Arendt JC 153 • HE;5E;

LEVIATHAN 6y TI-IOMAS HOBBES®@

CON T EN T

THE FIRST l RT

OF MAN CHAP. PAGE

INTRODUCTION

I. F SENSE 3

2 . 0l-' IMAGINATION 4 ~!emory-Dreams-Apparitions or Vi. ions-Understanding.

3· OF THE CONSEQUENCE OR TRAIN OF IMAGDIATIONS 8 Trayne of Thoughts unguided-Trayne of. Thou~hts regu­

lated-Remembrance-Prudence- ignes-Conjecture of the time past.

4· OF SPEECH I 2

Original of Speech-The use o f Speech-Abuse of Speech­Names Proper and Common-Universal!- ecessity of Definitions-Subject to Names-Use of Names Positive­Negative ames with their ses-Words insignificant-

nderstanding-Inconstant names.

5· OF REASON A ND SCIENCE . 18

Reason what it is-Reason defined-Right Reason where-­The use of Reason-Of Error and Absurdity-Causes of absurdltie--Science--Prudence and Sapience, with their differencc--Signes of Science.

6 . OF THE INTERIOUR BEGI NN INGS OF V OLU TARY :\lOTIONS

COMMONLY CALLED THE PASSIONS; AND T!IF: SPEECHES

BY WHICH THEY ARE EXPRESSED 23

~ l otion Vitali an 1 Animal-Endeavour-Appetite--Desi r -Hunger-Thirst-Aversion-Love--Hate-Contempt­Goocl-Evi ll-Pulchrum-Turpe--Deligbtfull-Profitable - Unpleasant-Unprofitab le- Delight- Displeasure­Pleasure-Ofience-Pleasures of sense-Pleasures of the i\'1 ind- ] oy-Paine--Griefe- Hope- De pair- Feare-

ourage - Anger - Confidence - Diffidence - Indig­nation- Benevolence- Good Nature- Cove tousnesse­Ambition - Pusillanimity - i\Iagnanimity - Valour -Liberality - ~!iserablene se - I< indne se - Naturall Lust-Luxury-The Passion of Love-]ealousie-Re­vengefulnesse - Curiosity - Religion - Superstition -True Religion - Panlquc Terrour- Apmiration- Glory -Vainglory- Dejection- Sudden Glory- Laughter­Sudden Dejection - Weeping - Shame - Blu bing­lmpuclence- Pitty- Cruelty- Emulation- Envy-

XXVII

XXVlll Leviathan

CHAP . PAGF Deliberation-The Will-Formes of Speech , in Passion-Good and Evill apparent-Fclicity-Praisc-:\1agnifica­tion-p.a.Ka.ptup.~.

7· OF THE £:-IDS OR R ESOLUTIONS OF DISCOURSE 30

Judgement, or Sentence final- Doubt-Science-Opinion­Conscience-Beliefe-Faith .

8. OF THE VERT UES, COMMONLY CALLED lNTELLECTUALL,

A::-ID THEIR CO::-ITRARY DEFECTS 32

l ntellectuall Vertuc clefinccl-Wit , Natural!, or Acquireu­Naturall Wit-Good Wit , or Fancy-Good .Judgement­Discretion- Prudence- Craft- Acquired Wit- Gidcli· nesse- Madnesse- Rage- Melancholy- Insignificant Speech .

9· O F T il E SEVERALL OBJ ECTS OF 1 NOWLED .E 41

TO. O F PO WER, \VORTH, DIGNll'Y, HONOUR, AND VvORTlll NESSE 43 Power- Worth- Dignity- To Honow· and Dishonour ­

Honourable-Dishonourable-Coats of Armes--Titles of Honour- Worthincsse-foitnessc.

I I. OF T HE DIFFERENCE OF MANNERS 49 What is here meant bv Manners-A restlcsse desire of Power,

in all men-Love of Contention from ompetition-Civil obedience from love of Ease-From feare of Death, or Wounds-And from love of Arts-Lo,·e of Vertue, from 'Jove o f Praise-Hate, from difficu lt y of Rcquitting great Benefit s-And fr om Conscience of deserv ing to be hated­Promptnesse to hurt, from Fear-And from eli trust of their own wit-Vain undertaking from Vainglor r-Am· bition, from opinion of sufficienc ·-Irresolution, from too great valuing of small matter.-Con.fidencc in others from Ignorance of the marks f Wisdomc and Kinclncsse-And from Ignorance of naturall cau es-Ancl from want of Understanding-Adhrorence to Customc from Ignorance of the nature of Right and Wrong-Adhwrcnce to private men, From Ignorance of the Causes of Peace- rcdulity from I gnorance of nature-Curiosity to !mow, from Care

f fu ture time-Naturall Rrligion , from h · 'arne.

1 2 . OF R ELIGION 54 Religion, in Man onelr-FirsL, from his de,irP of knowin;::

auses-From the consideratiou f the l:l ginning of things-From hi obsen ·ation of the Sequel! of things­The natural! Cause of Religion, the Anx iet y of the time to come-Which makes them fe~r the Power of Invisible things-And suppo e them I ncorporcall-But know not the way how they affect any thing-But honour them as they honour men-And at tribute to them al l ex traordinary cven ts-Foure th ings, Naturall sc ds of Religion-Made different by Culture-The absurd opinion of Gent ilisme­The clesignes of the Authors of th Religion of th H eathen . The true Religion, and the Iawes of Cods kingdome the <atne-Thc auses of hangc in Religion-lnjoyn ing b · Jeefe of lm po sibilities-Doing contrary to the Religion the establish-Want of the test imony of i\liracles.

on ten t X IX

CHAP . PAGF

I J . OF TilE NATURAL!. CONDITION OF i\JA NK!ND ,\S CONCERN·

lNG THEIR F ELI C ITY AND MISE RY 63 ~ l en by nature Equal!- From Equal•ty l'rocccds D•ffidtncc-

l.'rom Diffidence Warre-Out of 1vil States, there is alwayes Warre of every one against ev ry one-The In­commodities of such a War-In such a Warrc, nothing is Unjust- The Passions that incline men to Peace.

14. O F THE FIRSf AND SECO::-ID NATURALL LAWE AND OF CON ·

TRA CT 66 J{ight of Nature what-Liberty what-A Law f 'atur

what-Difference of Righ t imd Law-Naturally very man has Right to everything-The Fundamental! Law of Nature-The second Law of Nature-What it is to lay down a Righ t-Renouncing a Righ t what it is-Transfer-ring Right wha t-Obligat10n-Duty-Jnjustice-Not all Rights are alienable-Contract what-Covenant what­F ree-gift-Signes of Contract Expresse-Signes of Con· tract by Inference- Free gift passeth by words of the Present or Past- ignes of Contract are words both of the Past, Present, and Future-Merit what-Covenants of,.. Mutuall trust, when Invalid-Righ t to the End, Containeth Right to the 1\leans-No Covenant with Beasts-Nor with God without special Revelation-No Covenant, but of Possible and Future-Covenants how made voyd-Cove-naots ex torted by feare are valide-The former Covenant to one, makes voyd the later to another-A mans Covenant not to defend himselfe, is voyd-No man obliged to accuse himself-The End of an Oath-The fonue of an Oath-No Oath , but by God-An Oath acldes nothing to the obli-ga tion.

15. O F OTHER LA WES OF NATURE 74 The third Law of Nature, Justice-j u~ticc aud lnju>licc

what-justice and Propriety begin with the Constitution of Commonwealth-Justice not Contrary to Rea on­Covenants not discharged by the Vice of the Person to whom they are made-justice of i\Ien , and Justice of Actions wha t-Justice of 1\lanners, and justice of Action> - Nothing done to a man, by his own consent can be Injury - Justice Commutative , and Distributive-The fo urth Law of Nature, Grati tude-The .fifth, M utuall accommo­dation, or Compleasance-Tbe sixth, Facili ty to Pardon­The seventh, that in Revenges, men respect onely th future good-T he e ighth , against Contumely-The ninth , against Pride-The tentb, against Arrogance-The eleventh Equity-The twelfth, Equall use of things ommon-Thc thirteenth, of Lot-Tb fourte nth , of Pri mogenitor , and l~irst seising-The fif teenth , of M diator--The sixteenth, of ubmission to Arbitrement-The geven t enth, ' o man is his own judge-The eighteenth, no mao to be judge, that bas in him a natural cause of Part iality-ThP nine­teenth, of Witnesses-A Rule , by which the Laws of Nature may easily be examined- The Lawes of Nature oblig in Conscience alwayes, but in Effect then onely when there is Security-The Laws of ·aturc arc Eternal; And yet Ea_ie - The Science of th . c Lawes, is the true Moral! Philo· sophy.

XXX L eviathan CHAP.

16. OF PERSONS, A UTHORS, AND THINGS PERSONATED

A person what-Person ' aturall and Art ificiall-Tbe word Person, whence--Actor, Author, Authority-Covenants by Authority, bind the Author-But not the Actor-The Authority is to be sbewne--Tbings personated, Inanimate - Irrational; False Gods; The true God-A Multitude of men, bow one Person-Every one is Author-An Actor may be Many men made One by Plurality of Voyces­I epresentatives, when the number is even, unprofitable­Negative voyce.

THE SE COND P ART

O F C O MMO N-W EALTH

1]. O F THE CAUSES, GENERATION , AN D DEFINITION OF A CoM­MON-WEALTH •

The End of Co=on-wealtb, particular ecurity: Which is not to be had from the Law of Nature: Nor from t he con­junction of a few men or fa.milyes: ' or from a great lll ulti­t ude , unlesse directed by one judsement : And that con­tinually-Why cer tain creatures wtthout reason, or speech, do never thelesse live in Society, wi thout any coercive Power-The Genera tion of a Common-wealth- The Defi­nition of a Common- weal th-Soveraigne, and Subject, what .

