Hobbes - Leviathan.pdf

a conjunction of ignorance and passion, is against both the justice
and peace of a Commonwealth.
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* Numbers, 25. 6, 7
*(2) Ibid., 35. 30
*(3) Deuteronomy, 13. 8
*(4) Ibid., 17. 4, 5, 6
*(5) Ibid., 21. 18-21
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In the thirty-sixth Chapter I have said that it is not declared in
what manner God spoke supernaturally to Moses: not that He spoke not
to him sometimes by dreams and visions, and by a supernatural voice,
as to other prophets; for the manner how He spoke unto him from the
mercy seat is expressly set down in these words, "From that time
forward, when Moses entered into Tabernacle of the congregation to
speak with God, he heard a voice which spake unto him from over the
mercy seat, which is over the Ark of the testimony; from between the
cherubims he spake unto him."* But it is not declared in what
consisted the pre-eminence of the manner of God's speaking to Moses,
above that of His speaking to other prophets, as to Samuel and to
Abraham, to whom He also spoke by a voice (that is, by vision), unless
the difference consist in the clearness of the vision. For "face to
face," and "mouth to mouth," cannot be literally understood of the
infiniteness and incomprehensibility of the Divine Nature.
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* Numbers, 7. 89
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And as to the whole doctrine, I see not yet, but the principles of
it are true and proper, and the ratiocination solid. For I ground
the civil right of sovereigns, and both the duty and liberty of
subjects, upon the known natural inclinations of mankind, and upon the
articles of the law of nature; of which no man, that pretends but
reason enough to govern his private family, ought to be ignorant.
And for the power ecclesiastical of the same sovereigns, I ground it
on such texts as are both evident in themselves and consonant to the
scope of the whole Scripture, and therefore am persuaded that he
that shall read it with a purpose only to be informed, shall be
informed by it. But for those that by writing or public discourse,
or by their eminent actions, have already engaged themselves to the
maintaining of contrary opinions, they will not be so easily
satisfied. For in such cases, it is natural for men, at one and the
same time, both to proceed in reading and to lose their attention in
the search of objections to that they had read before: of which, in
a time wherein the interests of men are changed (seeing much of that
doctrine which serveth to the establishing of a new government must
needs be contrary to that which conduced to the dissolution of the
old), there cannot choose but be very many.
In that part which treateth of a Christian Commonwealth, there are
some new doctrines which, it may be, in a state where the contrary
were already fully determined, were a fault for a subject without
leave to divulge, as being a usurpation of the place of a teacher. But
in this time that men call not only for peace, but also for truth,
to offer such doctrines as I think true, and that manifestly tend to
peace and loyalty, to the consideration of those that are yet in
deliberation, is no more but to offer new wine, to be put into new
casks, that both may be preserved together. And I suppose that then,
when novelty can breed no trouble nor disorder in a state, men are not