.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             c
             Plat.
             
               Pol.
               Ed.
               Fir.
               p.
            
             182.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Soc●
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             d
             
               More
               Nerochim
               ,
               part
            
             .
             2.
             c.
             6.
             p.
             200.
             
          
           
             e
             Arist
             
               de
               An.
               l.
            
             2.
             c.
             1.
             
          
           
             f
             Ar.
             
               de
               Coelo
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             g
             Mr.
             H.
             
               Cons.
               p.
            
             37.
             
          
           
             a
             Athen.
             
               Leg.
               p.
            
             5.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             b
             Ath.
             p.
             9.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             c
             Theoph.
             Antioch
             .
             l
             2
             p
             81.
             
          
           
             d
             
               Obj.
               &
               Resp.
            
             3.
             p.
             103.
             
             
               R●●p
               .
               ad
               Obj.
            
             12.
             
             
               M●ro●que
               m●
               nullam
               hacte●●s
               rectam
               ●llationem
               in
               ●is
               objectioui●us
               invenisse
               .
            
          
           
             e
             Tat.
             Assyr
             .
             p.
             162.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             f
             Eus
             
               dem
               .
               Evang.
               l.
            
             3.
             p.
             69.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             g
             Ath.
             cont
             .
             Sab.
             
               gr●g
               .
               tom
            
             .
             1.
             p.
             660.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             h
             Ap.
             Sandit
             
               interp
               .
               Parad.
               in
               ●
               c.
            
             4
             .
             2●
             .
             p.
             197.
             
          
           
             i
             I●en
             .
             l.
             3.
             c.
             23.
             p.
             290.
             
          
           
             a
             
               Lib.
               &
               Nec
               .
               p.
            
             6.
             
          
           
             b
             Mr.
             H.
             
               Consid.
               p.
            
             37
             ,
             38.
             
          
           
             c
             Te●tul
             .
             
               de
               An.
               c.
            
             7.
             p.
             268.
             
          
           
             d
             Tert.
             advers
             Herm.
             c.
             35
             p.
             246.
             
          
           
             a
             Hum.
             Nat.
             p.
             1●8
             .
          
           
             b
             Hum.
             Nat.
             p.
             135
             
          
           
             c
             Lev.
             c.
             4.
             p
             17.
             
          
           
             d
             Obj●ct
             .
             9
             p.
             100.
             
             
               Subst●ntia
               est
               materia
               subjecta
               accid●nlibus
               ,
               &
               mutationibus
               .
            
          
           
             e
             Lev.
             c
             5.
             p.
             19.
             
          
           
             f
             Lev.
             c.
             12
             p.
             53.
             
          
           
             g
             Lev.
             c.
             34.
             p.
             207.
             
          
           
             h
             Lev.
             c.
             34.
             p.
             214.
             
          
           
             a
             Hum.
             Na●
             p.
             2.
             ●●
             
          
           
             b
             S●et●n
             .
             
               de
               〈◊〉
               G●amm●●
               .
               p.
            
             23.
             in
             M.
             ●
             M.
             
               T
               is
               eni●
               Caesar
               〈…〉
               Ve●bis
               seem●th
               t●●
               be●●er
               ●●●ding
               .
            
          
           
             
               M●
               .
               H.
               ●o●s
               p
            
             33.
             
          
           
             d
             
               Resp.
               tertiae
               p.
            
             94.
             
             
               Sub
               ratione
               substantiae
               vele●iam
               si
               lubet
               ,
               sub
               ratione
               materiae
               nempe
               Metaphysicae
               .
            
          
           
             a
             Ar.
             ●
             .
             8.
             
             
               M●t
               c.
            
             6.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             b
             
               ●nver
               .
               Or.
            
             8
             l.
             3.
             p.
             203.
             
          
           
             c
             
               Vide
               A●min
               Ex.
               Thes.
               Gom.
               p.
            
             159.
             
             
               &
               Goma●
               .
               Tom.
            
             3.
             
             Disp.
             9.
             
          
           
             d
             Lev.
             part
             .
             2.
             p.
             190.
             
          
           
             e
             Hum.
             Nat.
             p.
             132.
             
          
           
             f
             Lev.
             c.
             34
             p.
             208.
             
          
           
             S.
             Lev.
             p.
             53.
             
               &
               p.
            
             371.
             
             &
             Hum.
             Nat.
             p.
             134
             &
             H.
             
               cons.
               p.
            
             31.
             
          
           
             b
             
               Verbi●
               quidem
               ponunt
               rei●sa
               tollunt
               Deos
               .
            
          
           
             c
             Hum.
             Nat.
             p.
             133.
             
             
               Obj.
               ●
               .
               p.
            
             97.
             
             Lev.
             c.
             11.
             p.
             51.
             
          
           
             d
             
               More
               Nev.
               c.
            
             59.
             part
             .
             1.
             p.
             98
             99.
             
          
           
             e
             
               Lib.
               nece●●
               .
               p.
            
             21.
             
          
           
             f
             Isa.
             5.3
             ,
             4.
             
          
           
             g
             Ezek.
             18.25
             ,
             29.
             
          
           
             h
             Mr.
             H.
             
               Cons.
               p.
            
             31.
             
          
           
             i
             Hobbii
             Obj.
             5.
             p.
             97
             
          
           
             k
             Obj.
             11.
             p.
             10●
             .
          
           
             l
             
               Lev.
               c.
            
             3.
             p.
             11.
             
          
           
             a
             
               See
               Lev.
               c.
            
             4.
             p.
             15.
             
          
           
             b
             
               Ep.
               to
            
             R.
             
               before
               Phylos
               .
               E●say
            
             .
          
           
             c
             Plat.
             
               Po●●●
               .
               p.
            
             1●1
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             d
             Cl●m
             .
             Al.
             
               Adm.
               ad
               G●nt
               p.
            
             34
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             a
             
               De
               Corp.
               c.
            
             7.
             p.
             ●7
             .
          
           
             b
             
               De
               Corp.
               p.
            
             68.
             
          
           
             c
             
               De
               Co●p
               .
               ib.
               Sect
            
             2.
             
          
           
             d
             
               Ib
               c.
            
             8
             p.
             77.
             
          
           
             e
             
               Ib.
               p.
            
             79.
             
             Sect.
             9.
             
          
           
             f
             P.
             83.
             
             Sect.
             19.
             
          
           
             a
             Ad
             Ant.
             l.
             2
             p.
             81.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             b
             Te●t
             .
             adv
             .
             Prax.
             p.
             ●03
             .
             a.
             &c.
             
          
           
             c
             Arn.
             l.
             1.
             p.
             17.
             
          
           
             a
             
               Lev.
               c.
            
             5.
             p.
             21.
             
          
           
             b
             
               Lev.
               c.
            
             42
             p.
             268
             ,
             269
             
          
           
             c
             
               Lev.
               c.
            
             16.
             p.
             82.
             
          
           
             d
             
               It
               is
               pl●in
               from
               Lev.
               p.
            