1 S. O F THE R IGHTS OF OVERA! GNES B Y I NSTITUTION

T he act of Insti tut ing a Common-wealth, what-The Conse­q uences to such Inst itution, are 1. The Subjects cannot change the forme of government-2. Soveraigne Power canno t be forfei ted-3. No man can wit hout inj ust ice protest against the Institu tion of the Soveraigne declared by the major part-4. T he Soveraigns Actions cannot be justly accused by the Subject-s. W hatsoever the So\'e­raigne doth , is unpunishable by the Subject-6. The Sove­raigne is judge of what is necessary lor the Peace and Defence of h is Subjects-And jud~e of what Doctrines are fit to be taught tbem-7. The Rtght of making R ules, whereby the Subjects may every man know what is so his owne, as no other Subject can without injustice take it from him-8. To h im also belongeth the Right of all judica ture and decision of Controversies: 9· And of making War, and Peace, as he shall think best: ro . And of choosing all Counsellours, and i\linisters, both of Peace, and W arre : II . And of Rewarding, and Punishing, and that (where no former Law hath determined the measure of it) arbi· trary: 12. And of Honour and Order-These Rights are indiv isible-And can by no Gran t passe away wi thout direct renouncing of the 'overaign Power- The Power and Honour of Subjects vanisheth in the p resence of the Power Soveraign- Soveraigne Power not so hurtfull as the want of it, and t he burt proceeds for the greatest part from not submitting readily, to a !esse.

go

Contents XXX I

CHAP. PACE

19. OF SEVERALL KINDS OF COMMON-WEALTH B Y INSTITU1.10N; AND OF SUCCESSION TO T HE SOVERA !GN POWER 96

T he di erent Forme> of Common-wealths but three-­Tyranny and Oligarchy, but different names of Monarchy, and Aristocracy-Subordinate Representatives dangerous - Comparison of 1onarchy, with Soveraign Assemblyes-Of the Ri~ht of uccession-The presen t Monarch hath Right to dtspose of the Succession- uccession passeth by expresse Words; Or, by not cont rolling a Custome; Or, by presumpt ion of natural! affection-To d ispose of the Succession, though to a King of another ation, no t utl­lawfull .

20. O F DOMIN ION P ATERNALL AND D I:.SPOT! CALL

A Co=on-wealth by Acquisition-Wherein different from a Common-wealth by Institution-The Rights of Soveraign ty the same in both- Dominion Patcruall how attained-Not by Generation, bu t by Contract; Or Educa tion; Or Prece­dent subjection of one of the Parents to the other-T he R ight of Succession followeth the R ules of the RiRh t of Possession-Despoticall Dominion how attained-Not by the Victory, but by the Consent of the Vanquished-Dif· terence between a Fam ily and a Kingdom-The Rights of

· Monarchy from Scripture--Sovcraign Power ough t in all Co=on-wealths to be absolute.

104

2 r. O F THE L IB E RTY OF SUBJ ECTS 1 I O

Liber ty what-What it is to be Free--Feare and Liberty consistent- Liberty and Necessi ty consi. tent- Art ificial! Bonds, or Covenants-Liberty of Subjects con istetb in Liberty fro m covenants-Liberty of the Subject consisten t with the unlimited power of the Soveraign-T he Liberty which writers praise, is the Liberty of Soveraigns; not of Private men-Libert y of Subjects how to be measured­Subjects have Liber ty to defend their own bodies even against them tha t lawfully invade them; Are not bo~nd to hurt themselves; Nor to warfare, unlesse they voluntarily undertake it-The Greatest Liberty of Subjects, dependeth on t he Silence of the Law- I n what Cases Subjects arc absolved of their obedience to their Soveraign-In case of Captivity-In case the Soveraign cast off the goverrunenl from himself and his Heyrs.- I n case of Banishment-I n case the Sovera ign render himself Subject to another.

ZZ. O F SYSTEMES SUBJECT, POLITICALL, AND P RIVATE I 17

T he d ivers sorts of Systemes of People-In all Bodies Poli­tique the power of the Representative is Limited-By Letters. Patents : And. the Lawes- When the Represen· tattve ts one man, hts unwarranted Acts are his own onely-When it is an Assembly, it is the act of them that assented onely-When the Representati ve b one man if he borrow many, or owe it, by Contract; he is lyable on~ly the members no t-When it is an Assembly, they onely ar~ liable tha t have assented-If the debt be to one of the Assembly, the Body onely is obliged-Protestation against the. Decrees of .Bodies Politique sometimes lawful; but agamst Soveratgn Power never- Bodies Politique for

XXXII Leviathan CIIAP. PAGE

Government of a Province, Colony, or Town-Bodies PoUtique for ordering of Trade--A Bodie Politique for Counsel to be given to the overaign-A Regular Private Body, LawfuU, as a Fami ly-Private Bodies Regular

1 but

UnlawfuU- ystemes Irregular, such as are Pnvate Leagues--Secre t Cabals-Feuds of private Fam ilies­Factions for Government.

23 . OF ll!E PUBLIQUE MINISTERS orr OVERAIGN POWER 12 6

Publique Minister Who--Ministers for the general! Adminb­trallon-For special! Adminis tration, as for Oeconomy­For instruction o f the People-For Judicature-For Exe­cutiou-Counsellers without other employment then to Advise are not Publique Ministers.

24. OF THE NUTRITION, AND PROCREATION 01' A COMMON-WEALTH . I 30

The Nourishment of a Common-wealtb con b te tb in the Commodities of ea and Land: And the right Distribu-tion of them-All priva te Estates of land proceed originally from lbe arbitrary Distribution of the Soveraign-Pro-priety of a Subject exclude not the Dominion of the

overaign, hut onely of ano ther Subject- The Publiq ue is not to be dieted-The P laces and matter of Traffique depend, as their Distribution, on the Soveraign-Tbe Laws of transferring propriety belong also to the Sove­raign-:vtony the Bloud of a Common-wealth-The Con­duits and Way of mony to the Publique use--The Children of a Comrnou-wealth Colonies.

25. OF COUNSELL I 3 4

Counsell what-Differences between command, and Couu­sell-Exhortation and Dehortation what-Differences of fit and unfit Counsellours.

26. OF IVILL LAWES I40

Civill Law what-The Soveraign is Legblator-A nd not Subject to CiviU Law-Use, a Law uot by vertue of Time, but of the Soveraigns consent-The Law of ature, and the CiviU Law contain each other-Provincial! Lawes are not made by Custome, but by the Soveraign Power­'omc foolish opinions of Lawyers concerning the making of Lawes-Sir Edw. Coke, upon Litlletoa, Lib. :!. Ch . 6. fol. 97- b-Law made, if no t also made known, is no Law­Unwritten Lawes are aU of them Lawes of ature­Nothing is Law where the Legislator callllo t be known­Difference between Verifying and Authorising-The Law Ver ifyed by the subordinate Judge-By tbe Publiqu Registers-By Letters Patent, and PubUque Seale-Tb Interpretation of the Law dcpende th on the Soveraign Power-All Lawes ne d Interpretation-The Authenticall Interpretation of Law is not that of writers-The Inter­preter of the Law is the Judge giving sentence viv£Z voce in every particular case-The Sen tence of a Judge, does not hind him, or another Judge to give Uke Sentence in Ukc

ases ever after-The difference between the Letter and entence of the Law-The abilities required in a Judge-­

Divisions of Law-Another Division of Law-Divine

on tent XX Xlll

PAGE CHAP ·

154 ::7 - OF CRIMES, ExcusES, AND ExTENUATCroNsll L. w is. th r; h t A C . what- Where no tvt a •

Sinne w a - nme f th~ Law of Nature xcu eth no ts no Cnmc--Ignorance o_vi ll l aws cxcuseth som times­man-I " norance of the Ct e~cusc th not-I gnorance f Ignorance of the ~~ve~~~gn Punislunents declared before the P_e nalty excuse£ , realer punishmen ts after It­the l·act , excu c rom ~ . ' b a Law made after the Nothing can be_ m~de a /'~i h( and Wrong causes of Fact-F a_lse Pn!lctplcs 0

. _f llerpreting the Law of rime-l'alse '\~:c~;1~~re~~~s

1 from true Principles, by

a lure , And fa . p . s· P resumption of Rtchcs, Teachers-By thetr assiOn ' d L t Ambition,

]. . d . Wtsedome--Hatre • u • f And •n en s, f C . c--Fear sometimes cause o Covetou nesse, causes n"': s nrilher present nor cor-Crime, as when the dangerll.:_Totall Excuse;._Excuses porcall-Cnmcs not p equa Jtion of Power, ag6'Tavateth agatnst the Author- r sumJ -Exam les o f Jmpuotty, -Evill Teachers, Ext~mtate rr;va tgth-Taci te appro­Extenuate-- Prremcd ttalton, ~~fen nates-Comparison of bation of the Soveratgn, L-'· ;:c Maj<' las-Bribery and

rimes f ro~ thet r ~ffcct~ti~n:_Counter!c iting Autho­False t~sttmony-:- cpecu :te men compared-Publique ri ty-Cnm s agamst pn v Crimes wha t.

1

64 0 . l UNISI!MENTS, AND R EWAR DS • • . • •

28 . F . t Right to Puntsh whence The defi nition of Ptuushmcn - p nishments·

. · · ics and revenges no u · derived-Pnvate tnJur ' . 'or ain inflicted without

or d nya ll of prefcrmenr~ infttctfd by I.Jsurped power: pub lt que he~nnt~d ~~rhg~l respect to th fu ture_ good­' 'or pam m IC p nishments-Hurt m-

fli~~~~~\f e~~~!e cf~:~q~~~c~!·n~i~:;~::~r~~s:~~s:~~a· ~~ ~~! Punishment-Where the \ u;; mishment but Hostili ty-

i;~~t i~1fl!f;t~~e rfo~u:\~~t ~doone h~~e tl~~~~~~·w:':ufhunt~~= mcnt-The Representative o S l)ects is done by right of p unishable-Hurt to :/Jevol~cd ~_!Punishm~n ts Corporal! IVar , not by way of u~ts men ment-Exi le-T he Pun­·- apitall-Ignommy- mpnson contrary to the Law of i<hment o f I nnocent SubJect\ IS Innocents in \ a.r, not S<? : . alure-But the Harme done 0 d 1~ bcls-Rcward ts ~or th a t which is doneBto 1,~~\~::~towcd for fear, arc not ei ther Salary, or race-_ ene1 . l{ewards-Salaries Ccrtam and Casual!.

