Isa. 60. 14 17 and the Sons of them that afflicted us shall come bending to us c. Isa. 49. 23 24. But we shall be far from oppression Isa. 54. 16. Zach. 9. 8 as the Scriptures doe hold out very fully I shall in this Treatise and at this time doe no more then instance in that unsupportable Tyranny of the Laws and Lawyers as they now are For as there could not be a Church-Reformation as long as the Antichristian National Clergy were highly countenanced and accounted the Pillars of the Church so is there as little likelihood of State-Reformation as long as the corrupt cruel oppressing cursed Crew of Lawyers for so they are the accursed Tribe of this Nation as will appeare by and by be accounted the Pillars of the State Now as the downfall of the corrupt Clergy with their Cannons was the fatall blow to all Church Tyrants and soul oppressors So will the downfall of the corrupt Lawyers and their Termes bee destructive and irrecoverable to all State-Tyrants and body-oppressors till which be I dare oblige life liberty and all I am at stake that the State will never thrive nor the faithfull people in this Commonwealth be ever sensible of a good Reformation or ease or Liberty as long as the most lamentable Mil-stone of the Norman yoake â—yes yet unremoved and pressing of them to death It is not the removals of the little burthens or lesser weights wil help them as long as they must yet be embondaged by the Lawyers Or what if Taxes should be abated and Tythes abolished the sence of this and all else would be lost as long as the Lawyers are yet left to squeeze out mens Estates Liberties Lives Blood Hearts and all It is true that Tythes have lived so long that now they are grown like an old man uselesse decrepit and quite out of account and credit and they doe but trouble to take up time or roome in this world they will speedily be thrust aside And so will Lawyers with their Termes for their stinking breath is already offensive The rich Romish Gluttons are fattened up by Tythes and crammed up to the mouth whilst the poor Gospel Lazarus's cannot have the crumbs for their mouth wherefore as Nebuchadnezzars Image had the Head gold the Arms silver the Thighs brasse the Feet clay so have Tythes and Terms and the lower they are the worser in every age They will be ere long dashed to peeces Dan. 2. 31 34. and not endured In the mean time Tythes and Taxes are but niblers but the Laws and Lawyers as they now are are the swallowers Mice may be niblers but the Cat that keeps them in awe is of an eating kind she devoures more at one bit then the poor Mouse would at twenty and eates up them too at last And so the Lawyers For the most ravenous fishes have the widest mouths and I am sure to hear them plead at a Bar you would easily think they would find no bones in a Bag of mony But seeing I am to ingage against them as the greatest Tyrants and Oppressors of this Common-wealth and as such as will stunt the growth of this State unlesse they be cut off from sucking out the blood and life and heart in her veines and vitals I will be so ingenious as first to give them notice of it and if I prove not to their faces by plain dint of Scripture and Reason that they are as wicked a Generation of Cheates and Tyrants as the Earth bears I will abide their worst and bid the test and contest with any of them all But this I shall premise That my zeale to God for Christ and his Servants who suspire most sadly under the Norman as wel as Babylonian Yoak with my unfained affections to my dear Country-men and to the true Liberties Laws and Rights of this Common-wealth have cast me upon this Campania of discourse and made my Spirits quick and keen to this combate against the proudest Goliah of them all for I have a little stone in my hand that must hit them on the foreheads c. before I fetch their Heads But before I goe further Methinks they aske what Call I have hereto and bid me shew my Warrant Which I will offer in the first place as signed by all the powers and Lawes in Heaven and earth which I think is then sufficient and to be clear I produce my Call hereto 1. From the Law of Nature 2. The Law of Nations And lastly but not leastly from the Law of God 1 The Law of Nature which saies Ephes. 5 39. No man ever yet hated himselfe but loves and cherishes himselfe This Law teaches us to maintaine and defend our lives and liberties yea and fellow-members too against all injuries and wrongs The Heathens themselves would tell the Lawyers that the Law of Nature puts men upon opposing them at this nick of time for their tyranny and injustice See but Cicero lib. 1. c. 3. Offic. who says That Nature the common mother of mankind commands and ordaines that every man endeavor and procure the good of another whatsoever he be only because he is a man otherwise all bonds of society and mankind must needs run to ruin Can the Lawyers deny yes that they can and durst deny any thing for their own ends for it is their trade but can reason deny this Warrant signed me by Nature The very Roman Law allotted a punishment to that person or neighbor that would not do what hee could to rescue and deliver a very slave from the outrage and injustice of his Master And shall not we for the free-borne people of England Besides saies Cicero further in saying that thou must only attend on thine own affairs lest thou shouldst wrong others and thereby be unjust thy selfe in another kind thou dost thereby abuse the Law of Nature and abandon humane Society in that thou wilt not afford all thy endeavors either of mind body or goods for the necessary preservation and priviledge of the whole So that I say this Law hath signed my Warrant with her broadest seale to do all I can in word and deed writing and discoursing against the injustice cruelty and unsuffer able sinful accursed Practises of the civill and uncivil Lawyers and not that I thereby would wrong them in the least to write of them thus but that I should wrong my dear Country and Country-men at the least if I doe not thus endeavour to right them against the Lawyers who would and doe enslave them contrary to the Lawes of God nature and Nations And therefore I must not so mind my own private and personall affairs as to forget their tears sighes moans and complaints which some of my own Country-men yea of fourscore years of age yea great Professors of the faith of our Lord Jesus yea honorable persons have made to me and many others of their miseries slaveries
