observed of Mahomet's doctrine for Religion that the Turk teacheth within his Dominions or that a Papist should teach if uppermost So now Mr. Hobbes hath done like a Scholar as he may well think to find a place in the Bible to prevent Preaching against the Alcoran or Mass Yet to do Mr. Hobbes Right after his so many assertions that that only is to be acknowledged as Canonical Scripture which the Civil Soveraign saith is so and that in 1651. he attended the determination of the Sword to decide all Doctrines he saith That he can acknowledge nothing to be Canonical Scripture but that which the Church of England hath commanded to be acknowledged for such and I think there is nothing so near an Orthodox opinion in all his Book but I suppose he meant that he would acknowledge it to be so only until the Sword had at that time determin'd it After Mr. Hobbes had laid down positive general Rules for enervating the Scriptures in saying That the Authority of them depended upon the determination of the Soveraign now in his 33. Chap. he comes to the particulars of the several Books of the Scriptures and hopes there I suppose to compleat the work For he saith That the several Books especially of the Old Testament were not written by those that are commonly supposed to be the Penmen of them but by others a long time after their deaths which if true may raise a scruple to the truth of them only he saith That he supposeth Moses wrote the greatest part of Deuteronomy else that the Old Testament was penned generally by Esdras for which he cites the Apocrypha Esdras the 14 th Chapter and when he hath done so takes it for granted that Esdras penned them after the captivity To answer particularly Mr. Hobbes in this would require a very large Discourse enough to tire out both Me and my Reader besides I think it not worth my while to answer general assertions in matters of fact which are contrary to the general admissions of the most Learned Men with long Discourses but rather content my self with saying that they are not to be credited but rejected Yet to that which Mr. Hobbes is particular in I shall answer particularly He saith The Pentateuch was penned long after Moses death and for this he cites the 12. of Genesis v. 6. which saith That when Abraham passed through the Land to the plain of Moreh the Canaanite was then in the Land Which shews clearly saith Mr. Hobbes that this Book was written after Moses time because the Canaanite was not displaced till after Moses death But if Mr. Hobbes had well considered and look'd into the 7 th verse he would have found that God promised Abraham the Land in which at that time Abraham built an Altar unto the Lord which was as it were a taking possession of the Land and by God's gift he had a better right to it as to futurity than the Canaanite had whereupon Abraham by Faith look'd upon the future time and saw the Canaanite displaced and knew that by force of God's promise the Canaanites antient right to them and their posterity was changed So that the Canaanites as to the succession might be rather said to have had the Land than that they had it and so is the 48. Gen. 21. to be understood Or may not the Text be rationally intended that Moses said this to declare that the Canaanite was then in the Land and not any other people How unreasonable then it is for Mr. Hobbes to change a general supposition at the best but upon a doubtful Text of Scripture and an Apocryphal story I shall refer to any Man that hath his reason and if reason be on my side Mr. Hobbes ought to be so too because he said before that Reason is the Word of God The rest of Mr. Hobbes his Texts to prove this are nothing to the purpose and so I pass them over As to the Pen-men of the Books of the New Testament he determins nothing but saith That they were made Canonical by the Church and that the writers of them were indowed with God's spirit in that they conspire to the setting forth the rights of the Kingdom of God the Father Son and Holy Ghost Let me then ask Mr. Hobbes why they need to be made Canonical and to be approved or rejected by the Soveraign or his reciprocal Word the Sword Mr. Hobbes said p. 38. That the Scriptures by the spirit of God in Man mean a mans spirit inclined to godliness the falsness of which I have upon that page spoken to Now p. 207. he comes to treat of Spirits in general what they aâ—e and saith if I rightly understand him which I think is difficult in so perplex'd a discourse as he makes all over this his 34. Chapter That they are bodies for he saith that substance and body are the same thing And p. 17 53 214. saith That all substances must be bodies and that the words incorporeal substance joined together are unintelligible nonsence and imply a contradiction And so runs on further in his old vein of making positive affirmations contrary to the general received opinion of all Christian Men without giving any reason at all for his so â—aying But to reason the matter a little why are the words incorporeal substance contradictories Why may there not be a substance that hath no Body as well as a substance that hath one For substance is nothing but that which doth substare such and such qualifications as are proper and do belong to the being or nature of the thing in which those qualifications are and without which those qualifications