R TEND TO TH E Drs-29- O F THOSE THING THAT \VEAKEN, 0 . . . 1 7 0 SOLUTI ON OF A COMMON-WEALTH . . . I

. . f C -wealths proceedeth from thetr. m-Dtssolul• n o . omm n \Vant of Absolute power-Pnvate

perfect l nstttutGIOnd I Fvill-Erroneous con cience­f udgc·mpnt of _oo . anc - . · th SO\·eraign Power i>retcnce of Insp tAralttobn~Sugb.!Sc;b~~lut; Pr priety to Sub-to Cl\·tll La,ves- t n u m b

XXXIV Leviathan C HAP.

jcc~s--Divid_in~ of the . So_vrraign I'ower-fmitation of Neighbour .:-<atwns-lmitauon of the Greeks, and Romans - llxt Gov r~ent-Want of l\lony- 1onopolies and abuse~ of Pubhca':'s--Popular men-Excrssive grcatncsse of ~ fown, _ multitude of orporations--Libcrty of dis-

cpntmg agam t Soveraign Power-Dissolution of the ommon-wealtb.

30. OF THE OFFICE OF THE OVERAIGN REPRESENTATIVE •

The Procnratwn of the Good of the People-By Instruction and Lawe~Agamst the duty of a Soveraign to relinquish any Essentlall R1ght of Soveraignty: Or not to see the people taught the grounds of them-Obj ction of those ~hat say there are 110 Principles of Reason for absolute

overaignty-:-ObjectiOn from the Incapacity of the Gu lgar-Subjccts arc to be taught, not to aflcct change of

overnment: or adhere (against the Soveraign) to Popular men, Nor to D1spute the Soveraign Power: And to have cbyes set apart to Jearn their Duty: And to Honour their Parents-And to avoyd doing of Injury: And to d_o. a ll th1 · smcerely from the heart--'The use of Uni­vrrsJtJ s-Equall Taxes-Publique Charity-Prevention o dlen sse-Good Lawes what-Such as are •ecessary­Such as are Persp1cuous-Punishm nts--Rewards-­Co wlsellours--Command rs.

31. OF THE KINGDOME OF GoD BY NATURE

The. scope of the following Chapters-Who are s ~bj ccts. in th e. kingdome of God-A Threefold Word of God R a on Revelation, Prophecy-A twofold kingdome 'of God' N~turaU and Prophe tique-The Right of Gods Sove: ra1gn ty IS denved from his Omnipotencc-Sinne not the cause f all Affiiction-:-Divine Lawes-Honour and vVor­ship wbat-Severall Signes of H onour-vVorship Naturall p'd Arb1trary-Worsh1p Commanded and Free-Worship

fubhq'! e and Pnvate-The end of Worship-Attributes o D1vme H o!'our-Actwns that are signcs of Divine IIonour_-:-Pubhquc \Vorship consisteth in niformity­All Attllbutes depend on the Lawes ivill- 'ot all Action - aturall Pwushments-The Conclu ion of the Second Part.

THE THIRD PART

OF A CHRISTIA COi\1MON-WEALTH

J2 . OF THE PRINCIPLES OF CHRISTIAN POLITIQUES . .

The Word of God delivered by Prophets is the main principle of Chnst1an Polltiq_ue_s-Vet is not naturall Reason to be renounced-What 1t IS to captivate the Understanding­How God speaketh to men-By what marks Prophe ts are known-The marks of a Prophet in the old law Miracles and Doctrine conformable to the law-Miracles ceasiua' Proph ts cease, and the Scripture upplies their place. o•

PAC It

17

I99

'ont nt

CBAP.

33. OF THE NuMBER, A:>TIQUITY, 'coPE, AuTJ-IORITY, AND

34·

35·

INTERPRETERS OF THE BoOKS OF HOLY CRIPTURE .

Of the Books of Holy Scripturc--~h •ir Antiquity-The _Pen­tateuch not written by ~loses-1 he Book of j oshua wntten after his time--The Bookc of j udg and Ruth written long after the Captivity-The lik(' of tbe Bookes of Samuel -The Books of the Kings, and the Chronicles--Ezra and

ehemiah-Esthcr-job-The Psalter-The Proverbs-­Ecclesiastes and the Canticles--The Prophets-The New Testament-Th ir Scope--The question of the Authority of tbc Scriptures stated-Their Authority and Interp reta­tion.

OF THE SIGNIFICATION, OF SPIRIT, NGELL, AND I NSPIRA­

TION I N THE BOOKS OF liOLY SCRIPTURE

Body and Spirit how t_aken in the Scripturt>--Th(' Spirit o[ God taken in tbe Scnpture somet1mes for a Wmd, or Breath-Secoodlv for ex traordinary gifts of tbe ndcr­st anding- Thirdiy, for . xtraordinary Affections­Fourthly, for the gift of I red1ct10n by Dre~ms and VIsions -Fiftly, for Lifc--Sixtly, for a subordmallon to author_1ty -Seventhly, for Aerial! Bodies--Angel what-I nspiration what.

OF THE SIGNIFICATION IN SCRIPTURE OF THE KINGDOME OF

GoD, oF HoLY, SACRED, AND SACRAMENT

The Kingdom of God t aken by Divines 1\[etaphorically, buL in the Scriptures properly-The originall o[ the Kingdom of God-That the Kingdome of God is properly his ivi ll Soveraignty over a peculiar people by pact-Holy what­Sacred what-Degrees of Sanctity-Sacrament.

OF THE \VO RD OF GOD, AND OF P ROPHETS .

Word what-The words spoken by ocl, and concermug l •<>u, both are called Gods Word in Scripture--The Word of God metaphorically used, first, for the Decrees and Power of God-Secondly, for the effect of hi s Word-Thirdly, for the words of reason and equity-Divers acceptions of the word Prophet-Prmdiction of future con tingents, not alwaies Prophecy-The manner how God hath spoken to the Prophets-To the Extraordinary Prophets of the Old Testament he spake by Dreams, or Visions-To Prophets of perpetual Calling, and Supreme, God spake in the ld Testament from the Mercy S at, in a manner not expressed in the Scripture--To Prophets of perpctuall Calling, but subordinate, God spake by the Spirit-God sometimes also spake by Lots--Every man ought to examme the prob­ability of a pretended Prophets alling-All prophecy but of the Soveraign Prophet is to be examined by ever y Subject.

37 · OF MIRACLES , AXD THEIR USE A Miracle is a work that causeth Admiration- no must

therefore be r are , and whereof there is no natural! cause !mown-That which scemcth a ~liracle to one man, may seem otberwi-e to another-The End of liracles-The d 6nition of a Miracle--Tha t rn('n arc apt to bed ccived by fal -e i\1iracles-Caut ions again tthe Imposture of ~1iraclcs .

XXV

PACE

202

2~0

2I9

-3 5

XXXVI L eviathan

CHAP. 38. OF TilE SIGNIFICATION J~ C RIPT RE OF ETERNALL LIFE

I!EL, ALVATION, THE \ \ 'O RLD TO CO)IE, AND RE:

DEMPTIO~

Tlw place of dams Bternit y if he had n t ·inned bad been thP terrP<ti all Paradise-T xts concerning th~ place of Ltte Ett·rnatl, for Brlecvers-Ascension into heaven-The plac• afte~ judgment, of those_ who were never in the King­~om of oct, or havmg b en 111, are c. st our-Tartarus­fhe congregatiOn of Ciants-Lakc of Fire- tter Dark­nesse- .ehenna, and T ophet- f the literati sense of th<' rnpturc oncPrning J t U-Sa tan, Dc·vitl , not 1 roper

names, ~ut Appellatives-Torm<'n t~ of I teti-Thr Joyes of Life l>ternatl , artd Salvat1on the sanw thing-Sah·ation fr 111 S_in, and from Mi. ·ry, atl one-The Phtcc· of Etrrnall Salvation-Redemption.

39· OF THE StGNIFlCATION IN SCRIPTURE OF TilE WORD lll:RCll

Church the !.or I; hou~e-Eccle,ia properly what-In what sens<: the burch IS one Per. on-Chnrch defined- I\ Clu·i,tian C mmon-wealth, and a Church atl one . ·

4 0 . OF THE RIGHTS OF THE KlNGDO~IE OF OD, IN J\BRAHA)I,

!\'lOSES, THE lllGH PRIESTS, AND T ilE 1-\1:-<t.S OF jUDAH

The Soveraign Rights of Abraham-Abraham had the sole power of ordering the Heligion of hi ,; own people-No pre­tence I P rivate Spirit against thr Rcligi n of Abrabam­f~braham sole j udgr, ancl l nterpr~tcr f wha t God spake-1 h authonty of ~·loses wher •on ~rounckd-1\loses was (under Cod) Scl\·ercign of the jc1~s, all his own tim•• t hough Aaron had the Prirsthood- Ail spirits were sub: ordinate to the spirit of l\ Jos<'s-A Iter 1\fose~ thr ovc­raignty was it_l the H igh Prie>t- I the Soverai~n power hetw;en the t1me of joshua and of Saul-Of the l{ights of the ]\.til l:~ of Israel-The practicP of Supn•macy in RPiigion, wa~ not Ill the tnne of tb_e l<ings, according to the Right th<•reof-Aftrr the Capll\'ll\' the j ews had no st'lled ·auunon·wf'alth. ·

4 !. 0 1' THE ['!' I CE OF OUR BLESSJ;D ·,\VIOt:R .

Three parts <•f the Office of hrist-Hi. Office as a Hedcemer -Christs Kingdome not of thi. world-The End of hrists commg wa;; to renew the Covenant of the Kingdome of God, and to per,wade th Elect to imbrace it, which wa~ the sec nd part of h1s fficc-The preaching of Christ not co!1trary to the_ then law f the j ws, nor of msar-The th1rd pa_rt of h1s Office was to be Ki ng (under his Father) o f the Elect- hnsts authonty •n the J< ingdomc of God ~ ubord i natc to that of his Father- nc and the same God IS t he Person represented hy ~ ~ ""''"· and by Christ.