and importable sufferings under these cursed Lawyers by tricks and cheats So that the Law of Nature looks for it at my hands as long as my hand will hold a pen to protest against such crying sins of Scarlet-dye which the unnaturall Lawyers live by And to conclude this first Consideration of the Law of Nature observe 1. That the Law of Nature is one and the same to all Nations quoad prima principia inclining all a like ad agendum secundum rationem to things according to Reason now Reason is either speculative or Practick the first cheifly looks at and is busied about necessaries circa necessaria but the second is circa contingentia about circumstances the first proceeds ad propria the second ad communia Now this Law of Nature hath among all the same principles though it may be not the same conclusions among all through some miscarriages Yea furthermore in irrationall creatures Nature hath a Law to defend herselfe from Tyranny and oppression and this is by instinct in Dogs against Wolves Lambs against Foxes Buls against Lyons and so between Chickens and Kites Pigeons and Spar-Hawkes Partridges against Hawks c. So that it is irrationall yea worse then so to question the lawfulnesse of defending our selves lives and Estates from these greedy ungodly Devourers seeing that so to doe is to question the imprinted Law of Nature But to be short 2 Obs. That this Law of Nature i. e. quantum ad prima principia is unchangeable in all ages which doth not yet exempt an addition of all good Expedients and things usefull 3 Obs. That this Law of Nature est scripta in cordibus hominum is indelible quem nec ulla delet inquitas that is as to common reason Although it may as to secondary commands as in the Law of the Nations or the like either propter malas persuasiones or propter pravas consuetudines And so in Rom. 1. 26. we read of some that were given up to most vile sins contra naturam not only contrary to reason which is the constitutive difference betwixt man and beasts but against nature which is contrary to the very genus of a Creature by nature And so not onely the corrupt devouring Lawyers but I beleeve others that let them alone to goe on in their unnaturall tyrannies and abominable sins will be found offenders against this Law of Nature For as Justice is built upon this twofold Basis 1. That none be wronged 2. That Good be done to all as much as may be So also there is two sorts of Injustice as 1. In those that doe the injury and oppressions and in this seate the Lawyers sit But then 2. In them that suffer these oppressions and injuries to be done under their noses that might deliver us it may be And I wonder how any one honest man in England can forbear writing printing petitioning protesting against this ungodly Generation of Lawyers preaching and proclaiming them on the house top for the Egyptian plagues of this Commonwealth and the vilest Tribe that are Surely the Lords controversie with them which is great will come nigh their Faâ—tors and Abettors too and all that can see and suffer them every day as they doe to live by sin to tell lies in open Courts and to make a trade of oppression perjury lying false-swearing forswearing cheating devouring fatherlesse and widows and beggering many honest godly soules by craft and cruelty It is a shame if any man in England who can write but a line of them upon his own knowledge puts not pen to paper and gives not out his grievances to the world that those in Power may know the TRUTH nothing but the TRUTH and the whole TRUTH of them But 4 Obs. All profitable good and vertuous acts i. e. humane as of Justice are according to this Law of Nature for agere secundum virtutem is nothing else as to us but agere secundum rationem to act according to the principle of reason But least here be a mistake we must know that it is one thing to see vertuous acts as they are actions in themselves for so they are to be considered in propriis speciebus not of the Law of nature but according to their vertue which is given beside nature as Art or above nature as grace or the like and it is another thing to see them as they are rationall vertuous and morally good as just mercifull c. and so they appertaine to the Law of nature for every thing naturally inclines to operation according to its forme as Fire to heat Sun to shine and so a rationall principle to doe rationall good and vertuous humano more actions In this sence saies Damasc. in lib. 3. Orth. fid c. 14. Actus virtuosi subjacent legi naturae Hence as I take it that notable Moralist M. Tully tels us in Rhet. lib. 2. de Invent. f. 4. Res a natura profectas aconsuetudine probatas legum metus religio sanxit that ordinary Religion hath ordained it that the matters of the Lawes human be fetched from nature And indeed it is hence that human lawes or Lawes of nations are derived from the Law of Nature as the only rule of reason and therefore of rationall actions and lawes left standing and perpetuall These four Conclusions thus asserted and assented to I challenge all the Lawyers on this side hell to enervate or deforce the full commission which I own to write against them under hand and scale according to the Law of Nature Secondly The Law of Nations says Luk. 6. 