             210
             214
             215.
             
               that
               he
               means
               not
               a
               person
               by
               the
               H.
               G.
               but
               zeal
               .
               The
               voice
               of
               God
               in
               a
               dream
               .
               Gifts
               ;
               the
               power
               of
               God
               working
               by
               causes
               to
               us
               unknown
               .
            
          
           
             e
             
               Lev.
               c.
            
             33
             ●
             .
             204
             ,
             205
             
          
           
             f
             
               Lev.
               p.
            
             266.
             
          
           
             a
             
               Lev.
               c.
            
             42.
             p.
             26●
             .
          
           
             b
             
               Lev.
               ●
            
             .
             41
             p.
             266.
             
          
           
             c
             Ann●
             1650.
             
          
           
             d
             
               Lev.
               p.
            
             238.
             
             &
             H.
             
               Cons.
               p.
            
             ●●
             .
          
           
             e
             
               Lev.
               p.
            
             ●61
             .
             c.
             45.
             
             
               O●
               S●viou●
               was
               a
               m●n
               ,
               whom
               w●
               also
               believe
               to
               be
               G●d
               imm●r●al
               .
            
          
           
             f
             Sandius
             in
             Enuel
             .
             
               H●st
               Ecc.
               l.
            
             10.
             p.
             229.
             
          
           
             g
             G.
             Enj●d
             .
             
               cont
               .
               Trin.
               p.
            
             2.
             
          
           
             a
             
               Lev.
               c.
            
             1●
             p.
             89.
             
          
           
             b
             Hebr.
             1●5
             
          
           
             c
             M●tth
             .
             3
             15
             
          
           
             d
             ●ust
             .
             Matt.
             
               Dial.
               cum
            
             Tryph.
             p.
             316.
             
               &
               p.
            
             331.
             
          
           
             e
             Lev
             c.
             32
             p.
             195.
             
          
           
             e
             
               De
               Corp.
               c.
            
             26.
             p.
             306
             ,
             307.
             
             Sect.
             1.
             
          
           
             f
             
               De
               Corp.
               c.
            
             8.
             p.
             84
             Sect.
             ●0
             .
          
           
             g
             O●j
             .
             10.
             p.
             ●01
             .
          
           
             h
             
               De
               Corp.
               p.
            
             84.
             ib.
             
          
           
             i
             
               Enis
               .
               Ded.
               before
               six
               Less
               .
               p.
            
             3.
             
          
           
             k
             Lev.
             c.
             11.
             p.
             51.
             
          
           
             l
             
               De
               Corp.
               c
            
             26.
             p.
             307
             
          
           
             m
             
               De
               Corp.
               c.
            
             26
             p.
             307
             
          
           
             n
             Hum.
             Nat.
             p.
             13.
             
             Lev.
             c.
             12.
             
             ●3
             .
          
           
             o
             
               Cum
               i●
               rerum
               naturâ
               duo
               sint
               quaerenda
               ,
               unum
               ,
               quae
               materia
               sit
               ex
               quâ
               quaeque
               res
               efficiatur
               ;
               alterum
               ,
               quoe
               vis
               sit
               ,
               quae
               quidque
               efficiat
               ;
               de
               materi●
               disseruerunt
               Epicurei
               ;
               vim
               &
               causa●
               efficiendi
               reliquerunt
            
          
           
             p
             
               De
               Corp.
               p.
            
             307.
             
          
           
             q
             ●p
             Hotting
             
               Bib●i-O●ient
               .
               p.
            
             10●
             ,
             109.
             
          
           
             r
             H.
             
               Consid
               .
               p.
            
             36.
             
          
           
             s
             
               H.
               Cons.
               p.
            
             34.
             
          
           
             t
             
               H.
               Cons.
               p.
            
             36.
             
          
           
             u
             P.
             2
             9.
             
             Sect.
             35.
             
             
               Senatus
               of
               ●icium
               est
               ,
               consilio
               Civitatem
               juvare
               ,
               Magistratus
               officium
               est
               ,
               operâ
               &
               diligentiâ
               consequi
               voluntatem
               Senatus
               .
            
          
           
             x
             
               De
               Linguâ
               Lat.
               l.
            
             4.
             p.
             15.
             
             Sect.
             14.
             
          
           
             y
             Cic.
             l.
             3.
             
               de
               Leg.
               p.
            
             1●04
             .
          
           
             z
             Cic
             ▪
             
          
           
             a
             
               De
               Verb
               fig.
               p.
            
             308.
             
          
           
             b
             
               Tert.
               adv
               .
               Hermog
               .
               p.
            
             240.
             
             Sect.
             19.
             
          
           
             c
             Ephes.
             2.2
             .
             
               see
               Rev.
            
             1.5
             .
          
           
             d
             Lev.
             p.
             89
             
               Man
               ▪
               or
               Assembly
               of
               m●n
               ,
               having
               the
               Sovereignty
               .
            
          
           
             e
             Hugo
             Grot.
             
               de
               Imp.
               sum
               Pot.
               circae
               sacra
               .
               p.
            
             2.
             c.
             1.
             
          
           
             f
             
               V.
               de
               Obj.
            
             5.
             p.
             97
             
               in
               conclus
            
             .
          
           
             g
             Obj.
             10.
             p
             101.
             
             
               De
               Corp.
               c.
            
             26.
             p.
             307.
             
             
               Whether
               we
               suppose
               the
               World
               to
               be
               finite
               ,
               or
               infinite
               ,
               no
               absurdity
               w●ll
               follow
               .
            
          
           
             h
             
               Mirab.
               Pecci
               .
               p.
            
             8.
             
             
               Laudamusque
               tu●s
               ,
               Aeterne
               G●ometer
               ,
               A●tes
               .
            
          
           
             i
             Gass.
             
               in
               l
            
             10
             Diog.
             Laert.
             p.
             696.
             
          
           
             k
             D.
             Lower
             
               de
               Motu
               cordis
               .
               p.
            
             2
             ,
             3.
             
          
           
             l
             Gass.
             
               ubi
               sup●à
               .
               I
               nunc
               ,
               &
               dic
               ●asu
               id
               sactum
               ,
               quod
               non
               potuit
               sapientius
               sieri
               .
            
          
           
             a
             
               De
               Ho●
               .
               c.
            
             1
             p
             4.
             
          
           
             b
             
               Answ.
               to
               Pref.
               to
            
             Gondibert
             p.
             87.
             
          
           
             c
             
               Lev.
               c.
            
             34
             p.
             214.
             
          
           
             d
             
               Lev
               c.
            
             34
             p.
             207.
             
          
           
             e
             
               Lev.
               c.
            
             12
             p.
             53.
             
          
           
             f
             
               Hum.
               na●
               .
               c.
            
             11.
             p.
             13●●39
             .
          
           
             g
             
               Hum.
               nat
               .
               p.
            
             138.
             
             Sect.
             5.
             
          
           
             h
             
               Lev.
               c
            
             34
             p.
             211
             ,
             212
             
          
           
             a
             
               Hum.
               nat
               .
               p.
            
