There be two times to alter the Lawes as 1. When the present Law-givers see the defects of the former and are inabled with more Reasons so it is now 2. When the Times are turned and States are changed then are the Laws turned and to be changed into such Lawes as are fit for the season c. This is our Case so that upon the account of Christ and the Common-wealth as it now is it concernes the Parliament to put apace upon this worke of throwing downe Tithes not but that there is to be a Maintenance for the Gospel-Ministery which is Moral and the equity of the Law but this must be in Gospel-manner Thus their Propriety to Tithes is proved rotten and invalid by their owne Lawes as to the principle object end and foundation of them and if God do not honour our present Governours with such a stripping off the ornaments and pulling away the black Patches of the impudent Whore as this does ◠I fear they wil hardly be the men then that must tearher flesh from her bones and burne it with fire But as to that which Doctor Seaman asserts that they are the Ministery of the Nation let us grant it for they are so but we are Ministers of the New Testament yet we say he must prove That the Nation or Nationall Church is Christs Church after Gospel-order 2. That they the Nationall Ministery are the New-Testament Ministery according to Christs order and then 3. That such a Gospel-Ministery must be maintained by Tithes or else his words are but wind and worth nothing but a puffe CHristian Friends this is the substance of what I delivered first by word of mouth which I had a Copy of in writing whence I have taken this and afterward in writing by an Honourable Member of Parliament but that the spirit of Antichrist might appeare for its selfe there was such uncivill talking hissing mocking threatnings railing and crouding me whiles I was speaking to the Committee to interrupt me that the Chair man with many Members were forced to check them and to rise up to chide severall times after we were with drawing by order from the Committee Mr. Jacob exclaimes against me with that I turned back and heard him say I offered many impertinencies and he was glad the Truth had so many weake enemies as I was Let him and all my enemies know that I trust I shall be a very weake enemy to Truth as long as I live I desire to be so and rather to dye then be any enemy at all to Truth but yet tell him That Antichrist against whom I ingaged in this businesse of Tithes which the blood of Martyrs will witnesse with me Fox p. 494. 2. 80. 537. col 2 c. I say tell him that Antichrist shall finde stronger and abler and faithfuller and more undaunted resolute enemies then I am to this trash and trumpery and relick of Antichrist and it is my joy to be one though a weake one that ingages for Christ herein though I was grieved to be alone among so many Adversaries of the Clergy Lawyers and rude Rabble at that time But my answer to Mr. Jacobs affront was this that he spoke like himselfe meaning a Presbyterian and one that would have been Mr. Love's Successor and that as Augustine once said he was content to speake 〈◊〉 Latine so he might but win their Souls to Christ So I said I was wel content to speake foolishly and impertinently so I might but serve my Master Christ therein as I trust I had which since among many others some Parliament-men and honest Ministers too and members of the Army have with thanks told me was well But after he was reproved by the Committee wee with-drew where a huge conflux of rigid Clergy Solicitors and Rabble fell a rayling and assaulting me among whom was Crofton the Preacher of Garlick Hithe threatning and abusing me but I was through mercy rescued by some Friends and Members of the Army and carried away to a Friends house to refresh my spirits which were much spent with their violencies but I did not feele the hurt which I had by their croudings punches and pulling about and getting me as once they had that day under their feet til I cryed out for help c. I felt it not till the next day and then what with inward bruises and outward sorenesse and sicknesse I fell into a fierce Feaver when amongst others Collonel Rathbone came to visite me and told me how the rabble the day before fell upon him also upon the same Account of ingaging against that garbidge of Antichrist and for applauding what I had offered to the Committee they fell upon him and he was stabbed twice once in the fore-head and the other was in his side so that he hardly escaped with his life and as soon as he was dressed by the Chyrurgeons he said he came to give me warning of them they were so incensed against me it would be dangerous to stir abroad for some time seeing my life was threatned By this it appears what a spirit it is pleads for Tithes insomuch as I wonder nothing at all at their lying railing and abusing me about this City and in Martins in the Fields Where the Presbyterian Professors follow their old Trade of venting and inventing to the amazement of honest men whereby they have brought a sufficient reproach upon their Religion before the Lords Commissioners Octob. 12. last when their Sun was in Scorpio which is their best signe for the boldest designe whiles by lying and slandering they wounded the godly non apis sed aculeo Scorpionis being set on by other Presbyterian Prelates so to do And seeing they would insinuate my want of Abilities which I confesse are many yet I would they would get their Guide Mr. Sangar if he can to construe them this peece of Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And tell me then if such Mendaces linguae dolosae variis artibus laedendi non sint instructae and let such Hipocrites in their crafty cruelties to wound the innocent examine Numb 14. 37. Prov. 6. 16 17. Psal. 12. 3. and 63. 11. 1 Tim. 4. 2. and seriously read this Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Gentleman can read it I wish he would preach and practise it then better to the very roots of it and teach his party so too but to passe by them the truth is long ere this I looked for some Libel or other againe as the old Libeller Crofton gave out hee would print me But for all this storme their Tithe must tumble and the standing too of those Nationalists ere long 5 But art thou a Lawyer that art Reader then read thy soule into a repentance and renounce that trade of sin whereby you have stretched out or racked so many Innocents on a be◠of steele I know many of you will be starke blind with pride and passion such as the