31. As you would that men should doe unto you doe you also that unto them or else as one of Terences golden Sentences for the Lawyers care little for the Scriptures which I have tryed of late by bringing out a Bible for the Statute-Book but they could not abide it who says the same Ut tibi â—ieri vis alteri sic seceris This Law of Nations is to be brought out of the Law of Nature and looking so alike the other I shall say the lesse to it for that as Conclusions are drawne ex principiis out of principles in all Arts and Sciences So humane Lawes Civill Lawes or the Lawes of Nations are to be drawn out of the Law of Nature and the Principles of Reason as so many Axioms or demonstrative Conclusions But to the thing The Law of Nations distinguishes between meum and tuum Possessions Estates and gives fixed limits and makes confines which every man is bound to defend against all Invaders Cheates oppressors whatsoever now who do invade other mens estates eate up and devoure them by incredible Fees prolonging Suits crafty Tricks and Subtleties depauperating millions of men and devouring millions of mony till they have got by cheates fetches and Fees all mens Lands almost into their hands who doe thus like the Lawyers Are there any greater Theeves or may
For as in speculative reason out of indemonstrable principles naturally proceed certain conclusions of sciences the knowledge of which are not naturally brought forth in us but by art and industry and invention of reason So Certes it is requisite that humain reason bring forth some particular orders and dispositions out of the Law of Nature and out of that certaine common and indemonstrable principles which particular dispositions and orders are called human Laws whilst they keepe such conditions as appertain to equity and reason and so says Tully l. 2. de Invent. f. 4. and gives this reason for it quod initium juris a naturâ profectum c. because the beginning of human right and Law is to arise from Nature and is confirmed by practise and then we are bound unto obedience res a natura profect as consuetudine probat as legum metus religio sanxit Let none think mee then an ex lex whilst I am with Calvin calling upon all honest men to inquire after the constitution and equity of our Laws Ut decet intuemur legis constitutionem equitatem cujus ratione constitutio ipsa fundata est Now though the constitutions be divers yet the equity is or ought to be one and the same in all Lawes as is in Exod. 22. 1 2. Deut. 19. 18 19. in this sence with Augustin de lib. Arb. lib. 1. c. 6. tom 1. I affirme the use and necessity of humane Laws so they agree and keep to their first principle and ends Thus Isidorus in lib. 5. Etymolog c. 20. saies Laws are made ut earum metu humana â—oâ—râ—eretur audacia tutaque sit inter improbos innocentia to correct and restraine audacity and to countenance and defend innocency and honesty As to the necessary use of honest humane Laws the first consideration I conceive incumbent is the right and true principle or rise of Civill Lawes The principle is the clear Light Reason Equity and Understanding of things in themselves in abstracto as abstracted from all humane constituted Forms This principle is the life and perfection of good Laws Hence is it needful that all Humane Laws be derived and fetched from the Law of Nature which is prima regula rationis and according to this rule is a man or thing said to be honest true and just This is by the Wiseman Prov. 20. 27. called The candle of the Lord in man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. or Lamp of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aqu. Symm Thod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men have reasonable souls which serve to enlighten them in inferior matters which is implyed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rational breath Spiraculum vitae For as the Hebrew Doctors do affirm the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 points out the upper or supream region of reason yea the very top and flower as one sayes of a reasonable soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a soul sparkling and glittering with intellectuals and shining bright with the light of reason this is the Candle But to give light one word first of Nature secondly another of the Law of Nature and a third of the Light of Nature as the principle of the Law that I here handle 1. Nature I mean not that which the Schoolmen call Natura naturans as Durand and others but as it is scattered and diffused into divers particular Beings it is the very same with Essence and it fingers forth First Originem entis which as Culverwel calls it is the very genius and I may say genus of entity yea entity or being its self for a thing cannot be without its nature And secondly Operationem entis for all essence boils and bubbles out into several and serviceable operations and acts and hence it is that customs of long standing are accounted Natural and Law oftentimes as Galen sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 2. The Law of Nature is that Law which is seated intrinsecally and indeed esential to a rational Creature insomuch as such a Law is as necessary to have being as such a Creature and indeed one is connatural with the other But the greedy Lawyers long fâ—â— a further latitude and say Jus naturala est quod natura omnia animalia docâ—it c. And in this their sence the sensitive Creatures they would have their Clients as under