Christian Rosencreutz - "Les Noces Chimiques"

Isabel C. Byrum - "The Poorhouse Waif and His Divine Teacher"

John Bunyan - "The Works of John Bunyan Volume 3"

L. Frank Baum - "Mother Goose in Prose"

New Philadelphia Book Publisher Highlights Local Talent
Book and Publishing News from Publishers Newswire(tm)

Looking for Child to be on Cover of a New Book, 'The Model Child'
PHILADELPHIA, Pa. -- The Philadelphia literary world will celebrate the launch of two new players today, April 10th: Kay Square Press, a new publishing company focused on Philadelphia-area artists, their stories, and their art; and Kay Square's first release, 'With the Rich and Mighty: Emlen Etting of Philadelphia' (ISBN: 978-0-9815129-0-7), a critical biography by Kenneth C. Kaleta.

FlatSigned Press Alleges Don Imus Remarks Damage Legacy of President Gerald R. Ford
NEW YORK, N.Y. -- Nathan Yungerberg, an accomplished model scout and professional child photographer is launching a nation-wide casting call to find the cover model for his highly anticipated book release, 'The Model Child: A Parents Guide to the Child Modeling Industry' (ISBN: 978-0-9817018-0-6).

Books: Leviathan

T >> Thomas Hobbes >> Leviathan




That The Church Militant Is The Kingdome Of God,
Was First Taught By The Church Of Rome
And first, to this Error, That The Present Church Now Militant On Earth,
Is The Kingdome Of God, (that is, the Kingdome of Glory, or the Land
of Promise; not the Kingdome of Grace, which is but a Promise
of the Land,) are annexed these worldly Benefits, First, that the Pastors,
and Teachers of the Church, are entitled thereby, as Gods Publique
Ministers, to a Right of Governing the Church; and consequently
(because the Church, and Common-wealth are the same Persons)
to be Rectors, and Governours of the Common-wealth. By this title it is,
that the Pope prevailed with the subjects of all Christian Princes,
to beleeve, that to disobey him, was to disobey Christ himselfe;
and in all differences between him and other Princes, (charmed with
the word Power Spirituall,) to abandon their lawfull Soveraigns;
which is in effect an universall Monarchy over all Christendome.
For though they were first invested in the right of being Supreme
Teachers of Christian Doctrine, by, and under Christian Emperors,
within the limits of the Romane Empire (as is acknowledged
by themselves) by the title of Pontifex Maximus, who was an Officer
subject to the Civill State; yet after the Empire was divided,
and dissolved, it was not hard to obtrude upon the people already
subject to them, another Title, namely, the Right of St. Peter;
not onely to save entire their pretended Power; but also to extend
the same over the same Christian Provinces, though no more united
in the Empire of Rome. This Benefit of an Universall Monarchy,
(considering the desire of men to bear Rule) is a sufficient Presumption,
that the popes that pretended to it, and for a long time enjoyed it,
were the Authors of the Doctrine, by which it was obtained; namely,
that the Church now on Earth, is the Kingdome of Christ.
For that granted, it must be understood, that Christ hath some Lieutenant
amongst us, by whom we are to be told what are his Commandements.

After that certain Churches had renounced this universall Power
of the Pope, one would expect in reason, that the Civill Soveraigns
in all those Churches, should have recovered so much of it, as
(before they had unadvisedly let it goe) was their own Right,
and in their own hands. And in England it was so in effect;
saving that they, by whom the Kings administred the Government
of Religion, by maintaining their imployment to be in Gods Right,
seemed to usurp, if not a Supremacy, yet an Independency on the
Civill Power: and they but seemed to usurp it, in as much as they
acknowledged a Right in the King, to deprive them of the Exercise
of their Functions at his pleasure.

And Maintained Also By The Presbytery
But in those places where the Presbytery took that Office,
though many other Doctrines of the Church of Rome were forbidden
to be taught; yet this Doctrine, that the Kingdome of Christ
is already come, and that it began at the Resurrection of our Saviour,
was still retained. But Cui Bono? What Profit did they expect from it?
The same which the Popes expected: to have a Soveraign Power
over the People. For what is it for men to excommunicate
their lawful King, but to keep him from all places of Gods
publique Service in his own Kingdom? and with force to resist him,
when he with force endeavoureth to correct them? Or what is it,
without Authority from the Civill Soveraign, to excommunicate any person,
but to take from him his Lawfull Liberty, that is, to usurpe an unlawfull
Power over their Brethren? The Authors therefore of this Darknesse
in Religion, are the Romane, and the Presbyterian Clergy.

