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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86417	Philosophicall rudiments concerning government and society. Or, A dissertation concerning man in his severall habitudes and respects, as the member of a society, first secular, and then sacred. Containing the elements of civill politie in the agreement which it hath both with naturall and divine lawes. In which is demonstrated, both what the origine of justice is, and wherein the essence of Christian religion doth consist. Together with the nature, limits, and qualifications both of regiment and subjection. / By Tho: Hobbes.; De cive. English	Hobbes, Thomas, 1588-1679.; Vaughan, Robert, engraver.	1651 (1651)	Wing H2253; Thomason E1262_1; ESTC R202404	220,568	406

whether it be a sin or not when he hath freedome to forbear it is a contempt of the Lawes and therefore by the 28. Art of the third Chapter a sin against the Law of nature Vain therefore is that same distinction of obedience into Active and Passive as if that could be expiated by penalties constituted by humane decrees which is a sinne against the Law of nature which is the Law of God or as ●…though they sinned not who sinne at their own perill Integer vitae sce●erisque pur●s Non eget Mauri jaculis nec are● Nec venenatis gravida sagittis Fusce pharetra Sive per Syrtes iter aestuosas Sive facturus per inhospital●… Caucasum vel quae loca fabulosus Lambit Hidaspis RELIGION CHAP. XV. Of the Kingdome of God by Nature I. The Proposition of the following contents II. Over whom God is said to rule by nature III. The word of God three-fold Reason Revelation Prophesie IV. The Kingdome of God two-fold Naturall and Prophetique V. The Right whereby God reigns is seated in his omnipotence VI. The same proved from Scripture VII The obligation of yeelding obedience to God proceeds from humane infirmity VIII The Lawes of God in his naturall Kingdome are those which are recited above in the 2. and 3. Chapter IX What Honour and Worship is X. Worship consists either in attributes or in actions XI And there is one sort naturall another arbitrary XII One commanded another voluntary XIII What the end or scope of worship is XIV What the naturall Laws are concerning Gods attributes XV. What the actions are whereby naturally wee doe give worship XVI In Gods naturall Kingdome the City may appoint what worship of God it pleaseth XVII God ruling by nature only the City that is to say that man or Court who under God hath the soveraign authority of the Cioy is the Interpreter of all the Lawes XVIII Certaine doubts removed XIX What Sin is in the naturall Kingdom of God and what Treason against the divine Majesty I. WEE have already in the foregoing Chapters proved both by reason and testimonies of holy Writ that the estate of nature that is to say of absolute liberty such as is theirs who neither govern nor are governed is an Anarchy or hostile state that the precepts whereby to avoyd this state are the Lawes of nature that there can be no civill government without a Soveraigne and that they who have gotten this Soveraigne command must be obey'd simply that is to say in all things which repugne not the Commandments of God There is this one thing only wanting to the complete undestanding of all civill duty that is to know which are the Laws and Commandments of God for else we cannot tell whether that which the civill power commands us be against the Lawes of God or not whence it must necessarily happen that either by too much obedience to the civill authority we become stubborne against the divine Majesty or for feare of sinning against God we runne into disobeditnce against the civill power To avoid both these rocks its necessary to know the Divine Lawes now because the knowledge of the Lawes depends on the knowledge of the Kingdome we must in what followes speak somewhat concerning the Kingdome of God II. The Lord is King the earth may be glad thereof saith the Psalmist Psal 97. v. 1. And againe the same Psalmist Psal 99. v. 1. The Lord is King be the People never so unpatient he s●teth betweene the Cherubins ●e the Earth never so unquiet to wit whether men will or not God is THE King over all the Earth nor is he mov'd from his Throne if there be any who deny either his existence or his providence Now although God governe all men so by his power that none can doe any thing which he would not have done yet this to speake properly and accurately is not to reigne for he is sayed to reigne who rules not by acting but speaking that is to say by precepts and threatnings And therefore we account not inanimate nor irrationall bodies for Subjects in the Kingdome of God although they be subordinate to the Divine power because they understand not the commands and threats of God nor yet the Atheists because they beleeve not that there is a God nor yet those who beleeving there is a God doe not yet beleeeve that he rules these Inferiour things for even these although they be govern'd by the power of God yet doe they not acknowledge any of his Commands nor stand in awe of his threats Those onely therefore are suppos'd to belong to Gods Kingdome who acknowledge him to be the Governour of all things and that he hath given his Commands to men and appointed punishments for the transgressours The rest we must not call Subjects but Enemies of God III. But none are said to governe by commands but they who openly declare them to those who are govern'd by them for the Commands of the Rulers are the Lawes of the Rul'd but