this Law but the Schoolmen school them till they cool them for it and inform them of their folly in it For surely they are so used to Fees that the Birds Beasts and Fishes by their good-will should do their homage to their great god Terminus in their Courts But this we confess in the very sensitive creatures there are some simulachra apish imitations or shadows of morality amongst them some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher sayes But this is far from the Law of Nature which we speak of whilest as Suarez sayes they are deficient in the duties yea and branches of the Law of Nature as to acknowledge and adore â— Deity Inter brutâ—silent leges Therefore the learned Grotius does thus describe the Law of Nature Jus naturalo est dictatum rect a rationis c. And Chrysostom calls it too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A radical knowledge which is also fundamental in mans being which blossoms and burgeons out into the best fruits of morality For this too we finde Philo our friend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Right Reason is that fixed sure and unshaken Law 〈◊〉 not written with hand upon a peice of Paper or like a dead 〈◊〉 Letter engraven upon a Pillar but penned with the point of a 〈◊〉 Diamond yea the finger of God himself in an immortal minde So Plutarch sayes also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Law was never limited to Paper or Writings but to Reason it is situated in the centre of a Rational Being Plato too tells us plainly for this that other Laws were but a Comment upon it yea and infirmiorum hominum Commenta too but this was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brightness and orient â—ustice of Nature And in this sence Cicero sayes it is Non scripta sed â—ata lex Thus for the Law of Nature which is like Gold in the lump out must be beaten out into the leaf Hence the Natural Conscience is centrum notitiarum communium 3. The Light of Nature is Reason or the Intellectual Lamp set up in the soul. This is the Cannon Law in the essences of men without which all Laws are erroneous for let this Lamp of Reason but once out and we are left in the dark to court shadows and complement cloudy forms Idea's and Idols of mens make so that reason it is which promulgates the Law of Nature and makes the difference between 〈◊〉 〈◊〉 〈◊〉
that cannot take Tithes ☞ ☞ 5. To the Lawyers Sim. ☜ Adams What Law ere long 6. To the Country in generall Clergy and Lawyers Back-biters and Presbyters Hus lib. de vita reg Antich cap. 37. Dr. Crips◠☜ ☞ What dayes we look for 1656. By that yeare hast hast hast Three sorts of Administrations 1. Church Discipline 2. Spirit-Discipline 3. Civil Discipline All are a purging apace from Tyranny ☞ The Tyranny of Lawes and Lawyers c. Sim. ☜ The great burthens of the Nation Sim. Sim. ☜ What puts the Author upon this Work Q. What Call Answ. â— The Law of Nature proves and gives a cal 〈◊〉 Tull. Cicero Roman Law Cicero ☜ The Lawyers complained of ☜ Observ. 1. Isidorus in lib. 5. c. 4. Etymolog Jus naturale est commune omni nationi ☜ Observ. 2. Observ. 3. Aug. in l. 2. confes c 4. tom i Justice Injustice of two sorts ☞ Observ. 4. Vertuous acti on s considered two ways Damasâ—â—n M. Tully ☜ 2. The Law of Nations gives a call Terence The use of this Law The Lawyers complained of Theeves ☞ Who are the worst Theeves ☞ Theeves hanged at Tyburn les guilty then some Lawyers ☜ The Authors resolution Egyptians Diodor. Sicu l. â— c. 2. Sim. The Authour put upon this Their Robberies how Pliny Alex. â—b Alex. ☞ It is against the Law not to discover them A word to honest men to be up Sim. ☞ 3. The Law of God gives a call to this work Amos. Expos. Complaint of the Lawyers ☜ Expos. Germans Prov. Micah Expos. Of the Lawyers They trade in sin ☞ 1. The pronunciative Law of God Jâ—remy Expos. Ezekiel ☜ 2. The directive Law of God â— Mac 3. 43. Isaiah Exposâ— Gods Law is to be obeyed against mens ☜ A digression To assist our Neighbors France c. Holland Object Answ. Object Answ. 1. 2. 3. 4. Examples of this Hezekiah Vide Chap. 5. ☜ Josiah A word to the Army ☜ The work will go on beyond Seas ☜ Examples Constantine the Emperor Constans The call abroad ☞ Theodosius Soâ—om l. 7. c. 18. Romans on a civil account Spartans Justin. lib. 1. Diodor. lib. 2. c. 3â— Examples at home K. H. 2. H. 8. ☜ In the name of Jesus Ingagement Numb 32. Josh. 4. 12. Deut. 3. 20. A Proclamation to be made Gaddites who now When t is time for the Army to rest Uriah ☞ Our Warrant for this An alarm ☜ Vide Chap. 5. Laws of men must breathe by Gods ☜ Wo to Lawyers Priests and Lawyers the two Plagues that rose together Lawyers Locusts 1. Arising out of the bottomless pit smoke Malmsbury 2. Unclean Creatures Cooper 3. For multitudes 4. For their variety of orders ☜ 5. For their earthly dispo sitions ☜ A mouth and a belly 6. For their leaping Exception of some ☜ No honest man can live a Lawyer Tit. 3. 13. ☞ Greg. Moral Job 39. 23. 7. Like to Scorpions 1. Flattering faces full of craft and cruelty Carthus in Apâ— Cotterius Pliny 2. They eat the dust as it is a curse They cannot abide a plea out of Scripture 2. They sting deadly and by degrees Pliny 8. Monsters 1. In their bodies Full of fury for Antichrist Carthus Beda 2. Their Heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prima Leo postrema draco media ipsa chimaera Par. in loc 3. Their Faces With their art of dissembling ☞ 4. Their Hair Cotterius ☞ 5. Their Teeth Terrible Lyra. 6 Habergions of iron Pareus 7 Their wings and priviledges Beda The Army of Locusts Noise of their wings what ◠☜ Lawyers perplex us and how 8. Stings in their Tails who Such multitudes of Clerks c. are against Justice and true Law Mir. of Just. fol. 246. * Judge Arnold was hanged for saving a Bayliff from death who had robbed the people by distresses and extorting mony from them See Mir. of Just. sore p. 241 and now the Bayliffs do it daily and no justice 9 Their limited power 1 To persons Et electi licet percutiantur non reputant laesionem Hugo in loc 2 To time Andreas Casarieâ—s Bullinger Brightman 1 The military Locusts 2 Religious Locusts 3 State Locusts Common Law when it arose Lawyers Rastal And so Stowes Chron. in loe The Lawyers end within a year or two ☜ Hildegard Prophesie ☜ Jer. 1. 