Infallibility
To this head, I referre also all those Doctrines, that serve them
to keep the possession of this spirituall Soveraignty after it is gotten.
As first, that the Pope In His Publique Capacity Cannot Erre.
For who is there, that beleeving this to be true, will not readily
obey him in whatsoever he commands?

Subjection Of Bishops
Secondly, that all other Bishops, in what Common-wealth soever,
have not their Right, neither immediately from God, nor mediately
from their Civill Soveraigns, but from the Pope, is a Doctrine,
by which there comes to be in every Christian Common-wealth
many potent men, (for so are Bishops,) that have their dependance
on the Pope, and owe obedience to him, though he be a forraign Prince;
by which means he is able, (as he hath done many times) to raise
a Civill War against the State that submits not it self to be governed
according to his pleasure and Interest.

Exemptions Of The Clergy
Thirdly, the exemption of these, and of all other Priests,
and of all Monkes, and Fryers, from the Power of the Civill Laws.
For by this means, there is a great part of every Common-wealth,
that enjoy the benefit of the Laws, and are protected by the Power
of the Civill State, which neverthelesse pay no part of the
Publique expence; nor are lyable to the penalties, as other Subjects,
due to their crimes; and consequently, stand not in fear of any man,
but the Pope; and adhere to him onely, to uphold his universall Monarchy.

The Names Of Sacerdotes, And Sacrifices
Fourthly, the giving to their Priests (which is no more in the
New Testament but Presbyters, that is, Elders) the name of Sacerdotes,
that is, Sacrificers, which was the title of the Civill Soveraign,
and his publique Ministers, amongst the Jews, whilest God was their King.
Also, the making the Lords Supper a Sacrifice, serveth to make the People
beleeve the Pope hath the same power over all Christian, that Moses and
Aaron had over the Jews; that is to say, all power, both Civill and
Ecclesiasticall, as the High Priest then had.

The Sacramentation Of Marriage
Fiftly, the teaching that Matrimony is a Sacrament, giveth to the Clergy
the Judging of the lawfulnesse of Marriages; and thereby, of what Children
are Legitimate; and consequently, of the Right of Succession to
haereditary Kingdomes.

The Single Life Of Priests
Sixtly, the Deniall of Marriage to Priests, serveth to assure this Power
of the pope over Kings. For if a King be a Priest, he cannot Marry,
and transmit his Kingdome to his Posterity; If he be not a Priest
then the Pope pretendeth this Authority Ecclesiasticall over him,
and over his people.

Auricular Confession
Seventhly, from Auricular Confession, they obtain, for the assurance
of their Power, better intelligence of the designs of Princes,
and great persons in the Civill State, than these can have of
the designs of the State Ecclesiasticall.

Canonization Of Saints, And Declaring Of Martyrs
Eighthly, by the Canonization of Saints, and declaring who are Martyrs,
they assure their Power, in that they induce simple men into
an obstinacy against the Laws and Commands of their Civill Soveraigns
even to death, if by the Popes excommunication, they be declared
Heretiques or Enemies to the Church; that is, (as they interpret it,)
to the Pope.

Transubstantiation, Penance, Absolution
Ninthly, they assure the same, by the Power they ascribe to every Priest,
of making Christ; and by the Power of ordaining Pennance; and of
Remitting, and Retaining of sins.

Purgatory, Indulgences, Externall Works
Tenthly, by the Doctrine of Purgatory, of Justification by
externall works, and of Indulgences, the Clergy is enriched.

Daemonology And Exorcism
Eleventhly, by their Daemonology, and the use of Exorcisme,
and other things appertaining thereto, they keep (or thinke they keep)
the People more in awe of their Power.