             136.
             
          
           
             b
             
               Lev.
               c.
            
             6.
             p.
             26.
             
          
           
             a
             Card.
             
               d●
               vitâ
               prop.
               c.
            
             47
             p.
             262.
             
          
           
             b
             Thuan
             ▪
             
               ad
               Ann.
            
             1576.
             p.
             136.
             
          
           
             a
             
               Lev.
               p.
            
             54.
             
          
           
             b
             
               L●v.
               c.
            
             12.
             p.
             56.
             
          
           
             c
             
               Ibid
               more
               at
               la●ge
            
             .
          
           
             d
             See
             Thucyd
             .
             p.
             68
             ,
             77
             ,
             82
             ,
             113
             ,
             &c.
             
          
           
             e
             H●rod
             .
             Clio.
             p.
             39.
             
          
           
             f
             
               Lev.
               c.
            
             12.
             p.
             59.
             
          
           
             g
             Jul.
             
               Ap●st
               .
               op
               .
               p.
            
             181.
             
             Epist.
             38.
             
          
           
             a
             Cent.
             2.
             p.
             20
             Quart.
             51.
             
             
               Le
               sang
               du
               juste
               á
            
             Londres
             
               fera
               faute
               ,
               Bruslez
               par
               foudres
               de
               vingt
               trois
               les
               ●tx
               ,
            
             &c.
             
          
           
             b
             
               Lev.
               c.
            
             2
             ▪
             p.
             7.
             
          
           
             c
             
               Dram.
               Poes
               .
               p.
            
             4.
             
          
           
             d
             1
             Ja.
             c
             12.
             
          
           
             e
             
               Lev.
               c.
            
             19
             p.
             101.
             
          
           
             a
             
               See
               Episcop
               .
               Iust.
               Th●ol
               .
               l
            
             4.
             c.
             2.
             p.
             347.
             
          
           
             b
             
               See
               Dan.
            
             7
             10.
             
             Ps.
             34
             7.
             
             Ps.
             68.17
             .
             Ps.
             91.11
             ,
             12.
             
               comp
               .
               with
               Mat.
            
             4.6
             .
             
               &
               Luk
            
             4.10
             .
          
           
             c
             
               Lev.
               c.
            
             34
             p.
             212.
             
          
           
             d
             Gen.
             19.
             
          
           
             e
             
               Lev
               c.
            
             36
             p.
             227.
             
          
           
             f
             
               Lev.
               c.
            
             45.
             p.
             354.
             
          
           
             g
             Heb
             2.18
             .
          
           
             h
             
               In
               delic
               .
               Evang.
            
             
          
           
             i
             See
             Deut.
             22
             ▪
             8.
             
          
           
             k
             Lev.
             ib.
             —
             .
             
               No
               Mo●ntain
               high
               enough
               to
               shew
               him
               one
               whole
               Hemisphere
            
          
           
             a
             Mr.
             
               Mede
               book
            
             1.
             s.
             37
             ,
             38
             ,
             39.
             fol.
             
          
           
             b
             
               s.
               Mat.
            
             8
             28
             ,
             to
             32.
             
          
           
             c
             Mat.
             1●
             ▪
             26
             ;
          
           
             d
             
               Episcop
               .
               Inst.
               Theol.
               p.
            
             347.
             
          
           
             e
             Luk.
             24
             ▪
             33
             ,
             34.
             
          
           
             a
             Act.
             12.9
             
               And
               he
               went
               out
               and
               followed
               him
               ,
               and
               wist
               not
               that
               it
               was
               true
               which
               was
               done
               by
               the
               Angel
               ;
               but
               thought
               he
               saw
               a
               visiou
               .
            
          
           
             b
             
               L●v.
               c.
            
             34
             p.
             214.
             
          
           
             
               ●ev
               .
               p.
            
             211
             
          
           
             d
             Col.
             1.15
             16.
             
          
           
             e
             Ephes.
             1
             ▪
             20
             ,
             21.
             
               comp
               .
               with
               Hebr.
            
             1.3
             ,
             4
             ,
             
               &c.
               to
               the
               end
            
             .
          
           
             f
             Col.
             1.20
             
          
           
             a
             
               Crell
               .
               com
               .
               in
               Ep.
               ad
               Col.
               p.
            
             528.
             
          
           
             b
             
               Gr●t
               .
               in
            
             1.
             
             Ephes.
             10.
             
             
               Certe
               ut
               pleraque
               Epistolae
               ad
               Coloss.
               cum
               bâc
               Epist.
               congruant
               ,
               ita
               &
               l●cur
               iste
            
             (
             Col.
             1
             .
             1●
             .
             )
             
               bu●c
               incem
               adferre
               &
               vicissim
               ab
               eo
               lucem
               mutuari
               videtur
               .
            
          
           
             c
             
               Iren.
               l.
            
             1.
             c.
             1.
             p.
             16.
             
          
           
             d
             Object
             .
             5.
             p.
             ●7
             .
          
           
             e
             Credens
             .
             elegantly
             .
          
           
             f
             Imponimus
             ,
             elegantly
             .
          
           
             a
             Mr.
             
               Cowl●y
               ,
               p.
            
             36
             ,
             37.
             
          
           
             b
             
               Lev.
               c.
            
             34
             p.
             210.
             
          
           
             c
             
               Versteg
               .
               Ant.
               &
               Prop.
               of
               the
               Anc.
               English
               Tongue
               ,
               p.
            
             220.
             
          
           
             d
             Mr.
             
               H.
               S●gmai
               .
               p.
            
             14.
             
          
           
             a
             
               Concl●s
               .
               of
               Mr.
               H.
               of
               lib.
               &
               necess
               .
               p.
            
             80
             
          
        
         
           Notes for div A64353-e20660
           
             b
             
               Leviat
               :
               cap.
            
             46.
             p.
             373.
             
             
               Soul
               or
               Life
            
             .
          
           
             c
             
               Lev.
               p.
            
             29
             
          
           
             d
             
               Lev.
               p.
            
             1.
             
          
           
             a
             Obj.
             4.
             p.
             96.
             
          
           
             b
             
               Leviat
               .
               c.
            
             44.
             pag.
             339
             ,
             340.
             
          
           
             a
             See
             
               Maimon
               .
               more
               ,
               Nev.
               pa.
            
             1.
             c.
             41.
             pag.
             59.
             
          
           
             b
             Psalm
             105.22
             .
             
               &
               Psal.
            
             27
             1●
             .
             See
             Ier.
             8.15
             .
             Iudg.
             1.10.16
             ,
             &c.
             
          
           
             c
             
               Lev.
               c.
            
             44
             p.
             340.
             
          
           
             d
             Mat.
             10.28
             .
          
           
             a
             
               Lev.
               p.
            
             3●
             
          
           
             b
             
               Ar.
               de
               An.
               l.
            
             3.
             c.
             2.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             c
             
               A
               Leyde
            
             ,
             1637.
             
               la
               Diopt.
               p.
            