17. In civill Discipline 1 Reges 2 Leges 3 Greges Lawes Sim. Calvin Laws necessary Law defined And explained Tully Calvin Institâ— l. 4. de e rt Mediis Austin Isadorus The Principle of the law The Law of nature ☞ Culverwel 1. What Nature is Durand Culverwel Galen 2. What the Law of Nature is ☜ Suareâ— Grotius Chrysostom Phile. Plutarch Plâ—â— Cicero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sim. 3 The light of nature ☞ Law of Nations Humane Laws The principle of them Suarez 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ☞ Tully 1. Corol. 2. Corol. 3. Corol. 4. Corol. 5. Corol. 6. Corol. ☜ 7. Corol. Aristotle ☞ Warr. â— Corol. The right Leveller ☞ Suarez Hierocles Pythagoras Socrates 9 Corol. ☜ 10. Corol. ☜ 1 Tim. 1. 10. 11. Corol ☞ 12. Corol. Tho. Aquin. 1. Laws Lusts. ☞ ☜ When Laws are and are not to be obeyed Sim. ☜ Terms down and why Justice is a Leveller M. Antoninus Reas. 1. Light of nature is a certain light Reas. 2. A calm peaceable light 3. A sweet pleasant light 4. A guide or leading light 5. A light derived of divine 6. An aspiring light ☞ A Call to our Countreymen to let out the light of reason for the reforming of Forms and Laws against Reason Object Answ. Who is the honest man Who is the greatest enemy and traytor Object Answ. Laws unjust how and when 1. When contrary to humane good Augustin 2. When contrary to divine good Use. Martyrs in State-Mattars and on Civill accounts Object Answ. 1. 2. ☜ Quest. Answ. Who are to make and mend Lawes Isidorus What Laws we would have Suarez Plato Law of Subjects defined Aquinas Suarez 1. 2. 3. 4. The People give the rise to their Laws M. Tull. Ciceroâ— Isidorus Observ. 1. Observ. 2. Observ. 3. Observ. 4. Observ. 5. Observ. 6. Use 1. Our Laws and Lawyers their original Fortescue Sim. Brittains lost their Laws and Lands together Will. the Conqueror His perjury to set up Norman Laws and Lawyers The people made slaves And Fools And Cowards ☞ Laws made to keep in slaves ☞ Hopes of recovery What William the Conqueror did that Oliver the Conqueror is to undo and how 1. In the original of the Laws Phil. Hon. 2. The language of the Laws Against the Laws of God to be of strange Languages Edward the third Vespasian What the people hope for Caligula Tyrants would have people ignorant of their Laws ☜ What will be destructive to the Common-wealth 1. Ignorance of the Laws 2. Terms at Westminster 3. To buy the Law of Lawyers 4. Delay of Justice Deliverance is promised and expected ☞ Politick Laws in our own Language and why 1. ☞ 2. 3. Tyranny 3.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sagrir OR Doomes-day drawing nigh With Thunder and Lightening to LAWYERS In an Alarum For New Laws and the Peoples Liberties from the Norman and Babylonian Yokes Making Discoverie Of the present ungodly Laws and Lawyers of the Fourth Monarchy and of the approach of the FIFTH with those godly Laws Officers and Ordinances that belong to the Legislative Power of the Lord Iesus SHEWING The Glorious Work Incumbent to Civil-Discipline once more set before the Parliament Lord Generall Army and People of England in their distinct capâ—â—ities upon the Account of Christ and his Monarchy Humbly presented to them by JOHN ROGERS an unfained Servant of Christ and this Common-wealth in their best Rights Laws and Liberties lost many years Bread of Deceit is sweet to a man but afterwards his mouth shall be filled with Gravell Prov. 20. 17. Whoso stoppeth his ears at the cry of the poor he shal cry himself but shal not be heard Prov. 21. 13. They are Brasse and Iron they are all Corrupters the Bellows are burnt the Lead is consumed of the fire the Founder melteth in vain for the Wicked are not plucked away Ier. 6. 28. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When their Judges or the greatest Lawyers are thrown down into stony places they shall hear my Words because then they are sweet Psal. 141. 6. Causidicis Erebo Fisco fas vivere rapto Militibus Medico Tortori occidere ludo Meâ—iri Astrologis Pictoribus atque Poetis LONDON Printed for Tho Hucklescot to be sold at the George in Little Brittain 1654 To the Right Honourable The Lord Gen. CROMVVEL The Peoples Victorious Champion in England Ireland and Scotland My Lord HIs EXCELLENCY the Lord Jesus hath sent out his Summons to other Nations also and the Blade of that Sword whose handle is held in England will reach to the very Gates of Rome ore long but by what Instruments we know not yet for what end we know Psal. 72. 2. 4. 13. viz. to breake in peeces the oppressor and to deliver the poore and needy yea to spoile the weak-hearted and be more excellent then the mightiest mountains of prey Psal. 76. 4. 