had created And now he finds contrary to his former confession pag. 236. That the Magicians of Egypt were Impostors and did no great matter for that when the rod seem'd a Serpent or the waters Blood because it was not to the edification of Gods people which his definition requires nor the rod nor the water was enchanted but the Spectator so that the Miracle consisted only in this that the Enchanter had deceiv'd a man which is no Miracle And so Pharaoh and his whole Court who were the Spectators and are thought to have understood as much of Natural Causes as any who have succeeded them and from that excess of understanding believ'd God the less as they still do who look too much into Natural Causes and those learned Egyptians must be all deluded and cheated by the deception of their oâ—n eies Methinks the Text cited by himself If a Prophet rise among you c. and shall pretend â—he dâ—ing of a miracle and the miracle come to pass thou shalt not hearken unto him c. Deut. 13. is a sufficient evidence that such Miracles may be don contrary to Mr. Hobbes's Assertion Nor is it easie to imagin how he will answer or avoid that Text For they are the spirits of devils working Miracles c. Revel 16. 14. which shall suffice for answer to his magisterial definition of Miracles and argumentation thereupon Mr. Hobbes had don well to have communicated the reason or autority if he hath any besides his own definition that induced him to determine pag. 235 that the end of all the mirâ—cles of Moses of the Prophets of our Saviour and of his Apostâ—es was to adâ— men to the Church not all meâ— bâ—t sâ—ch as should be saâ—ed that is to say such as God had elected And upon that assumtion he takes upon him to declare that tâ—â— reason why our Saviour could not or would not work any Miracles in his own Country was pag 235 because our Saviour being sent from his Faâ—heâ— he could nâ—t use his Pâ—wer in the conversion of those whom his Father hâ—d rejected which is a new Doctrine and besides the barbâ—râ—ty of it is irrational to think that all the People of Nazareth where our Saviour had vouchsafed to live and converâ—e above thirty years of his life should be reprobated by God to everlasting damnation Besides that his Greek Criticism which he dislikes that puts he would not for he could not it is evident enough that our Saviour did work Miracles even there for he laid his hands upon sick folks and healed them Mark 6. 5. which was amongst his greatest Miracles and it may very probably be believ'd that some of his Disciples if not of his very Apostles were of his own Country Surely the making it incapable of receiving any benefit by the ransom he paid seems to be against the literal and declar'd end of his Sufferings and the Promise of his Father The Survey of Chapter 38. WHEN the Wisdom of God himself hath erected two Pillars for the support of Religion and the propagation thereof and to defend it from being invaded by Profaneness and Atheism the one of Heaven for the reward of those who serve him with devotion and integrity and the other of Hell for the punishment and terror of those who neglect his commands and contemn his menaces and when all the Prophets in the Old and the Evangelists and Apostles in the New Testament have even contended to make the joies of the one as great and everlasting and the pains of the other as insupportable and eternal as their sacred faculties could enable them to do that men might be allured to chuse that which is so pleasant and to tremble at that which is so terrible and that most of the Fathers of the Church and all the Doctors and Preachers of Christianity of how different Opinions soever in other Points of Faith have still prosecuted the same method as the best Argument to dispose men to virtue and the love of God and to restrain them from vice as the way that leads to the Devil it may appear very wonderful and no less scandalous to dis-passioned men that after sixteen hundred years Mr. Hobbes should arise a new Evangelist to make the joies of Heaven more indifferent and the pains of Hell less formidable then ever any Christian hath before attemted to do by impertinent inquiries where the place of either of them is to be as if he would be well content that they should be no where and to determine by Philosophical mediums that there can be no eternity of pain in the one how lasting soever the joies may be in the other I do not complain of his bringing down Heaven to the Earth nor his raising and placing Hell upon the same level in which some Learned Men seem not to differ much from him tho it seems to me to be contradicted by the very words and expression of the Creation For if God divided the waters that were above the firmament from the waters that were under the firmament and the waters under the firmament became dry Land and was Earth and the firmament was called Heaven Gen. 1. it is not conceivable that the Heaven and the Earth can be upon one and the same level Which seems likewise to be oppos'd by that Text But those that seek my soul to destroy it shall go into the lower parts of the Earth Psal. 63. 9. which implies somwhat that is deeper then the grave and at least that Hell is either under the Earth or that it cannot be understood that it is upon the same level with Heaven if it could descend to keep Court upon the Earth which yet methinks receiv'd a greater confirmation by St. Paul Now that he ascended what is it but that he also descended first into the lower parts of the Earth Eph. 4. 