Hobbes - Leviathan.pdf

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generally so much inclined to the reverence of antiquity as to prefer ancient errors before new and well-proved truth. There is nothing I distrust more than my elocution, which nevertheless I am confident (excepting the mischances of the press) is not obscure. That I have neglected the ornament of quoting ancient poets, orators, and philosophers, contrary to the custom of late time, whether I have done well or ill in it, proceedeth from my judgement, grounded on many reasons. For first, all truth of doctrine dependeth either upon reason or upon Scripture; both which give credit to many, but never receive it from any writer. Secondly, the matters in question are not of fact, but of right, wherein there is no place for witnesses. There is scarce any of those old writers that contradicteth not sometimes both himself and others; which makes their testimonies insufficient. Fourthly, such opinions as are taken only upon credit of antiquity are not intrinsically the judgement of those that cite them, but words that pass, like gaping, from mouth to mouth. Fifthly, it is many times with a fraudulent design that men stick their corrupt doctrine with the cloves of other men's wit. Sixthly, I find not that the ancients they cite took it for an ornament to do the like with those that wrote before them. Seventhly, it is an argument of indigestion, when Greek and Latin sentences unchewed come up again, as they use to do, unchanged. Lastly, though I reverence those men of ancient time that either have written truth perspicuously, or set us in a better way to find it out ourselves; yet to the antiquity itself I think nothing due. For if we will reverence the age, the present is the oldest: if the antiquity of the writer, I am not sure that generally they to whom such honour is given, were more ancient when they wrote than I am that am writing: but if it be well considered, the praise of ancient authors proceeds not from the reverence of the dead, but from the competition and mutual envy of the living. To conclude, there is nothing in this whole discourse, nor in that I wrote before of the same subject in Latin, as far as I can perceive, contrary either to the word of God or to good manners; or to the disturbance of the public tranquillity. Therefore I think it may be profitably printed, and more profitably taught in the Universities, in case they also think so, whom the judgement of the same belongeth. For seeing the Universities are the fountains of civil and moral doctrine, from whence the preachers and the gentry, drawing such water as they find, use to sprinkle the same (both from the pulpit and in their conversation) upon the people, there ought certainly to be great care taken, to have it pure, both from the venom of heathen politicians, and from the incantation of deceiving spirits. And by that means the most men, knowing their duties, will be the less subject to serve the ambition of a few discontented persons in their purposes against the state, and be the less grieved with the contributions necessary for their peace and defence; and the governors themselves have the less cause to maintain at the common charge any greater army than is necessary to make good the public liberty against the invasions and encroachments of foreign enemies. And thus I have brought to an end my discourse of civil and ecclesiastical government, occasioned by the disorders of the present time, without partiality, without application, and without other design than to set before men's eyes the mutual relation between protection and obedience; of which the condition of human nature, and the laws divine, both natural and positive, require an inviolable observation. And though in the revolution of states there
can be no very good constellation for truths of this nature to be born under (as having an angry aspect from the dissolvers of an old government, and seeing but the backs of them that erect a new); yet I cannot think it will be condemned at this time, either by the public judge of doctrine, or by any that desires the continuance of public peace. And in this hope I return to my interrupted speculation of bodies natural; wherein, if God give me health to finish it, I hope the novelty will as much please as in the doctrine of this artificial body it useth to offend. For such truth as opposeth no man's profit nor pleasure is to all men welcome. - - THE END
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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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word of God, but ruled according to
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doctrine of Christ did therein sin,
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Ghost, their calling was declared u
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ishops), than this of plurality of
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portion they were to have the tenth
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in those places where Christianity
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the Apostles have been ordained to
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to preach.*(6) The use then of this
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Apostles professing, gave occasion
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general, but to be He. There is als
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Pope. These are all the texts he br
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the higher powers, for there is no
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ut every pastor in his parish shoul
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Patriarch of Constantinople, upon t
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therefore he that hath the supreme
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civil sovereign. For heresy is noth
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Joash, or it was a horrible crime i
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them, to whom neither God the Fathe
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My second argument is taken from th
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stubble; every man's work shall be
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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
Page 289 and 290: to hear the prayers of His servants
Page 291 and 292: Scripture to prove it; save only th
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 329: a conjunction of ignorance and pass
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