5. this shall goe on till all the earth be filled with his glory Now my Lord hitherto he hath honoured you in his War let him also doe so in his Work which the War hath made way for viz. in throwing down of Tyranny the Oppression which as you have begun to doe so this Treatise hath unavoydable reference to your Selfe to carry on as our Conquerour upon Christs and the Common-wealths account and not upon your owne Therefore are the eyes of thousands upon you to see what you will doe for their safety and freedome according to the just Rights and Liberties of the People of this Nation which they had before the Norman Tyranny and Conquest for it is far better for us my Lord now to hang us then not to help us against these unsufferable Lawes and Lawyers which rob us of Justice and righteousnesse as it is obvious in the Treatise whiles not one honest man in England dares justifie them the mouthes of all are open against them which like doores without Lock or Key can scarce be shut close againe till there be an alteration Jethro's counsell to Moses my Lord concernes you in Exod. 18 19. Hearken and I will give thee counsell and God shall bee with thee be thou for the People to God-ward that thou mayst bring their causes to God c. we beseech you hearken to the inexorable yea inexuperable cryes and calls of the Communalty for godly Lawes and for justice upon the usurping proud Lawyers for their lying perjury and treachery which is according to the Statute and good Lawes punishable It is without malice to a man of them and meerly out of Conscience to ingage against sin and enemies to Christ and this Common-wealth that I must make such a Character of them as I doe it may be I speake spiritfully yet not spightfully though oppression makes a wise man mad sayes Salomon Eccles. 7. 7. and indeed if it be madnesse to ingage against Sinne I will be so for Si natura negat facit indignatio versum but here 's no need of Passion seeing Piety preaches yea the light of Nature presses these lines against that sinfull Society yea the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calls for it The Aegyptian Hieroglyphick for Legislative Power was oculus in sceptro but ours had need to be oculus in ense the eye in the conquering Sword of the people I meane first a full eye to looke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 backward and forward with an open Prospect into the Peoples Liberties and advantages for their safety and freedome and then an able quick eye to deliver the People from oppressors and to defend them in their owne â—ights And indeed my Lord we would have no Law Nisi lex oculata but that Law which sees how and what and to whom to administer in aequilibrio in justice whilst many of our Lawes are the â—lawes of this Common-wealth for as Plutarch sayes Turpe praeceptum non est lex sed in quitas The Chineses would perswade us that they only see with two eyes and other Nations but with one O that we could convince our Neighbour Nations now by our Lawes and Government that we see with both eyes for our selves and friends too if need be wherefore let us fall to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us worke and watch for Christs Monarchy which is now upon the borders and be sure to keep in the Kings Christs Road for that is safest Israels Omen of going on against his enemies was 1 Chron. 14. 15. the voyce in the top of the trees and this is ours also viz. the voyce of God as in Primitive times and in the top-ages of the Church for his Spirit is mighty and growes great every day and when the enemy shall be like a Floud the Spirit of the Lord shall lift up a standard against them Isa. 59. 19. and why see Isa. 31. 3. the Lord Gods greatest worke in these dayes is Spirit-worke and none will be found fit to be imployed in it but such as are spirited for it by the Holy Spirit for then our Warres wil be holy Warres our Lawes holy Lawes our Parliaments holy Parliaments c. and not before Wherefore my Lord for Christs sake minde and finde out what your worke is you have not done all yet for now you have won us you must wall us with the good and wholsome Lawes and Liberties of the People as we were before the Norman invasion or rather as Israel of old Deut. 6. 1. or else Gog will arise who sayes in his presumption I will goe to the Land of unwalled Villages I will goe to them that are at rest It is dangerous indeed now to sit still seeing the Wheele full of eyes is in his swiftest motions and may without heed run
hand to rich and poor otherwise there is a Darling yet which is more preferred then the publick But I will say no more as yet to that onely this That all the Demetriusses of this Diana begin already to cry out for fear at the change of their long established forms whereby the publick hath been inslaved and whereby they have made gain by great fees and extortions so that the day of the Principle and Equity is terrible to them and a Lilburn is as bad as a Tiburn to them These twelve Corollaries drop out from the light and law of nature so that Nos legem bonam â mala nullâ alia nisi naturalinormâ dividere possumus c. By that Law we discern and divide betwixt good and bad and because as the Emperor M. Antoninus said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are equivalent the Law of Nature the Law of Nations and the Law of God require reason i. e. The principle to have the preheminence of all humane Laws whatsoever and that for these Reasons too 1. Because this Light of Nature i. e. Reason and clear understanding of things rational is a lumen certum such a light as makes a clear and certain discovery of things within its sphere There were a sort of Academicks and Scepticks who had this Motto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot comprehend or reach and indeed onely God himself can perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an object their radical principle was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold every proposition in aequilibrio in equal ballance and that there was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an equilibrity of reason for the affirmation or negation of any opinion or perswasion But this is a black