9. Let the place be where it will we know Gods habitation and residence in the one must make it as glorious as any body hath conceiv'd it to be and his absence and hot displeasure must make the other as painful Nor am I concern'd in his assigning Christs Reign to be upon the Earth which as it was an opinion that had many partizans in the first Ages of Christianity so it seems to get much ground in the minds of many Learned Men in the present tho he makes his Reign longer upon Earth then ever the Millenarians imagin'd it to be and indeed confines him to it for ever But that Mr. Hobbes should perswade men to believe pag. 240. that the Kingdom of Heaven is nothing else but the Kingdom of the King that dwelleth in Heaven by which he is himself already as much in Heaven as he desires to be and pag. 243. that all that is said in the Scripture concerning hell-fire is spoken metaphorically and that a proper sense should be enquired after since all Metaphors may be expressed in proper words both of the place of hell and the nature
of the torments and tormentors methinks it should be thought a matter of that consequence as is more fit to be confuted by censure and chastisement then by refelling the Arguments of his presumtion In the mean time as he professes to find nothing in Scripture that makes it apparent to him that the soul is immortal and a living creature independent upon the body so he seems much pleased with the mortality of the whole human Nature which Iob complains of There is hope of a tree but man dieth and wasteth away yea man giveth up the ghost and where is he Man lieth down and riseâ—h not till the heavens be no more Job 14. 7 12. From whence he seems to conclude if his very woâ—ds do not make it plain that the soul as well as the bodâ— is buried in the grave at least till the resurrection This monstrous liberty and license in forming a new Faith for himself without any Soveraign advice or approbation a Faith never before own'd or avowed by any Christian may make men wonder why he is so severe against Atheists whom he will not allow pag. 186. to be Subjects in the Kingdom of God nor they that believe not that God hath any care of the actions of man kind because they acknowledg no word for his nor have hope of his rewards or fear of his threatning They he saies that believe there is a God that governs the World and hath given precepts and propounded rewards and punishments to man-kind are Gods Subjects all the rest are to be understood as enemies whereas in truth there is very little difference between a man that understands no Precepts of his and him who believes those to be his Precepts or his Permissions which are contrary to his Commandments or between those who have no hope of his reward or fear of his threatnings and those who believe and perswade others to believe that the rewards which he hath propounded are of much less value then they are esteemed to be and the punishment which he threatens to be less terrible and of shorter duration then they are understood and take upon them to suspend the inflicting of any punishment at all upon the greatest sinner until the end of the World by the mortality of the Soul equal to that of the Body and so to undergo no farther trouble till they are again united in the Resurrection and even then not to be in so ill a condition as most men apprehend which is a consolation wicked men stand not in need of and which no Christian Casuist before Mr. Hobbes ever presum'd to administer And he may find for the support of his Atheists who should not be so churlishly abandon'd by him as many pregnant Arguments against Christianity and as rationally pressed and as many Texts of Scripture as well of the New as the Old Testament as appositely urg'd to maintain their Doctrine as any which are made use of by him for the propagation of his Opinions little less dangerous He is the first man since Virgil accompanied Aeneas thither that hath taken pains so accuratly to rescue and vindicate Hell from the prejudice that men might have to it from some expressions they find in Scripture relating to it which he endeavors by his Interpretations to make not altogether so severe as they are generally understood to be And least any apprehension of the bottomless pit should too much amuse men he do's assure them from his Art in which he would be thought to excel pag. 243. That in the Globe of the Earth which is not only finite but also compar'd to the heighth of the stars of no considerable magnitude a pit without a bottom that is a hole of infinite depth is a thing the proportion of Earth to Heaven cannot bear which perfection of Science enabled him to discover that if Adam had not eaten of the Apple he had bin immortal and had he never died of which he makes not the least question he should not then continually have procreated his kind pag. 239. for if immortals should have generated as man-kind doth now the Earth in a small time would not have bin able to afford them place to stand on Besides there being other places of Scripture which he cites to imply that the place of Hell is under water so besides the comfort that is in the uncertainty they need the less fear the bottomless pit and he doth at last free them from the waters too and the company that makes the waters the more unpleasant St. Iohn thought he had terrified some Classes of sinners to the purpose when he declar'd That they should have their part in the lake that burneth with fire and brimstone Apoc. 21. 