Hobbes - Leviathan.pdf

* Deuteronomy, 34. 9
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In the like sense it is said, "If any man have not the Spirit of
Christ, he is none of his":* not meaning thereby the ghost of
Christ, but a submission to his doctrine. As also, "Hereby you shall
know the Spirit of God: every spirit that confesseth that Jesus Christ
is come in the flesh is of God";*(2) by which is meant the spirit of
unfeigned Christianity, submission to that main article of Christian
faith, that Jesus is the Christ; which cannot be interpreted of a
ghost.
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* Romans, 8. 9
*(2) I John, 4. 2
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Likewise these words, "And Jesus full of the Holy Ghost"* (that
is, as it is expressed, Matthew, 4. 1, and Mark, 1. 12, "of the Holy
Spirit") may be understood for zeal to do the work for which he was
sent by God the Father: but to interpret it of a ghost is to say
that God Himself (for so our Saviour was) was filled with God; which
is very improper and insignificant. How we came to translate spirits
by the word ghosts, which signifieth nothing, neither in heaven nor
earth, but the imaginary inhabitants of man's brain, I examine not:
but this I say, the word spirit in the text signifieth no such
thing; but either properly a real substance or, metaphorically, some
extraordinary ability or affection of the mind or of the body.
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* Luke, 4. 1
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The Disciples of Christ, seeing him walking upon the sea* supposed
him to be a spirit, meaning thereby an aerial body, and not a
phantasm: for it is said they all saw him; which cannot be
understood of the delusions of the brain (which are not common to many
at once. as visible bodies are; but singular, because of the
differences of fancies), but of bodies only. In like manner, where
he was taken for a spirit, by the same Apostles:*(2) so also when
St. Peter was delivered out of prison, it would not be believed; but
when the maid said he was at the door, they said it was his angel;*(3)
by which must be meant a corporeal substance, or we must say the
disciples themselves did follow the common opinion of both Jews and
Gentiles that some such apparitions were not imaginary, but real;
and such as needed not the fancy of man for their existence: these the
Jews called spirits and angels, good or bad; as the Greeks called
the same by the name of demons. And some such apparitions may be
real and substantial; that is to say, subtle bodies, which God can
form by the same power by which He formed all things, and make use
of as ministers and messengers (that is to say, angels), to declare
His will, and execute the same when He pleaseth in extraordinary and
supernatural manner. But when He hath so formed them they are
substances, endued with dimensions, and take up room, and can be moved
from place to place, which is peculiar to bodies; and therefore are
not ghosts not ghosts incorporeal, that is to say, ghosts that are
in no place; that is to say, that are nowhere; that is to say, that,
seeming to be somewhat, are nothing. But if corporeal be taken in
the most vulgar manner, for such substances as are perceptible by
our external senses; then is substance incorporeal a thing not
imaginary, but real; namely, a thin substance invisible, but that hath
the same dimensions that are in grosser bodies.