             5
             ,
             
               &c.
               les
               Meteor
               .
               Disc.
               prem
               .
               p.
            
             161
             162.
             
          
           
             d
             
               Hum.
               nat
               .
               p.
            
             11
             ,
             &c.
             
          
           
             a
             
               Meteor
               ▪
               c.
            
             8.
             p.
             28●
             .
             to
             285.
             
          
           
             b
             
               De
               A●
               .
               l.
            
             3.
             c.
             8.
             
          
           
             a
             
               De
               corp
               .
               c.
            
             25.
             pag.
             292.
             
          
           
             c
             
               De
               corp
               .
               p.
            
             ●93
             .
          
           
             a
             
               Lev.
               p.
            
             3.
             
          
           
             b
             
               Se●
               de
               Corp.
               p.
            
             15
             ▪
             
               Lev.
               p.
            
             4.
             
          
           
             c
             
               De
               Corp.
               c.
            
             8.
             
             Art.
             10.
             
               &
               also
               p.
            
             150.
             
               de
               Corp.
            
             
          
           
             a
             
               Hum.
               nat
               p.
            
             ●4
             .
             The
             Interior
             Coat
             of
             the
             Eye
             is
             nothing
             else
             ,
             but
             a
             piece
             of
             the
             Optick-nerve
             ;
             &
             therefore
             the
             Motion
             is
             still
             thereby
             continued
             into
             the
             Brain
             ;
             &
             by
             resistance
             or
             re-action
             o●
             the
             Brain
             ,
             is
             also
             a
             rebound
             into
             the
             Optick
             ▪
             nerve
             again
             ,
             which
             we
             not
             conceiving
             it
             as
             such
             ,
             call
             Light.
             
          
           
             b
             
               Hum.
               ●at
               .
               p.
            
             13.
             
          
           
             a
             
               De
               corp
               .
               c.
            
             25.
             p.
             290.
             
          
           
             a
             
               De
               corp
               .
               c.
            
             25.
             p.
             291.
             
             S.
             1.
             
          
           
             a
             
               Lev.
               p.
            
             10
             
          
           
             a
             Raim
             .
             Mart.
             
               pug
               ▪
               ●idei
               .
               par
            
             .
             1
             c.
             4.
             p.
             165
             
               Ipsu
               ●sse
               illum
               quoque
               nunc
               ,
               qui
               fuit
               tunc
               ,
               est
               ●ir●nissima
               mentis
               ejus
               conceptio
               :
               bujusmodi
               ergo
               essentia
               ejus
               non
               est
               complexio
               ,
               quae
               ab
               ill●
               tempore
               forsitan
               est
               plus
               quam
               millesies
               permutata
               .
            
          
           
             b
             
               De
               Corp.
               c.
            
             25
             S.
             10
             p.
             301.
             
          
           
             b
             
               Ibid
               ad
               init
            
             .
          
           
             c
             
               Hum.
               nat
               .
               c.
            
             7.
             p.
             69.
             
          
           
             d
             
               Lev.
               p.
            
             25
             ●
             .
             6.
             
          
           
             a
             Medit.
             6.
             p.
             36.
             
          
           
             a
             
               Hum.
               nat
               .
               p.
            
             48
             ,
             49.
             
          
           
             a
             
               Ep.
               ded
            
             .
             before
             6.
             
             
               Less
               .
               p.
            
             4.
             
             D.
             W's
             .
             
               Treatises
               de
               Aug.
               Cont
               &
               Arith
               Infin
            
             I
             have
             in
             two
             or
             three
             leaves
             wholly
             and
             clearly
             con●uted
             .
          
           
             b
             Mr.
             H.
             
               Consid.
               p.
            
             60.
             
          
           
             c
             O●j
             .
             4.
             p.
             96.
             
          
           
             a
             
               Hum.
               nat
               .
               p.
            
             49.
             
          
           
             b
             
               Lev.
               c.
            
             5.
             p.
             18.
             
          
           
             c
             Resp.
             3.
             p.
             96.
             
          
           
             d
             
               Lev.
               c.
            
             4.
             p.
             16.
             
          
           
             g
             
               Hum.
               nat
               .
               p.
            
             46.
             
          
           
             a
             
               Lev.
               p.
            
             12
             
               in
               the
               end
               ,
               &
               p.
            
             14.
             
          
           
             b
             
               Ep.
               ded
               .
               bef
            
             .
             ●
             Less
             .
          
           
             a
             
               Libert
               .
               &
               Nece
               .
               p.
            
             61
             
          
           
             b
             
               Phil.
               nat
               :
               p.
            
             478.
             
          
           
             c
             
               I.
               Lyps
               .
               Phys.
               Stoi
               .
               l.
            
             1.
             p.
             28.
             
          
           
             a
             
               Libert
               .
               &
               Necess
               .
               p.
            
             17
             ,
             18.
             
          
           
             b
             
               Liber
               .
               &
               Nec
               .
               p.
            
             61
             ,
             &
             62.
             
          
           
             a
             Bishop
             
               Taylor
               's
               Fun.
               Ser.
            
             on
             Bishop
             
               Bramhall
               ,
               p.
            
             55
             ,
             56.
             
          
           
             b
             
               Liber
               .
               &
               Necess
               .
               p.
            
             5.
             
          
           
             a
             
               Lib.
               &
               Nec
               .
               p.
            
             64.
             
          
           
             b
             See
             
               Hu.
               Nat.
               p.
            
             124
             
          
           
             a
             
               Lib.
               &
               Ne●
               .
               p.
            
             16.
             
          
           
             b
             
               Lib.
               &
               Nec
               .
               p.
            
             15.
             
          
           
             c
             
               Eev
               .
               c.
            
             21
             p.
             108.
             
          
           
             a
             
               Liber
               .
               &
               Nec
               .
               p.
            
             24.
             
          
           
             b
             
               Hi
               Cons.
               p.
            
             46
             ,
             47.
             
             Nor
             can
             the
             clamor
             of
             my
             Adversaries
             make
             me
             think
             my self
             ,
             a
             worse
             Christian
             than
             the
             best
             of
             them
             .
          
           
             a
             
               Quis
               non
               clame●
               stultum
               esse
               praecep●ta
               dare
               ei
               ,
               c●i
               librum
               non
               est
               quod
               pracipitur
               facere
               .
               Et
               iniquum
               esse
               ●um
               damnare
               ,
               cui
               n●n
               fuit
               potestas
               jussa
               complere
               ?
            
          
           
             b
             
               Lev.
               cap.
            
             21.
             p.
             108.
             
          
           
             a
             Lev.
             ib.
             
          
           
             b
             See
             
               Heinsii
               .
               Exer.
               Sac.
               p.
            
             227
             
          
           
             c
             6
             
               Less
               .
               p.
            
             64.
             
          
           
             a
             
               L.
               &
               N.
               p.
            
             22.23
             .
          
           
             b
             See
             
               Lev.
               p.
            
             108.
             
          
           
             a
             
               Suidas
               in
               Nicon
            
             .
          
           
             b
             
               Lib.
               Nec
               .
               p.
            