4 2 . OF P OWER ECCLES IAST!CALL

Of the H oly Spirit that felon tht· Apostles-Of the Trinit,·­T he P wer Ecclesiasticall i, but th<' pnw~r to teach....:An argument t hereof, the Pow r of Christ himself: From the name of Regen ration: From tht• comparbon of it. with

PAC I:

251

zs :

266

Contents XXXVll

C II AP. F ishing, Leaven, Sc d-From the natttre of Faith: From the Authority Christ hath left to Civill Princes-What Chnstians may do to avoid p>rsccution-Of Mart)•rs­Ar gument from the points of their Commission-To l reach -And Teach-To Baptize; And to Forgive, and H.etam Sinnes-Of Excommunication-The usc f Excommunica­t ion wit hou t CiviU P wer, Of no effect upon an Apostat -But upon the fai thfull only-For what fault lycth Excom­municat ion-Of persons liable to Excommtmication-Of t he Interpreter of tbe Scriptures before Civil Sovcraigns became Christi ans-Of the l'ower to make cripture Law­Of the T en Commaudem nts- f the judiciall and Lcvi­ticaJJ Law- The Second Law-The Old T stament when made Canonical!- The New Testament began to be anoni­call under Chri sti an Soveraigns-01 the Power of C uncells to m ake the Scriptures l.aw-01 the Right of constitu t ing EcclesiasticaJJ Officers in the t ime of the Apostl s-.111a t­thias made Apostle by the Congregation-Paul and Barnabas m ade Apostles by the Church f Antioch-What Offices in the Church arc ~1 agis teria ll-Orclinat ion of Teachers-Minister s of the Church what: And how chos n. Of Ecclesiasticall Revenue, under the Law of ~l o es-Tn our Saviours time, and a fter- The !\ lin isters of the Gospel lived on the Benevolence of t heir flocks-T ha t t he Civ ill Soveraign being a Christ ian ha th t bc R ight of appointing Pastors-The P astorall Author ity of S veraigns on ly is de Jure Dw m o, th a t of other l astors is Jure Civili-Chris­tian Kings have Power to execute a ll manner of Pastoral functi on-The Ci vill Sovera igne if a hris t ian, is head of the Church in hi s own Dominions-Cardina l Bellannines Books De Su 111mo Pon ti[icc considered-The first book­The second Book-The th ird Bo 1<-Thc fot1rth Book­Tcx ts for the I nfall ibi lity f the Popes j udgem n t in point of F a1th-Texts for the same in point of ~lanoers-The question o f Superiori ty between the Pope and other B1shops-Of the Popes Temporall Power.

4 3· OF WHAT IS NECESSARY FOR A ;llANS RECEPTIO;>; !~TO THE

E:rNGDOME OF H EA YEN .

The cliffi culty of obeying God and Man both at once l s nonr to them th at disti ngui sh between what is and wh'at is not Necessar y to Salvation-All that is Neces~ary to Salvation 1s contamed m Fa1th and Obed~encc-What Obedience is Necessar y ; And to what Laws- In the Faith of a hris­tJ an, wh '? IS t he Person be lcevcd-Tbe causes of Christian F attb- J•at th c omes_ by Hearing-The onely 'ecessary Art tcle of Chrtstt an l.·a1th; Proved [rom the Scope of the Evangeli sts : I' rom the S rrnons of the po ties : From the eas1~ e se of th e_ Doc t rine : From formall and c1 er texts-!· rom that 1t 1s tlw Foundation of all other Ar t icles - In wha t sense othPr Articles may be call d Necessary­Th at Fa~ l h, and Obcd tcncc arc both of them Ncces ary to Salvalton-What each of them contribut s th reun to-­Qbedtence to God and to the Civill So,·craign not incon­sistent, whether hristian, Or Infidel.

PACE

Leviathan

THE FOURTH PART

OF THE KINGDOME OF D RKNESSE CHAP. P AGE

44· OF 51'1RITUALL DARKNESSE FROM MISINTERPRETATION OF

ScRIPTURE 33I

The Kingdom of Darkn sse what-Tb Church not yet fully Ire 'd of Darkncssc-Four Causes of Spiri tuall Darknesse­l~rrors from misinterp reting the eripturcs, concerning the Kingdorne of God-As that the l<inf?dome of God is the present burch: And that the Pope IS his Vicar generall: And that the Pastors arc the Clergy-Error from mistaking Consecration lor Conjuration-Incantation in the Cere­monies of Baptismc-And in Marriage, in Visitation of the Sick, and in Consecration of Places-Errors fro m mistaking Etcrnall Life, and Ev rlasting Death: As the Doctrine of Purgatory, and Exorcismes, and lu vocation of Saints--7h Texts alledged for the Doctrines aforementioned have be n answered before-Answer to the tex t on which Beza mferreth that the Kingdome of Christ began at the Resur­rection-Explication of the Place in Mark 9-Abusc of "orne other t xts in defence of the Power of the Pope-The manner of Consecrations in the Scriptur , was without Exorcisms-The immortality of mans Soule, not proved by Scripture to be of ature, but of Grace-Et mall Tor­ments what-Answer of the Texts allcdg d for Purgatory - P laces of the New Testamen t for Purgatory answered­Baptisme lor the Dead , how understood.

45· OF DJEMONOLOGY, AND OTHER RELIQUES OF THE RELI GION

OF THE GENTILES . 34 The Originall of Dremonology-\Vhat were the Dmmons of

the Ancients--How that Doctrine was sp read-How far r<'ce ived by the J ews-Why our Saviour controlled it not-The Scriptures doc not teach that 'pirits arc Incorporeall-The Power of Casting ont D evi lls, not the amc it was in the Primitive Church-Another relique of Gentilisme, Worshipping of Images . lett in the Church, not brought into it-An ·wer to certain sreming texts for I mages-­What is Worship-Distinction between Divine and Civill Worship- An Image what- Phantasmes- Fictions­~lateriall T mages-Idolatry what-Scandalous worship of lmages-. nswer to the Argument from the Cherubins, and Brazen Serpent-Painting of Fancies no Idolatry: but abusing them to Religious worship ;,-How Idola try was left in the Church-Canonizing of Saints-The name of Pontifex-Proccssion of Images-Wax andlcs, and Torches lighted.

ti. OF 0ARKNESSE FRO)l \' AI:-1 PlllLOSOPIIY, A:-ID FABULOUS

TRADITIONS 363 What Philosophy is--Prudence no part of Philosophy-No

fa! e Doctrine is part of Philo ophy: 'o more is Revela-tion supernaturall: or learning taken upon credit of Authors-Of the Beginnings and Progresse of Philosophy

CHAP .

Contents

-Of the Schools of Philosophy amoug>t the Athenians­Of the Schools of the J ews-The Schoolc of the Grrecia.u' unJlrofitable-Thc ?chools of the Jews unprofitable-­UmversJ ty what 1t rs--Error: brought into Religion from Anstotles llfetaphysJqucs--Errors concerning Abstract Essences~Nu_ncstans--One Body in many places, aod many Bodres m one place at once-Absurdities in naturall Phi losophy, as Gravity the aus of Heavinesse--Quantit v put mto Body al~e~dy madc-Powring in of Soules-=­Ubiq uit y o f AppantJOn-W!Il, the ause of Willin~-11{­norance aa occult Cause-One makes the things Incon­gruen t,_ another the Jocongruity-l'rivate Appetite the r ul of P ubl1 que good : And that lawfull Marriage is Unchastity And tha t all Government but Popular, is Tyranny: Th:it not Men , bu t Law governs--Laws over the Conscience­Pri':ate Inter pretation of Law-Language of choole­Dtvmes-Errors from Tradition- uppression of Reason.

47· OF THE BEN E F IT PROCEEDING FROM SUCH DARKNESSE;

AND TO WH OM IT ACCREWETH

H e tba t r eceiveth Benefit by a Fa~t, is presum.ed to be the." Author-That the Church Mili tan t is the Kingdome of God , was first t aught by the Church of Rome-And m ain­tamed also by the Presbytery-Infallib ility-Subjection of B1sbops-Exemptw ns f the Clergy-The names of Sacn­d'?tes and Sacnfices-T he Sacramcntat ion of llfarriage­'Ihe smgle hfe of Pnes ts-Auncular Confession-Canoniza­tiOn of Samts, and declar ing of ~lartyrs-Transubst an­tJ a tton, Penance, Absolut ion-Purgatory, Indulgences Exter!'all works--Drom onology and Exorci m-School: DtvmJty-The Authors of spiri tuall Darkncsse. who tbcy b_e-Compan son of the Papacy with the Kingdomc ol Fayn es.

A REVIEW AND CoNCLUS ION

37

3 5

THE INTRODU TION

NATURE (the Art whereby God hath made and governes the World) is by the Art of man, as in many other thing , so in this also imitated, that it can make an Artificial Animal. For seeing life is but a motion of Limbs, the begining whereof is in some principall part within; why may we not say, that all Automata (Engines that move themselves by springs and wheeles as cloth a watch) have an artificiall life? For what is the H eart, but a Spring; a nd tho Nerves, but so many Strings; and the J oynts, but so many WheeZes, giving motion to the whole Body, such as was intended by the Artificer? Art goes yet further, imitating that Ration all and most excellent worke of Nature, Man. For by Art is created that great LEVIATHAN called a COMMON-WEALTH, or STATE, (in latine CIVITAS) which is but an Artificiall Man; though of greater stature and strength than the Naturall, for whose protection and defence it was intended; and in which, the Soveraignty is an Artificial! Soul, as giving life and motion to the whole body; The Magistrates, and other Officers of Judicature and Execution, artificiall J oynts; Re­ward and P~mishment (by which fastned to the soate of the Sove­raignty, every joynt and member is moved to performe his duty) are the Nerves, that do the same in the Body Jaturall ; The Wealth and Riches of all the particular members, are the Strength; Salus Populi (the peoples safety ) its Businesse ; Counsellor , by whom all t hings needfull for it to know, are suggested unto i t, are the Memory; Equity and Lawes, an artiiiciall R eason and Will; Concord, H ealth; Sedition, Sicknesse ; and Civill war, Death. Lastly, the P acts and Covenants, by which the parts of this Body Politiqne were at first made, set together, and united, r esemble that Fiat, or the Let us make man, pronounced by God in the Creation.

