<SPAN name="startofbook"></SPAN>
<h1> LEVIATHAN </h1>
<h2 class="no-break"> By Thomas Hobbes </h2>
<h3>1651</h3>
<h4>
LEVIATHAN OR THE MATTER,<br/>FORME, & POWER OF A COMMON-WEALTH<br/>
ECCLESIASTICAL AND CIVILL
</h4>
<h4>
Thomas Hobbes of Malmesbury <br/><br/> Printed for Andrew Crooke, <br/>at
the Green Dragon <br/>in St. Paul’s Churchyard,<br/> 1651.
</h4>
<hr />
<p>TO MY MOST HONOR’D FRIEND Mr. FRANCIS GODOLPHIN of GODOLPHIN</p>
<p>HONOR’D SIR.</p>
<p>Your most worthy Brother Mr SIDNEY GODOLPHIN, when he lived, was pleas’d
to think my studies something, and otherwise to oblige me, as you know,
with reall testimonies of his good opinion, great in themselves, and the
greater for the worthinesse of his person. For there is not any vertue
that disposeth a man, either to the service of God, or to the service of
his Country, to Civill Society, or private Friendship, that did not
manifestly appear in his conversation, not as acquired by necessity, or
affected upon occasion, but inhaerent, and shining in a generous
constitution of his nature. Therefore in honour and gratitude to him, and
with devotion to your selfe, I humbly Dedicate unto you this my discourse
of Common-wealth. I know not how the world will receive it, nor how it may
reflect on those that shall seem to favour it. For in a way beset with
those that contend on one side for too great Liberty, and on the other
side for too much Authority, ’tis hard to passe between the points of both
unwounded. But yet, me thinks, the endeavour to advance the Civill Power,
should not be by the Civill Power condemned; nor private men, by
reprehending it, declare they think that Power too great. Besides, I speak
not of the men, but (in the Abstract) of the Seat of Power, (like to those
simple and unpartiall creatures in the Roman Capitol, that with their
noyse defended those within it, not because they were they, but there)
offending none, I think, but those without, or such within (if there be
any such) as favour them. That which perhaps may most offend, are certain
Texts of Holy Scripture, alledged by me to other purpose than ordinarily
they use to be by others. But I have done it with due submission, and also
(in order to my Subject) necessarily; for they are the Outworks of the
Enemy, from whence they impugne the Civill Power. If notwithstanding this,
you find my labour generally decryed, you may be pleased to excuse your
selfe, and say that I am a man that love my own opinions, and think all
true I say, that I honoured your Brother, and honour you, and have
presum’d on that, to assume the Title (without your knowledge) of being,
as I am,</p>
<p>Sir,</p>
<p>Your most humble, and most obedient servant, Thomas Hobbes.</p>
<p>Paris APRILL 15/25 1651.</p>
<hr />
<h2>Contents</h2>
<table summary="" >
<tr>
<td> <SPAN href="#link2H_PART3"> <b><big>PART III. OF A CHRISTIAN COMMON-WEALTH</big></b> </SPAN></td>
</tr>
<tr>
<td> <SPAN xhref="#link2HCH0032"> CHAPTER XXXII. OF THE PRINCIPLES OF CHRISTIAN POLITIQUES </SPAN></td>
</tr>
<tr>
<td> <SPAN href="#link2HCH0033"> CHAPTER XXXIII. OF THE NUMBER, ANTIQUITY, SCOPE, AUTHORITY, AND INTERPRETERS OF THE BOOKS OF HOLY SCRIPTURE </SPAN></td>
</tr>
<tr>
<td> <SPAN href="#link2HCH0034"> CHAPTER XXXIV. OF THE SIGNIFICATION OF SPIRIT, ANGEL, AND INSPIRATION IN THE BOOKS OF HOLY SCRIPTURE </SPAN></td>
</tr>
<tr>
<td> <SPAN href="#link2HCH0035"> CHAPTER XXXV. OF THE SIGNIFICATION IN SCRIPTURE OF KINGDOME OF GOD, OF HOLY, SACRED, AND SACRAMENT </SPAN></td>
</tr>
<tr>
<td> <SPAN href="#link2HCH0036"> CHAPTER XXXVI. OF THE WORD OF GOD, AND OF PROPHETS </SPAN></td>
</tr>
<tr>