             66.
             
          
           
             c
             
               Lib.
               Nec
               .
               p.
            
             41
             ,
             42.
             
          
           
             d
             
               Lib.
               &
               Nec
               .
               p.
            
             27
             ,
             28.
             
          
           
             e
             See
             
               Lib.
               &
               Necess
               .
               p.
            
             42.
             
          
           
             f
             See
             
               L.
               &
               Nec
               .
               p.
            
             17.
             
          
           
             a
             
               Lib.
               &
               N.
               p.
            
             71
             ,
             72.
             
          
           
             b
             
               Lib.
               &
               Nec
               .
               p.
            
             29.
             
          
           
             c
             
               L.
               &
               N.
               p.
            
             30.
             
          
           
             *
             
               Mosaic
               .
               &
               Roman
               .
               Leg.
               Collat.
               Tit.
            
             12.
             p.
             37.
             
          
           
             a
             
               L.
               i.
               ff
               .
               s●
               Quadrup
               .
               S.
            
             1.
             
          
           
             b
             
               Lib.
               &
               Nec
               .
               p.
            
             30.
             
          
           
             *
             See
             
               Descartes
               in
            
             2.
             
               vol.
               Epist.
               lat
               .
               p.
            
             6
             ,
             7.
             &c.
             
          
           
             c
             
               Lib.
               &
               Nec
               .
               p.
            
             10
             ,
             11
             ,
             12.
             
          
           
             a
             
               Lib.
               &
               Nec
               .
               p.
            
             48.
             
          
           
             b
             
               L.
               &
               N.
               p.
            
             34.
             
          
           
             c
             
               Lev.
               c.
            
             21.
             p.
             ●08
             .
          
           
             a
             
               Lib.
               &
               Nec
               .
               p.
            
             79
             ,
             80.
             
          
           
             a
             
               Lib.
               &
               Nec
               .
               p.
            
             16.
             
          
           
             a
             
               Lib.
               &
               Ne
            
             ,
             72
             ,
             73.
             
          
           
             a
             
               L.
               &
               N.
               p.
            
             16.
             
          
           
             b
             
               Leviath
               .
               p.
            
             108.
             
          
           
             a
             
               Lib.
               &
               Nec
               .
               p.
            
             73.
             
          
           
             b
             L.
             &
             N.
             p.
             76
             ,
             77.
             
          
           
             a
             
               Leviath
               .
               c.
            
             6.
             p.
             2●
             .
          
           
             a
             
               Leviath
               .
               c.
            
             14.
             p.
             64.
             
          
           
             b
             
               De
               Cive
               .
               c.
            
             1.
             p.
             11.
             
             
               Iuris
               naturalis
               fundamentum
               primum
               est
               ,
               ut
               quisque
               vitum
               &
               membra
               sua
               ,
               quantum
               potest
               tueatur
               .
            
          
           
             *
             
               Leviat
               :
               p.
            
             64.
             they
             that
             speak
             of
             this
             Subject
             use
             to
             con●ound
             Ius
             and
             Lex
             .
          
           
             c
             
               Lauren.
               Vall.
               Elegant
               .
               l.
            
             4.
             c.
             48.
             p.
             
          
           
             a
             
               Lev
               c.
            
             15
             p.
             80.
             lin
             .
             8
             &c.
             
          
           
             b
             
               Ibid.
               line
            
             17
             ,
             &c.
             
          
           
             c
             
               De
               Cive
               .
               p.
            
             11.
             
               fertur
               unusquisque
               &c.
            
             
          
           
             d
             
               Leviath
               .
               c.
            
             13
             p.
             62.
             
          
           
             a
             
               Lev.
               c.
            
             13
             p.
             60
             ,
             to
             63.
             
               more
               at
               large
            
             .
          
           
             a
             
               Dr.
               Rs.
               Pref.
               to
               Sir
               F.
               B.
               nat
               .
               Hist.
               
            
          
           
             a
             
               Leviath
               .
               c.
            
             22.
             p.
             121
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             c
             
               Cicero
               de
               Offic.
               l.
            
             1.
             
             S.
             17.
             
               op
               p.
            
             1217.
             
             
               Principium
               urbis
               &
               quasi
               Seminarium
               Reipublicae
               .
            
          
           
             d
             
               ●ucret
               .
               Crescebant
               uteri
               terrae
               radicibus
               apti
               ,
               &c.
               
            
          
           
             a
             
               Gassend
               .
               Phil.
               Epi●
               .
               Synt.
               c.
            
             26.
             
               de
               Orig.
               Juris
               ,
               p
            
             238
             ,
             239.
             
          
           
             b
             
               Leviath
               .
               c.
            
             13.
             p.
             63.
             
          
           
             c
             
               Iust.
               Hist.
               l.
            
             2
             :
             p.
             18
             ,
             19.
             
          
           
             a
             See
             
               Martyr
               .
               Legat.
               Babylon
               .
               l.
            
             3.
             p.
             81.
             
          
           
             b
             
               De
               Cive
               .
               c.
            
             1.
             p.
             14.
             
          
           
             c
             
               Ibid.
               Potestas
               ,
               not
               potentia
            
             .
          
           
             a
             
               Leviath
               .
               p.
            
             63.
             
          
           
             b
             See
             
               Lev
               :
               p.
            
             110.
             
          
           
             c
             
               Vide
               Grotij
               Prolegom
            
             .
          
           
             d
             
               Si
               qua
               foret
               tellus
               quae
               fulvum
               mitt●●●t
               aurum
               bos●is
               erat
               .
            
          
           
             e
             
               Lev.
               c.
            
             20
             p.
             105.
             
          
           
             a
             
               De
               Cive
               .
               c.
            
             14.
             pag.
             250.
             
          
           
             a
             
               Ap.
               Sim.
               plic
               .
               Com.
               in
               Epictet
               .
               Ench.
               pag.
            
             200.
             
             
               Ed.
               Cant.
            
             
          
           
             b
             
               De
               Cive
               .
               c.
            
             1.
             p●
             13.
             
               in
               Annot.
            
             
          
           
             c
             
               De
               Cive
               .
               p.
            
             14.
             
          
           
             d
             25
             Hen.
             8.
             c.
             6.5
             .
             
               Eliz.
               c.
            
             17.
             
          
           
             a
             
               Cibisogna
               essere
               spet●atori
               dell
               '
               altrui
               morte
               ,
               O
               spettacolo
               delta
               nostra
               .
            
          
           
             a
             Ael●l
             .
             6.
             
               var.
               Hist.
               ap
               .
               Grot.
               de
               Iur.
               bel
               .
               &
               pa.
               p.
            
             464.
             
          
           
             a
             
               Leviath
               .
               p.
            
             18
             ,
             19.
             
          
           
             b
             See
             
               L●v.
               p.
            
             79
             ,
             80.
             
          
           
             a
             
               Aristo●
               .
               de
               mor.
               l.
            
             5
             c.
             10.
             p.
             84
             
          
           
             b
             
               Liber
               .
               &
               Nec
               .
               p.
            
