Leviathan by Thomas Hobbes (bill gates best books .TXT) 📕

Likewise these words (Luke 4.1.) “And Jesus full of the Holy Ghost”

(that is, as it is exprest, Mat. 4.1. and Mar. 1.12. “of the Holy Spirit”,) may be understood, for Zeal to doe the work for which hee was sent by God the Father: but to interpret it of a Ghost, is to say, that God himselfe (for so our Saviour was,) was filled with God; which is very unproper, and unsignificant.

How we came to translate Spirits, by the word Ghosts, which signifieth nothing, neither in heaven, nor earth, but the Imaginary inhabitants of mans brain, I examine not: but this I say, the word Spirit in the text signifieth no such thing; but either properly a reall Substance, or Metaphorically, some extraordinary Ability of Affection of the Mind, or of the Body.

Seventhly, For Aeriall Bodies

The Disciples of Christ, seeing him walking upon the sea, (Mat. 14.26.

and Marke 6.49.) supposed him to be a Spirit, meaning thereby an Aeriall Body, and not a Phantasme: 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 (Luke 24.3,7.): So also (Acts 12.15) when St. Peter was delivered out of Prison, it would not be beleeved; but when the Maid said he was at the dore, they said it was his Angel; by which must be meant a corporeall 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 Reall; 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 Daemons. And some such apparitions may be reall, and substantiall; that is to say, subtile Bodies, which God can form by the same power, by which he formed all things, and make use of, as of Ministers, and Messengers (that is to say, Angels) to declare his will, and execute the same when he pleaseth, in extraordinary and supernaturall manner. But when hee hath so formed them they are Substances, endued with dimensions, and take up roome, and can be moved from place to place, which is peculiar to Bodies; and therefore are not Ghosts Incorporeall, that is to say, Ghosts that are in No Place; that is to say, that are No Where; that is to say, that seeming to be Somewhat, are Nothing. But if corporeall be taken in the most vulgar manner, for such Substances as are perceptible by our externall Senses; then is Substance Incorporeall, a thing not Imaginary, but Reall; namely, a thin Substance Invisible, but that hath the same dimensions that are in grosser Bodies.

Angel What

By the name of ANGEL, is signified generally, a Messenger; and most often, a Messenger of God: And by a Messenger of God, is signified, any thing that makes known his extraordinary Presence; that is to say, the extraordinary manifestation of his power, especially by a Dream, or Vision.

Concerning the creation of Angels, there is nothing delivered in the Scriptures. That they are Spirits, is often repeated: but by the name of Spirit, is signified both in Scripture, and vulgarly, both amongst Jews, and Gentiles, sometimes thin Bodies; as the Aire, the Wind, the Spirits Vitall, and Animall, of living creatures; and sometimes the Images that rise in the fancy in Dreams, and Visions; which are not reall Substances, but accidents of the brain; yet when God raiseth them supernaturally, to signifie his Will, they are not unproperly termed Gods Messengers, that is to say, his Angels.

And as the Gentiles did vulgarly conceive the Imagery of the brain, for things really subsistent without them, and not dependent on the fancy; and out of them framed their opinions of Daemons, Good and Evill; which because they seemed to subsist really, they called Substances; and because they could not feel them with their hands, Incorporeall: so also the Jews upon the same ground, without any thing in the Old Testament that constrained them thereunto, had generally an opinion, (except the sect of the Sadduces,) that those apparitions (which it pleased God sometimes to produce in the fancie of men, for his own service, and therefore called them his Angels) were substances, not dependent on the fancy, but permanent creatures of God; whereof those which they thought were good to them, they esteemed the Angels of God, and those they thought would hurt them, they called Evill Angels, or Evill Spirits; such as was the Spirit of Python, and the Spirits of Mad-men, of Lunatiques, and Epileptiques: For they esteemed such as were troubled with such diseases, Daemoniaques.

But if we consider the places of the Old Testament where Angels are mentioned, we shall find, that in most of them, there can nothing else be understood by the word Angel, but some image raised (supernaturally) in the fancy, to signifie the presence of God in the execution of some supernaturall work; and therefore in the rest, where their nature is not exprest, it may be understood in the same manner.

For we read Gen. 16. that the same apparition is called, not onely an Angel, but God; where that which (verse 7.) is called the Angel of the Lord, in the tenth verse, saith to Agar, “I will multiply thy seed exceedingly;” that is, speaketh in the person of God.

Neither was this apparition a Fancy figured, but a Voice.

