The second Part,

Of COMMON-WEALTH.

17. Of the Causes, Generation, and Definition of a
Common-wealth.

18. Of the Rights of Soveraignes by Institution.
19. Of severall Kinds of Common-wealth by Institution
and of Succession to the Soveraign Power.

20. Of Dominion Paternall, and Despoticall.
21. Of the Liberty of Subjects.

22. Of Systemes Subject, Politicall and Private.

23. Of the Publique Ministers of Soveraign Power.

24. Of the Nutrition, and Procreation of a Common-

wealth.

25. Of Counsell.

26. Of Civill Lawes.

27. Of Crimes, Excuses, and Extenuations.

28. Of Punishments, and Rewards.

115

120

;

29. Of those things that Weaken, or tend to the
Dissolution of a Common-wealth.

30. Of the Office of the Soveraign Representative.

31. Of the Kingdome of God by Nature.

Chap.

The third Part.

Of A CHRISTIAN COMMON-WEALTH.

32. Of the Principles of Christian Politiques.
33. Of the Number, Antiquity, Scope, Authority, and

Interpreters of the Books of Holy Scripture.

Page.
269

274

34. Of the signification, of Spirit, Angell, and Inspiration
in the Books of Holy Scripture.

285

35.

Of the signification in Scripture of the Kingdome of
God, of Holy, Sacred, and Sacrament.

296

36. Of the Word of God, and of Prophets.

37. Of Miracles, and their use.

38. Of the signification in Scripture of Eternall life,
Hel, Salvation, the World to come, and Redemption.

304

319

326

39. Of the Signification in Scripture of the word Church.
40. Of the Rights of the Kingdome of God, in Abraham,
Moses, the High Priests, and the Kings of Judah.
41. Of the Office of our Blessed Saviour.
42. Of Power Ecclesiasticall.

43. Of what is Necessary for a mans Reception into
the Kingdome of Heaven.

The fourth Part.

OF THE KINGDOME OF DARKNESSE.

44. Of Spirituall Darknesse from Misinterpretation of
Scripture.

45. Of Demonology, and other Reliques of the Religion

341

343

354

361

432

447

of the Gentiles.

472

46. Of Darknesse from Vain Philosophy, and Fabulous

Traditions.

491

47. Of the Benefit proceeding from such Darknesse ;

and to whom it accreweth.

509

A Review and Conclusion.

519

Errata.

PAge 48. In the Margin, for love Praise, read love of Praise. p. 75. 1. 5.
for signied, r. signified. p. 88. 1. 1. for performe, r. forme. 1. 35. for
Soveraign, r. the Soveraign. p. 94. 1. 14. for lands, r. hands. p. 100.
1. 28. for in, r. in his. p. 102. 1. 46. for in, r. is. p. 105. in the margin,
for ver. 10. r. ver. 19. &c. p. 116. 1. 46. for are involved, r. are not
involved. p. 120 l. 42. for Those Bodies, r. These Bodies. p. 137. l. 2. for
in generall. r. in generall,. p. 139. 1. 36. for were, r. where. p. 166. 1. 18.
for benefit, r. benefits. p. 200. l. 48. dele also. 1. 49. for delivered, r. deliver.
p. 203. 1. 35. for other, r. higher. p. 204. l. 15. for and left, r. if left. 1. 39.
for write, r. writt. p. 206. 1. 19. for of the, r. over the. p. 234. l. I.
for but of, r. but by mediation of. I. 15. dele and. 1. 38. for putting, r. pulling.
P. 262. I. 19. for tisme, r. Baptisme. p. 268. l. 48, for that the, r. that.
P. 271. 1. 1. for observe, r. obey. 1. 4. for contrary the, r. contrary to the.
p. 272. 1. 36. for our Saviours of life, r. of our Saviours life. p. 275. l. 18.
for if shall, r. if he shall. 1. 30. for haven, r. heaven. 1. 45. for of Church, r.
of the Church. p. 276. l. 38. dele inter. 1. 46. dele are. p. 285. 1. 11. for
he had, r. he bath. p. 287. l. 10. dele of. p. 298. I. 36. for to ay, r. to Lay.
P. 361. 1. 36. for him, r. them.