<td> <SPAN href="#link2HCH0037"> CHAPTER XXXVII. OF MIRACLES, AND THEIR USE </SPAN></td>
</tr>
<tr>
<td> <SPAN href="#link2HCH0038"> CHAPTER XXXVIII. OF THE SIGNIFICATION IN SCRIPTURE OF ETERNALL LIFE, HELL, SALVATION, THE WORLD TO COME, AND REDEMPTION </SPAN></td>
</tr>
<tr>
<td> <SPAN href="#link2HCH0039"> CHAPTER XXXIX. OF THE SIGNIFICATION IN SCRIPTURE OF THE WORD CHURCH </SPAN></td>
</tr>
<tr>
<td> <SPAN href="#link2HCH0040"> CHAPTER XL OF THE RIGHTS OF THE KINGDOME OF GOD, IN ABRAHAM, MOSES, HIGH PRIESTS, AND THE KINGS OF JUDAH </SPAN></td>
</tr>
<tr>
<td> <SPAN href="#link2HCH0041"> CHAPTER XLI. OF THE OFFICE OF OUR BLESSED SAVIOUR </SPAN></td>
</tr>
<tr>
<td> <SPAN href="#link2HCH0042"> CHAPTER XLII. OF POWER ECCLESIASTICALL </SPAN></td>
</tr>
<tr>
<td> <SPAN href="#link2HCH0043"> CHAPTER XLIII. OF WHAT IS NECESSARY FOR A MANS RECEPTION INTO THE KINGDOME OF HEAVEN </SPAN></td>
</tr>
<tr>
<td> <SPAN href="#link2H_PART4"> <b><big>PART IV. OF THE KINGDOME OF DARKNESSE</big></b> </SPAN></td>
</tr>
<tr>
<td> <SPAN xhref="#link2HCH0044"> CHAPTER XLIV. OF SPIRITUALL DARKNESSE FROM MISINTERPRETATION OF SCRIPTURE</SPAN></td>
</tr>
<tr>
<td> <SPAN href="#link2HCH0045"> CHAPTER XLV. OF DAEMONOLOGY, AND OTHER RELIQUES OF THE RELIGION OF THE GENTILES</SPAN></td>
</tr>
<tr>
<td> <SPAN href="#link2HCH0046"> CHAPTER XLVI. OF DARKNESSE FROM VAIN PHILOSOPHY, AND FABULOUS TRADITIONS </SPAN></td>
</tr>
<tr>
<td> <SPAN href="#link2HCH0047"> CHAPTER XLVII. OF THE BENEFIT THAT PROCEEDETH FROM SUCH DARKNESSE, AND TO WHOM IT ACCREWETH </SPAN></td>
</tr>
<tr>
<td> <SPAN href="#link2H_4_0725"> Chapter XLVIII - A REVIEW, AND CONCLUSION </SPAN></td>
</tr>
</table>
<hr />
<h2><SPAN name="link2H_PART3" id="link2H_PART3"></SPAN> PART III.<br/> OF A CHRISTIAN COMMON-WEALTH </h2>
<h2><SPAN name="link2HCH0032" id="link2HCH0032"></SPAN> CHAPTER XXXII.<br/>OF THE PRINCIPLES OF CHRISTIAN POLITIQUES </h2>
<p>The Word Of God Delivered By Prophets Is The Main Principle</p>
<p>Of Christian Politiques</p>
<p>I have derived the Rights of Soveraigne Power, and the duty of Subjects
hitherto, from the Principles of Nature onely; such as Experience has
found true, or Consent (concerning the use of words) has made so; that is
to say, from the nature of Men, known to us by Experience, and from
Definitions (of such words as are Essentiall to all Politicall reasoning)
universally agreed on. But in that I am next to handle, which is the
Nature and Rights of a CHRISTIAN COMMON-WEALTH, whereof there dependeth
much upon Supernaturall Revelations of the Will of God; the ground of my
Discourse must be, not only the Naturall Word of God, but also the
Propheticall.</p>
<p>Neverthelesse, we are not to renounce our Senses, and Experience; nor
(that which is the undoubted Word of God) our naturall Reason. For they
are the talents which he hath put into our hands to negotiate, till the
coming again of our blessed Saviour; and therefore not to be folded up in
the Napkin of an Implicate Faith, but employed in the purchase of Justice,
Peace, and true Religion, For though there be many things in Gods Word
above Reason; that is to say, which cannot by naturall reason be either
demonstrated, or confuted; yet there is nothing contrary to it; but when
it seemeth so, the fault is either in our unskilfull Interpretation, or
erroneous Ratiocination.</p>
<p>Therefore, when any thing therein written is too hard for our examination,
wee are bidden to captivate our understanding to the Words; and not to
labour in sifting out a Philosophicall truth by Logick, of such mysteries
as are not comprehensible, nor fall under any rule of naturall science.
