Hobbes - Leviathan.pdf

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yet been than both they";*(4) that is, than they that live or have lived; which, if the soul of all them that have lived were immortal, were a hard saying; for then to have an immortal soul were worse than to have no soul at all. And again, "The living know they shall die, but the dead know not anything";*(5) that is, naturally, and before the resurrection of the body. - * Ecclesiastes, 12. 7 *(2) Ibid., 3. 20, 21 *(3) Ibid., 3. 19 *(4) Ibid., 4. 3 *(5) Ibid., 9. 5 - Another place which seems to make for a natural immortality of the soul is that where our Saviour saith that Abraham, Isaac, and Jacob are living: but this is spoken of the promise of God, and of their certitude to rise again, not of a life then actual; and in the same sense that God said to Adam that on the day he should eat of the forbidden fruit, he should certainly die; from that time forward he was a dead man by sentence; but not by execution, till almost a thousand years after. So Abraham, Isaac, and Jacob were alive by promise, then, when Christ spoke; but are not actually till the resurrection. And the history of Dives and Lazarus make nothing against this, if we take it, as it is, for a parable. But there be other places of the New Testament where an immortality seemeth to be directly attributed to the to the wicked. For it is evident that they shall all rise to judgement. And it is said besides, in many places, that they shall go into "everlasting fire, everlasting torments, everlasting punishments; and that the worm of conscience never dieth"; and all this is comprehended in the word everlasting death, which is ordinarily interpreted "everlasting life in torments": and yet I can find nowhere that any man shall live in torments everlastingly. Also, it seemeth hard to say that God, who is the Father of mercies, that doth in heaven and earth all that He will; that hath the hearts of all men in His disposing; that worketh in men both to do and to will; and without whose free gift a man hath neither inclination to good nor repentance of evil, should punish men's transgressions without any end of time, and with all the extremity of torture that men can imagine, and more. We are therefore to consider what the meaning is of everlasting fire, and other the like phrases of Scripture. I have shown already that the kingdom of God by Christ beginneth at the day of judgement: that in that day, the faithful shall rise again, with glorious and spiritual bodies and be his subjects in that his kingdom, which shall be eternal: that they shall neither marry, nor be given in marriage, nor eat and drink, as they did in their natural bodies; but live for ever in their individual persons, without the specifical eternity of generation: and that the reprobates also shall rise again, to receive punishments for their sins: as also that those of the elect, which shall be alive in their earthly bodies at that day, shall have their bodies suddenly changed, and made spiritual and immortal. But that the bodies of the reprobate, who make the kingdom of Satan, shall also be glorious or spiritual bodies, or that they shall be as the angels of God, neither eating, nor drinking, nor engendering; or that their life shall be eternal in their individual persons, as the life of every faithful man is, or as the life of Adam had been if he had not sinned, there is no place of
Scripture to prove it; save only these places concerning eternal torments, which may otherwise be interpreted. From whence may be inferred that, as the elect after the resurrection shall be restored to the estate wherein Adam was before he had sinned; so the reprobate shall be in the estate that Adam and his posterity were in after the sin committed; saving that God promised a redeemer to Adam, and such of his seed as should trust in him and repent, but not to them that should die in their sins, as do the reprobate. These things considered, the texts that mention "eternal fire," "eternal torments," or "the worm that never dieth," contradict not the doctrine of a second and everlasting death, in the proper and natural sense of the word death. The fire or torments prepared for the wicked in Gehenna, Tophet, or in what place soever, may continue forever; and there may never want wicked men to be tormented in them, though not every nor any one eternally. For the wicked, being left in the estate they were in after Adam's sin, may at the resurrection live as they did, marry, and give in marriage, and have gross and corruptible bodies, as all mankind now have; and consequently may engender perpetually, after the resurrection, as they did before: for there is no place of Scripture to the contrary. For St. Paul, speaking of the resurrection, understandeth it only of the resurrection to life eternal, and not the resurrection to punishment.* And of the first, he saith that the body is "sown in corruption, raised in incorruption; sown in dishonour, raised in honour; sown in weakness, raised in power; sown a natural body, raised a spiritual body." There is no such thing can be said of the bodies of them that rise to punishment. So also our Saviour, when he speaketh of the nature of man after the resurrection, meaneth the resurrection to life eternal, not to punishment. The text is Luke, 20, verses 34, 35, 36, a fertile text: "The children of this world marry, and are given in marriage; but they that shall be counted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: neither can they die any more; for they are equal to the angels, and are the children of God, being the children of the resurrection." The children of this world, that are in the estate which Adam left them in, shall marry and be given in marriage; that is, corrupt and generate successively; which is an immortality of the kind, but not of the persons of men: they are not worthy to be counted amongst them that shall obtain the next world, an absolute resurrection from the dead; but only a short time, as inmates of that world; and to the end only to receive condign punishment for their contumacy. The elect are the only children of the resurrection; that is to say, the sole heirs of eternal life: they only can die no more. It is they that are equal to the angels, and that are the children of God, and not the reprobate. To the reprobate there remaineth after the resurrection a second and eternal death, between which resurrection and their second and eternal death is but a time of punishment and torment, and to last by succession of sinners thereunto as long as the kind of man by propagation shall endure, which is eternally. - * I Corinthians, 15 - Upon this doctrine of the natural eternity of separated souls is founded, as I said, the doctrine of purgatory. For supposing eternal life by grace only, there is no life but the life of the body; and
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1651 LEVIATHAN by Thomas Hobbes INT
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palate, in a savour; and to the res
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which kind of fancy hath no particu
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CHAPTER III OF THE CONSEQUENCE OR T
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any advantage of natural and extemp
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which is not. Fourthly, when they u
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to become either excellently wise o
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one sum from another: which, if it
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considerations being diversely name
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AND THE SPEECHES BY WHICH THEY ARE
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as it is used by those only that co
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obnoxious to the same. Contempt, or
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discourse, wheresoever it be interr
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else but sense; wherein men differ
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speech, and produceth the sciences.