By which it is manifest, that Angel signifieth there, nothing but God himself, that caused Agar supernaturally to apprehend a voice supernaturall, testifying Gods speciall presence there. Why therefore may not the Angels that appeared to Lot, and are called Gen. 19.13. Men; and to whom, though they were but two, Lot speaketh (ver. 18.) as but one, and that one, as God, (for the words are, “Lot said unto them, Oh not so my Lord”) be understood of images of men, supernaturally formed in the Fancy; as well as before by Angel was understood a fancyed Voice? When the Angel called to Abraham out of heaven, to stay his hand (Gen. 22.11.) from slaying Isaac, there was no Apparition, but a Voice; which neverthelesse was called properly enough a Messenger, or Angel of God, because it declared Gods will supernaturally, and saves the labour of supposing any permanent Ghosts.

The Angels which Jacob saw on the Ladder of Heaven (Gen. 28.12.) were a Vision of his sleep; therefore onely Fancy, and a Dream; yet being supernaturall, and signs of Gods Speciall presence, those apparitions are not improperly called Angels. The same is to be understood (Gen.31.11.) where Jacob saith thus, “The Angel of the Lord appeared to mee in my sleep.” For an apparition made to a man in his sleep, is that which all men call a Dreame, whether such Dreame be naturall, or supernaturall: and that which there Jacob calleth an Angel, was God himselfe; for the same Angel saith (verse 13.) “I am the God of Bethel.”

Also (Exod.14.9.) the Angel that went before the Army of Israel to the Red Sea, and then came behind it, is (verse 19.) the Lord himself; and he appeared not in the form of a beautifull man, but in form (by day) of a Pillar Of Cloud and (by night) in form of a Pillar Of Fire; and yet this Pillar was all the apparition, and Angel promised to Moses (Exod. 14.9.) for the Armies guide: For this cloudy pillar, is said, to have descended, and stood at the dore of the Tabernacle, and to have talked with Moses.

There you see Motion, and Speech, which are commonly attributed to Angels, attributed to a Cloud, because the Cloud served as a sign of Gods presence; and was no lesse an Angel, then if it had had the form of a Man, or Child of never so great beauty; or Wings, as usually they are painted, for the false instruction of common people.

For it is not the shape; but their use, that makes them Angels.

But their use is to be significations of Gods presence in supernaturall operations; As when Moses (Exod. 33.14.) had desired God to goe along with the Campe, (as he had done alwaies before the making of the Golden Calfe,) God did not answer, “I will goe,”

nor “I will send an Angel in my stead;” but thus, “my presence shall goe with thee.”

To mention all the places of the Old Testament where the name of Angel is found, would be too long. Therefore to comprehend them all at once, I say, there is no text in that part of the Old Testament, which the Church of England holdeth for Canonicall, from which we can conclude, there is, or hath been created, any permanent thing (understood by the name of Spirit or Angel,) that hath not quantity; and that may not be, by the understanding divided; that is to say, considered by parts; so as one part may bee in one place, and the next part in the next place to it; and, in summe, which is not (taking Body for that, which is some what, or some where) Corporeall; but in every place, the sense will bear the interpretation of Angel, for Messenger; as John Baptist is called an Angel, and Christ the Angel of the Covenant; and as (according to the same Analogy) the Dove, and the Fiery Tongues, in that they were signes of Gods speciall presence, might also be called Angels. Though we find in Daniel two names of Angels, Gabriel, and Michael; yet is cleer out of the text it selfe, (Dan. 12.1) that by Michael is meant Christ, not as an Angel, but as a Prince: and that Gabriel (as the like apparitions made to other holy men in their sleep) was nothing but a supernaturall phantasme, by which it seemed to Daniel, in his dream, that two Saints being in talke, one of them said to the other, “Gabriel, let us make this man understand his Vision:” For God needeth not, to distinguish his Celestiall servants by names, which are usefull onely to the short memories of Mortalls. Nor in the New Testament is there any place, out of which it can be proved, that Angels (except when they are put for such men, as God hath made the Messengers, and Ministers of his word, or works) are things permanent, and withall incorporeall. That they are permanent, may bee gathered from the words of our Saviour himselfe, (Mat. 25.41.) where he saith, it shall be said to the wicked in the last day, “Go ye cursed into everlasting fire prepared for the Devil and his Angels:” which place is manifest for the permanence of Evill Angels, (unlesse wee might think the name of Devill and his Angels may be understood of the Churches Adversaries and their Ministers;) but then it is repugnant to their Immateriality; because Everlasting fire is no punishment to impatible substances, such as are all things Incorporeall.

Angels therefore are not thence proved to be Incorporeall.

In like manner where St. Paul sayes (1 Cor. 6.3.) “Knew ye not that wee shall judge the Angels?” And (2 Pet. 2.4.) ” For if God spared not the Angels that sinned, but cast them down into Hell.”

And (Jude 1,6.) “And the Angels that kept not their first estate, but left their owne habitation, hee hath reserved in everlasting chaines under darknesse unto the Judgement of the last day;” though it