lawes they are not if not perspicuously publisht in so much as all excuse of Ignorance may be taken away Men indeed publish their Lawes by word or voice neither can they make their will universally knowne any other way But Gods lawes are declar'd after a threefold manner first by the tacit dictates of Right reason next by immediate revelation which is suppos'd to be done either by a supernaturall voice or by a vision or drcame or divine inspiration Thirdly by the voice of one man whom God recommends to the rest as worthy of beliefe by the working of ●rue miracles Now he whole voice God thus makes use of to signifie his will unto others is called a PROPHET These three manners may be term'd the threefold word of God to wit the Rationall word the sensible word and the word of Prophecy To which answer the three nanners whereby we are said to heare God Right reasoning sense and faith Gods sensible word hath come but to few neither hath God spoken to men by Revelation except particularly to some and to diverse diversely neither have any Lawes of his Kingdome beene publisht on this manner unto any people IV. And according to the difference which is between the Rationall word and the word of Prophecy we attribute a two-fold Kingdome unto God Naturall in which he reignes by the dictates of right reason and which is universall over all who acknowledge the Divine power by reason of that rationall nature which is common to all and Propheticall in which he rules also by the word of Prophecy which is peculiar because he hath not given positive Lawes to all men but to his peculiar people and some certaine men elected by him V. God in his naturall Kingdome hath a Right to rule and to punish those who break his Lawes from his sole irresistable power for all Right over others is either from nature or from Contract How the Right of governing

increaseth Gods Honour among those who do so account of it Or if it be commanded to call God by a name which we know not what it signifies or how it can agree with this word God That also must be done for what we do for Honours sake and we know no better if it be taken for a signe of Honour it is a signe of Honour and therefore if we refuse to doe it we refuse the enlarging of Gods Honour The same judgement must be had of all the Attributes and Actions about the meerly rationall Worship of God which may be controverted and dispu●ed for though these kind of commands may be sometimes contrary to right reason and therefore sins in them who command them yet are they not against right reason nor sins in Subjects whose right reason in points of Controversie is that which submits its selfe to the reason of the City Lastly if that Man or Councell who hath the Supreme Power command himselfe to be Worshipt with the same Attributes and Actions where with God is to be Worshipt the question is whether we must obey There are many things which may be commonly attributed both to God and Men for even Men may be Praised and Magnified and there are many actions whereby God and Men may be Worshipt But the significations of the Attributes and Actions are onely to be regarded Those Attributes therefore whereby we signify our selves to be of an opinion that there is any man endued with a Soveraignty independent from God or that he is immortall or of in●inite power and the like though commanded by Princes yet must they be abstained from as also from those Actions signifying the same as Prayer to the absent to aske those things which God alone can give as Rain and Fair weather to offer him what God can onely accept as Oblations Holocausts or to give a Worship then which a greater cannot be given as Sacrifice for these things seeme to tend to this end that God may not be thought to rule contrary to what was supposed from the beginning but genuflection prostration or any other act of the body whatsoever may be lawfully used even in civill Worship for they may signifie an acknowledgment of the civill power onely for Divine Worship is distinguisht from civill not by the motion placing habit or gesture of the Body but by the declaration of our opinion of him whom we doe Worship as if we cast down our selves before any man with intention of declaring by that Signe that we esteeme him as God it is Divine Worship if we doe the same thing as a Signe of our acknowledgment of the civill Power it is civill Worship Neither is the Divine Worship distinguished from Civill by any action usually understood by by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof the former marking out the Duty of Servants the latter their Destiny they are words of the same action in degree Truly it is to be done We said in the 14. Article of this Chapter That they who attributed limits to God transgrest the naturall Law concerning Gods Worship now they who worship him in an Image assigne him limits wherefore they doe that which they ought not to doe and this place seemes to contradict the former We must therefore know first that they who are constrained by Authority doe not set God any boonds but they who command them for they who worship unwillingly doe worship in very deed but they either stand or fall there where they are commanded to stand or fall by a lawfull Soveraign Secondly I say it must be done not at all times and every where but on supposition that there is no other rule of worshipping God beside the dictates of humane reason for then the will of the City stands for Reason but in the Kingdome of God by way of Covenant whether old or new where idolatry is expressely