To describe the Nature of this Artificiall man, I will consider First, the Matte1· thereof, and the Arti ficer; both which is JJlan. Secondly, How, and by what Covenants it is made; what are

the Rigl~ts and just Power or Authority of a Soveraigne; and what It IS that preserveth and dissolveth it.

Thirdly, what is a Christian Common-wealth. Lastly, what is the K ingdome of Darkness.

<;oncer~g the. first, there is a saying much usu1·ped of late, That Wtsedome IS acquued, not by reading of B ooks, but of Men. Conse­quently whereunto, those persons, that for the most part can give no. other proof of being :wJse, take great delight to shew what they think they have read Ill men, by unchari table censures of one another behind their backs. But there is another saying not of

A

2 Leviathan

late understood, by which they might learn truly to read one another, if they would take the pains; and that is, Nosce teipsum, Read thy self: which was not meant, as it is now used, to counten­ance. either the barbarous state of men in power, towards their inferiors: or to encourage men of low deiiTee, to a sawcie behaviour towards their betters; But to teach us, that for the similitude of the thoughts, and Passions of one man. to the thoughts, and Passions of another, who oever looketh into himsell, and considereth what he doth, when he docs think, opine, reason, hope, Jeare . &c, and upon what gr unds: he shall thereby read and know, what are the thought , and Passions of all other men, upon the like occasions. 1 ay the similitude of Passions, which ani the same in all men, desire, feare, hope, &c: not the imilitude of tho objects of the Pa>~­sion~ , which arc tho things desired, .feared, hoped, &c: for these tb con titution individuall, and particular education do so vary, and they are so easie to be kept from our knowledge, that the character of mans heart, blotted and confounded as they are, with dissembling, lying, counterf iting, and erroneous doctrines, are legible onely to him that searcheth hearts. And though by mens actions wee d discover their designe sometimes: yet to do it without comparing them with our own, and distingui hing all circumstances, by which the ca. e may come to be altered, is to decypher without a key, and be for tho most part deceived, by too much trust, or by too much diffid nee; as he that reads, is himsell a good or evil man.

But let one man read another by his actions never so perfectly, it ervcs him onely with his acquaintance, which are but few. He that is to govern a whole Nation, must read in himself, not this, or that particular man; but Man-kind: which though it be hard to do. harder than to learn any Language, or , cience; yet, when I shall have set down my own reading orderly, and perspicuously, the pains left another, will be onely to consider, if he also find not the Rame in himself. For this kind of Doctrine, admitteth no other Demon­stration.

I 2 Levia than (PART 1

thing, but he must conceive it in ome place; and indued with some determinate magnitude; and which may be divided into parts; nor that any thing is all in this place, and all in another place at the same time: nor that two, or more things can be in one, and the same place at once: For none of these things ever have, or can be incident to nse; but are ab urd speeches, taken upon credit (without any signification at all,) from deceived Philosophers, and deceived, or deceiving choolcmen.

CHAP. IV

Of SPEECH

TirE Invention of Printing, though ingenious, compared with th invention of L etters, is no great matter. But who was the first that ~ound tho use of Letters, is not kn wn. He that first brought them mto Greec.e , men say was Cadmus, the sonne of Age1Wr, King of Phoonicia. A profitable Invcnti n for continuing tho memory of time l?ast, and .the co njunction of mank.ind, diJ perscd into so many, and distant reg1ons of the Earth; and w1th all d1fficult, as pr ceeding from a watchlull observation of the divers motions of the Tongue, Palat, Lips, and other organs of peech; whereby to make as many differences of characters, to remember them. But the most noble and profitable inventi n of all other , was that of PEECH, consisting of Names r Appellatiom;, and their Conncxion; whereby men register their Thoughts; recall them when they are past ; and also d~lare then;t one to another for mutuall ut ili ty and conversation; w1thout wluch. there had been amongst men, neither mmon­wealth, nor Society, nor Contract, nor Pea o, no more than among t Lyons, Bears, and Wolve ·. The first author of Speech was God himself, that instructed Adam h w to name such creature as he presented to his sight; For the 'cripture goeth no further in this matter. But tlus wa sufficient. to direct him to adde more names, as the expen ence and use of the creatures should give him occa ion ; and to joyn them in such manner by degr es, as to make himself understood; and o by sue ession of time, so much language nlight be gotten, as he bad fo und use for; t hough not s copiou a an

rator or l hilo~opher has need of. F r I do not find any thing in the Scripture, ut of wh ich, directly or by consequence can be gathered, that Adam was taught the names f all F igures, umbers, !\'f easures, Colours, ounds, FanciCl, R elations; much les the names

f Words and peech, as Generall, peciall, Affirmative, Negative, Interrogative, Optative, Infinitive, all wluch arc us full ; and least of all, of Entity, I ntentionality, Quiddity, and other insignificant words of the chool.

But a ll this language gotten, and augmented hy Adam and his posterity, was again lo t t the tower of Babel, when by the hand

CHAP. 4] f Man

of God, every man wa stricken for his rebellion, with an oblivion of his former language. And b ing hereby forced to disp rse them­a lves into overall parts of the world, it mu t needs be, that th div r ity of Tongues that now is, proceeded by degrees (rom them, in uch manner, as need (the mother of a ll inventions) taught them; and in tract of time grew every where more copious.

The _generall u e of 'p ech, is to iran ferre our Men tall Discourse, into Verbal; or the '!'rayne of our Thought.s, into a 1'rayne of Words; a nd that for two commoditi s; wh re f one is, the Registring of the

'on ·equences of ou1· Thoughts; which being ap to slip out of our memory, and put us to a new labour, may agam be recalled, by such words as they wer marked by. that the first use of 11:ames, is to serve for ~Markes, or: Not of remembrance. Another 18, when many use the same words, to signifie (by their connexi nand order,)

nc to another, what they conceive, or think of ea<.'h matter; and a lso what they desire, feare. or have any other passion for. And for this usc they are called Signes. pcciall uses of Speech are these; First, to Register, what by cogitati n, wee find to be the cause of any thing. present or past; and what we find things present or past may prodLice, or effect : which in surome, is acquiring of Arts. f'econdJy, to shew to others that knowledge which we hav attained; which is, to Counsell, and Teach one another. Thirdly, to make known to others our wills, a nd purpo es, that we may have the mutuall help of one another. Fourthly, to please and d light our s lves, and th rs, by playing with our words, for p leasure or ornament, innocently.

To th e es, there are aLqo fourc orrespondent Abuses. First, when men register their th ught · wrong, by the inconstancy f the signification of their words; by which th y regi tcr for their con­ception., that which they never conceived; and so deceive th m­selves. econclly, when they u e words metaphorically; that is, in other ense than that they are ordained for; and thereby deceive

ther ·. Thirdly, when by words they declare that to be their ~vill , which is not. Fourthly, when they use them to grieve one another: for seeing nature hath armed living creator , some with teeth, some with horns, and some with hands, to grieve an enemy, it is but an abuse of peech, to grieve him with the tonuue, unlessc i t be on whom wee are obliged to govern; and then it is not to grieve, but to correct and amend.

The manner how peech ·ervoth to t he remembra nce of the consequence of auses and effect, consisteth in the irnpo. ing of Names, and the Connexion o£ them.

Of .N ames, ome are Pmper, and singular to one onely thing; as Peter, J ohn, This man, this Tree : and orne are Common to many things; as .Man, Horse, 'l'r e; every of which though but one Name, is nevertheless the name of divers part icular things; in respect of all which together, it is called an Universall; there being nothing in the world niver all but ames ; for the thi11gs named, are every one of them Individual! and ingulac.

r6 Leviathan [PART I

language; so they become more wise, or more mad than ordinary. Nor is it possible without Letters for any man to become either excellently wise, or (unle s his memory be hurt by eli ease, or ill coru titution of organs) excellently foolish. For words are wise men.~ counters, they d but reckon by them: but they are the mony of foole , that value them by the authority of an Ariswtle, a icero, or a Thomas, or any other Doctor whatsoever, if but a man.

Subject to Names, is what oever can enter into, or be considered in an account; and be added one to another to make a summe; or substractod one from another, and leave a remainder. The Latinos called Accounts of mony Rationes, a nd accounting, Ratiocinatio: and that which we in bills or books of account call [tems, they called Nomina; that i., Names: an l thence it seem to proceed, that they extended the word Ratio, to the faculty of Reckoning in a ll other things. Tho Greeks have but one word AO)'O<, for both Speech and Reason; not that they thought th re was no peech without Reason; but no Reasoning without peech: And the act o[ reasoning they called Syllogisme; which sign.ifieth summing up of the consequences of one saying to another. And becau e the same things may enter into account for divers accidents; their names are (to shew that diversity) divcrsly wTested, and diversified. Thi diversity of names may be reduced to foure gencrall heads.

First, a thing may enter into account for .Matter, or Body; as living, s nsible, rationall, hot, cold, moved, quiet; with a ll which names the word .Matter, or Body is understood; a ll such, being names of Matter.

Secondly, it may enter into account, or be con idered, for some accident or quality, which wo onceive to be in it; as for being moved, [or being so long, for being hot, ec; and then, of the name of the thing it cUe, by a little change or wresting, wee make a name for that accident, which we consider; and for living put into the account life; f r moved, motion : for lwt, heat; for long, length, and the Jik : And all such ames, arc the names of the accidents and propertic , by which one l\Iatter, a nd Body is disLingni bed from another. Thes aro called names AbstrarJ; because severed (not [rom fa tLer, but) from the account of Matter.

Thirdly, we bring into account, the Properties of our own bodies, whereby we make such distinction: as when any thing is 'een by us, we reckon not the thing it selfe ; but the sight, the Colour, the I dea of it in the fancy: and wh n any thing is heard, wee reckon it not ; but the hea1·ing, or sound onely, which is our fancy or concep­tion of it by the Eare: and such are names of fancies.