error yea a heresie of an irreconciliable antipaâ—hy against Reason and the light of nature which gives a certainty of knowledge in things rational which first peeps out in sence but shines in the understanding as bright as noon-day And yet I assert that God the eternal entity that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs be the Fountain of certainty But reason though her colour goes and comes in motu fluxu sayes Culverwel yet in her sphere sees certainly and deals faithfully with men therefore mens Laws must be made by this and this Reason be a Law above all humane Laws 2. It is a lumen tranquillum a quiet light and the want of this causes much contention and quarrelsomness were this light but followed or reasons voice regarded it would stop many a suit compose many a difference sheath many a sword quench many a flame cure many a wound comfort many a soul and stay much blood dispel much jealousie sullenness and suspition and what not In the dark men are foes with friends and friends with foes and they fall out and cannot tell for what but when Reason comes Passion is rebuked breaches are soon made up and all â—verboyling lusts of men scummed away which are as the Orator sayes averse a rectâ ratione and contra naturam 3. It is a lumen jucundum a sweet pleasing and chearful light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason is the smiling light of nature and her crown of Roses the very frowns and supercilious threatning brows of nature in many cruel and almost unnatural Laws are hereby paved levelled and pared away and turned into pleasing looks upon the poor as well as rich without respect of persons And thus the dark dismal night is chased away into a lovely â—ightsome and welcome day 4. It is a lumen dirigens a light for the feet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guiding and directing light Hence Schoolmen call Reason the Principium movens omnium actuum humanorum the moving principle therefore this principle is to be preferred Would not one that is lost in a dark night be glad of a Candle 5. It is lumen derivans or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lumen à lumine a derivative light it is but scintilla divinae lucis a Beam of the Body or a borrowed excellency of Divine Reason So that God himself is the Eternal spring and Head of reason and hence it is that the light of faith and light of reason will both shine in one heart and Reason uses such a prospective-glass to discover amplifie and approximate some amiable objects Now seeing Reason is derived from the most Divine Principle it ought to be regarded and preferred because in time Isa. 60. 19. shall be made good 6. It is lumen ascendens an aspiring growing light as Prov. 4. 18. The light of an upright man shineth more and more to the perfect day In every age Reason reaches higher therefore in every age the Laws should be corrected and pared away from all self-seeking interests according to the measure of Reason while ought to be most of all regarded as the standing rule But if 〈◊〉 be thus let us make this use Use. Let no man hide his light under a bushel but out with 〈◊〉 for the publick good and benefit of the whole Civil firmament 〈◊〉 it is contrary to the nature of true light to be kept up and 〈◊〉 reason to coop it up Nothing makes man more useful as to 〈◊〉 then reason and to cabbin it up is the way to coffin it up 〈◊〉 limit it is the way to lose it Therefore for shame Friends 〈◊〉 Countreymen can we be idle Let us bring out Reason to 〈◊〉 form all Forms and Laws that are against Reason and this 〈◊〉 openly in publishing printing and discoursing Obj. This is the way to be hanged for our Reason what brougt Sir Walter Rawleigh to his untimely end but his too much reason and understanding And so others are thereby brought tamper with Laws and the State and it may be lose their liâ—â— for it under pretence of Traytors Answ. It may be so but let a man be called what you 〈◊〉 because he prefers Reason as the principle of the Law yet 〈◊〉 an honest man 2. It is Satans design in civil affairs as well as spiritual 〈◊〉 blur and blemish the most serviceable and faithful men 〈◊〉 naucious and nocuous terms to render them odious to the woâ—â— and then to cut them off whiles there is none to pity them 3. He is the greatest enemy to common good and traytor thâ—â— can be that betrayes his Reason and becomes a slave to enforce Forms and Laws of men that are tyranny and oppression and 〈◊〉 gainst Reason Object But Humane Laws do bind the Conscience to obedience Answ. It is true if they be just and honest they do as 〈◊〉 8. 15. By me they decree justice but if they be dishonest and 〈◊〉 just and inconsistent with a rational principle they do not Laws are said to be unjust two ways First When they 〈◊〉 contrary to humane good and welfare and this is two ways 〈◊〉 1. Ex fine when they be burthens and hinderers of common
