\'Leviathan\' is a book written by Thomas Hobbes, first published in 1651. It is widely considered the greatest work of political philosophy ever composed and is divided into four books: \'Of Man,\' \'Of Common-wealth,\' \'Of a Christian Common-wealth,\' and \'Of the Kingdome of Darknesse\'. The book is known for its central argument that human beings are primarily concerned with their own fears and must relinquish basic freedoms to maintain a peaceful society. Hobbes uses a geometric proof method, founded upon first principles and established definitions, to present his arguments. The book is named after the \'Leviathan,\' a word derived from the Hebrew for \'sea monster\' and the name of a monstrous sea creature appearing in the Bible.
A Twofold Kingdome Of God, Naturall And Prophetique From the difference between the other two kinds of Gods Word, Rationall, and Prophetique, there may be attributed to God, a two-fold Kingdome, Naturall, and Prophetique: Naturall, wherein he governeth as many of Mankind as acknowledge his Providence, by the naturall Dictates of Right Reason; And Prophetique, wherein having chosen out one peculiar Nation (the Jewes) for his Subjects, he governed them, and none but them, not onely by naturall Reason, but by Positive Lawes, which he gave them by the mouths of his holy Prophets. Of the Naturall Kingdome of God I intend to speak in this Chapter.
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The Right Of Gods Soveraignty Is Derived From His Omnipotence The Right of Nature, whereby God reigneth over men, and punisheth those that break his Lawes, is to be derived, not from his Creating them, as if he required obedience, as of Gratitude for his benets; but from his Irresistible Power. I have formerly shewn, how the Soveraign Right ariseth from Pact: To shew how the same Right may arise from Nature, requires no more, but to shew in what case it is never taken away. Seeing all men by Nature had Right to All things, they had Right every one to reigne over all the rest. But because this Right could not be obtained by force, it concerned the safety of every one, laying by that Right, to set up men (with Soveraign Authority) by common consent, to rule and defend them: whereas if there had been any man of Power Irresistible; there had been no reason, why he should not by that Power have ruled, and defended both himselfe, and them, according to his own discretion. To those therefore
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And though Punishment be due for Sinne onely, because by that word is understood Afiction for Sinne; yet the Right of Aficting, is not alwayes derived from mens Sinne, but from Gods Power.
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Sinne Not The Cause Of All Afiction This question, Why Evill men often Prosper, and Good men suffer Adversity, has been much disputed by the Antient, and is the same with this of ours, By what Right God dispenseth the Prosperities and Adversities of this life; and is of that difculty, as it hath shaken the faith, not onely of the Vulgar, but of Philosophers, and which is more, of the Saints, concerning the Divine Providence. How Good, saith David, is the God of Israel to those that are Upright in Heart; and yet my feet were almost gone, my treadings had well-nigh slipt; for I was grieved at the Wicked, when I saw the Ungodly in such Prosperity. And Job, how earnestly does he expostulate with God, for the many Afictions he suffered, notwithstanding his Righteousnesse? This question in the case of Job, is decided by God himselfe, not by arguments derived from Jobs Sinne, but his own Power. For whereas
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