For it is with the mysteries of our Religion, as with wholsome pills for
the sick, which swallowed whole, have the vertue to cure; but chewed, are
for the most part cast up again without effect.</p>
<h3><SPAN name="link2H_4_0457" id="link2H_4_0457"></SPAN> What It Is To Captivate The Understanding </h3>
<p>But by the Captivity of our Understanding, is not meant a Submission of
the Intellectual faculty, to the Opinion of any other man; but of the Will
to Obedience, where obedience is due. For Sense, Memory, Understanding,
Reason, and Opinion are not in our power to change; but alwaies, and
necessarily such, as the things we see, hear, and consider suggest unto
us; and therefore are not effects of our Will, but our Will of them. We
then Captivate our Understanding and Reason, when we forbear
contradiction; when we so speak, as (by lawfull Authority) we are
commanded; and when we live accordingly; which in sum, is Trust, and Faith
reposed in him that speaketh, though the mind be incapable of any Notion
at all from the words spoken.</p>
<h3><SPAN name="link2H_4_0458" id="link2H_4_0458"></SPAN> How God Speaketh To Men </h3>
<p>When God speaketh to man, it must be either immediately; or by mediation
of another man, to whom he had formerly spoken by himself immediately. How
God speaketh to a man immediately, may be understood by those well enough,
to whom he hath so spoken; but how the same should be understood by
another, is hard, if not impossible to know. For if a man pretend to me,
that God hath spoken to him supernaturally, and immediately, and I make
doubt of it, I cannot easily perceive what argument he can produce, to
oblige me to beleeve it. It is true, that if he be my Soveraign, he may
oblige me to obedience, so, as not by act or word to declare I beleeve him
not; but not to think any otherwise then my reason perswades me. But if
one that hath not such authority over me, shall pretend the same, there is
nothing that exacteth either beleefe, or obedience.</p>
<p>For to say that God hath spoken to him in the Holy Scripture, is not to
say God hath spoken to him immediately, but by mediation of the Prophets,
or of the Apostles, or of the Church, in such manner as he speaks to all
other Christian men. To say he hath spoken to him in a Dream, is no more
than to say he dreamed that God spake to him; which is not of force to win
beleef from any man, that knows dreams are for the most part naturall, and
may proceed from former thoughts; and such dreams as that, from selfe
conceit, and foolish arrogance, and false opinion of a mans own
godlinesse, or other vertue, by which he thinks he hath merited the favour
of extraordinary Revelation. To say he hath seen a Vision, or heard a
Voice, is to say, that he hath dreamed between sleeping and waking: for in
such manner a man doth many times naturally take his dream for a vision,
as not having well observed his own slumbering. To say he speaks by
supernaturall Inspiration, is to say he finds an ardent desire to speak,
or some strong opinion of himself, for which he can alledge no naturall
and sufficient reason. So that though God Almighty can speak to a man, by
Dreams, Visions, Voice, and Inspiration; yet he obliges no man to beleeve
he hath so done to him that pretends it; who (being a man), may erre, and
(which is more) may lie.</p>
<h3><SPAN name="link2H_4_0459" id="link2H_4_0459"></SPAN> By What Marks Prophets Are Known </h3>
<p>How then can he, to whom God hath never revealed his Wil immediately
(saving by the way of natural reason) know when he is to obey, or not to
obey his Word, delivered by him, that sayes he is a Prophet? (1 Kings 22)
Of 400 Prophets, of whom the K. of Israel asked counsel, concerning the
warre he made against Ramoth Gilead, only Micaiah was a true one.(1 Kings
13) The Prophet that was sent to prophecy against the Altar set up by
Jeroboam, though a true Prophet, and that by two miracles done in his
presence appears to be a Prophet sent from God, was yet deceived by
another old Prophet, that perswaded him as from the mouth of God, to eat
and drink with him. If one Prophet deceive another, what certainty is
there of knowing the will of God, by other way than that of Reason? To
which I answer out of the Holy Scripture, that there be two marks, by
which together, not asunder, a true Prophet is to be known. One is the
doing of miracles; the other is the not teaching any other Religion than
that which is already established. Asunder (I say) neither of these is
sufficient. (Deut. 13 v. 1,2,3,4,5 ) “If a Prophet rise amongst you, or a
Dreamer of dreams, and shall pretend the doing of a miracle, and the
miracle come to passe; if he say, Let us follow strange Gods, which thou
hast not known, thou shalt not hearken to him, &c. But that Prophet
and Dreamer of dreams shall be put to death, because he hath spoken to you