8. But for their comfort Mr. Hobbes assures them pag. 243. that all that is but a Metaphorical expression and signifies not any certain kind or place of torment and gives them another Text to raise their spirits That death and hell were cast into the lake of fire pag. 243. that is he saies abolish'd and destroied as if after the day of Iudgment there shall be no more dying nor no more going into Hell which must be very comfortable Doctrine to those whom he had before secur'd till that time by the not existence and nothingness of the Soul after its dissolution from the Body So that he had don well that there might some fear still have remain'd in them to have told them That it is the opinion of very Learned Men that the day of Judgment it self is to last one thousand years That the darkness which St. Matthew attributes to it and which makes the most beautiful place the less pleasant may not make them think Hell a worse place then in truth it is he tells them that tho the Translation hath rendered it into utter darkness the Original will not bear it pag. 243. and do's not signifie how great but where that darkness is to be namely without the habitation of Gods elect In the careful Inquisitions which he makes into the torments of Hell and into the Tormentors he finds the Devil hath wrong don him by not having his names of Satan Devil and Abaddon translated into English by which he conscientiously doubts that men imagining them to be proper names of Demons may be seduc'd to believe the Doctrine of Devils which was the Religion of the Gentiles whereas those hard words are not proper Names but Appellations which only set out the office and quality as Satan only signifies the Enemy Devil accuser Abaddon the Destroier So that Heaven being to be after the Resurrection upon the Earth which he saies he hath shew'd by Scripture that it is like to be pag. 244. Hell must likewise be upon the Earth too and so by Satan is meant any earthly Enemy of the Church and that the torments of Hell which are express'd in Scripture by weeping and gnashing of teeth by the worm of conscience fire where the worm dies not and the fire
is not quenched and by shame and everlasting contemt do but metaphorically signifie p. 244. a grief and discontent of mind from the sight of the eternal felicity of others and that they are to suffer such bodily pains and calamities as are incident to those who not only live under evil and cruel Governors but have also for Enemy God Almighty But as to the duration of the bodily pains tho the Scripture is clear for an universal Resurrection pag. 244. yet there is no promise to any reprobate of an eternal life without which he can never undergo an eternal punishment Nor can a second death be ever applied to those that can die but once he saies pag. 245. tho the fire prepared for the wicked is an everlasting fire and the fire shall be unquenchable and the torments everlasting it cannot therefore be inferr'd 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 burn'd and tortur'd and yet never be destroied nor dâ—e And tho there be many places that affirm everlasting â—ire and torments into which men may be cast successively one after another for ever yet he finds none that affirms there shall be any eternal life therein of any individual Person but to the contrary an everlasting death which is the second death And then he cites the Text in the Revelations whereby he saies pag. 245. it is evident that there is to be a second death of every one that shall be condemn'd at the day of Iudgment after which he shall die no more It cannot be denied but that he hath taken extraordinary pains on the behalf of Hell and it may be presum'd effectually in making it believed pag. 243. that the fire thereof is neither everlasting nor unquencheable and that the terribleness thereof hath proceeded chiefly from the hard words it hath bin describ'd by valley of Hinnon Geâ—enna Tophet which have puzled and perplex'd mens imaginations for want of comprehension what those terms could imply and which seem'd the more formidable in that they had not found and so might be thought incapable of any translation and therefore he hath don them the favor to inform them of the worst that they can signifie and above all for their comfort hath brought the place and situation of it to be upon the Earth which is so well known to them that they need have no other apprehensions of it then they find reason for And for the manifestation of that important truth he doth not so much depend upon the Texts of Scripture which he hath cited to that purpose as that he saies he hath already proved out of divers evident places of Scripture in his thirty fifth Chapter pag. 219. That the Kingdom of God is a civil Common-wealth where God himself is Soveraign by virtue first of the old and since of the new Covenant which he saies doth sufficiently prove that after the coming again of our Saviour in his Majesty and Glory to reign actually and eternally the Kingdom of God is to be on Earth all which refers to that Institution by pact which by his Covenant with Abraham and the renewing thereof afterwards by Moses at Mount Sinai invested God by their chusing