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

extinguish in them the Light, both of Nature, and of the Gospell; and so to dis-prepare them for the Kingdome of God to come.”

 

The Church Not Yet Fully Freed Of Darknesse As men that are utterly deprived from their Nativity, of the light of the bodily Eye, have no Idea at all, of any such light; and no man conceives in his imagination any greater light, than he hath at some time, or other perceived by his outward Senses: so also is it of the light of the Gospel, and of the light of the Understanding, that no man can conceive there is any greater degree of it, than that which he hath already attained unto.

And from hence it comes to passe, that men have no other means to acknowledge their owne Darknesse, but onely by reasoning from the un-forseen mischances, that befall them in their ways; The Darkest part of the Kingdome of Satan, is that which is without the Church of God; that is to say, amongst them that beleeve not in Jesus Christ. But we cannot say, that therefore the Church enjoyeth (as the land of Goshen) all the light, which to the performance of the work enjoined us by God, is necessary.

Whence comes it, that in Christendome there has been, almost from the time of the Apostles, such justling of one another out of their places, both by forraign, and Civill war? such stumbling at every little asperity of their own fortune, and every little eminence of that of other men? and such diversity of ways in running to the same mark, Felicity, if it be not Night amongst us, or at least a Mist? wee are therefore yet in the Dark.

 

Four Causes Of Spirituall Darknesse

The Enemy has been here in the Night of our naturall Ignorance, and sown the tares of Spirituall Errors; and that, First, by abusing, and putting out the light of the Scriptures: For we erre, not knowing the Scriptures. Secondly, by introducing the Daemonology of the Heathen Poets, that is to say, their fabulous Doctrine concerning Daemons, which are but Idols, or Phantasms of the braine, without any reall nature of their own, distinct from humane fancy; such as are dead mens Ghosts, and Fairies, and other matter of old Wives tales.

Thirdly, by mixing with the Scripture divers reliques of the Religion, and much of the vain and erroneous Philosophy of the Greeks, especially of Aristotle. Fourthly, by mingling with both these, false, or uncertain Traditions, and fained, or uncertain History.

And so we come to erre, by “giving heed to seducing Spirits,”

and the Daemonology of such “as speak lies in Hypocrisie,”

(or as it is in the Originall, 1 Tim. 4.1,2. “of those that play the part of lyars”) “with a seared conscience,” that is, contrary to their own knowledge. Concerning the first of these, which is the Seducing of men by abuse of Scripture, I intend to speak briefly in this Chapter.

 

Errors From Misinterpreting The Scriptures, Concerning The Kingdome Of God

The greatest, and main abuse of Scripture, and to which almost all the rest are either consequent, or subservient, is the wresting of it, to prove that the Kingdome of God, mentioned so often in the Scripture, is the present Church, or multitude of Christian men now living, or that being dead, are to rise again at the last day: whereas the Kingdome of God was first instituted by the Ministery of Moses, over the Jews onely; who were therefore called his Peculiar People; and ceased afterward, in the election of Saul, when they refused to be governed by God any more, and demanded a King after the manner of the nations; which God himself consented unto, as I have more at large proved before, in the 35. Chapter. After that time, there was no other Kingdome of God in the world, by any Pact, or otherwise, than he ever was, is, and shall be King, of all men, and of all creatures, as governing according to his Will, by his infinite Power. Neverthelesse, he promised by his Prophets to restore this his Government to them again, when the time he hath in his secret counsell appointed for it shall bee fully come, and when they shall turn unto him by repentance, and amendment of life; and not onely so, but he invited also the Gentiles to come in, and enjoy the happinesse of his Reign, on the same conditions of conversion and repentance; and hee promised also to send his Son into the world, to expiate the sins of them all by his death, and to prepare them by his Doctrine, to receive him at his second coming: Which second coming not yet being, the Kingdome of God is not yet come, and wee are not now under any other Kings by Pact, but our Civill Soveraigns; saving onely, that Christian men are already in the Kingdome of Grace, in as much as they have already the Promise of being received at his comming againe.

 

As That The Kingdome Of God Is The Present Church: Consequent to this Errour, that the present Church is Christs Kingdome, there ought to be some one Man, or Assembly, by whose mouth our Saviour (now in heaven) speaketh, giveth law, and which representeth his person to all Christians, or divers Men, or divers Assemblies that doe the same to divers parts of Christendome. This power Regal under Christ, being challenged, universally by that Pope, and in particular Commonwealths by Assemblies of the Pastors of the place, (when the Scripture gives it to none but to Civill Soveraigns,) comes to be so passionately disputed, that it putteth out the Light of Nature, and causeth so great a Darknesse in mens understanding, that they see not who it is to whom they have engaged their obedience.