could not be for want of something to support them As we may say that Iron which is a corporeal substance is hard so we may say that a thing of a more subtle existence or substance is intelligent rational or wise For that it may be equally capable to support these as the Iron doth hardness colour or any other qualification Now then to say that body and substance are the same thing is only a positive saying and if the words had been never thought on before might as well signifie variously as the same Then certainly 't is a strange piece of confidence to obtrude such a position upon the World without any possibility of reason which is contrary to the sentiments of all Learned persons that ever I heard of But if Mr. Hobbes ask me what a Spirit is if it be not a Body I must say that I can no more tell the likeness of it than Mr. Hobbes supposing he had never seen by some external obstruction any thing nor spoken with them that had could have told what a like thing an Horse or a grey Hound is things incapable and things obstructed giving the same account of their proceedings But 't is apparent that there is such a thing as a Spirit for our Saviour saith Luke 24. 39. Handle me and see for a Spirit hath
THE LEVIATHAN Found out OR THE ANSWER TO Mr. HOBBES'S Leviathan In that which my Lord of CLARENDON hath past over By Iohn Whitehall of the Inner-Temple Barrester at Law Iob 41. 33. Upon Earth there is not his Like LONDON Printed by A. Godbid and I. Playford dwelling in Little-Britain 1679. To the Right Honourable HENEAGE Lord FINCH Baron of Daventry Lord High Chancellor of England and one of His Majesties most Honourable Privy Council THE Shunamite was so great a Favourite to the Prophet Elisha that he commanded his Servant to ask her if he should speak for her to the Captain of the Host. I not being so much the Favourite of any that hath familiar access to your Lordship make a bold address of this little private Piece to your Favour and Incouragement without any Prolocutor or Master of Ceremonies to introduce it presuming that your Lordship the Captain of our Host who think it except I be deceived not only the Honour but incouragement of their Gown to follow you would not reject the good Intentions how defective soever of one that hath had his Education for several Years in the Honourable Society of the Inner-Temple which may truly with many other Worthies boast you their Member when your Lordship did then preside But my Lord there is not only this in the matter for if I have done ill in addressing this to your Lordship against Mr. Hobbes his Leviathan in all things past over by your Noble Predecessor my Lord of Clarendon as ridiculous in themselves and not worthy of his Pen he intending as I suppose only to Answer his Civil Politics I may plead this a little in my excuse First That your Lordship accidentally gave me the incouragement of the undertaking for that amongst other things I have had the happiness both in private and public to Learn of your Lordship once you Taught me as well as the rest of your numerous Auditors when the present Lord Chief Iustice of England was called to be Iudge of the Common Pleas that it was not only the duty of every good Man but of every wise Man to indeavour the support of the Government he was protected by Whereupon my Lord I having after many repeated Discourses and particularly of Learned and excellent Divines of the impiety of this Book got a sight of it and being as much surprised with the obliquity of it as the Queen of Sheba may I make Sacred contraries my illustration was with the Wisdom of Solomon I perceived that that which I heard was not half that was true either in respect of Mr. Hobbes his indeavours to supplant all true and faithful Subjection and also Property both which as I apprehend ought to be equally Sacred in their bounds both to King and People for their mutual preservation or in regard of his damnable Opinions concerning God and Religion mixt with a Mahometan indeavour by ill words to supplant the greatest part of Civil Learning I thought I could not better imploy part of a very long Vacation it now being more than usually seasonable to express my Affection to the Government I have so long lived peaceably under then to make it manifest to the World to prevent future mistakes in that matter that under the name of Leviathan are couched the most horrid and execrable opinions that were ever suffered to see the light in any Christian Kingdom and only fit to make one upon the holiday of the Hangman and importing so many Errors and Blasphemies against God and the King and so much tending to the extirpation of all sense of Religion out of the minds of Men which is the basis of Government that I thought the forementioned saying of your Lordship which sharpned my undertaking might in the second place a little intitle me to a submissive claim of your defence not only by your Eloquence but Power especially you being Sir so great and high in the favour of your Great and Royal Master and so much intrusted by him with the affairs of Church and State both which if I take right measures have in times of danger approved you their friend and no wonder Sir since your high and generous Education as well as Converse in great Affairs cannot but have Instructed you in the only and infallible Remedy