him to be their King with a more peculiar Dominion then he had over any other Nation because it was by their own consent and Covenant whiâ—h he saies pag. 217. is an addition to his ordinary title to all Nations and that this continued till by their demanding a King when Saul was given to them they rejected God that he should not reign over them I must rely upon the Readers memory or his reflâ—xion to judg whether what hath bin said in answer upon that Chapter and before doth not weigh down the imagination both of the original and subsequent Covenant and Contract And for their rejection of God Almighty from being their King upon the election of Saul besides Gods own particuâ—ar choice of his Successor Fill thine horn with oil and go I will send thee to Jesse the Bethlehemite for I have provided me a King among his Sons 1 Sam. 16. 1. his grace and favor and concernment for thâ—t People was equally eminent and notorious from that time as it had bin from the time of Abraham to that of Saul nor were their rebellions and murmurings greater after then they had bin before and then those two Imaginations of his having place only in his own brain most of his Discourse in this his third part falls to the ground with them and is of no signification When he hath made Hell much more easie at least in a pleasanter Region and the pains thereof less durable to all those who will chuse to go thither he is as solicitous to undeceive men in the high estimate they have made of the joies of Heaven and tells them pag. 245. that to be saved which is salvation is to be secur'd either respectively against special evils or absolutely against all evil comprehending want sickness and death it self And least we should think that this salvation contains some wonderful delight which we cannot comprehend because we know not the scene upon which it shall be shew'd he is fully of opinion pag. 246. that this salvation must be on Earth for by salvation is set forth unto as 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 battel which cannot well be suppos'd to be in Heaven However tho the reason seems very good to him he is so modest that he will not trust to it without very evident places of Scripture and thereupon how positive soever he is against the literal understanding such places in Scripture which seem to imply an ascending into Heaven and condemns them all to be Metaphorical Expressions now that he may humble our salvation down to the earth he will have all those places of the Prophets which he chuses to be understood literally by which he saies it is evident pag. 246. 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 receiv'd into Gods Kingdom And then with equal confidence he mentions other Texts out of the New Testament which he saies are clear pag. 247. that salvation and the Kingdom of God after the day of Iudgment must be upon Earth whereas he saies He cannot find any Text that can probably be drawn to prove any ascension of the Saints into Heaven which he seems to think would be a presumtion and that since Gods own Throne is in Heaven and the Earth is but his foot-stool it would not seem suitable to the dignity of so great a King that his Subjects should have any place as high as his Throne or higher
the commandment of God that which in the name of God was commanded him in a dream or vision and to deliver it to his Family and cause them to observe the same Yet notwithstanding this great addition tho Abraham and all the Soveraigns who succeeded him were qualified to govern and prescribe to their Subjects what Religion they should be of and to tell them what is the word of God and to punish all those who should countenance any doctrine which he should forbid from which he concludes that pag. 250 as none but Abraham in his family so none but the Soveraign in a Christian Common-wealth can take notice what is or what is not the word of God Yet I say neither that nor the renewing the same Covenant with Isaac and afterwards with Jacob he saies now did make that people the peculiar People of God but dates that Privilege which before he dated from the Covenant with Abraham to begin only from the renewing it by Moses at the mount Sinai by which he corrects his former fancy by a new one as extravagant upon the peoples contract in those words which he had mention'd before without that observation and gloss that he makes upon it nor did God at that time promise more to them by Moses then he had before as expresly promis'd to Abraham Isaac and Iacob This shall suffice to what he hath so often urg'd or shall hereafter infer from the Covenant with Abraham and by Moses and of the peculiar dominion over that People by vertue of that Contract Nor will I hereafter enlarge any more upon their pretended rejection of God when they desir'd a King which he now confirm's by a new piece of History or a new Commentary upon the Text by his Soveraign power of interpreting for he saies pag. 254. that when they said to Samuel make us a King to judg us like all the Nations they signified that they would no more be govern'd by the commands that should be laid upon them by the Priest in the name of God and consequently in deposing the High Priest of Roial autority they deposed that peculiar Government of God pag. 255. And yet he confesses in the very next page that when they had demanded a King after the manner of the Nations they had no