School-Divinity
Lastly, the Metaphysiques, Ethiques, and Politiques of Aristotle,
the frivolous Distinctions, barbarous Terms, and obscure Language
of the Schoolmen, taught in the Universities, (which have been
all erected and regulated by the Popes Authority,) serve them
to keep these Errors from being detected, and to make men mistake
the Ignis Fatuus of Vain Philosophy, for the Light of the Gospell.

The Authors Of Spirituall Darknesse, Who They Be
To these, if they sufficed not, might be added other of their
dark Doctrines, the profit whereof redoundeth manifestly, to the setting
up of an unlawfull Power over the lawfull Soveraigns of Christian People;
or for the sustaining of the same, when it is set up; or to the
worldly Riches, Honour, and Authority of those that sustain it.
And therefore by the aforesaid rule, of Cui Bono, we may justly
pronounce for the Authors of all this Spirituall Darknesse, the Pope,
and Roman Clergy, and all those besides that endeavour to settle in the
mindes of men this erroneous Doctrine, that the Church now on Earth,
is that Kingdome of God mentioned in the Old and New Testament.

But the Emperours, and other Christian Soveraigns, under whose Government
these Errours, and the like encroachments of Ecclesiastiques
upon their Office, at first crept in, to the disturbance of
their possessions, and of the tranquillity of their Subjects,
though they suffered the same for want of foresight of the Sequel,
and of insight into the designs of their Teachers, may neverthelesse
bee esteemed accessories to their own, and the Publique dammage;
For without their Authority there could at first no seditious Doctrine
have been publiquely preached. I say they might have hindred the same
in the beginning: But when the people were once possessed by those
spirituall men, there was no humane remedy to be applyed, that any man
could invent: And for the remedies that God should provide,
who never faileth in his good time to destroy all the Machinations
of men against the Truth, wee are to attend his good pleasure,
that suffereth many times the prosperity of his enemies, together with
their ambition, to grow to such a height, as the violence thereof
openeth the eyes, which the warinesse of their predecessours had before
sealed up, and makes men by too much grasping let goe all,
as Peters net was broken, by the struggling of too great a
multitude of Fishes; whereas the Impatience of those, that strive
to resist such encroachment, before their Subjects eyes were opened,
did but encrease the power they resisted. I doe not therefore
blame the Emperour Frederick for holding the stirrop to our countryman
Pope Adrian; for such was the disposition of his subjects then,
as if hee had not doe it, hee was not likely to have succeeded
in the Empire: But I blame those, that in the beginning, when their
power was entire, by suffering such Doctrines to be forged in the
Universities of their own Dominions, have holden the Stirrop to all
the succeeding Popes, whilest they mounted into the Thrones
of all Christian Soveraigns, to ride, and tire, both them,
and their people, at their pleasure.

But as the Inventions of men are woven, so also are they ravelled out;
the way is the same, but the order is inverted: The web begins
at the first Elements of Power, which are Wisdom, Humility, Sincerity,
and other vertues of the Apostles, whom the people converted, obeyed,
out of Reverence, not by Obligation: Their Consciences were free,
and their Words and Actions subject to none but the Civill Power.
Afterwards the Presbyters (as the Flocks of Christ encreased)
assembling to consider what they should teach, and thereby obliging
themselves to teach nothing against the Decrees of their Assemblies,
made it to be thought the people were thereby obliged to follow
their Doctrine, and when they refused, refused to keep them company,
(that was then called Excommunication,) not as being Infidels,
but as being disobedient: And this was the first knot upon their Liberty.
And the number of Presbyters encreasing, the Presbyters of the chief City
or Province, got themselves an authority over the parochiall Presbyters,
and appropriated to themselves the names of Bishops: And this was a second
knot on Christian Liberty. Lastly, the Bishop of Rome, in regard of the Imperiall City, took upon him an Authority (partly by the wills
of the Emperours themselves, and by the title of Pontifex Maximus,
and at last when the Emperours were grown weak, by the priviledges
of St. Peter) over all other Bishops of the Empire: Which was the
third and last knot, and the whole Synthesis and Construction
of the Pontificall Power.

And therefore the Analysis, or Resolution is by the same way;
but beginning with the knot that was last tyed; as wee may see
in the dissolution of the praeterpoliticall Church Government in England.