Fourthly, we bring into account, consider, and give names, to Names themselve.·, and to Speeches : l!,or, generall, universall, speciall, a.quivocall, are names of James. And Affirmation, In­terrogation, Commandement, Narration, yllogisme, ermon, Oration, and many other such, are names of pceches. And this is all the variety of ames Positive; which are put to mark somewhat which is in ature, or may be feigned by tho mind of man, as Bodies that

20 Leviathan

men are subject. But when we Rea on in Words of generall signification, and fall upon a generall inference which is fa lse; though it be commonly ailed Error, it i indeed an Al3 RDITY,

or sen Jesse peech. For Error is but a deception, in presuming that somewhat is past, or to come; of which, though it were not past, or not to come; yet there was no impossibility disooverabie. But when we make a gencrall assertion, unle se it be a true one, the pos ibility of it is uncon eivable. And words whereby we conceive n thing but the sound, arc those we call Absurd, I nsignificant, and }:on-sense. And therefore if a man should talk to me of a round Quadrangle; or accidents of Bread in 'heese; or b mnateriall Substance ; or of A free S1tbject; A free-Will;

or any Free, but free from being hindred by opposition, I should not say he were in an Errour; but thai his word~ were without meaning; that is to say, Absurd.

I have said before, (in the second chapter, ) that a i\Ian did excel! a ll iher Animals in this facu lty, thai when he cone ived any thing what oever, he was apt to enquire the con eq uenccs of it, a nd what effects he could do with it. And now J adde this other d gr o of the same excellence, that he can by words reduce tho con equences he finde to general! Ru les, called l'heo1·e1nes, or Aphorismes; that is, he can Reason, or reckon, not onely in numb r; but in a ll other things, whereof one may be add d unt , or substracte I from another.

But this privilcdge, is allayed by another; and that is, by the priviledge of Absurdity; to which no living creature is subj ect, but man onely . And of men, tho e are f all most subject to it, that professe I hil sophy. For it is mo ·t true that Cicero sa.yth of them somewhere; that there can be nothing so abstud, but may be found in the books of Philo. ophers. And the reason i manifest. For there is not on of t h m that begins hi ratiocination from the Definitions, or Explicati ns of tho names they are to use; which i a method that hath been used on ely in G om try; whose ' n­clusions have thereby b en made indisputable.

Tho first cau e of bsurd conclu ions J ascribe to the want of Method; in that they begin not their R ati cinati n from efini­tions; that is, from settled significations of th ir w rd. : as if they could cast account, without knowing tho valu e of the numerall words, one, two, and three.

And whereas all bodies enter into account UJ on divers considera­tions, (which I have ment ioned in the precedent chapter;) thee considerations being diver ly named, divers ab urdities proceed from the coufu ion, and unfit connexion of their names in to as er­t ion . And therefore

The econd cause of Ab urd assertions, I ascribe to tho giving f name. of bodies, to accidents; or of accident to bodies ; As they

d , that say, Faith is infused, or inspired; when nothing can be powred, r breathed in to any thing, but body; and that, extension is body; that phantasmes are spirits, &c.

The th ird I ascribe to the giving of the names of tbe accidents

CHAP. •) f Man 21

of bodies without us, to tho accidents of our own bodies; as they do that say, the colour is in the body; the ound is in the ayre, &c.

The fourth, to the giving of the name of bodies, to names, or speeches; as they do that say, that lher be things universall; that a living creature is Genus, or a generalllhiWJ, &c.

The fifth, to tho giving of the names of accidents, to names and speeches; as they do that say, the nature of a thing is its definition; a mans command is his will; and the like.

The sixth, to the use of Metaphors, Tropes, and other Rhetorical! figures, in stead of words proper. For though it be lawfull_to say, (for example) in ommon speech, the way goeth, or leadeth h~ther, or thither, The Proverb sayes th1:s or that (whereas waye annot go, nor Proverbs speak;) yet in reckoning, and seeking of truth, such speeches are not to be admitted.

The seventh, to names that signifie nothi ng; but are taken up, and learned by rote from the cbooles, as hypostatical, transub­tantiate, consubstantiate, eternal- Now, and tho lilw canting of chool men. To him that can avoyd these things, it is not easic to fall into any

absurdity, unlosse it be by the len gth of an account; wherein he may perhaps forget what went before. For :tll men by nature reas n alike, and well , when they have good principles. For who is so stupid, as both to mi take in eometry, and also to persist in it, when a nother detects his error to him ?

By this it appears that R ca ·on is not as enso, a nd 1cmory, borne with us; nor gotten by Experience onoly, as Prudence is; but attayned by l ndu try; first in apt imposing of ames; and second ly by gettina a good and orderly Method in proceeding f1·om the E lements, which are .r ames, to A sertions made by onnexion of one of them to another; and so to ylloaismes, which are the Connexions f one Asserti n to another, t ill we come to a knowledge of all the Consequences of names ap[ er~ining to the subj ct in hand ; and that is it, men call CIENCE. And whereas ense and Iemory are but knowledg of Fact, which is a thing pa t, and

irrevocable; cience is the knowledge of onsequences, and depen­dance of one fact upon another: by which, ou t of that we can presently do, we know how to do somethina else when we '':ill or the like, another time : Because when we see how any thi.ng comes about, upon what causes, and by what manner ; when t he like can es come into om power, wee see how to make it produce the like effects.

hildren therefore are not endued with Rea on at a ll, till they have attained tho use of peech: but are called Reason­a ble Creature , for the possibility apparent of having the u e of Reason in time to c me. And the most part of men, though they have the use of Reasoning a little way, as in numbring to some degree ; yet it serves them to little use in common life; in which they govern themselves, some better, some wor e, according to their differences of experience, quicknesse of memory, and inclinations

CHAP. I3) Of Man 6~

CHAP. XIII

Of the NaTOR.1LL CmmiTro:s of .Mankind, as concerning their Felicity, and .ll! isery

NATURE hath made men so equal!, in tho faculties of body, and mind; ns that though there bee found one man sometimes mani­fe tly stronger in body, or of quicker mind then another; yet when all is reckoned together, the difference between man, and man, is not so considerable, as that one man ca.n thereupon claim to bimselfe any benefit. to which another may n t pretend, as well a he. For as to tho strength of body, tho weakest has strength enough to kill the strongest, either by secret machination. or by confederacy with others, that are in the same danger with himself e.

And as to the faculties of the mind, (setting aside the arts grounded upon words, and especially that skill of proceeding upon generall, and infallible rules. called 'ciencc; which very few have, and but in few things; as being not a native faculty, born with u ; nor attained, (as Prudence,) while we look after somewhat cl . ) I find yet a greater equality amongst men, than that of strength. For Prudence, i but Experience ; which equal! time, equally bcstowes on all men, in tho e things they equally apply themseh•es unto. That which may p rhaps make such equality incredible, is but a vain oonceipt of ones owne wisdome, which almo t a ll men think they have in a greater degree, than the Vu lgar; that is, t han all men but them­selves. and a few other , whom by Fame, or for concurring with themselve., they approve. For such is the nature of men, thatl howsoever th. ey may acknowledge many others t-o be more witty, or more eloquent, or more leamed; Yet they will harclly believe there b many so wise as them elves: For they see their own 11·it at hand, and other mens at a distance. B ut this proveth rather that men a re in that point equal!, than unequall. For there is .not ordinarily a greater signe of the equall distribution of any thing, than that every man is contented with his share.

From this equality of ability, ariseth equali ty of hope in the attaining of our Ends. And therefore if any two men desire the same thing, which neverthelesse they cannot both enjoy, they bee me nemies; and in the way to their End, (which is principally their owno cou orvation, and sometimes their delectation only,) endeavour to destroy, or subdue one an other. And from hence it comes to passe, that where an Invader bath no more to fe.'tre, than an other mans inglc power; if one pla.nt, sow, build, or possessc a convenient eat, others may pmba bly be expected to come prepared with forces united, to clisposse se, and deprive him, not only of the fruit of his lab nr, but a l o of his life, or liberty. And the Invader again is in the like danger of another.

CHAP. I ] f Common-Wealth 95 resideth. For these are incommunicable, and ins parable. The Power to coyn Mony; to dispose of the estate and persoo.s of Infant heires; io have prreemption in Markets; and all other Statute Pr rogatives, may be transferred by the overaign; and yet the power to prot ct his subjects be retained. But if he tranafcrre the Militia. he retains the Judirature in vain, for want of execution of tb Lawes: Or if he grant away the Power of raising fony; the Militia is in vain: or if he give away the govern­

ment of Doctrines, men will be fright d into rebellion with the feare of Spirits. And so if we consider any one of the said Rights, we shall presently see, that the holding of all the rest, will produce no effect, in the conservation of Peace and Justice, the end for which all Commonwealths are Instituted. And this division is it, whereof it is said, a Kingdome divided in it selfe, cannot stand: for unle so this division precede, division into opposite Armies can never happen. If there had not fu·st been an opinion received of the greatest part of England, that these Powers were divided between the I ing and the Lords, and the House of Commons, the people had never been divided, a nd fallen into this Civill Warre; first between those that disagreed in Politiques; and afte r between the Dis. nters about the liberty of Religion; which have so instructed men in thi point of veraign Right, that there be few now (in England,) that do not sec, that t hese Rights are inseparable, and will be so generally acknowledged, at the next return of Peace; and so continu , till their mis ri s arc forgotten; and no longer, except the vulgar be bett r taught than they have hetherto been.

And because tb y are es entiall and inseparable l~ights, it follows necessarily, that in whatsoever words any of them seem to be granted away, yet if the overaign Power it selfo be not in direct termes renounced, and tho name of ovcraign no more given by the Grantees to him that Grants them, tho Grant is voyd: for when he has granted all be can, if we grant back the Soveraignty, all is restored, as insepara bly annexed thereunto.

'l'his great Authority being Indivisib le, and in eparably annexed to the Soveraignty, there i little ground for the opinion of them, ihat say of overaign Kings, though they be singulis majores, of greater Power than every one of their Subj ects, yet they be Universis minores, of Jesse power than thoro all together. For if by all together, they mean not the collective body as one person, then all together, and every one, signifie the same; a nd the speech is absurd. But if by all together, they understand them as one Person (which person the Soveraign bears,) then the power of all together, is the same with the overaigns power; and so again the speech is absurd: which absurdity they see well enough, when the overaignty is in an Assembly of the people; but in a Monarch they see it not; and yet the power of overaignty is the. same in whomsoever it be placed.