forbid though the City commands us to worship thus yet must we not do it which if he shall consider who conceived some repugnancy between this and the 14. Article will surely cease to think so any longer XIX From what hath been said may be gathered that God reigning by the way of naturall reason onely Subjects doe sinne First if they break the morall Laws which are unfolded in the second and third Chapters Secondly if they break the Lawes or commands of the City in those things which pertain to Justice Thirdly if they worship not God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly if they confesse not before men both in words and deeds that there is one God most good most great most blessed the Supreme King of the World and of all worldly Kings that is to say if they doe not worship God This fourth sinne in the naturall Kingdome of God by what hath been said in the foregoing Chapter in the second Article is the sinne of Treason against the Divine Majesty for it is a denying of the Divine Power or Atheisme for sinnes proceed here just as if we should suppose some man to be the Soveraign King who being himselfe absent should rule by his Vice-Roy against whom sure they would transgresse who should not obey his Vice-Roy in all things except he usurpt the Kingdome to himself or would give it to some other but they who should so absolutely obey him as not to admit of this exception might be said to be guilty of Treason CHAP. XVI Of the Kingdome of God under the Old Covenant I. Superstition possessing Forrain Nations God institued the true Religion by the means of Abraham II. By the Covenant between God and Adam all dispute is forbidden concerning the Commands of Sur●ours III. The manner of the Covenant between God and Abraham IV. In that Covenant is contained an acknowledgement of God not simply but of him who appeared unto Abraham V. The Lawes unto which Abraham was tyed were no other beside those of Nature and the Law of Circumcision VI. Abraham was the Interpreter of the Word of God and of all Lawes among those that belonged to him VII Abrahams subjects could not sinne by obeying him VIII Gods Covenant with the Hebrews at Mount Sinai IX From thence Gods Government took the name of a Kingdome X. What Lawes were by God given to the Jewes XI What the Word of God is and how to be known XII What was held the written Word of God among the Jewes XIII The power of interpreting the Word of God and the supreme civill power were united in Moises while he lived XIV They were also united in the High Priest during the life of Joshuah XV. They were united too in the High Priest untill King S●uls time XVI They were also united in the Kings untill the captivity XVII They were so in the High Priests after the captivity XVIII Deniall of the Divine Providence and Idolatry were the onely Treasons against the Divine Majesty among the Jewes in all things else they ought to obey

by the Lawes Subjects must have right restored to them against corrupt Judges How Law differs from Counsell How it differs from a Covenant Annotation How it differs from Right The division of lawes into divine and humane and of the divine into naturall and positive and of the naturall into those lawes of single men and those of Nations The division of humane that is to say civill lawes into secular and sacred Into distributive and vindicative Distributive and vindicative are not two Species of the Lawes All Law is supposed to have a Penalty annext to it The Precepts of the Decalogue of honouring Parents of murther adultcry these false witnesse are the civill Lawes It is not possible to command ought by the civill Law contrary to o●e Lawes of nature It is essentiall to a Law that both it and the Legislator be knowne Whence the Legislator is knowne Promulgation and interpretation are necessary to the knowledge of a Law The civill Law divided into written and unwritten That the naturall laws are not written laws neither are the sentences of lawyers or custome laws of themselves but by the consent of the supreme power What the word Sin taken in its largest sense signifies The definition of Sin The difference betweene a sinne of infirmitie and malice Under what kind of sin A●h●isme is contained Annotation What the sinne of Treason is Treason breaks not the civill but the naturall Law And therefore is punisht not by the Right of Soveraignty but by the Right of Warre Obedience not rightly distinguisht into Active and Passive The Proposition of the following contents Over whom God is said to raign The word of God three fold Reason Revelation Prophesy The Kingdome of God two-fold Naturall and Prophetique The Rigbt whereby God governs is seated in his omn p●te●●e The same proved from Scripture The obligation of yeelding obedience unto God proceeds from humane infirmity Annotation The Lawes of God in his naturall Kingdome are those which are above set down in the second and third Chapters What honour and worship are Worship consists either in attributes or in actions And there is one sort naturall and another arbitrary One commanded another voluntary 〈…〉 What the end or aim of worship i● What the naturall Lawes are concerning Gods attributes 〈◊〉 What those actions are whereby naturally we do give worship In the naturall kingdom of God the City may appoint what worship it pleaseth God ruling by nature onely the City that is say that man or Court which under God hath the Soveraignty is the Interpreter of all the Lawes Certain doubts removed Annotation What is sin in the naturall Kingdom of God