First, the Power of the Popes was dissolved totally by Queen Elizabeth;
and the Bishops, who before exercised their Functions in Right
of the Pope, did afterwards exercise the same in Right of the Queen
and her Successours; though by retaining the phrase of Jure Divino,
they were thought to demand it by immediate Right from God:
And so was untyed the first knot. After this, the Presbyterians
lately in England obtained the putting down of Episcopacy:
And so was the second knot dissolved: And almost at the same time,
the Power was taken also from the Presbyterians: And so we are reduced
to the Independency of the Primitive Christians to follow Paul,
or Cephas, or Apollos, every man as he liketh best: Which, if it be
without contention, and without measuring the Doctrine of Christ,
by our affection to the Person of his Minister, (the fault which
the Apostle reprehended in the Corinthians,) is perhaps the best:
First, because there ought to be no Power over the Consciences of men,
but of the Word it selfe, working Faith in every one, not alwayes
according to the purpose of them that Plant and Water, but of God himself,
that giveth the Increase: and secondly, because it is unreasonable
in them, who teach there is such danger in every little Errour,
to require of a man endued with Reason of his own, to follow the Reason
of any other man, or of the most voices of many other men;
Which is little better, then to venture his Salvation at crosse and pile.
Nor ought those Teachers to be displeased with this losse of their
antient Authority: For there is none should know better then they,
that power is preserved by the same Vertues by which it is acquired;
that is to say, by Wisdome, Humility, Clearnesse of Doctrine,
and sincerity of Conversation; and not by suppression of the
Naturall Sciences, and of the Morality of Naturall Reason;
nor by obscure Language; nor by Arrogating to themselves more
Knowledge than they make appear; nor by Pious Frauds; nor by such
other faults, as in the Pastors of Gods Church are not only Faults,
but also scandalls, apt to make men stumble one time or other upon
the suppression of their Authority.

Comparison Of The Papacy With The Kingdome Of Fayries
But after this Doctrine, "that the Church now Militant, is the Kingdome
of God spoken of in the Old and New Testament," was received in the World;
the ambition, and canvasing for the Offices that belong thereunto,
and especially for that great Office of being Christs Lieutenant,
and the Pompe of them that obtained therein the principal Publique Charges,
became by degrees so evident, that they lost the inward Reverence due
to the Pastorall Function: in so much as the Wisest men, of them that
had any power in the Civill State, needed nothing but the authority
of their Princes, to deny them any further Obedience. For, from the time
that the Bishop of Rome had gotten to be acknowledged for Bishop
Universall, by pretence of Succession to St. Peter, their whole Hierarchy,
or Kingdome of Darknesse, may be compared not unfitly to the Kingdome
of Fairies; that is, to the old wives Fables in England, concerning Ghosts
and Spirits, and the feats they play in the night. And if a man consider
the originall of this great Ecclesiasticall Dominion, he will easily
perceive, that the Papacy, is no other, than the Ghost of the deceased
Romane Empire, sitting crowned upon the grave thereof: For so did
the Papacy start up on a Sudden out of the Ruines of that Heathen Power.

The Language also, which they use, both in the Churches, and in their
Publique Acts, being Latine, which is not commonly used by any Nation
now in the world, what is it but the Ghost of the Old Romane Language.

The Fairies in what Nation soever they converse, have but one Universall
King, which some Poets of ours call King Oberon; but the Scripture
calls Beelzebub, Prince of Daemons. The Ecclesiastiques likewise,
in whose Dominions soever they be found, acknowledge but one
Universall King, the Pope.

The Ecclesiastiques are Spirituall men, and Ghostly Fathers.
The Fairies are Spirits, and Ghosts. Fairies and Ghosts inhabite
Darknesse, Solitudes, and Graves. The Ecclesiastiques walke in
Obscurity of Doctrine, in Monasteries, Churches, and Churchyards.

The Ecclesiastiques have their Cathedral Churches; which, in what Towne
soever they be erected, by vertue of Holy Water, and certain Charmes
called Exorcismes, have the power to make those Townes, cities,
that is to say, Seats of Empire. The Fairies also have their
enchanted Castles, and certain Gigantique Ghosts, that domineer
over the Regions round about them.

