Leviathan, Thomas Hobbes [iphone ebook reader .TXT] 📗

In which sense there is nothing that accordeth not with the rest of Holy Scripture, or any glimpse of the fire of Purgatory.

In What Sense Other Articles May Be Called Necessary But a man may here aske, whether it bee not as necessary to Salvation, to beleeve, that God is Omnipotent; Creator of the world; that Jesus Christ is risen; and that all men else shall rise again from the dead at the last day; as to beleeve, that Jesus Is The Christ.

To which I answer, they are; and so are many more Articles: but they are such, as are contained in this one, and may be deduced from it, with more, or lesse difficulty. For who is there that does not see, that they who beleeve Jesus to be the Son of the God of Israel, and that the Israelites had for God the Omnipotent Creator of all things, doe therein also beleeve, that God is the Omnipotent Creator of all things? Or how can a man beleeve, that Jesus is the King that shall reign eternally, unlesse hee beleeve him also risen again from the dead? For a dead man cannot exercise the Office of a King. In summe, he that holdeth this Foundation, Jesus Is The Christ, holdeth Expressely all that hee seeth rightly deduced from it, and Implicitely all that is consequent thereunto, though he have not skill enough to discern the consequence.

And therefore it holdeth still good, that the beleef of this one Article is sufficient faith to obtaine remission of sinnes to the Penitent, and consequently to bring them into the Kingdome of Heaven.

That Faith, And Obedience Are

Both Of Them Necessary To Salvation

Now that I have shewn, that all the Obedience required to Salvation, consisteth in the will to obey the Law of God, that is to say, in Repentance; and all the Faith required to the same, is comprehended in the beleef of this Article, Jesus Is The Christ; I will further alledge those places of the Gospell, that prove, that all that is Necessary to Salvation is contained in both these joined together.

The men to whom St. Peter preached on the day of Pentecost, next after the Ascension of our Saviour, asked him, and the rest of the Apostles, saying, (Act. 2.37.) “Men and Brethren what shall we doe?” to whom St. Peter answered (in the next verse) “Repent, and be Baptized every one of you, for the remission of sins, and ye shall receive the gift of the Holy Ghost.” Therefore Repentance, and Baptisme, that is, beleeving that Jesus Is The Christ, is all that is Necessary to Salvation. Again, our Saviour being asked by a certain Ruler, (Luke 18.18.) “What shall I doe to inherit eternall life?” Answered (verse 20) “Thou knowest the Commandements, Doe not commit Adultery, Doe not Kill, Doe not Steal, Doe not bear false witnesse, Honor thy Father, and thy Mother;” which when he said he had observed, our Saviour added, “Sell all thou hast, give it to the Poor, and come and follow me:” which was as much as to say, Relye on me that am the King: Therefore to fulfill the Law, and to beleeve that Jesus is the King, is all that is required to bring a man to eternall life. Thirdly, St. Paul saith (Rom. 1.17.) “The Just shall live by Faith;” not every one, but the Just; therefore Faith and Justice (that is, the Will To Be Just, or Repentance) are all that is Necessary to life eternall.

And (Mark 1.15.) our Saviour preached, saying, “The time is fulfilled, and the Kingdom of God is at hand, Repent and Beleeve the Evangile,” that is, the Good news that the Christ was come.

Therefore to Repent, and to Beleeve that Jesus is the Christ, is all that is required to Salvation.

What Each Of Them Contributes Thereunto

Seeing then it is Necessary that Faith, and Obedience (implyed in the word Repentance) do both concurre to our Salvation; the question by which of the two we are Justified, is impertinently disputed.

Neverthelesse, it will not be impertinent, to make manifest in what manner each of them contributes thereunto; and in what sense it is said, that we are to be Justified by the one, and by the other.

And first, if by Righteousnesse be understood the Justice of the Works themselves, there is no man that can be saved; for there is none that hath not transgressed the Law of God. And therefore when wee are said to be Justified by Works, it is to be understood of the Will, which God doth alwaies accept for the Work it selfe, as well in good, as in evill men. And in this sense onely it is, that a man is called Just, or Unjust; and that his Justice Justifies him, that is, gives him the title, in Gods acceptation, of Just; and renders him capable of Living By His Faith, which before he was not.

So that Justice Justifies in that that sense, in which to Justifie, is the same that to Denominate A Man Just; and not in the signification of discharging the Law; whereby the punishment of his sins should be unjust.