against the inroads of the People their greatest danger to wit the keeping up and within the bulwarks of the Law which I have seldom seen any Man and hope I never shall attempt a breach upon but that he hath proved the rubbish of his intended ruins and how it will at last fare with the Leviathan Mr. Hobbes I know not for I trust your Lordship when you have perused this little piece will say There is not his like upon all the Earth Which I shall without more knowing how tedious prolixity is to your Lordship refer to your great Learning and Wisdom and only beg pardon for the adventure of the subscription and intitling my self Your Lordships Most constant and obedient servant I. WHITEHALL THE LEVIATHAN FOUND OUT MOnsters in Nature usual productions of Excess or Deâ—ect of Matter upon Festivals and Iollities are exposed to shew for the Pleasure of the Spectators and Gain of the Possessors Monsters in Policy usual Productions of Excess or Defect of Government Tyranny or Anarchy are in Times of Danger and Conspiracy to be exposed for the Pleasure of the Wiâ—e and Settled and for the Benefit of those that are Unstable and subject to embrace novel though erroneous Opinions Examples of the first have been frequently produced but the Year 1651 a time when our Nation groaned under the Dissolution of all Ligaments of our ancient Government having nothing in it like the Sun-shine of Authority save the Tyranny of the Sword only produced such an Example of the latter I mean Mr. Hobbes's Leviathan as no Antiquity ever I believe saw nor no Posterity when exposed will e're approve of which I imagin will be the delight of the Wise and benefit of others not obstinately bent upon Errorsâ— Upon this conceit and the rather in this juncture have I undertaken Mr. Hobbes in his Leviathan who I can compare to nothing better than the Title of his own Book I mean the Leviathan for there is not his like upon the Earth Iob 41. 33. And when I have done I hope the greatest of his Scholars will not dare to say that I have wrong'd him in the Title of mine Censure I expect not only because there are many who think the easiest advance of their own Wit is to depress others whereby they may be taken into the Mouths of Buffoons the Worlds Would-be-Wits who in defect of Learning and Sence draw regard by mouthing and noise whereby they may be made ridiculous but also in respect of the many apparent Objections against this Undertaking as first that my Studies have been bent another way secondly my confidence to attaque Mr. Hobbes so great in reputation why I know not for Parts
supposed to happen as in this case 't is adapted to persons flying and not to the chance of every extraordinary scarce to be supposed particular Yet even in that case the Law hath provided a remedy and that is a power in the King to pardon upon such an occasion But if Mr. Hobbes had not been resolved to quarrel with the Law of his native Country he might more reasonably have said That the Law in this particular is rational because guilt makes a Man fly and why should an innocent Man fly And although one that fled may be acquitted upon his trial yet it may be supposed that it was by reason that such a person had bribed the evidence or prosecutor or the thing perchance might be so done in the dark that although there was probable evidence to commit him yet there might not be sufficient evidence to convict him as to the capital punishment although he had convicted himself as to the loss of his goods by giving such evidence of his guilt against himself as flying was and the person hath reason to acknowledge the mildness of the Law that makes not his flying sufficient evidence against his life and real estate as well as personal But to give an example of this When Mr. Hobbes had written his Book and was in France he was as my Lord of Clarendon saith sought for to be attach'd but then he fled into England would not any body swear that Mr. Hobbes knew himself guilty of the abominable Doctrines in that Book Or why should he fly if he thought himself innocent And if Mr. Hobbes had been catch'd and arraigned for it and there had wanted Evidence to prove him the Author yet would not his own flight have been an evidence of guilt against him though perchance not of conviction as to Treason and Blasphemy in case the French Laws be as mild and gentle as the English So I think the Law in this point is rather a probable sparing the guilty than as Mr. Hobbes terms it a condemning the innocent and though he inveighs so much against this Law in many peremptory words as is frequent with him upon all occasions yet 't is good for more innocent Men than he that it be continued lest the flight be adjudged evidence above all evidence and a presumption of fact for absolute condemnation as well as for loss of goods against which no proof shall be admitted and the person condemned as it were out of his own Mouth And though Mr. Hobbes in the next page rails against the saying That this is a presumption of Law against which no proof shall be admitted yet suppose a Man confess a fact as the Amalekite to David is it unjust to deny any proof to the contrary I think scarce admit the person be in his wits and this flying is a confession of the fact as far as 't is possible for actions to be equally significant with words But Mr. Hobbes to shew