And as the Pow r, so a! o the Honour of the overaign, ought to be greater, than that of any, or all the objects. For in the

overaignty is tho fountain of Honour. The clignitios of Lord,

The Kingdome of Darkne se People, did many time~ honor their Bi,;hop. with the like rope of ·wax Candles, and the [mage· of our aviour, and the aints, constantly, in the hurch it elf. And thu came in the use of Wax andle.~; and was al ·o e.qtabli~hed by some of the ancient Councell~. The Heathens had als their .1qua Lustra/is, that is to ay, Holy Wai N. The Church of Rome imitate them also in their Holy Dayes. They had their Bacchanalia; and we have our Tl'ake , answering to th m: They their • alumalia, and we ur Carnevalls, atid 1-'hrove-tuesdays liberty of , 'ervant : They their Proees ion of Priapus; wee our fetching in, erection, and dancing about .Maypoles; and Dancing is one kll1d of \\"or"hip : They had their Processi n call ed . lmbanalia; and we our Proce sian about the fields in the Rogation we k. .No1· do I think that these are all the Ceremonies that have been left in the Church, from the fust conversion of the Gentil : but they arc all that l can for the present call to mind; and if a man would wel ob:etT that which is delivered in the Hi~loric , concerning the Religions Rites of the Greeks and Romanes, I doubt not but he might find ma ny more of these old empty Bottle: f ~entilismc, which the Doctor.; of the Romano Church, either by Kegligence, or Ambition, have .filled up again with the new 'Niue of Chri tianity, that will not faile in time to break them.

CHAP. XLVI

Of lJ.\RK.N'ES Efrom VAL.'< PHILOSOPHY, and .FA:SULOU · TR,\DITIOX BY PmLOSOPHY, i · understood the Knowledge a1;guired by Reason­ing, from the .!Jf anner of the Generation of any thing, to the Prope1·ties; or from the Properties, to orne po sible W a11 of Genemtion of the .same; to the end to bee able to produce, as fM as matter, ancl httmane force permit, such EUecl , as humane life requ~·reth. o the Geometrician, from the Construction of Figure·, findeth ou t many Properties thereof; and from the Propertie , new vVays of their Construction, by Reason ing; to the end to be able to measure Land, and Water; and for infinite other uses. , 'o the Astronomer, from the Rlliing, etting, and ~1oving of the , tm, a nd Starres, in clivers parts of thl:' Rea,·en ·, findeth out the Can ·es of Day, and Night, and of the clift'erent eason~ of the Year; whereby he keepeth an accoun of Time: And the like of other 'ciences.

By which Definition it i. evident, Lhat we are not to account as any part thereof, that originall knowledge called Experience, in which consisteth Prudence: Because it is not attained by Rea ·oning, bnt found a well in Brute Bea tl, as in :'.Ian; and is b ut a )femory of succes 'ions of events in lime past, wherein the omission of every little circumstance altering the etrect, frnstrateth the expectation of the most PrudeuL: wh reas nothing is produced by Reasoning aright , but generall. ternall, and immutable Truth.

Leviathan (PART 4

.1: or are we therefore to give that name to any false Conclusions: For he that Reasoneth aright in words he understandeth, can never conclude an Error: . ror to that which any man knows by supernatural! Revelation; because it is not a.cquired by Rea oning:. . "or that which is gotten by Reasoomg from the Authonty of Books· becau e it i not by Reasoning from the Cause to the Effect, nor fr 'm the EIJect to the ause; and is not Knowledg, but Faith.

The faculty of Rea oning being consequent to the use of peech. it was not po sible. but that there should have been some genera!! Truthes found oub by Reasoning, as ancient a lmost as Language 1t selie. The avages of America, are not without orne good ~o~all

entenccs· a lso they have a little Arithmetick, to adde, and dtVJde in Numbe~s not too.great: but they are not therefore Philosophers. For as there were Plants of Corn and ·wine in small quantity dis­persed in the Fields and Woods, before men knew their vertue, ?r made use of them for their nourishment. or planted them apart m Fields, and Vineyards : in which time they fed on Akorns, and drank Water: so also there have be n divers true, generall, and profit-able

pecula ions from the beginning; as being the n_aturall pi nts of humane Reason: But th y were at first but few rn numb_er; men lived upon grosse Exp~rience? there was no ~I thod; that ts to say, no Sowing, nor Plantmg of Knowledge by tt self, apart from the Weeds and common Plants of Errour and ConJ ecture: And the c-ause ~f it being the want of leastue fr?m proc_urin~ the necessities of life, and defending them. elves agamst theu· netghbors, 1t was impo"sible, t ill the e~ecting of great Com~onweal ths, 1t should be otherwise. Leasure 1s tho mother of Ph~losophy: a n Common­wealth the mother of P eace, and Leasure: Where fiest were great and fl~urisbing Cities, there was first the study of Philosophy. The Gymnosophisls of India, the Jliagi of Persia, n:nd the . Priest of Chaldrea and Egypt, are counted the most anctent Philosophers; and tho e Countreys were the most ancient of Kingdomes. Phil­osophy was not risen to the Grrecians, and other people of the West, whose Common-wealths (no greater perhaps then Lucca, or Geneva) had never P ace, but when their fears of one another were equall ; nor the LeaB'ltre to ob erve any thing but one another. At length, when Warre had united many of these Grrecian lesser Cities, in to fewer, and greater; then began even men, of severall] arts of Greece, to get the reputation o( being Wise; some of them for Morall and Politiqu Sentences; and others for the learnmcr of t he Chaldrean and Egyptians, which wa Astm?Wmy, and Geometry. But we hear not yet of any chools of Philosophy. . .

fter the Athenians bv the overthrow of the Pers1an Armte , had otten the Dominions of the ea; and th reby of aU the Islands,

and Maritime Cities of the Archipelago, as well of Asia as Europe; and were grown wealthy; they that had no employment, neither at home nor abroad, had little else to employ themselves m, but either (a; t. l.Atke say , Acts 17. 21. in telling ancl hearing news, or in

HAP. 46) T he Kingdome of D arkne e discoursing of Philo80ph11 publiquely to the youth of the City. Every Master took some place for that purpo e. Plato in certain publique Walks called Academia, from one Academu .. s: Aristotle in the Walk of Lhe T mple of Pan, called Lycanan: others in the

toa, or covered "\;Valk, wherein the ferchants Goods were brought to laud : others in other places; where they spent the time of their Leasure, in teaching or in disputing of their Opinions : and some in any place, where they could get the youth of the City together to hear them talk. And this was it which Carneades also did at Rome, when he was Amba sadour : which caused Cato to advise the Senate t{) dispatch him quickly, f r fea re of corrupting the manners of the yo_ung men lhat delighted to hear him sr eak (as they thought) fine thrngs.

. From this i t was, that the place where any of them taught, and disputed, was call ed chola, which in their Tongue significth L easure; and their Disputations. Diatribre, that is to say, Passing of the time. Also the Philo opher · themselve had the name of their Sects, some of them from these their 'chools: For they that followed Plato's D ctrine, were called Academiques; The followers of A1·istotle, P eripatetiques, from the Walk hee taught in; a.nd those that Z e1W taught, S toiques, from the Stoa : as if we , hould denominate men from M01·e(ields, from P auls-Church, and from the Exchange, because they meet there often, to prate and loyter.

Never thelesse, men were so much taken wi th t his oustome, that in time it spread i t selfe over all Europe, and the best part of Afrique ; o as there were chools publiquely erected, and maintained for

Lectuxes, and Disput-ation , almost in every Common-wealth. There were al o chools, anciently, both before, and after the

time of our aviour, amongst the J ws : but they were Schools of their Law. For though they were called Synagogues, that is to say, Congregations of the People; yet in as much as the Law was every

abbath day read, expounded, and disputed in t hem, they differed not in nature, but in the name onely from Publique Schools; and were not onely in Jeru aleru, but in every City of the Gentiles, where the J ews inha bited. There was such a Schoole at Damascus, wherein to Paul entred, to persecute. There were others at A.ntioch, !conium and The.ssalonica. whereinto he entred, to dispute: And such was the Synagogue of the Libertines, Cyrenians, Alexandrians, Cilician~, and those of A sia; that is to say, the choole of L ibertines, and of J ewes, that were trangers in J erusalem: And of this choole they were that disputed (Act. 6. 9. ) with Saint Steven.

But what bas been the. Utility of those Schools? what Science is t here at this day acquired by thei1· Readings and Disputings? That wee have of Geometry, which is the Mother of all Natural! Science, wee are not indebted for it to the Schools. Plato that was the be t Philosopher of the Greeks, forbad entrance into his Schoole, to a ll that were not already in some measure Geometricians. There were many that studied t hat cience to tbe great advantage of mankind: but there is no mention of their chools; nor was there

Leviathan [PART 4

any ect of Geometricians; nor did they then passe under the name of Philosophers. The naturall Philosophy of tho e chool , was rather a Dream than , cience, and set forth in senseles e and in­signifieaut Language; which cannot be avoided by tho e that wi ll !each Philosophy, without having first attained gt·eat knowledge m Geometry: For "ature worketb by )1otion; the Waye ·, and Degrees_ whereof cannot be known, without th knowledge of the Pr<?portlons . and Properties of Line , and :Figures. Their ~\forall Philosophy IS but a de. cription of their own Passion . For the rnle of :I Ianners, without Civil! ovemment, is the Law of atur · n.nd in it, tho Law Civill; that detormineth what is H onest, and Vis· J~n_est; what is J ust, and Unjust; and generally what is Good, and Ertll: whereas they make the Rules of Good, and Bad, by their own Liking, and. Dialik~ng : By which means, in so great diversity of taste, there IS nothing generally agreed on; but every one doth (as far as he dares) whatsoever seemeth good in his owne eye., to the subver 1on of Common-wealth. Their Logique which should b e the :lletho~ of Reasoning, is nothing else but aptions of Words, and Invenllons how to puzzle such as should goe about to po e them. To conclude, there is nothing o n.b urd, that tho old Philosophers (as Cicero saith, who was one of them) have not ome of them main tained.. ~nd I beleev~ that scarce any thing can be more ab urdly satd, rn naturall Philo ·ophy, than that which now is called Aristot/P. jJ!feta;phyaiques; nor more repugnanL to overnment, than much of Lhat bee hath said in his Politiques; nor more ignorantlv, t han a great part of his Ethiqltes. "

The choole of the Jews, was originally a Schoole of the Law of • iJ.Joses: who commanded (Deut. 31. 10.) that at the end of every seventh year, at the Feast of the Tabernacles, it should be read to all the people, that they might hear, and learn it: Therefore tho reading of the Law (which was in u ·e after the Captivity) e\"ery ~.:abbath day, ought to have had no other end , but the acquainting of the people with the Commandements whi h they were to obey, and to e~pound unto them the writing of the P rophets. But it is man1fest, by the many reprehensions of them by our Saviow·. that they corrupted the Text of the Law with their false Commentarie and vain Traditions; and so little understood the Prophets that t hey did neither acknowledge :brist, nor the works he did; of ~'·hioh t?e F::ophe~s prophecyed. 'o that by their Lectures and Disputa­tiOns m theu ynagogue:, they imned the Dootrin.e of their Law into a Phantastioall kind of Philosophy, concerning the incomprehensible na~ure £ od, and of pi.rits; wh ich they oompow1ded f the Vain Ph!l? ophy a nd T'l1 ology of the Gr cians, mingled with their own fa!ICJe , drawn from the obscurer places f the cripture, and which m1ght mo t easily bee wrested to their purpose; and from th Fabu-1 u Traditions of their Ancestors.