The fairies are not to be seized on; and brought to answer for
the hurt they do. So also the Ecclesiastiques vanish away from
the Tribunals of Civill Justice.

The Ecclesiastiques take from young men, the use of Reason,
by certain Charms compounded of Metaphysiques, and Miracles,
and Traditions, and Abused Scripture, whereby they are good
for nothing else, but to execute what they command them.
The Fairies likewise are said to take young Children out of
their Cradles, and to change them into Naturall Fools, which Common
people do therefore call Elves, and are apt to mischief.

In what Shop, or Operatory the Fairies make their Enchantment,
the old Wives have not determined. But the Operatories of the Clergy,
are well enough known to be the Universities, that received their
Discipline from Authority Pontificall.

When the Fairies are displeased with any body, they are said to send
their Elves, to pinch them. The Ecclesiastiques, when they are displeased
with any Civill State, make also their Elves, that is, Superstitious,
Enchanted Subjects, to pinch their Princes, by preaching Sedition;
or one Prince enchanted with promises, to pinch another.

The Fairies marry not; but there be amongst them Incubi, that have
copulation with flesh and bloud. The Priests also marry not.

The Ecclesiastiques take the Cream of the Land, by Donations
of ignorant men, that stand in aw of them, and by Tythes:
So also it is in the Fable of Fairies, that they enter into
the Dairies, and Feast upon the Cream, which they skim from the Milk.

What kind of Money is currant in the Kingdome of Fairies, is not recorded
in the Story. But the Ecclesiastiques in their Receipts accept
of the same Money that we doe; though when they are to make any Payment,
it is in Canonizations, Indulgences, and Masses.

To this, and such like resemblances between the Papacy, and the Kingdome
of Fairies, may be added this, that as the Fairies have no existence,
but in the Fancies of ignorant people, rising from the Traditions
of old Wives, or old Poets: so the Spirituall Power of the Pope
(without the bounds of his own Civill Dominion) consisteth onely
in the Fear that Seduced people stand in, of their Excommunication;
upon hearing of false Miracles, false Traditions, and false
Interpretations of the Scripture.

It was not therefore a very difficult matter, for Henry 8. by
his Exorcisme; nor for Qu. Elizabeth by hers, to cast them out.
But who knows that this Spirit of Rome, now gone out, and walking
by Missions through the dry places of China, Japan, and the Indies,
that yeeld him little fruit, may not return, or rather an Assembly
of Spirits worse than he, enter, and inhabite this clean swept house,
and make the End thereof worse than the beginning? For it is not
the Romane Clergy onely, that pretends the Kingdome of God to be
of this World, and thereby to have a Power therein, distinct from that
of the Civill State. And this is all I had a designe to say,
concerning the Doctrine of the POLITIQUES. Which when I have reviewed,
I shall willingly expose it to the censure of my Countrey.




A REVIEW, AND CONCLUSION


From the contrariety of some of the Naturall Faculties of the Mind,
one to another, as also of one Passion to another, and from their
reference to Conversation, there has been an argument taken,
to inferre an impossibility that any one man should be sufficiently
disposed to all sorts of Civill duty. The Severity of Judgment,
they say, makes men Censorious, and unapt to pardon the Errours
and Infirmities of other men: and on the other side, Celerity of Fancy,
makes the thoughts lesse steddy than is necessary, to discern exactly
between Right and Wrong. Again, in all Deliberations, and in
all Pleadings, the faculty of solid Reasoning, is necessary: for
without it, the Resolutions of men are rash, and their Sentences unjust:
and yet if there be not powerfull Eloquence, which procureth attention
and Consent, the effect of Reason will be little. But these are contrary
Faculties; the former being grounded upon principles of Truth;
the other upon Opinions already received, true, or false; and upon
the Passions and Interests of men, which are different, and mutable.

And amongst the Passions, Courage, (by which I mean the Contempt
of Wounds, and violent Death) enclineth men to private Revenges,
and sometimes to endeavour the unsetling of the Publique Peace;
And Timorousnesse, many times disposeth to the desertion of the
Publique Defence. Both these they say cannot stand together
in the same person.