his farther Learning in the Law saith p. 145. That there is a Law written that a Man expelled by force shall be restored by force When as the Law is That he shall be restored by the Iustices and the Sheriff which are Officers of Law and in execution of their authority wherein there is no force as force is commonly taken and that is unwarrantable violence Mr. Hobbes p. 149. saith That a Man that hath no supernatural revelation of the will of God is to obey for such the command of the Commonwealth And this he deduceth from two Texts one that where God saith to Abraham I know thou wilt command thy Children and thy House to keep the way of the Lord which was only as I conceive God's witness of Abraham's fidelity to him The other Text he cites is the peoples saying to Moses Speak thou to us and we will hear but let not God speak to us lest we die which was only as I think and expression of the fear of the people at the mount of the Glory of God's Majesty which before had been so terrible to them And upon these two basis'es it is that he founds several assertions of this kind in several parts of his Book In which for once I will deal with Mr. Hobbes by whole sale as p. 149 199 205 232 237. are to the same purpose and in p. 241 252. he something amplifies upon the Text and saith That he at the time of his Book would affirm nothing that was novelty or a paradox in Religion but would attend the end of that dispute of the sword concerning the authority by which all sorts of Doctrine are to be approved or rejected though to do him right p. 186. he hath a whole Paragraph against this and whose commands both in speech and writing must be obeyed by those that inâ—end to be protected And further saith p. 193. Except where God is temporal King 't is better to obey Man than God And p. 249. saith That the Laws of the Soveraign are to be obeyed in external acts and profession of Religion And p. 360. saith That we ought to pay Divine Worship to a Soveraign if he command it but Men may believe otherwise And p. 250. he saith That none can take notice what is or what is not the Word of God but the Soveraign And p. 322 323. saith That the Bible is only Law where the Civil Soveraign hath made it so And in several places he saith That no Man ought to regard Miracles or Prophecies without supernatural revelation because he cannot tell whether they are said or done to deceive And many other places to the same effect Thus he When this present Turk was in danger of being murthered by the treachery of the Captains of the Ianizaries to reduce the multitude to their obedience they did hang out Mahomet's banner which many ran under out of Devotion to be protected by it and to defend Mahomet's Successor But I dare say none said more in defence of Mahomets Doctrine than Mr. Hobbes hath here done nor yet I believe so much and no wonder a Renegado Christian being always observed to be worse than a Turk And thus much he goes further than I believe the generality of the Turkes will for they will stick to Mahomet's Doctrine in the Alcoran let the Grand Seignior say what he will but Mr Hobbes is for changing as often as the power of the Sword shall command And one would have thought that no man had been so impious in so high a measure to have affirmed That 't is better to obey the commands of Men than of God whereby he lays all under the dictates of the Sword and makes the truth of God wholly to depend upon the power of Men especially as to external acts of Worship and that he himself 1650. attended to determin all According to this Doctrine if a Papist and been commander we ought to have embraced Romish Idolatry if a Iew had come to have been General of the Army and
make us know and that in such things knowledge and belief are the same As when we say I believe in God the Father Almighty c. It is the same with I know that there is such a person in the Trinity as God the Father and so of the rest of our Creed But when we have not had full testimony and something may be for ought we know undiscovered that may alter the matter then belief and knowledge are no more the same than Is and may be But to make Mr. Hobbes the example in the matter we will suppose that he before a pardon had been indicted of high Treason for indeavouring to subvert by his Book the antient Government of this Nation both in respect of the Subjects subjection to their King and the Peoples properties and twelve Men had been of the Iury in Middlesex none of which we will suppose stood by when he wrote the Book but had testimony all that the matter was capable of to prove that he did write it and thereupon the Iury had found him guilty and Mr. Hobbes had had Iudgment accordingly certainly he would have thought that the belief of the Iury and the knowledge of the Iury in this matter had been the same The case differs not mutato nomine as to the Scriptures for that we believe and know them to be the Word of God they having been delivered to us by unquestionable persons and all the Testimony the thing is capable of But of this I said a little before and to avoid a tedious Discourse shall refer my Reader for a perfect satisfaction to the Learned Dr. Stillingfleet's Origines Sacrae and to one of the Sermons of the Excellent Dr. Tillotson another of our not only Learned but firm Protestant Divines who are the rather