But a man is then also said to be Justified, when his Plea, though in it selfe unsufficient, is accepted; as when we Plead our Will, our Endeavour to fulfill the Law, and Repent us of our failings, and God accepteth it for the Performance it selfe: And because God accepteth not the Will for the Deed, but onely in the Faithfull; it is therefore Faith that makes good our Plea; and in this sense it is, that Faith onely Justifies: So that Faith and Obedience are both Necessary to Salvation; yet in severall senses each of them is said to Justifie.

Obedience To God And To The Civill Soveraign Not Inconsistent, Whether Christian,

Having thus shewn what is Necessary to Salvation; it is not hard to reconcile our Obedience to the Civill Soveraign; who is either Christian, or Infidel. If he bee a Christian, he alloweth the beleefe of this Article, that Jesus Is The Christ; and of all the Articles that are contained in, or are evident consequence deduced from it: which is all the Faith Necessary to Salvation.

And because he is a Soveraign, he requireth Obedience to all his owne, that is, to all the Civill Laws; in which also are contained all the Laws of Nature, that is, all the Laws of God: for besides the Laws of Nature, and the Laws of the Church, which are part of the Civill Law, (for the Church that can make Laws is the Commonwealth,) there bee no other Laws Divine. Whosoever therefore obeyeth his Christian Soveraign, is not thereby hindred, neither from beleeving, nor from obeying God. But suppose that a Christian King should from this Foundation, Jesus Is The Christ, draw some false consequences, that is to say, make some superstructions of Hay, or Stubble, and command the teaching of the same; yet seeing St. Paul says, he shal be saved; much more shall he be saved, that teacheth them by his command; and much more yet, he that teaches not, but onely beleeves his lawfull Teacher. And in case a Subject be forbidden by the Civill Soveraign to professe some of those his opinions, upon what grounds can he disobey? Christian Kings may erre in deducing a Consequence, but who shall Judge? Shall a private man Judge, when the question is of his own obedience? or shall any man Judg but he that is appointed thereto by the Church, that is, by the Civill Soveraign that representeth it? or if the Pope, or an Apostle Judge, may he not erre in deducing of a consequence?

did not one of the two, St. Peter, or St. Paul erre in a superstructure, when St. Paul withstood St. Peter to his face? There can therefore be no contradiction between the Laws of God, and the Laws of a Christian Commonwealth.

Or Infidel

And when the Civill Soveraign is an Infidel, every one of his own Subjects that resisteth him, sinneth against the Laws of God (for such as are the Laws of Nature,) and rejecteth the counsell of the Apostles, that admonisheth all Christians to obey their Princes, and all Children and Servants to obey they Parents, and Masters, in all things. And for their Faith, it is internall, and invisible; They have the licence that Naaman had, and need not put themselves into danger for it. But if they do, they ought to expect their reward in Heaven, and not complain of their Lawfull Soveraign; much lesse make warre upon him. For he that is not glad of any just occasion of Martyrdome, has not the faith be professeth, but pretends it onely, to set some colour upon his own contumacy.

But what Infidel King is so unreasonable, as knowing he has a Subject, that waiteth for the second comming of Christ, after the present world shall be burnt, and intendeth then to obey him (which is the intent of beleeving that Jesus is the Christ,) and in the mean time thinketh himself bound to obey the Laws of that Infidel King, (which all Christians are obliged in conscience to doe,) to put to death, or to persecute such a Subject?

And thus much shall suffice, concerning the Kingdome of God, and Policy Ecclesiasticall. Wherein I pretend not to advance any Position of my own, but onely to shew what are the Consequences that seem to me deducible from the Principles of Christian Politiques, (which are the holy Scriptures,) in confirmation of the Power of Civill Soveraigns, and the Duty of their Subjects. And in the allegation of Scripture, I have endeavoured to avoid such Texts as are of obscure, or controverted Interpretation; and to alledge none, but is such sense as is most plain, and agreeable to the harmony and scope of the whole Bible; which was written for the re-establishment of the Kingdome of God in Christ. For it is not the bare Words, but the Scope of the writer that giveth the true light, by which any writing is to bee interpreted; and they that insist upon single Texts, without considering the main Designe, can derive no thing from them cleerly; but rather by casting atomes of Scripture, as dust before mens eyes, make every thing more obscure than it is; an ordinary artifice of those that seek not the truth, but their own advantage.