Then shall new Preachers be sent to thee that shall not only rebuke the People but also thunder against the Priests and put to silence the lofty and swelling Masters and they shall so bruise the forehead of that lewd Whore that it shall be reputed Righteousnesse to them that rebuke thee Finally saies he chap. 30. the LORD shall not make an end till New things doe arise and that there come a Generation bringing forth good fruit and a full Reformation be Then Qui in tenebris ambularunt ad lucem redibunt quae erant divisa dispersa consolidabuntur c. Besides him we have anothers Judgment in a Prediction of long standing and that is one Cataldus Finius once Minister of Trent When Rome saies he begins to hear the loâ—d bellowing of the fat Cow I know not who that is unlesse the English Nation as seems by what followes Woe woe then be to thee O Flanders full of blood and Zealand and Holland full of treacheries as if this were the way of the war to Rome Alas alas weep thou unhappy Babylon thou damned pit of Priests for the dayes of affliction are come upon thee and like unripe corne thou shalt suffer a threshing for thine iniquities Many shall come against thee yea from the foure corners of the Earth the Holy ones of God shall bee gathered together against thee Over and above all these one Baptista Nazarus hath translated a prophecy out of Hebrew how in the sixth thousand years which is now shall begin great wars to vex Nations and they shall come into Spaine France and Germany and put the Romans to the edge of the sword and that the English shall combine with others and the Venetians shall enter into a holy league with the English I conceive that to be meant a league upon theaccount of Christ against Antichrist c. and they shal go on conquering and have the chief hand in vanquishing the Turks So that it seems long since it was foresâ—en what God would do in and by this Nation and how fast from them the Fifth Monarchy should goe on and grow up to the ruine of the fourth Monarchy in all Nations which appears to strike terrible strokes at the Ecclesiasticall and Civill Interest of Babylon I could heap up many more Prophesies and Predictions of this nature But I shall end them in one more of the Sibyls lib. 3. p. 268. 269. which saies that in the last daies after grievous and intestine wars shall be set up instead of the cruell Lawes and wils of men the most venerable Decrees Laws and Ordinances of the Lord and then shall the beloved People of God flourish again So that it seems the Sibyls fore-saw how sadly the poor people would be oppressed and enslaved by cursed and cruel Laws and Lusts of men all along the fourth Monarchy and what redemption herein the fifth Monarchy would bring them for as in Psal. 72. 3. 7. Christ the King shall reigne in those dayes and then the Mountains Kings Princes Parliaments Generals and the Hils viz. Judges Justices c. shall bring peace to the people by justice and thorough righteousnesse and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those daies the righteous shall flourish and abundance of peace shall be so long as the Moon endures and Christ shall reign from Sea to Sea i. e. by degrees at first till it come to the ends of the Earth but thus for the first Reason Secondly This fifth Monarchy must enter a pace for that Christ hath of right the Supream Authority of the Nations therefore Dan. 7. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Kingdome i. e. the fifth Monarchy and the summa potestas Regni the Supreame authority of the Nation is his or the absolute Soveraignty is given him the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Heaven and in Earth Wherefore woe be to those Usurpers that trade and triumph with the title due to Christ alone who is now coming for his own No wonder Holland hath so hard a tug now to keep the title of I was going to say Almighty but High and Mighty which Christ has a Commission to take from them with a powder Doe but observe de Wits Letter to them dated 11 alias 1. Aug. 1653. lying before the Texel who ends it thus Which is the account sent to your High and Mighty and Noble Great and Mightinesses So ending I remaine Your High and Mighty and Noble and Great and Mightinesses faithfull Servant Cornelius de Withe Witte And he deserves the Withe for flattering men so This must not be endured ere long and it were well for us if we took not that Title which Christ alone must and will have ere long to himselfe as his by right Besides Christ alone must be the Law-giver and have the Legislative Power in this Monarchy Isa. 33. 22. Jekovah is our Law-giver So Gen. 49. 10. Shiloh should be their Lawgiver so Psa. 60. 7. Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Christ of the Tribe of Judah is my Lawgiver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t is as much as to say there is no stability in Government or Laws till Christs Fifth Monarchy till he come 〈◊〉 give it them He hath the Judicial Power too John 5. 22. 27. But although he doth delegate a Judiciall Power to his Servants Isa. 1. 27. 1 King 6. 12. and subordinate Officers Isa. 60. 17. Dan. 7. 27. Rev. 19. 14. which must all be Saints too yet he keeps the Legislative Power to himselfe and will not part with it nor can he to Princes or Parliaments He alone is to have the absolute Soveraignty as the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 7. 14. So that his will his word or command is the Law and the Law ought to be none but his Word all grounded and fetched from the Word of God which is to be the Statute-Booke Psal. 147. 19. He sheweth HIS Statutes and HIS Judgements to Israel Then the ablest Lawyers wil be such as are most conversant with Christ his Scriptures and Ordinances O happy dayes then the Lawes will bee healing as Soveraigne Medicines and the Magistrates like Pâ—ysitians must apply them for these and divers other reasons we looke for the fifth Monarchy and doe continually cry Come Lord Jesus come quickly Let every one that longs for these new Heavens and new Earth wherein dwels righteousnesse 2 Pet. 3. 13. Pray Our Father thy Kingdome come that thy will may be done in earth as it is in heaven Matth. 6. 10. that we may have none but Christs Lawes Statutes and Government but forget all old Formes of Civil or Ecclesiasticke for which end Lord hasten this fifth Monarchy Vse My first word is full to our Governours in the Honourable Court of Parliament if so be the fifth Monarchy is so nigh us it concernes them to set upon their Generation-worke then in these dayes