to be regarded because they have neither feared to stand the Ire of a cloud full charged with Popery or provided themselves by an halting Sermon a shelter against the rain whose contrary are enough not only to fright Christians from the Altar but to make Men abhor the offerings of the Lord And if any such be that will not repent let them not despair but dye Mr. Hobbes p. 324. saith That the only Article of Faith which the Scripture makes necessary to Salvation is this that Iesus is the Christ. If an other Man had said this I should have taken little notice of it because I should have supposed that he had meant that Christ was the corner Stone and Captain of our Salvation But I doubt Mr. Hobbes saith this to incourage Men in Idleness and Ignorance which the Papists say is the Mother of Devotion And though Mr. Hobbes was so much against Bellarmine in his last Chapter yet he is so much a Papist in this that he may taste of all Errors that he uses but the same saying here that Papists use against Reading of the Scriptures and whether he intend it so far or that the notion was set down by chance is doubtful But 't is plain in our Creed and by the Doctrine of our Church which Mr. Hobbes allows of that there are other points necessary to Salvation besides this As we must believe in God the Father and the Holy Ghost as well as in God the Son and this Mr. Hobbes acknowledgeth in p. 328. only under his own limitations which are hard to be understood But then p. 331. he strains my Faith upon one Article he lays down For he saith That he hath in all his Treatise of Christian Politicks now run through alledged no Text of Scripture but in such sence as is most agreeable to the scope of the Bible which I confess I cannot believe or if he believes himself I shall change my opinion of him and instead of thinking him the grandest Heretick think him the weakest person that ever laid pen to paper or at least that ever had any reputation in the World for so doing except it be admitted me that he is given up to believe a lye in matters of Religion and I pray God he be not Mr. Hobbes after his saying p. 244. That the punishment of the damned should not be everlasting now he comes to p. 343. and goes over it again the fear of the contrary I doubt running in his mind and begins to interpret Scripture concerning the immortality of the Soul in general which he saith may have an other interpretation than is usual and first cites the 12. Eccles. 7. which saith Dust to dust and the Spirit to God that gave it which saith Mr. Hobbes ought to be interpreted That God only knows what becomes of Man's Spirit and not Man and so of another Text he cites Hence he infers That because God only knows what becomes of Man's Spirit that therefore the Spirit of Man lives not after the death of the Body till the resurrection First The Interpretation is expresly against the Text and absurd Secondly The Inference is nonsense for doth it follow that because God knows where the Spirit of Man is that therefore 't is not with God himself It is just as if I should say to a Man you know where your coat is and from thence I should infer that he hath it not upon his back So I hope no Body will much heed his interpretation of Scripture But then p. 345. he tells us That in the resurrection the Righteous shall have glorious and spiritual Bodies and eternal but saith that 't is not manifest by Scripture that the Wicked shall have glorious and spiritual Bodies or that they shall be as the the Angels of God neither Eating nor Drinking nor Ingendring or that their life shall be eternal and so the reprobate saith he shall be in the estate Adam was in after he had sinned and Marry and give in Marriage only shall have no Redeemer I hope now Mr. Hobbes hath perfected his safe bargain he before had begun let his opinions be never so gross as to God and Religion for he shall be still upon Earth and in no worse a condition than Adam was in after his fall and that was for ought we know free from torment or indeed any trouble of mind save fear and only at th time when he heard God in the Garden But Mr. Hobbes hath not I thank him left us so much in the dark for he goes on to the particulars of the future torment which he saith are eating and drinking I suppose he means an appetite to eat and drink when he hath no Money in his pocket and ingendring I suppose he means that he is cruelly afraid of a luxurious Wife or else that he hath been unneighbourly dealt with in his Youth and is afraid of the same hereafter For otherwise cannot I imagin the torment of eating and drinking and ingendring And further he goes on and saith That the wicked shall not always personally be in this torment but dye after a time and their Children shall succeed in the same torments And all this he