and what Treason against the divine Majesty Superstition possessing forraign Nations God ●nstituted the true Religion by the means of Abraham By th● Covenant between God and Adam all dispute is forbidden concerning the commands of superiors The manner of the Covenant between God and Abraham In that Covenant is contained an acknowledgement of God not simply but of him who appeared unto Abraham The Lawes to which Abraham was tyed were no other but those of nature and that of Circumcision Abraham among his own was the Interpreter of the word of God and of all Lawes Abrahams subjects could not sin in obeying him Annotation Gods Covenant with the Hebrewes at Mount Sinai From thence Gods government was called a Kingdom What lawes were by God given to the Jewes What the word of God is and how to be knowne What was held for the written word of God among the Jewes The power of interpreting the word of God and ●he supreme civil power were united in Moyses while he lived They were also united in the High Priest during the life of Joshuah They were also united in the High Priest untill King Sauls time They were united in the Kings untill the Captivity The same were united in the Priests after the Captivity Among the Jewes the deniall of the Divine providence and Idolatry were the onely Treasons against the Divine Majesty in all other things they ought to obey their Princes The Prophesies of Christs dignity The Prophesies of Christs Humility and Passion That Jesus was the Christ That the Kingdom of God by the new Covenant was not the Kingdome of Christ as Christ but as God That the Kingdome of God by the 〈◊〉 Covenant is heavenly and begins from the day of Iudgement The government of Christ in this world was not a Soveraignty but Counsell or a government by way of doctrine and perswasion What the Promises of the new Covenant are on both parts There are no Lawes added by Christ beside the institution of the Sacraments That these and the like forms Repent be baptized keep the Commandements are not Lawes It belongs to the civill authority to define what the sinne of injustice is It belongs to civill authority to define what conduces to the Peace and safety of the City It belongs to the civill authority to judge when need requires what definitions and what inferences are true It belongs to the Office of Christ to teach morality not as a speculation but as a Law to forgive sins and to teach all things whereof there is no science properly so call'd A distinction of things temporall from spirituall The word of God many wayes taken All things contained in Scripture belong not to the Canon of christian faith The word of a lawfull Interpreter of Scriptures is the word of God The authority of interpreting Scriptures is the same with that of determining controversies of faith Divers significations of a Church What a Church is to whom we attribute Rights actions and the like appellations proper to a Person A Christ●… City is the same with a Christian Church Many Cities do● not constitute one church Who are Clergy-men The Election of Church-men belongs to the Church their consecration to the Pastors The power of remitting sinnes to the penitent and retaining those of the impenitent belongs to the Pastors but judgement of the repentance to the Church What excommunication is and on whom it cannot passe The interpretation of Scripture depends on the authority of the Ci●y A christian city must interpret Scriptures by clergy-men The difficulty propounded concerning the repugnaney of obeying God and men is to be remov'd by the distinction betweene the points necessary and not necessary to Salvation All things necessary to Salvation are contain'd in Faith and Obedience What kind of Obedience that is which is requir'd of us What Faith is and how distinguisht from profession from science and from opinion What it is to beleeve in Christ That that article alone that Iesus is the Christ is necessary to Salvation is prov'd out of the scope of the Evangelists Annotation By the Apostles Sermons By the easinesse of christian Religion By this that it is the foundation of Faith By the plai● words of Christ and his Apostles In this Article is contained the Faith of the old Testament How Faith and Obedience doe con●ur to Salvation In a Christian City there is no contrariety be weene the Command of God and of the City The Doctrines which this day are controverted about Religion doe for the most part belong to the Right of Dominion

Subject to another that other shall not onely be Lord of him but also of his Servants Supreme Lord over these immediate Lord over him Now because not the Servant only but also all he hath are his Lords therefore his Servants now belong to this man neither can the mediate Lord dispose otherwise of them then shall seeme good to the Supreme And therefore if sometime in civill Governments the Lord have an absolute power over his Servants that 's suppos'd to be deriv'd from the Right of Nature and not constituted but slightly pass'd over by the Civill Law IX A servant is by the same manner freed from his servitude that a Subject in an institutive government is freed from his subjection First if his Lord enfranchize him for the Right which the servant transferred to his Lord over himselfe the same may the Lord restore to the servant again And this manner of bestowing of liberty is called MANUMISSION which is just as if a City should permit a Citizen to conveigh himselfe under the jurisdiction of some other City Secondly if the Lord cast off his servant from him which