N

THE

INTRODUCTION.

ATURE (the Art whereby God hath made and governes the World) is by the Art of man, as in many other things, so in this also imitated, that it can make an Artificial Animal. For seeing life is but a motion of Limbs, the beginning whereof is in some principall part within; why may we not say, that all Automata (Engines that move themselves by springs and wheeles as doth a watch) have an artificial life? For what is the Heart, but a Spring; and the Nerves, but so many Strings; and the Joynts, but so many Wheeles, giving motion to the whole Body, such as was intended by the Artificer? Art goes yet further, imitating that Rationall and most excellent worke of Nature, Man. For by Art is created that great LEVIATHAN called a COMMON-WEALTH, or STATE, (in latine CIVITAS) which is but an Artificiall Man; though of greater stature and strength than the Naturall, for whose protection and defence it was intended; and in which, the Soveraignty is an Artificiall Soul, as giving life and motion to the whole body; The Magistrates, and other Officers of Judicature and Execution, artificiall Joynts; Reward and Punishment (by which fastned to the seate of the Sovereignty, every joynt and member is moved to performe his duty) are the Nerves, that do the same in the Body Naturall; The Wealth and Riches of all the particular members, are the Strength; Salus Populi (the peoples safety) its Businesse; Counsellors, by whom all things needfull for it to know, are suggested unto it, are the Memory; Equity and Lawes, an artificiall Reason and Will; Concord, Health; Sedition, Sicknesse; and Civill war, Death. Lastly, the Pacts and Covenants, by which the parts of this Body Politique were at first made, set together, and united,

resemble that Fiat, or the Let us make man, pronounced by God in the Creation. [2]

To describe the Nature of this Artificiall man, I will consider

First, the Matter thereof, and the Artificer; both which is Man.

Secondly, How, and by what Covenants it is made; what
are the Rights and just Power or Authority of a
Soveraigne; and what it is that preserveth and dis-
solveth it.

Thirdly, what is a Christian Common-wealth.
Lastly, what is the Kingdome of Darkness.

Concerning the first, there is a saying much usurped of late, .That Wisedome is acquired, not by reading of Books, but of Men. Consequently whereunto, those persons, that for the most part can give no other proof of being wise, take great delight to shew what they think they have read in men, by uncharitable censures of one another behind their backs. But there is another saying not of late understood, by which they might learn truly to read one another, if they would take the pains; and that is, Nosce teipsum, Read thy self: which was not meant, as it is now used, to countenance, either the barbarous state of men in power, towards their inferiors; or to encourage men of low degree, to a sawcie behaviour towards their betters; But to teach us, that for the similitude of the thoughts, and Passions of one man, to the thoughts, and Passions of another, whosoever looketh into himself, and considereth what he doth, when he does think, opine, reason, hope, feare, &c, and upon what grounds; he shall thereby read and know, what are the thoughts, and Passions of all other men, upon the like occasions. I say the similitude of Passions, which are the same in all men, desire, feare, hope, &c; not the similitude of the objects of the Passions, which are the things desired, feared, hoped, &c for these the constitution individuall, and particular education do so vary, and they are so easie to be kept from our knowledge, that the characters of mans heart, blotted and confounded as they are, with dissembling, lying, counterfeiting, and erroneous doctrines, are legible onely to him that searcheth

hearts. And though by mens actions wee do discover their designe sometimes; yet to do it without comparing them with our own, and distinguishing all circumstances, by which the case may come to be altered, is to decypher without a key, and be for the most part deceived, by too much trust, or by too much diffidence; as he that reads, is himself a good or evil

man.

But let one man read another by his actions never so perfectly, it serves him onely with his acquaintance, which are but few. He that is to govern a whole Nation, must read in himself, not this, or that particular man; but Man-kind: which though it be hard to do, harder than to learn any Language, or Science; yet, when I shall have set down my own reading orderly, and perspicuously, the pains left another, will be onely to consider, if he also find not the same in himself. For this kind of Doctrine, admitteth no other Demonstration. [3]