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many of them to hang themselves. Th
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his hands and see if he can transla
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- - - - - - - - - - - - - - - - 1]
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high and low, in this case, is to b
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Covetousness of great riches, and a
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should salute another, or how a man
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difference of motives the one way a
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CHAPTER XII OF RELIGION - SEEING th
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particular undertaking, men are nat
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the face, which was called metoposc
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so in supernatural things they requ
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to secure himself so reasonable as
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- THE right of nature, which writer
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or exchange of goods or lands, and
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can he that sells a mill turn away
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is no swearing by anything which th
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men that contribute not to his dest
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condition of war, which is contrary
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allowed safe conduct. For the law t
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When they are considered as his own
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therefore oftentimes mute and incap
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administration of their common busi
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another, and not of him to any of t
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the world, her laws at that time we
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horrible calamities that accompany
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of nature, there ariseth an inconst
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ight to limit him, and by consequen
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undervalue one another, may turn to
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hath dominion over the person of a
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Pharisees sit in Moses' chair, and
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man, whom no law hath obliged to sp
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liberty to resist, or invade, other
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together, and assist, and defend on
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dependent; that is to say, subordin
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expedient, for a particular man to
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uying, victualling and manning of s
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them requires, it is faction, and u
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it not by their own authority, but
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Commonwealth, except it be of very
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art, and there is no art in the wor
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counsel another argues a will to kn
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in all those things that to the adm
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that is not it I intend to speak of
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from whence proceed such opinions a
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sovereign. For private men, when th
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the laws of nature, they are no law
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heard and determined by them; yet f
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evidences of special revelation. Mi
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from him by force or fraud, is no b
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good arguments of doing the like ag
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our senses had formerly received wa
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with the whole. A crime arising fro
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time, and place. For to kill one's
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must be taken as acts of hostility.
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this ground it is that also in subj
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maintained in their rebellion again
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with those that solicit them to cha
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the greatest and most present dange
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the grounds and reasons of those hi
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in whom the sovereign power is plac
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Commonwealth only may without breac
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justice; those that provoke indigna
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elongeth therefore to the safety of
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why he should not by that power hav
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done by the weak to the more potent
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exhibit to God but one worship; whi
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our will, but our will of them. We
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eligion which God hath established,
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Israel, to be read every seventh ye
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there is small probability he shoul
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elief; because some are moved to be
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fluid, and invisible body, or a gho
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* Deuteronomy, 34. 9 - In the like
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called to Abraham out of heaven, to
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presence and commandments known to
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law; for to the law moral he was ob
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and the Lord shall give him the thr
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they were put in mind of the night
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foretold that shall not come to pas
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foretold those things to others whi
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wisdom, riches, and honour; for the
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inspired into them, then they had i
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come in the flesh, is of God";* tha
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after God had commanded him to deli
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A man that hath practised to speak
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all men to condemnation; even so by
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he, "if it be cast down. Though the
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to cast him into," eis to skotos to
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thy sins be forgiven thee";* and kn
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judgement, everlastingly: or from t
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*(4) Matthew, 18. 17 - And in this
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God, whose lieutenant was Moses for
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of Israel, whom thou knowest to be
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of the Lord, and in the service of
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To the office of a redeemer, that i
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the kingdom of grace, as naturalize
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most likely it proceeded from the l
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three different times and occasions
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we are members, and by whom we look
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witness; but to them that deny, or
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epentance, further than by external
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the world; and they who so believed
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him: so a teacher of Christian doct
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for canon signifieth a rule; and a
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Page 249 and 250: in those places where Christianity
Page 251 and 252: the Apostles have been ordained to
Page 253 and 254: to preach.*(6) The use then of this
Page 255 and 256: Apostles professing, gave occasion
Page 257 and 258: general, but to be He. There is als
Page 259 and 260: Pope. These are all the texts he br
Page 261 and 262: the higher powers, for there is no
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Page 265 and 266: Patriarch of Constantinople, upon t
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Page 273 and 274: them, to whom neither God the Fathe
Page 275 and 276: My second argument is taken from th
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Page 281 and 282: *(3) Ibid., 9. 34 *(4) Ephesians, 2
Page 283 and 284: eserved to Himself during His reign
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Page 287 and 288: esurrection of Christ. But whether
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Page 293 and 294: esideth; it seemeth the comparison
Page 295 and 296: A fourth place is that of Matthew,
Page 297 and 298: them, as things of an unknown, that
Page 299 and 300: Disciples. For as it is hard to say
Page 301 and 302: that to honour is to value highly t
Page 303 and 304: To pray to a king for such things a
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Page 307 and 308: or too weakly. The canonizing of sa
Page 309 and 310: ecause it is not acquired by reason
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Page 313 and 314: it that gives words their force), a
Page 315 and 316: naturally downwards toward the eart
Page 317 and 318: Lacedaemonians that subdued them, t
Page 319 and 320: they shall not thereby confirm the
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Page 325 and 326: state. And this is all I had a desi
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Page 331: can be no very good constellation f
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