That which _is now called an C nil'crsity, is a J oyning tog thor, and ?-n Incorporat 1011 under one Governm nt of many Pu bliq ue 'chools, m one and the same Town or City. In which. the prinoipn.ll ' hools

T he Kingdome of Darknesse

were ordained for tho three Professions, that i · to say, of the Roman R ligion, of the Romane Law, and of the Art of )fedicino. And for the tudy of Philosophy it hath no otherwise place, then a a. hand ­maid to the R mane Religion: And inoo the Authority of Aristotle is onely current th re, that study is not properly Philo ophy, (the nature whereof dependeth not on uthor ,) but AristoteliLy. And for Geometry, t ill of very late times it had no place at all ; as being sub ervient to nothing but rigide Truth. And if any man by the ingenuity of his owne nature, had attained to any degree of perfec­tion therein, bee was o mmonly thought a Magician, and his ArL Diabolicall.

• ow to descend to the particular Tenets of Vain Philosophy, derived to the niversilies, and thence into the Church, partly from Aristotle, partly from Blindnes."e of understanding; I shall first con ider their l rinoiples. There is a certain Philosophia prima, on which all other Philosophy ought to depend; and consisteth principally, in right limiting of the signification· of such Appella­t ions, or £ ames, as are of all others the most Uni.ver all: Which T~imitations erve to avoid ambiguity, and ::equivocation in Reason· in<>; and are commonly called Definitions; such as are t he Defini­tioru; of Body, Time, Place, 'Matter, •orme, Essence, Subject,

ub tance, Accident, Power, Act, Finite, Infinite, Quantity, Quality, Motion, Action, Passion, and divers others, necessary to the explain­ing of a mans Conceptions concerning the Nature and Generation of Bodies. The E xplication (that is, the setling of the meaning) of which, and the like Terms, is commonly in the chools called Metaphysiqltes; as being a. part of the Philosophy of Aristotle, which hath that for title: but it i in another en e: for there it signifieth as mucl:r, as B ooks written, or placed after his nat1trall Philosophy: But the ohools take them for B ooks of Sltpernatural Philosophy: for the word JJ eta physiques will bear both the e senses. And indeed that which is there written, is for the most part so far from the possi­bility of being understood, and so repugnant to naturall R eason, that whosoever thinketh there i any thing to bee understood b,v it, must needs think it supernatural! .

From these Met.1.physiq ues, which are mingled 'vith the cripture to make choole Divinity, wee are told, there be in the world certain Essen es separated from Hodie , which they call Abstract Essences, and ub tantiall Formes: For the Interpreting of which Jargon, there is need of somewhat more than ordinary attention in t lus place. Al o I a ·k pardon of those that are not used to this kind of Di oour"e, fo r applying my selfe to those that are. Tho \V'orld, (I mean n t the Earth onoly, that denominates the Lovers of it W orldly men, but the Un,iverse, that i , the whole mas e of all things that are) iJ Corporeall, t hat is to , ay, Body; and hath the dimensions of :Uagnitude, namely, Length, Bredth, and Depth: also every part of Body, is likewise Body, and hath the like dim nsions; and consequently every part of the Diverse, is Body; a nd that which i not Body , i no part of t ho niverse: And because the Utuverse

Leviathan [PART 4

is All, that which is no part of it, is Nothing; and consequently no where. ror does it follow from hence, that pirits are nothing: for they have dimensions, and are therefore really Bodies; though that name in common peech be given to such Bodies onely, as are visible, or palpable; that is that have some degree of Opacity: But for Spirits, they call them Incorporeall; which is a name of more honour, and may therefore with more piety bee attributed to God himselfe; in whom wee con ider not what Attribute expresseth best his Jature, which i Incomprehensible; but what best expresseth our desire to honour Him.

To know now upon what grounds they say there be Essences Abstract, or Subslantiall Formes, wee are to consider what those words do properly signifie. The use of Words, is to register to our selves, and make manifest to others the Thoughts and Conceptions of our Minds. Of which Words, some are the name of the Things conceived; as the names of all sorts of Bodie , that work upon the

enses, and leave an Impression i.n the Imagination: Others are the names of the Imagi.nations themselves; that is to say, of tho e Ideals, or mentall Images we have of all things wee see, or remember: And others againe are names of James; or of dill"erent sorts of

peech: As Universall, Plurall, Singulm·, are tho names of Names; and Definition, Affirmation, Negation, '1'1·ue, False, yllogisrne, Interrogation, Promise, Covenant, are the names of certain Forms of Speech. Others serve to shew the Consequence, or Repugnance of one name to another; as when one saith, A Man is a Body, bee intendeth that the name of Body is necessarily consequent to the name of .llfan; as being but several! narues of the same thing, Man; which Consequence is signified by coupling them together with the · word I s. And a · weo use the Verbe Is; so the Latines use their Verbe Est, and the Greeks their'Ecrn through all its Declinations. Whether all other rations of the world have in their severall lan­guages a word that answereth to it, or not, I cannot tell; but I am sure they have not need of it: For the placing of two nam~ in order may serve to siguifie their Consequence, if it were the custome, (for Custome is it, that give words their force,) as well as the words Is, or Bee, or Are, and the like.

And if it were so, that there were a Language without any Verb answerable to Est, or Is, or Bee; yet the men that u edit would bee not a jot the Jesse capable of Inferring, Concluding, and of all kind of Reasoning than were the Greeks, and Latines. But what then would become of these Terms, of Entity, E ssence, Essentiall, Essen­tiality, that are derived from it, and of many more that depend on these, applyed as most commonly they are? They are therefore no Names of Thing ; but igues, by which wee make kn wn, that wee conceive the Consequence of one name or Attribute to another: as when we say, a Man, is, a living Body, wee mean not tha the Man is one th ing, the Living Body another, and the I s, or Beeing a third: but that the Man, and the Living Body, is the same thing; because the Consequence, If !l-ee bee a .iJ!an, hee is a living Body, i a

CH. P. 46] The Kingdome of Darknesse true (:onsequeuce. si@ified by that word I . Therefore, to bee a Body, to Walke, to bee Speaking, to Live, to ee, and the like Infinitive : also Corporeity, Walking Speaking, Life, ight, and the like, that signifie just the same. are the names of Nothing; a. I have elsewhere more amply expr ed.

But to what purpo e (may some man say) is such subtilty in a. work of this natw·e, where I pretend to nothu1g but what is necessary to the doctrine of Government and Obedience? It is to this purpose, that men may no longer suffer themselves to be abused, by them, that by this doctrine of eparated Essences, built on the Vain Philosophy of Aristotle, would fright them from Obeying the Laws of their Countrey, with empty names; as men fright Birds from the Corn with an empty doublet, a hat, and a crooked stick. For it is upon this ground, that when a 1\fan is dead and buried, they say his Soule (that is his Life) can walk separated from his Body, and is seen by night amongst the graves. Upon the same ground they say, that the Figure, and Colo\11', and Tast of a peece of Bread, has a being, there, where they say there is no Bread: And upon the same ground they say, that .Faith, and Wisdome, and other Vertues are sometimes powred into a man, sometimes blown into him from Rea ven; as if the Vertuous, and their Vertue · could be a ·under; and a groat many other th·ings that ser\7e to lessen the del endance of ubjeots on the overaign Power of th-rirrCcmntrey. FoT who will enaeavour to obey the La.ws, if he expect Obedience to be Powred or Blown into him? Or who will not obey a Priest, that can make God, rather than his Soveraign; nay than God himselie ? Or who, that is in fear of Gho ts, will not bear great respect to those that can make the Holy Water, that drives them from him? And this shall suffice for an example of the Errors, which are brought into the Church, from the Entities, and Essences of Aristotle: which it may be he knew to be false Philosophy; but writ it as a thing consonant / r to, and corroborative of their Religion ; and fearing the fate of

ocrates. "Being once fallen into this Error of Separated Essences, they are

thereby necessarily involved in many other absul'dities that follow it. For seeing they will have the. e Forms to be real!, they are obliged to assign them some place. But because they hold them incorporeall, without all dimension of Quantity, and all men know that Place is Dimension, and not to be filled, but by that which is Corporea.ll; they are driven to uphold their credit with a distinction, that they are not indeed any where Circum.sc1·iptive, bllt Definitive: Which Terms being meer W orcls, and in tl:Us occa ion insigni.fican t, pa e onely in Latin , that the vanity of them may bee concealed. For the Circumscription of a thing, is nothing else but the Determina­tion, or Defining of its P lace; and so both the Terms of the Distinc­tion are the ame. And u1 particular, of the Essence of a Man, which (they say) is his oule, they affirm it, to be All of it in his little Finger, and All of i in every other Part (bow small soever) of his Body ; and yet no more oule in the Whole Body, than in a.ny ona