design to depart from the worship of God their King but despairing of the justice of the Sons of Samuel they would have a King to Iudg them in civil actions but not that they would allow their King to change the Religion which was recommended to them by Moses By which he hath again cancell'd and demolish't all that power and jurisdiction which he would derive to all Soveraigns from that submission and contract which he saies they made at Mount Sinai for he confesses that they had no intention that the King should have autority to alter their Religion and then it passed not by that contract And thus when his unruly invention suggests to him an addition to the Text or an unwarrantable interpretation of it it alwaies involves him in new perplexities and leaves him as far from attaining his end as when he began It is upon his usual presumtion that from the 17. Chapter of Numbers he concludes that after Moses his death the supreme power of making war and peace and the Supreme power of judicature belonged also to the High Priest and thus Ioshuah was only General of the Army whereas no more was said in that place to Eleazar then had bin before said to Aaron his Father to perform the Priestly Office nor doth it ever appear that Eleazar offered to assume the Soveraignty in either of the cases but was as much under Ioshuah as Aaron had ever bin under Moses God appear'd unto Ioshuah upon the decease of Moses and deputed him to exercise the same charge that Moses had don As I was with Moses so will I be with thee This Book of the Law shall not depart out of thy mouth that thou maiest observe to do all that is written therein Then Ioshuah commanded the Officers of the People Josh. 1 2. 5 8 10. The people made another covenant with Ioshuah All that thou commandest us we will do and whither soever thou sendest us we will go As we hearkned unto Moses in all things so will we hearken unto thee Whosoever doth rebel against thy Commandment and will not hearken to thy words in all that thou commandest him shall be put to death ver 16 17 18. And the Lord said unto Joshuah this day will I magnify thee in the sight of all Israel as I was with Moses so will I be with thee And thou shalt command the Priests c. Josh. 3. 7 8. All the orders and commands to the Priests were given by Ioshuah Joshua built an Altar to the Lord God of Israel in Mount Ebal He wrote upon the stones a copy of the Law He read all the Law the cursings and the blessings c. Josh. 8. 30 32 34. Ioshuah divided the Land and when any doubtful cause did arise they repair'd to him for judgment And when the two Tribes and the half returned to the other side of Iordan where Moses had assign'd their portions it was Ioshuah who blessed them and sent them away There is no mention of any Soveraignty of Eleazar What the jurisdiction of the High-Priest was and whether the Office was limited or any way suspended during the time of the Judges is not otherwise pertinent to this discourse then as it contradicts Mr. Hobbes in which where it is not necessary I take no delight and therefore shall not enlarge upon those particulars The Survey of Chapter 41. MR. Hobbes hath committed so many errors in the institution and view which he hath made of all Offices hitherto that there was reason to believe he would have the same presumtion if he came to handle the Office of our Saviour himself and I think he hath made it good when he allows no other autority or power to our Saviour even when he comes in the glory of his Father with his Angels to reward every man according to his works Matâ—h 16. 27. then pag. 260. as Vice-gerent of God his Father in the same manner that Moses was in the Wilderness and as the High Priests were before the Reign of Saul and as the Kings were after it which is degrading him below the model of Socinus and in no degree equal to the description of his Power in Scripture yet large enough if the end of his coming was no other then he assigns and the Office he is to manage no greater then he seems to describe p. 264. the giving immortality in the Kingdom of the Son of man which is to be exercis'd by our Saviour upon Earth in his human nature which seems to be much inferior to that inheritance incorruptible and undefiled that fadeth not away which St. Peter assures us is reserved in Heaven for us 1 Pet. 1. 4. And how his
in Religion which lie scatter'd through those other two parts that men may take a view of the consequences and bethink themselves whether Christianity be advanc'd and consequently whether the peace and happiness of mankind be provided for and secured by such Doctrines 1. Those Books of Scripture only are Canonical and ought to be looked upon as the word of God in every Nation which are established for such by the Soveraign autority of each Nation pag. 199. 2. None can know that the Scriptures are Gods word tho all true Christians believe it but they to whom God himself â—ath revealed it supernaturally pag. 205. 3. Men ought to consider who hath next under God the autority of governing Christian men and to observe for a rule that Doctrine which he commandeth to be taught that is all Subjects ought to profess that Religion which the Soveraign enjoines whether he be Christian or Heathen pag. 232. 4. By the Kingdom of Heaven is meant the Kingdom of the King that dwelleth in Heaven and that the Kingdom of God is to be on Earth pag. 240 241. 