             24.
             
          
           
             c
             
               Ib.
               p.
            
             22.
             
          
           
             d
             
               Ib.
               p.
            
             42.
             
          
           
             e
             
               Curcell
               .
               de
               Iure
               Dei
               in
               Creat
               .
               innocent
               .
               p.
            
             5.
             &c.
             
          
           
             f
             
               Ap.
               Grot.
               de
               Iu.
               bel
               .
               in
               Prolog
               .
            
          
           
             a
             See
             Hum.
             Nat.
             p.
             89.
             
          
           
             b
             Wisd.
             2
             .
             2-3
             10.11
             
          
           
             c
             
               ●ee
               de
            
             Civ●
             .
             c.
             2-3
             .
             p.
             18
             ,
             36.
             and
             Lev.
             c.
             14
             ,
             15.
             p.
             64
             ,
             &c.
             
          
           
             d
             Lev.
             p
             78
             
          
           
             e
             Lev.
             p.
             79
             
          
           
             a
             Lev.
             p.
             61.
             
          
           
             a
             Lord
             Bacon
             in
             H.
             7.
             p.
             13.
             
          
           
             b
             Lev.
             p.
             73
             
          
           
             a
             1652.
             
             P.
             31.
             
               cited
               by
               the
               Learned
               A.
               of
               the
            
             F.
             D.
             
               in
               Append.
               p.
            
             123
             ▪
             
               Those
               Christians
               who
               lived
               under
               the
               Heathenish
               Emperours
               ,
               but
               wanted
               strength
               to
               defend
               themselves
               ,
               were
               by
               that
               Precept
            
             (
             Rom.
             13.1
             .
             )
             
               obliged
               to
               sit
               still
               and
               to
               endeavour
               nothing
               against
               those
               that
               had
               the
               sword
               in
               their
               hands
               ,
            
             &c.
             
          
           
             a
             Mr.
             Cowley
             
               in
               his
               Disc.
               of
            
             O.
             C.
             p.
             59.
             
          
           
             b
             ●
             .
             
               Consid
               .
               p.
            
             12.
             
          
           
             c
             Th.
             White
             
               of
               Obed.
               and
               Govern.
            
             17.
             
               ground
               p.
            
             144.
             &c.
             to
             156.
             
               second
               Edit
               .
               published
            
             London
             1655.
             
          
           
             a
             O.
             B.
             
               life
               of
               Bishop
            
             Fisher
             ,
             
               published
               the
               same
               year
               with
               Mr.
            
             Whites
             Book
             London
             ,
             p.
             260
             ,
             &c.
             
          
           
             b
             H.
             
               Cons.
               p.
            
             18.19
             .
          
           
             c
             H.
             
               Consid.
               p.
            
             11.12
             .
          
           
             d
             Bp.
             T.
             
               Fun.
               ser.
               p.
            
             49-50
             .
          
           
             a
             H.
             
               Con.
               p.
            
             43-44
             .
          
           
             b
             Lev.
             c.
             21.
             p.
             114.
             
          
           
             c
             Lev.
             p.
             385.
             
          
           
             d
             
               Members
               secluded
            
             ,
             Feb.
             1.
             1648.
             
             
               Lords
               voted
               down
            
             ,
             Feb.
             6.
             1648.
             
             Lev
             ▪
             pub
             .
             Lo●
             .
             1651.
             
          
           
             a
             
               Lev.
               p.
            
             9.
             
          
           
             b
             H.
             
               Cons.
               p.
            
             19.
             
          
           
             a
             
               Lev.
               p.
            
             390.
             
          
           
             b
             
               De
               Civ
               .
               l.
            
             1.
             c.
             1
             p.
             12.
             
             Sect.
             9.
             
          
           
             c
             
               Lev.
               p.
            
             48.
             
          
           
             a
             
               Memoires
               of
               Q.
            
             E.
             p.
             53.
             
          
           
             b
             
               Lev.
               p.
            
             89
             
               See
               p.
            
             87.
             
          
           
             c
             
               Lev.
               p.
            
             85
             
          
           
             a
             H.
             
               Co●
               .
               p.
            
             7.
             
          
           
             b
             
               Ep
               ▪
               ded
            
             .
             Be●
             .
             d●
             Corpore
             .
          
           
             c
             
               Six
               Less
               .
               p.
            
             56.
             
          
           
             d
             Thucyd.
             l
             6.
             p.
             467.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             e
             
               Lev
               p.
            
             392.
             Review●
          
           
             f
             
               Six
               Less
               .
               p.
            
             62.
             
          
           
             g
             
               Ep.
               ded
            
             .
             bes
             .
             Lev.
             
          
           
             a
             Lev.
             
               p
               ▪
            
             105.
             
          
           
             b
             
               Lev.
               p.
            
             108.109
             .
          
           
             c
             
               ibid.
               &
            
             Lev.
             p.
             90.
             
             ●82
             .
          
           
             d
             Lev.
             p.
             128.
             
               see
               p.
            
             169.
             
          
           
             e
             Lev.
             p.
             95.
             
          
           
             f
             Lev.
             p.
             137.169
             .
          
           
             g
             Lev.
             p.
             143.
             c.
             26.
             
          
           
             h
             Lev.
             p.
             24.
             
          
           
             i
             Lib.
             &
             Nec
             .
             p.
             29.
             
          
           
             k
             L●v.
             p.
             91
             
          
           
             l
             Leviath
             .
             p.
             119
             c
             33
             
          
           
             a
             Lev.
             p.
             102.
             
          
           
             b
             Lev.
             p.
             241.
             
          
           
             c
             Lev.
             p
             90
             De
             Cive
             ,
             c.
             
          
           
             d
             Lev.
             p.
             159.
             
          
           
             e
             Lev.
             p.
             111
             ,
             112-113
             
               See
               p.
            
             69
             o●
             Lev.
             and
             L.
             S.
             Natur●s
             Dowry
             
               in
               Append.
               to
            
             F.D.
             p.
             54
             
          
           
             a
             Dr.
             Hey●ins
             
               Hist.
               of
               the
               Reform
               .
               in
               Q.
            
             M.
             p.
             30
             
          
           
             b
             Lev.
             p.
             200.201
             .
             
               at
               large
            
             .
          
           
             a
             Lev.
             p.
             202.
             
          
           
             b
             Lev.
             ●
             203.
             
             See
             Lev.
             284.
             
          
           
             c
             4
             E●d
             .
             c.
             14.21
             ,
             &c.
             
          
           
             d
             Dan.
             ●
             .
             11
             ,
             1●
             ,
             1●
             .
          
           
             e
             
               De
               Sc●●p
               .
               Eccles.
            
             p.
             22.
             
          
           
             f
             
               Lev.
               p.
            
             ●99
             .
          
           
             g
             
             See
             ●●otting
             .
             
               Thes.
               Philolog
               .
               p.
            
             2●1
             ,
             &c.
             