to Revolt from the Lord your God.” In which words two things are to be
observed, First, that God wil not have miracles alone serve for arguments,
to approve the Prophets calling; but (as it is in the third verse) for an
experiment of the constancy of our adherence to himself. For the works of
the Egyptian Sorcerers, though not so great as those of Moses, yet were
great miracles. Secondly, that how great soever the miracle be, yet if it
tend to stir up revolt against the King, or him that governeth by the
Kings authority, he that doth such miracle, is not to be considered
otherwise than as sent to make triall of their allegiance. For these
words, “revolt from the Lord your God,” are in this place equivalent to
“revolt from your King.” For they had made God their King by pact at the
foot of Mount Sinai; who ruled them by Moses only; for he only spake with
God, and from time to time declared Gods Commandements to the people. In
like manner, after our Saviour Christ had made his Disciples acknowledge
him for the Messiah, (that is to say, for Gods anointed, whom the nation
of the Jews daily expected for their King, but refused when he came,) he
omitted not to advertise them of the danger of miracles. “There shall
arise,” (saith he) “false Christs, and false Prophets, and shall doe great
wonders and miracles, even to the seducing (if it were possible) of the
very Elect.” (Mat. 24. 24) By which it appears, that false Prophets may
have the power of miracles; yet are wee not to take their doctrin for Gods
Word. St. Paul says further to the Galatians, that “if himself, or an
Angell from heaven preach another Gospel to them, than he had preached,
let him be accursed.” (Gal. 1. 8) That Gospel was, that Christ was King;
so that all preaching against the power of the King received, in
consequence to these words, is by St. Paul accursed. For his speech is
addressed to those, who by his preaching had already received Jesus for
the Christ, that is to say, for King of the Jews.</p>
<h3><SPAN name="link2H_4_0460" id="link2H_4_0460"></SPAN> The Marks Of A Prophet In The Old Law, Miracles, And Doctrine Conformable To The Law </h3>
<p>And as Miracles, without preaching that Doctrine which God hath
established; so preaching the true Doctrine, without the doing of
Miracles, is an unsufficient argument of immediate Revelation. For if a
man that teacheth not false Doctrine, should pretend to bee a Prophet
without shewing any Miracle, he is never the more to bee regarded for his
pretence, as is evident by Deut. 18. v. 21, 22. “If thou say in thy heart,
How shall we know that the Word (of the Prophet) is not that which the
Lord hath spoken. When the Prophet shall have spoken in the name of the
Lord, that which shall not come to passe, that’s the word which the Lord
hath not spoken, but the Prophet has spoken it out of the pride of his own
heart, fear him not.” But a man may here again ask, When the Prophet hath
foretold a thing, how shal we know whether it will come to passe or not?
For he may foretel it as a thing to arrive after a certain long time,
longer then the time of mans life; or indefinitely, that it will come to
passe one time or other: in which case this mark of a Prophet is
unusefull; and therefore the miracles that oblige us to beleeve a Prophet,
ought to be confirmed by an immediate, or a not long deferr’d event. So
that it is manifest, that the teaching of the Religion which God hath
established, and the showing of a present Miracle, joined together, were
the only marks whereby the Scripture would have a true Prophet, that is to
say immediate Revelation to be acknowledged; neither of them being singly
sufficient to oblige any other man to regard what he saith.</p>
<h3><SPAN name="link2H_4_0461" id="link2H_4_0461"></SPAN> Miracles Ceasing, Prophets Cease, The Scripture Supplies Their Place </h3>
<p>Seeing therefore Miracles now cease, we have no sign left, whereby to
acknowledge the pretended Revelations, or Inspirations of any private man;
nor obligation to give ear to any Doctrine, farther than it is conformable
to the Holy Scriptures, which since the time of our Saviour, supply the
want of all other Prophecy; and from which, by wise and careful
ratiocination, all rules and precepts necessary to the knowledge of our
duty both to God and man, without Enthusiasme, or supernaturall
Inspiration, may easily be deduced. And this Scripture is it, out of which
I am to take the Principles of my Discourse, concerning the Rights of
those that are the Supream Govenors on earth, of Christian Common-wealths;
and of the duty of Christian Subjects towards their Soveraigns. And to
that end, I shall speak in the next Chapter, or the Books, Writers, Scope
and Authority of the Bible.</p>
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