5. The immortal life beginneth not in man till the Resurrection and day of Iudgment and hath for cause not his specifical nature and generation but promise pag. 241. 6. Gods Enemies and their torments after Iudgment appear by the Scripture to have their places upon Earth pag. 242. The fire shall be unquenchable and the torments everlasting after the Resurrection But it cannot therefore be inferr'd 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 burned and tortured and yet never be destroied or die pag. 245. 7. There shall be a second death of every one that shall be condemn'd at the day of judgment after which he shall die no more The Scriptures affirm not that there shall be an eternal life therein of any individual person but to the contrary an everlasting Death pag. 245. 8. The Salvation we are to look for is to be upon the Earth For since Gods Throne is in Heaven and the Earth is his Footstool it is not for the dignity of so great a King that his Subjects should have any place so high as his Throne or higher then his Foot-stool pag. 247. 9. If we be commanded by our lawful Prince to say we do not believe in Christ we may obey such his command pag. 271. 10. None can be Martyrs for Christ but they 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 pag. 272. 11. None can be a Martyr who hath not a warrant to preach Christ come in the Flesh and none but such who are sent to the conversion of Infidels pag. 273. 12. To teach out of the old Testament that Iesus was Christ and risen from the Dead is not to say that men are bound after they believe it to obey those who tell them so against the Laws and commands of their Soveraigns but they do wisely to expect the coming of Christ hereafter in patience and faith with obedience to their present Magistrates pag. 274. 13. The autority of Earthly Soveraigns being not to be put down till the day of Iudgment it is manifest we do not in Baptism constitute over us another autority by which our external actions are to be governed in this life pag. 274. 14. They who received not the Doctrine of Christ did not sin therein pag. 286. 15. Christian Kings have power to Baptize to Preach to administer the Lords Supper and to Consecrate both Temples and Persons to Gods service c. 297. 16. No man shall live in torments everlastingly pag. 345. 17. To pray voluntarily to the King for fair weather or for any thing that God only can do for us is divine worship and Idolatry but if a King compel a man to it by the terror of death or other great corporal punishment it is not Idolatry pag. 360. 17. If one being no Pastor or of eminent reputation for knowledg in Christian Doctrine do external honor to an Idol for fear and an other follow him this is no scandal given for he had no cause to follow such example pag. 362. And now I hope he hath made an ample Paraphrase upon Religion according to the definition he gâ—ve of it in the first entrance of his Leviathan when he defines pag. 26. Religion to be fâ—ar of power invisible feigned by the mind or imagined from tales publicly told and when the seed he sows for Religion to grow from or to consist in are opinion of ghosts ignorance of second causes devotion towards what men fear and taking things casual for Prognosticks These amongst others are the Doctrines of Mr. Hobbes in his two last parts which I believe in the judgment of most Christians are assoon renounc'd as pronounc'd and which indeed need little other confutation then the reciting them yet I doubt not many men will say how scandalous soever the assertions seem to be since he appeals to the Scripture and cites several Texts out of the same for the making good the worst of his Opinions it is pity that his ignorance or perverseness in those Interpretations had not bin made appear by manifesting that those places of Scripture could not admit that Interpretation and what the genuine sense thereof is Which consideration had bin more reasonable and necessary if these Errors had bin publish'd and those Glosses made and own'd by any National Church or any Body of Learned men but it may be thought too great a presumtion for a private man a stranger to Divinity to take upon him to put unnatural Interpretations upon several Texts of Scripture the better to apply them and make them subservient to his own corrupt purposes and opinions contrary to the whole current of Scripture and to the Doctrine thereof and without the least autority or shadow that the like Interpretation was ever made before by any other man I say such a person cannot reasonably expect that any body should too seriously examine all his frivolous and light suggestions and endeavor to vindicate those Texts from such impossible Interpretations Yet if any man thinks it worth his pains I am well content that he receive that honor and will still hope that Mr. Hobbes may be so well instructed in the true sense and end of the Scripture that he may better discern the eternity of the reward and punishment in the next World And so we conclude our discourse upon his Book and examine what he saies in his Conclusion The Review and Conclusion is only an abridgment and contracting the most contagious poison that runs through the Book into a less vessel or volume least they who will not take the pains to read the Book or reading it may by inadvertency and incogitancy not be hurt enough by it may here in less room and more nakedly