the instances Mr. Hobbes useth are not to his purpose for the Israelites were only to look up to the brazen Serpent when stung by God's command and this God made the means of their cure as he might have made the looking up to an Oâ—k Tree to have been and there was no worshipping of God before it allowed that ever we read of nay after the Israelites burnt Incense to it it was broken to pieces And Moses putting off his shooes was likewise by God's particular command upon a particular occasion as likewise God made a particular grant to Solomon for the peoples praying with their faces towards the Temple when they should be in a strange Land and the worshipping in Churches is but going into a convenient place to serve God which is set apart for that purpose Now then let let any one judge whether it be lawful for any person upon Earth to authorize the use of Images in the worship of God from that which Mr. Hobbes hath said and whether setting an Image apart for Divine worship be not Idolatry within the second Command let it be done by any Authority whatever 'T is plain against the second Command and no Authority can Authorize it Mr. Hobbes coming in his 46. Chapter to the Kingdom of darkness makes much of it to consist which one would not eâ—sily have dream'd of in Philosophy and particularly rails against Aristotle and takes his antient priviledge to say this without giving the least shadow of reason perchance hoping to make himself all the World over as great as Aristotle is in Oxford and to bring in a new word of confutation viz. Hobbes'â— Ipse dixit â— But methinks he deals severely with Philosophy to hang draw and quarter it by saying 't is guilty of frighting Men from obeying the Laws of their native Country as he doth p. 373. without telling why which with submission to Mr. Hobbes is a falser measure of Iustice than ever I knew the Lawyers use for they hear a Delinquent and tell him a reason why they condemn him But this is to shew Mr. Hobbes a dextrous Mahometan that after he hath indeavoured to extirpate all true Religion now as in other places he would do as much for humane Learning or else he would never call Philosopy the subject of the Kingdom of darkness And in this Chapter he comes to the debate again how fire should work upon a Soul Whether it will or no I shall not determin and the possibility of it I have answered before and so pass this over Mr. Hobbes p. 377. to shew himself as Erroneous in Politicks as he hath hitherto proved in Divinity or Philosophy tells us That 't is an other oâ— Aristotles sayings viz. That in a well ordered Commonwealth not Men should govern but the Laws And from this Mr. Hobbes railing at the absurdity infers That words and paper affright no Body but the Hands and Swords of Men. And from this I collect that 't is not convenient for Mr. Hobbes to write any more Books of Controvesie till he grow better at a distinction For 't is true that the Law is a Politic thing and can act nothing of it self without something that is natural conjoined to it but notwithstanding 't is properly called the Action of the Law though the Execution be by Men's Hands because 't is the Authority of the Law that impowers them and through its efficacy they are justified in their actions As a Corporation which is a thing of Politic institution can really act nothing yet notwithstanding the act of those they impower is said to be their act though done by others Hands And 't is plain what Aristotle if he say so as I believe he doth 't is so well said means viz. That a well ordered Commonwealth is governed not by the uncertain will of the Soveraign but by Laws establish'd by the Soveraign power to make Laws in which consists as my Lord of Clarendon hath shewn the greatest happiness both of Prince and People If Mr. Hobbes said this out of ignorance I am sorry for him but if he said it to cologue with Oliver's Army in 1651 and to persuade them into that arbitrariness which afterwards they exercised and the Popish party have aimed at since I will leave any Englishman to judge what he deserves from all lovers of their native Country But Mr. Hobbes though he hath been so violent against Aristotle the Philosophers and School-men in general as the Authors of Sedition yet p. 380. is as positive for Copernicus and would have the Earth it self turn'd upside down in Nature just as he hath been indeavouring to deal with the Policy of it and saith Navigations make it manifest but tells not how and that all Learned in humane Sciences acknowledge that there are Antipodes and that Years and Days are determined by the motion of the Earth This one now would wonder at that a Man should affirm that all Learned Men agree that Years and Days are determined by the motion of the Earth when I think there are but few Learned Men but hold the contrary and I confess for this opinion could I never hear any one convincing argument Besides to reject an old opinion without a better reason for a new one is difficult and strange But this I will pass over it being a thing plentifully discoursed in Print Mr. Hobbes after his 47. Chapter which is his last and in which he hath spoken much against the Priestly being above the Kingly Office as I think all good Protestants will admit comes after all to a review and conclusion which as my Lord of Clarendon hath well observed is but the poison of the whole Book suck'd into a narrower compass and in the end of it saith That he hath finish'd his Discourse without application or other design and so shall I mine only referring it to the judgment of any Learned Divine whether Mr. Hobbes can ever more deserve Pulpit anger and so much credit in wickedness as to be there stiled the Debaucher of the Nation or to the judgment of any good and sober Man whether Mr. Hobbes so far participates of the nature of the Leviathan as to have not his like in all the Earth FINIS