          
           
             h
             See
             Dr.
             Light-foot's
             Horae
             
               Hebr
               .
               in
            
             S.
             Marc.
             p.
             49
             ,
             50.
             
          
           
             a
             See
             Vo●sin
             
               in
               Proem
            
             .
             Pug.
             
               fid
               .
               p.
            
             103.
             
          
           
             b
             Lev.
             p.
             199.
             c.
             33.
             
          
           
             c
             Lev.
             p.
             ●03
             ,
             204.
             
          
           
             a
             Bin
             ▪
             
               Conc.
               tom
            
             .
             3.
             p.
             663.
             
          
           
             b
             Dr.
             H●m
             .
             Conc.
             Ign●t
             .
             
               Ep.
               p.
            
             4.
             
          
           
             c
             Tert.
             adv
             .
             Marc.
             l
             4.
             p.
             415.
             
          
           
             d
             Ter●
             .
             
               ●b
               .
               p.
            
             14.
             
             B.
             
          
           
             a
             Vide
             Bisciol
             .
             
               Epit.
               Annal
            
             .
             Bar.
             p.
             137.
             
             
               Tradit
               .
               ingens
               numerus
               ;
               sed
               propè
               insi●irus
               ill●rum
               ,
               qui
               mortem
               potius
               ,
            
             &c.
             
          
           
             b
             Jul.
             
               Apost
               .
               Epist.
               p.
            
             195.
             
          
           
             c
             Lev.
             p.
             ●04
             .
          
           
             c
             Lev.
             c.
             42
             p.
             284
             285
             
          
           
             d
             Lev.
             p.
             285.
             
          
           
             a
             G●l
             .
             5.
             
             ●
             ,
             ●
             .
          
           
             b
             Deut.
             18.15.18
             .
             
               comp
               .
               with
            
             .
             Acts
             3.22
             ,
             &c.
             
          
           
             c
             Nemo
             separatim
             Deos
             habesci●
             .
          
           
             d
             1
             Cor.
             6.9
             Ephes.
             5.5
             1
             Cor.
             10.7
             
          
           
             e
             Acts
             17.30
             ,
             31.
             
          
           
             a
             Leviath
             .
             p
             285.
             
          
           
             b
             Heb
             5.9
             .
          
           
             c
             S
             Luke
             16.18
             .
          
           
             d
             See
             Lev.
             p.
             286.
             
          
           
             e
             Ibid.
             
          
           
             a
             
               Lev.
               p.
            
             285.
             
          
           
             b
             
               See
               in
               the
               end
               of
               that
               page
               ,
               and
               p.
            
             286.
             
          
           
             c
             Lev.
             p.
             171.
             
          
           
             d
             Lev.
             p.
             267.
             
          
           
             a
             2
             Chron.
             26.18
             ,
             19
             ,
             &c.
             
          
           
             b
             Lev.
             p.
             125.
             
          
           
             c
             Lev.
             p.
             297.
             
          
           
             d
             Stigm●●●
             p.
             18.
             
          
           
             a
             See
             Just
             weights
             &
             meas
             .
             p.
             25.
             
          
           
             a
             Lev.
             ●
             .
             285.
             
          
           
             John
             3.36
             
          
           
             John
             3.18
             
          
           
             b
             S.
             Marc.
             16.15.16
             .
          
           
             c
             Heb.
             4.11
             .
             &c.
             
          
           
             a
             
               Lev.
               c.
            
             42.
             p.
             286.
             
          
           
             b
             John
             1●
             ▪
             45.48
             .
             ●0
             ▪
             
          
           
             c
             Mat.
             28.18
             .
          
           
             d
             1
             Pet.
             3●
             
          
           
             〈…〉
             
          
           
             e
             
               Lev.
               p.
            
             27●
             .
          
           
             a
             Lev
             c.
             27.
             p.
             152.
             
          
           
             b
             L
             
               viath
               .
               p.
            
             114.
             
          
           
             a
             Heb.
             11.23
             .
          
           
             b
             V.
             35.
             
          
           
             c
             S.
             Mat.
             2
             ●
             &c.
             
          
           
             d
             Ta●ian
             .
             p
             144.
             
          
           
             e
             O●ig
             .
             〈◊〉
             Cels.
             l
             3.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             f
             Lev.
             c.
             45.
             p.
             362.
             
          
           
             a
             Lev.
             p.
             192.
             
          
           
             b
             Lev.
             c.
             42.
             p
             271.
             
          
           
             c
             Ibid.
             
          
           
             d
             Ibid.
             
          
           
             e
             Ib●d
             .
          
           
             2
             Kings
             5.17
             .
          
           
             f
             John
             12●42
             ,
             43.
             
          
           
             g
             Rom.
             10.9
             ,
             10.
             
          
           
             *
             Episcop
             .
             
               Resp.
               ad
            
             64.
             
             
               Quaest.
               p
            
             59
             ,
             60.
             
          
           
             h
             Lev.
             p.
             ●71
             .
          
           
             i
             Ibid.
             
          
           
             a
             S.
             Mat.
             10.23
             ,
             24
             ,
             25.
             
          
           
             b
             Vers.
             20.
             
          
           
             c
             Vers.
             27.
             
          
           
             d
             Vers.
             28.
             
          
           
             e
             Verse●
             29
             ,
             30
             ,
             31.
             
          
           
             f
             Verses
             32
             ,
             33.
             
          
           
             g
             Lev.
             p.
             271
             ,
             272.
             
          
           
             g
             Lev.
             p.
             272.
             
          
           
             a
             Lev.
             p.
             54.
             
          
           
             b
             See
             Mr.
             Mede's
             
               works
               ,
               p.
            
             944.
             
          
           
             c
             See
             Scal.
             de
             Em.
             Temp.
             Proleg
             .
             p.
             18.
             
          
           
             d
             Lev.
             p.
             272.
             
          
           
             a
             Acts
             ●
             .
             19.
             
          
           
             b
             Lev.
             p.
             321
             ,
             c.
             43.
             
          
           
             c
             Lev.
             p.
             322.
             
          
           
             d
             Ibid.
             Sect.
             3.
             
          
           
             e
             Lev.
             p.
             324.
             
          
           
             f
             Lev.
             p.
             ●30
             .
          
           
             g
             Lev.
             p.
             331.
             
          
           
             b
             Lev.
             p.
             238.
             
          
           
             a
             Lev.
             p.
             272.
             c.
             42.
             ●
             
               &
               p.
            
             273.
             
          
           
             b
             Lev.
             p.
             238.
             c.
             38.
             
          
           
             a
             Lev.
             p.
             345.
             
          
           
             b
             Leviath
             .
             p.
             242
             ,
             243
             
          
           
             c
             Lev.
             p.
             345.
             
             Sect.
             1
             
          
           
             d
             St.
             Mat.
             25
             last
             .
          
           
             e
             Lev.
             p.
             345.
             
             Sect.
             last
             .
          
           
             f
             Lev.
             p.
             245.
             c.
             3●
             .
          
           
             g
             S.
             Mark
             9.44
             .
          
