Perhaps you will take for a sign of Mr. Hobbes his ill meaning, that his Majesty was displeased with him. And truly I believe he was displeased for a while, but not very long. They that complained of, and misconstrued his writings, were his Majesty’s good subjects, and reputed wise and learned men, and thereby obtained to have their misconstruction believed for some little time: but the very next summer after his coming away, two honourable persons of the Court, that came over into England, assured him, that his Majesty had a good opinion of him; and others since have told me, that his Majesty said openly, that he thought Mr. Hobbes never meant him hurt. Besides, his Majesty hath used him more graciously than is ordinary to so humble a person as he is, and so great a delinquent as you would make him; and testified his esteem of him in his bounty. What argument now can you draw from hence more than this, that his Majesty understood his writings better than his accusers did? I admire in the next place, upon what ground you accuse him, and with him all those that have approved his _Leviathan_, with atheism. I thought once, that that slander had had some, though not firm, ground, in that you call his a new divinity: but for that point he will allege these words of his Leviathan (p. 438): _By which it seemeth to me (with submission nevertheless, both in this and all other questions whereof the determination dependeth on the Scriptures, to the interpretation of the Bible authorized by the commonwealth, whose subject I am), that, &c._ What is there in these words, but modesty and obedience? But you were at this time in actual rebellion. Mr. Hobbes, that holds religion to be a law, did in order thereto condemn the maintenance of any of his opinions against the law; and you that reproach him for them, upon your own account should also have shown by your own learning, wherein the Scripture, which was his sole proof, was miscited or misconstrued by him; (for he submitted to the laws, that is to say, to the King’s doctrine, not to yours); and not have insulted for the victory won by the power of the law, to which you were then an enemy. Another argument of atheism you take from his denying _immaterial_ or _incorporeal substances_. Let any man impartially now compare his religion with yours, by this very measure, and judge which of the two savours most of atheism.