And to consider the contrariety of mens Opinions, and Manners
in generall, It is they say, impossible to entertain a constant
Civill Amity with all those, with whom the Businesse of the world
constrains us to converse: Which Businesse consisteth almost in
nothing else but a perpetuall contention for Honor, Riches, and Authority.

To which I answer, that these are indeed great difficulties,
but not Impossibilities: For by Education, and Discipline, they may bee,
and are sometimes reconciled. Judgment, and Fancy may have place
in the same man; but by turnes; as the end which he aimeth at requireth.
As the Israelites in Egypt, were sometimes fastened to their labour
of making Bricks, and other times were ranging abroad to gather Straw:
So also may the Judgment sometimes be fixed upon one certain
Consideration, and the Fancy at another time wandring about the world.
So also Reason, and Eloquence, (though not perhaps in the Naturall
Sciences, yet in the Morall) may stand very well together.
For wheresoever there is place for adorning and preferring of Errour,
there is much more place for adorning and preferring of Truth,
if they have it to adorn. Nor is there any repugnancy between fearing
the Laws, and not fearing a publique Enemy; nor between abstaining
from Injury, and pardoning it in others. There is therefore no such
Inconsistence of Humane Nature, with Civill Duties, as some think.
I have known cleernesse of Judgment, and largenesse of Fancy;
strength of Reason, and gracefull Elocution; a Courage for the Warre,
and a Fear for the Laws, and all eminently in one man; and that was
my most noble and honored friend Mr. Sidney Godolphin; who hating
no man, nor hated of any, was unfortunately slain in the beginning
of the late Civill warre, in the Publique quarrel, by an indiscerned,
and an undiscerning hand.

To the Laws of Nature, declared in the 15. Chapter, I would have
this added, "That every man is bound by Nature, as much as in him lieth,
to protect in Warre, the Authority, by which he is himself protected
in time of Peace." For he that pretendeth a Right of Nature to preserve
his owne body, cannot pretend a Right of Nature to destroy him,
by whose strength he is preserved: It is a manifest contradiction
of himselfe. And though this Law may bee drawn by consequence,
from some of those that are there already mentioned; yet the Times
require to have it inculcated, and remembred.

And because I find by divers English Books lately printed,
that the Civill warres have not yet sufficiently taught men,
in what point of time it is, that a Subject becomes obliged
to the Conquerour; nor what is Conquest; nor how it comes about,
that it obliges men to obey his Laws: Therefore for farther satisfaction
of men therein, I say, the point of time, wherein a man becomes subject
of a Conquerour, is that point, wherein having liberty to submit to him,
he consenteth, either by expresse words, or by other sufficient sign,
to be his Subject. When it is that a man hath the liberty to submit,
I have showed before in the end of the 21. Chapter; namely, that for him
that hath no obligation to his former Soveraign but that of an
ordinary Subject, it is then, when the means of his life is within
the Guards and Garrisons of the Enemy; for it is then, that he hath
no longer Protection from him, but is protected by the adverse party
for his Contribution. Seeing therefore such contribution is every where,
as a thing inevitable, (notwithstanding it be an assistance to the Enemy,)
esteemed lawfull; as totall Submission, which is but an assistance
to the Enemy, cannot be esteemed unlawfull. Besides, if a man consider
that they who submit, assist the Enemy but with part of their estates,
whereas they that refuse, assist him with the whole, there is no reason
to call their Submission, or Composition an Assistance; but rather
a Detriment to the Enemy. But if a man, besides the obligation
of a Subject, hath taken upon him a new obligation of a Souldier,
then he hath not the liberty to submit to a new Power, as long as
the old one keeps the field, and giveth him means of subsistence,
either in his Armies, or Garrisons: for in this case, he cannot complain
of want of Protection, and means to live as a Souldier: But when that
also failes, a Souldier also may seek his Protection wheresoever
he has most hope to have it; and may lawfully submit himself to
his new Master. And so much for the Time when he may do it lawfully,
if hee will. If therefore he doe it, he is undoubtedly bound to be a
true Subject: For a Contract lawfully made, cannot lawfully be broken.