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 Hâ—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 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 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 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 That Baptism was a Sacrament of entrance and admission into the Kingdom of the Gospel And he 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 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 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 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 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
named was on the other side of Iordan on the utmost part of the holy Land Eaâ—tward Mr. Hobbes My opinion seemeth again to be confirmed 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 in contra-distinction to Canaan below of this Ierusalem above St. Paul saith 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 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 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 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 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 the Reason before alleadged may bâ— 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 maâ—t they could not spread the sail then is the prey of a great spoil divided the lame take the prey and the â—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 â—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 â—â—spel is the power of God to salvation to every one that believeth to the Iew first â—nd also to the Greek for therein is the righteâ—â—sness of God revealed from faith to fâ—ith from the faith of the Jâ—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 sâ—â—ak the Sun shall be turned into darkness and the Moon into blood before the great and terrible day of the Lord come he addâ—th ver 32. And it shall come to pass that whosoever shall call upon the name of the Lord shall be saved for iâ— 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 thâ— hâ—use of Jacob shall possess their possessions that is the possâ—ssions oâ— the heathen which possessions he expresseth most particularly in the following verses
Scripture Mr. Hobbes I mean by these such torments as are prepared for the wicked in Gehenna or what place soever for a Season These have been 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 can find no where that any man shall live in torments everlastingly Stud. In St. Matthew 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 or torment prepared for the wicked in Gehenna â—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 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 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 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 debâ—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 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 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 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 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 appear by the Scripture to have their place on eaath And there the Reprobate 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 be together raised up and put into
life after many hundreds of years Mr. Hobbes A second place is 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 â—o execution Mr. Hobbes Notwithstanding what hath been talk'd I still maintain that 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 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 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 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 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 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
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 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 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 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 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 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 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 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 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 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 at the baptism of Jesus This is my Beloved Son in whom I am well pleased he ha's in two places 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 a particular sifting of such mysteries as are not comprehensible nor fall under any rule of natural
by the mount of Esau the land of the Philistinâ—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 Asâ—yrians and they weakning each other his strength might be the better promoted against both The Prophecy of Ioel concerneth literally those times when thâ— 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 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 the Messiah according to the flesh arising from that Nation and the Gospel being first offered to thâ—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 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 â—pist Ded. lin 6. for owe read ow. pag. 6. lin 11. for extemporanious read extemporary â—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 â—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. aâ—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. iâ—sum p. 94. l. 5. blot out in p. 96. â—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. â— Epitom r. Epitome p. 134. l. 19. f. Arabes