           
             h
             S.
             Matt.
             5
             25
             ,
             26.
             
          
           
             i
             Rev.
             20.10
             .
          
           
             k
             Lev.
             p.
             345.
             
          
           
             a
             Lev.
             p.
             187.
             
          
           
             b
             De
             Cive
             c.
             4
             p.
             69.
             
             Sect.
             9.
             
          
           
             c
             Lev.
             p.
             242.
             
          
           
             d
             Lev.
             p.
             345
             ,
             346.
             
          
           
             a
             Lev.
             p.
             244.
             
          
           
             b
             See
             Dr.
             B's
             Pseud.
             Epid.
             p.
             374.
             
             
               &
               ●
            
          
           
             c
             Of
             Ninus
             
               against
               the
            
             Bactrians
             
               consisting
               of
            
             700000
             Foot
             ,
             200000
             Ho●se
             ,
             10600
             
               Cha●i●●●
               Of
            
             Semira●is
             
               agai●st
               the
            
             Indians
             ,
             of
             1300000
             Foot
             ,
             500000
             Horse
             ,
             100●00
             
               Chariots
               :
               Of
            
             Staurobates
             
               against
               her
               ,
               consisting
               of
               a
               greater
               number
               .
            
          
           
             c
             
               Lev.
               ●
            
             .
             244.
             
          
           
             d
             Leviath
             .
             p.
             244.
             ●ect
             .
             1.
             
             See
             Lev.
             p.
             213.
             
          
           
             a
             Lev.
             p.
             244.
             
             See
             p.
             243.
             
          
           
             b
             Lev.
             p.
             332.
             
          
           
             c
             Grotius
             
               in
               Apoc.
            
             14.13
             .
          
           
             d
             Psal.
             49.11
             ▪
             
          
           
             e
             Lev.
             p.
             241.
             
          
           
             f
             Lev
             p.
             344.
             
          
           
             a
             Pococ●
             
               in
               no●
               .
               in
            
             Doct.
             Moy●
             .
             p.
             149.
             
          
           
             b
             Rev.
             14
             ▪
             13.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               jam
               nunc
            
             .
             Grot.
             
               i●
               loc
            
             .
          
           
             c
             Lev.
             p.
             343
             ,
             344.
             
          
           
             a
             Raimund
             Pug.
             Fid.
             p.
             155.
             
          
           
             a
             Lxx
             ▪
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             b
             Lev.
             
               p
               ▪
            
             344.
             
          
           
             c
             Lev.
             p.
             344.
             
          
           
             d
             Lev.
             p.
             ●38
             .
          
           
             a
             Psal.
             88.5
             .
          
           
             b
             
               Lev.
               p.
            
             241.
             
          
           
             c
             
               Truth
               springing
               out
               of
               the
               Earth
               ,
            
             p.
             209
             See
             Job
             7.
             
             ●,10
             .
          
           
             d
             
               Lev.
               p.
            
             339.
             
          
           
             a
             
               Lev.
               c.
            
             35.
             p.
             216.
             
          
           
             b
             Lev.
             p.
             240.
             
             
               See
               more
               to
               this
               purpose
               ,
               in
               this
               page
               .
            
          
           
             c
             Matt.
             4.
             
             ●7
             .
             See
             Matt.
             12.
             
             ●8
             .
          
           
             d
             St.
             John
             3
             5.
             
          
           
             e
             Joh.
             12.13
             .
          
           
             f
             Luk.
             17.20
             ,
             21.
             
          
           
             g
             '
             Ev
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Luk.
             1.28
             .
             
               Inter
               Mulier
            
             .
          
           
             h
             
               Lev.
               p.
            
             341
             ,
             342.
             
          
           
             a
             Lev.
             p.
             342.
             
          
           
             *
             St.
             Hieron
             .
             in
             Esai
             .
             c.
             24.
             p.
             102.
             
             
               Caro
               &
               sanguis
               reg
               .
               Dei
               non
               possidebunt
               .
               Non
               quod
               ,
               secundum
               haeriticos
               ,
               dispereat
               natura
               corporum
               ,
               sed
               quod
               corruptivum
               hoc
               induat
               incorruptionem
               ,
            
             &c.
             
          
           
             b
             Athenag
             .
             p.
             35.
             
          
           
             a
             Matt.
             5.12
             .
          
           
             b
             Matt.
             6.19
             ,
             20
             ,
             21.
             and
             Luke
             12.33
             .
          
           
             c
             Joh.
             14.1
             ,
             2
             ,
             3.
             
          
           
             d
             2
             Cor.
             5.1
             .
          
           
             e
             Col.
             1.5
             .
          
           
             f
             1
             Thess.
             41.6
             ,
             17.
             
          
           
             g
             Heb.
             10.34
             .
          
           
             h
             Joh.
             3.13
             .
             Lev.
             p.
             240
             ,
             241.
             
          
           
             i
             Psal.
             16.10
             .
          
           
             k
             Luk.
             ●0
             .
             ●3
             ,
             38.
             
          
           
             a
             Vorst
             .
             in
             Rom.
             9
             17.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Hoc
               es●
               .
               feci
               ut
               restares
               ,
               vel
               superesles
               .
               sec.
            
             Hebr.
             
               itaque
               sensus
               est
               ,
               Nolui
               ●●
               exscindere
               ,
               sed
               potius
               reservare
               .
            
          
           
             b
             Lev.
             p.
             239.
             
          
           
             c
             Lev.
             p.
             345.
             
          
           
             b
             Lev.
             p.
             246.
             
          
           
             a
             1
             Cor.
             15.55
             ,
             56.
             
          
           
             b
             
               Mr.
               Carver
               of
               the
               scituation
               of
               the
               terrestrial
               Pa●adise
               .
            
          
           
             c
             
               Lev.
               p.
            
             239.
             
          
           
             d
             L●v.
             It.
             
          
           
             a
             Lev.
             p.
             239.
             
          
           
             b
             Heb.
             11
             10
             ,
             to
             16.
             
          
           
             c
             Gal.
             4.25
             ,
             26.
             
          
           
             d
             See
             Heb.
             1.12
             ,
             to
             258.
             
          
           
             e
             Rev.
             21.24
             .
          
           
             f
             Rev.
             20.7
             ,
             8
             ,
             9.
             
          
           
             g
             M.
             Medes
             in
             
               Clav.
               Apoc.
            
             par
             .
             2.
             p.
             534.5
             .
          
           
             b
             Lev.
             p.
             246
             ▪
             247
             ,
             c.
             38.
             
          
           
             a
             See
             2.
             
             Chron.
             28.9.16
             ,
             17.
             &c.
             
          
           
             b
             Luk.
             24.47
             .
             
               Rep.
               &
               rem
               .
               to
               be
               preached
               to
               all
               —
               beginning
               at
            
             Jerusalem
             Acts
             13.46
             .
             —
             the
             word
             first
             spoken
             to
             you
             —
          
           
             a
             
               An
               Imitation
               of
               his
               conclus
               of
            
             Stigmal
             ,
             p.
             31.