 

And That The Pope Is His Vicar Generall

Consequent to this claim of the Pope to Vicar Generall of Christ in the present Church, (supposed to be that Kingdom of his, to which we are addressed in the Gospel,) is the Doctrine, that it is necessary for a Christian King, to receive his Crown by a Bishop; as if it were from that Ceremony, that he derives the clause of Dei Gratia in his title; and that then onely he is made King by the favour of God, when he is crowned by the authority of Gods universall Viceregent on earth; and that every Bishop whosoever be his Soveraign, taketh at his Consecration an oath of absolute Obedience to the Pope, Consequent to the same, is the Doctrine of the fourth Councell of Lateran, held under Pope Innocent the third, (Chap. 3. De Haereticis.) “That if a King at the Popes admonition, doe not purge his Kingdome of Haeresies, and being excommunicate for the same, doe not give satisfaction within a year, his Subjects are absolved of the bond of their obedience.”

Where, by Haeresies are understood all opinions which the Church of Rome hath forbidden to be maintained. And by this means, as often as there is any repugnancy between the Politicall designes of the Pope, and other Christian Princes, as there is very often, there ariseth such a Mist amongst their Subjects, that they know not a stranger that thrusteth himself into the throne of their lawfull Prince, from him whom they had themselves placed there; and in this Darknesse of mind, are made to fight one against another, without discerning their enemies from their friends, under the conduct of another mans ambition.

 

And That The Pastors Are The Clergy

From the same opinion, that the present Church is the Kingdome of God, it proceeds that Pastours, Deacons, and all other Ministers of the Church, take the name to themselves of the Clergy, giving to other Christians the name of Laity, that is, simply People. For Clergy signifies those, whose maintenance is that Revenue, which God having reserved to himselfe during his Reigne over the Israelites, assigned to the tribe of Levi (who were to be his publique Ministers, and had no portion of land set them out to live on, as their brethren) to be their inheritance.

The Pope therefore, (pretending the present Church to be, as the Realme of Israel, the Kingdome of God) challenging to himselfe and his subordinate Ministers, the like revenue, as the Inheritance of God, the name of Clergy was sutable to that claime. And thence it is, that Tithes, or other tributes paid to the Levites, as Gods Right, amongst the Israelites, have a long time been demanded, and taken of Christians, by Ecclesiastiques, Jure Divino, that is, in Gods Right.

By which meanes, the people every where were obliged to a double tribute; one to the State, another to the Clergy; whereof, that to the Clergy, being the tenth of their revenue, is double to that which a King of Athens (and esteemed a Tyrant) exacted of his subjects for the defraying of all publique charges: For he demanded no more but the twentieth part; and yet abundantly maintained therewith the Commonwealth.

And in the Kingdome of the Jewes, during the Sacerdotall Reigne of God, the Tithes and Offerings were the whole Publique Revenue.

 

From the same mistaking of the present Church for the Kingdom of God, came in the distinction betweene the Civill and the Canon Laws: The civil Law being the acts of Soveraigns in their own Dominions, and the Canon Law being the Acts of the Pope in the same Dominions.

Which Canons, though they were but Canons, that is, Rules Propounded, and but voluntarily received by Christian Princes, till the translation of the Empire to Charlemain; yet afterwards, as the power of the Pope encreased, became Rules Commanded, and the Emperours themselves (to avoyd greater mischiefes, which the people blinded might be led into) were forced to let them passe for Laws.

 

From hence it is, that in all Dominions, where the Popes Ecclesiasticall power is entirely received, Jewes, Turkes, and Gentiles, are in the Roman Church tolerated in their Religion, as farre forth, as in the exercise and profession thereof they offend not against the civill power: whereas in a Christian, though a stranger, not to be of the Roman Religion, is Capitall; because the Pope pretendeth that all Christians are his Subjects. For otherwise it were as much against the law of Nations, to persecute a Christian stranger, for professing the Religion of his owne country, as an Infidell; or rather more, in as much as they that are not against Christ, are with him.

 

From the same it is, that in every Christian State there are certaine men, that are exempt, by Ecclesiasticall liberty, from the tributes, and from the tribunals of the Civil State; for so are the secular Clergy, besides Monks and Friars, which in many places, bear so great a proportion to the common people, as if need were, there might be raised out of them alone, an Army, sufficient for any warre the Church militant should imploy them in, against their owne, or other Princes.

 

Error From Mistaking Consecration For Conjuration A second generall abuse of Scripture, is the turning of Consecration into Conjuration, or Enchantment. To Consecrate, is in Scripture, to Offer, Give, or Dedicate, in pious and decent language and gesture, a man, or any other thing to God, by separating of it from common use; that is to say, to Sanctifie, or make it Gods, and to be used only by those, whom God hath appointed to be his Publike Ministers, (as I have already proved at large in the 35. Chapter;) and thereby to change, not the thing Consecrated, but onely the use of it, from being Profane and common, to be Holy, and peculiar to Gods service.

But when by such words, the nature of qualitie of the thing it selfe, is pretended