Christian Philosopher Thomas Hobbes Believed Scripture Superior to Reason

Hobbes may have denied God's present involvement in human affairs, but the philosophers may not be correct in stating he believed the Sovereign Power superior to God's Revelation. Although, he seems to be orthodox, he has some quirky ideas, one of which; God will establish His Kingdom at the end of the World. The Bible says the Kingdom of God is within regenerated human beings, from the work of the Spirit of God, through faith in Our Savior Jesus Christ.

In Chapter IV, he discredits false religions, showing where his faith lies. Here, he says God's Word is superior to man's reason:

"These dictates of reason men used to call by the name of laws, but improperly: for they are but conclusions or theorems concerning what conduceth to the conservation and defence of themselves; whereas law, properly, is the word of him that by right hath command over others. But yet if we consider the same theorems as delivered in the word of God that by right commandeth all things, then are they properly called laws."
Leviathan. Chapter XV: Of Other Laws of Nature

How can the academic elites say Hobbes believed the Sovereign Power was superior to God's Law in light of these verses? His writings seem so abstract, they are hard to understand, but it is ultimately the abuses of the Church that Hobbes attacked. Some commentators, and Professors much more learned than I, seem in error, believing he denied the current spiritual realm in our universe, asserting Hobbes believed God was material, on the contrary, he appears orthodox:

"In sum, in what matter soever there is place for addition and subtraction, there also is place for reason; and where these have no place, there reason has nothing at all to do. And hence it came to pass, when our Saviour was compassed about with the multitude, those of the house doubted he was mad, and went out to hold him: but the Scribes said he had Beelzebub, and that was it, by which he cast out devils; as if the greater madman had awed the lesser. And that some said, "He hath a devil, and is mad"; whereas others, holding him for a prophet, said, "These are not the words of one that hath a devil."...So that, in sum, it is manifest that whosoever behaved himself in extraordinary manner was thought by the Jews to be possessed either with a good or evil spirit; except by the Sadducees, who erred so far on the other hand as not to believe there were at all any spirits, which is very near to direct atheism; and thereby perhaps the more provoked others to term such men demoniacs rather than madmen."
Leviathan, Part I, Chapter VIII

"The true God may be personated. As He was: first, Moses, who governed the Israelites, that were that were not his, but God's people; not in his own name, with hoc dicit Moses, but in God's name, with hoc dicit Dominus. Secondly, by the Son of Man, His own Son, our blessed Saviour Jesus Christ, that came to reduce the Jews and induce all nations into the kingdom of his Father; not as of himself, but as sent from his Father. And thirdly, by the Holy Ghost, or Comforter, speaking and working in the Apostles; which Holy Ghost was a Comforter that came not of himself, but was sent and proceeded from them both."
Chapter XVI: Of Persons, Authors, and Things Personated.

"The Scripture was written to show unto men the kingdom of God, and to prepare their minds to become His obedient subjects, leaving the world, and the philosophy thereof, to the disputation of men for the exercising of their natural reason...Whether the earth's or sun's motion make the day and night, or whether the exorbitant actions of men proceed from passion or from the Devil, so we worship him not, it is all one, as to our obedience and subjection to God Almighty; which is the thing for which the Scripture was written."

It seems Hobbes may have understood essential doctrines of the Christian Faith:

"Nevertheless, there is no doubt but God can make unnatural apparitions: but that He does it so often as men need to fear such things more than they fear the stay, or change, of the course of Nature, which he also can stay, and change, is no point of Christian faith."
Chapter II: Of Imagination

"For these seeds have received culture from two sorts of men. One sort have been they that have nourished and ordered them, according to their own invention. The other have done it by God's commandment and direction. But both sorts have done it with a purpose to make those men that relied on them the more apt to obedience, laws, peace, charity, and civil society. So that the religion of the former sort is a part of human politics; and teacheth part of the duty which earthly kings require of their subjects. And the religion of the latter sort is divine politics; and containeth precepts to those that have yielded themselves subjects in the kingdom of God. Of the former sort were all the founders of Commonwealths, and the lawgivers of the Gentiles: ofthe latter sort were Abraham, Moses, and our blessed Saviour, by whom have been derived unto us the laws of the kingdom of God."
Chapter XII: Of Religion

Like I said earlier, some commentators believe Hobbes thought the Sovereign Power Supreme, here, Hobbes rejects that view:

"that a Commonwealth without sovereign power is but a word without substance and cannot stand: that subjects owe to sovereigns simple obedience in all things wherein their obedience is not repugnant to the laws of God, I have sufficiently proved in that which I have already written."
Chapter XXXI: Of the Kingdom of God By Nature

He also seems to believe in merging church and state, with the Sovereign rather than the people in control. In the end, it is difficult to find evidence of heterodoxy in Thomas Hobbes, in the essentials of the Christian faith.