But he defended liturgy and ceremony even in the circumstances of the early 1650s the religion that he favoured was a de-clericalized Anglicanism. Leviathan is anti-atheistic in seeking to undermine priestcraft and eliminate such flaws by reinterpretation of the Bible. Religions decay when ‘faith’ is undermined by the misconduct of ‘unpleasing priests’, especially if they enjoin ‘belief of contradictories’. He also thought that commonwealths require revealed ‘religions’, which are shared systems of belief that rest on ‘faith’ in those who first proclaim them. The Hobbesian theory of language rules out the possibility of proving God's existence, but Hobbes seems to have believed in a Designer to whom a prudent man would offer worship.

Hobbes agreed with Sir Francis Bacon that ‘atheism’ was typically caused by bad religion (that is, by ‘superstitions’ designed to serve the interests of the clergy). For this reason he held that there must a national religion in. In his own opinion, the views in de Corpore represented the foundational principles of his entirephilosophical system and, therefore, of his science of politics. This article disentangles the link between his ‘God’ and his ‘religion’ and in so doing illuminates what Stuart writers meant by ‘atheism’. As Hobbes saw it the most common source of conflict in the century, including Englands civil war, were religious disagreements. In de Corpore, Hobbes presents his views on philosophical method, mathematics, geometry, physics, andhuman nature. In this article I identify the extent to which Hobbes is consistent in his different usages of the term freedom and how it relates to such concepts as causality, fear, obligation, endeavor, punishment, and the laws and right of nature.Hobbes seems to have believed in ‘God’ he certainly disapproved of most ‘religion’, including virtually all forms of Christianity. I claim that Hobbes actually uses the term freedom in several ways which sometimes complement one another and which sometimes lead Hobbes to contradictory positions. Once we examine his argument carefully, we find a rich, although sometimes confused, view of freedom. Hobbes actually discusses a great many other conditions of freedom besides the absence of external impediments. I argue, however, that his theory of freedom tends to be considerably more complicated than usually thought. It is not surprising, therefore, that most commentators have seen Hobbes as the primary theorist of what I call 'pure' negative freedom.

He tells us that agents are free to the extent they are unimpeded by external obstacles. Hobbes seems to provide a logically coherent concept of liberty.

The Way Things Were by Vincent Hobbes