in a City is banishment neither differs it from Manumission in effect but in manner onely for there liberty is granted as a favour here as a punishment In both the Dominion is renounced Thirdly if the servant be taken prisoner the old servitude is abolished by the new for as all other things so servants also are acquired by warre whom in equity the Lord must protect if he will have them to be his Fourthly the servant is freed for want of knowledge of a successour the Lord dying suppose without any Testament or Heire for no man is understood to be obliged unlesse ●e know to whom he is to perform the obligation Lastly she servant that is put in bonds or by any other means deprived of his corporall liberty is freed from that other obligation of contract for there can be no contract where there is no trust nor can that faith be broken which is not given but the Lord who himselfe serves another cannot so free his servants but that they must still continue under the power of the supreme for as hath been shewed before such servants are not his but the supreme Lords X. We get a right over irrationall Creatures in the same manner that we doe over the Persons of men to wit by force and naturall strength for if in the state of nature it is lawfull for every one by reason of that warre which is of all against all to subdue and also to kill men as oft as it shall seem to conduce unto their good much more will the same be lawfull against ●rutes namely at their own dis●retion to reduce those to servitude which by a●t may be tamed and ●●tted for use and to persecute and destroy the rest by a perpe●uall warre as da●gerous and no●ious Our D●mi●io● therefore over beasts hath its originall from the right of nature not from divine positive Right for if such a Right had not been before the publishing of the sacred Scriptures no man by right might have killed a beast for his food but he to whom the divine pleasure was made manifest by holy Writ a most hard condition for men indeed whom the beasts might devoure without injury and yet they might not destroy them Forasmuch therefore as it proceeds from the right of nature that a beast may kill a man it is also by the same Right that a man may slay a beast CHAP. IX Of the right of Parents over their children and of hereditary Government I. Paternall Dominion ariseth not from generation II. Dominion over Infants belongs to him or her who first hath them in their power III. Dominion over infants is originally the Mothers IV. The exposed infant is his from whom he receives his preservation V. The child that hath one Parent a Subject and the other a Soveraign belongs to him or her in authority VI. In such a conjunction of man and woman as neither hath command over the other the children are the Mothers unlesse by compact or civill Law it bee otherwise determined VII Children are no lesse subject to their Parents then Servants to their Lords and Subjects to their Princes VIII Of the honour of Parents and Lords IX Wherein Liberty consists and the difference of Subjects and Servants X. There is the same Right over Subjects in an hereditary Government which there is an institutive Government XI The question concerning the right of Succession belongs only to Monarchy XII A Monarch may by his Will and Testament dispose of his supreme authority XIII Or give it or sell it XIV A Monarch dying without Testament is ●ver supposed to will that a Monarch should succeed him XV. And some one of his children XVI And a male rather then female XVII And the eldest rather then the yonger XVIII And his Brother if he want issue before all others XIX In the same manner that men succeed to the power doe they also succeed to the right of succession I. SOcrate● is a man and therefore a living creature is a right seasoning and that most evident because there is nothing needfull to the acknowledging of the truth of the consequence but that the word Man be understod because a living creature is in the definition it selfe of a Man and every one makes up the proportion which was desired namely this Man is a living Creature And this Sop●roniscus is Socrates his Father and therefore his Lord is perhaps a true inference but not evident because the word Lord is not in the definition of a Father wherefore it is necessary to make it more evident that the connexion of Father and Lord be somewhat unfolded Those that have hitherto endeavoured to prove the Dominion of a Parent over his children have brought no other argument then that of generation as if it were of it selfe evident that what is begotten by me is mine just as if a man should think that because there is a triangle it appeares presently without any farther discourse that its angles are equall to two Rights Besides since Dominion that is supreme power is indivisible insomuch as no man can serve two Masters but two Persons male and female must conc●rre in the act of generation its impossible that Dominion should at all be acquired by generation onely Wherefore we will with the more diligence in this place enquire into the original of paternal Government II. Wee must therefore returne to the state of nature in which by reason of the equality of nature all men of riper yeares are to be accounted equall There by right of nature the Conqueror is Lord of the conquered by the Right therefore of nature the Dominion over the In●ant first belongs to him who first hath him in his power but it 's manifest that 〈◊〉 who is newly born is in the Mothers power before any others insomuch as she may rightly and at