I not say Knaves in the world then they are When Diomedes was brought before Alexander for Piracy Says Alexander How now Fellow what a Pirat Ah I says he indeed I am a Pirat for that I robbed a few Fishermen in a Cock-boat but if I had scoured the Seas as thou hast done and spoiled all the World with an Army and a Navy I had been no Pirate but an Emperor by this time So it may be might a poor silly Fellow that was hanged for fourteen pence have told his Judge ah Sir I must be hanged for such a trifle contrary to the Lawes of God Exod. 22. 3 4. 2 Sam. 12. 6 yea and of Nature It is true I am a Theefe and must restore it manifold or else be sold for my Theft But my Lord had I been a Lawyer and robbed thousands of their Estates every terme and spoiled many Gentlemen Yeomen Widows Fatherlesse and almost all England of their Estates then I had been no Theefe but may hap My Lord too by this time But I must tell the Lawyers for their learning however man accounts of them yet God accounts them but Theeves and Robbers Isa. 1. 23. Prov. 22 22. Isa. 10. 2. Job 12. 6. Dan. 11. 13. Ezek 22. 27. and by these and many more Scriptures I am confident many whom they have judged for Theeves or Breakers of the Law shall judge them for the worst of Theeves and Law breakers that are i. e. breakers of the Law of Nature the true Law of Nations and the Laws of God and that some who have been hanged at the day of Judgment shal escape when they shall not for as Alexander had no more right to rob then Diomedes but 't is true he had more power to do mischeife and was not easily brought to account and suffer for it So the Lawyers have no more true Lawes or right to rob the People of this Commonwealth by Cheates Extortions of Fees or the like then those that are hanged at Tyburne have But 't is true they have more power and lesse need to doe mischeife and to make a spoile of other mens Estates and as yet though as sure as God is 〈◊〉 heaven they shal be called to account they cannot be brought to a triall and suffer for it But as to my Warrant I say it is by the same Law that I would hinder a Theefe from stealing or a Servant from purloining of his Masters goods and estate or that I would discover one that hath done so or warn such as are so wronged or like to be so robbed So that the Law of Nature of Nations Civil Lawes Municipial Laws and all doe oblige me against these uncivill unnaturall and unsufferable Lawyers I know some of them of my Kindred and Acquaintance and those of the Great ones too will bee angry at the heart with me for this my faithfulnesse to the Nation But shall I tell them of one honest Lawyer which is rare I le promise you as black Swans we use to say wherefore I must go far enough for him and that is Papinian which would reprove Caracalla to his face though he died for it And would they have me go behind the door why it is not for one Paricide but Homocides Oppressions Thefts blood and the Death and Estates of abundance that I am bound thus to appeare in publick A Heathen could say Let Justice be done though the world perish for it And should I be negligent of my duty or be possessed with a pusillanimous pannick foolish feare of loosing great mens favor worldly means liberty life or the like no I trust in God I shall not and therefore for good to those Lawyers that repent I thus write Amongst the Egyptians if any one man had seen another distressed by Theeves or Robbers and did not according to his power presently assist him all he could at least by discovering the Robbers to the Magistrates he was adjudged worthy to die and had for the first offence or mulct divers blows on his body and was to fast three daies together And to tell the truth above halfe a year agone and some a year I have seen weeping most sadly distressed by these Nationall Robbers so as I was put on by many afflicted yet pious Christians to make discovery of them to the Magistrates in the late Parliament but consulting too much with flesh and blood and knowing how many Lawyers were amongst them I did it not since which I say I have suffered the Mulct for I have been well buffetted since and lashed in my mind and scourged in my spirit for my remisnesse herein and fasted too but now I am almost ready to conclude my self not worthy to live if I should let them alone longer in their daily robberies and not at least write against them to discover them to this Parliament in Authority now over us Whether men would rob by force or by fraud 't is all one for we must resist them or we violate this Law of Nations which hath most strictly obliged us to the preservation and priviledges of the Common-weale So that it is to breake the Law and betray our Country to let them thus alone We find in Pliny lib. 4. and Alexand. ab Alex. lib. 6. c. 4. The Law of Tyrannicides honors the living with rich and memorable recompences and the dead with high and honorable Epitaphs and Statues that have been Defenders of their Countries Liberties and Priviledges from Tyrannicall Oppressors and Intruders as Harmodius and Aristogiton at Athens Brutus and Cassius in Greece Aratus of Sicyone c. and can men meet with more cruell crafty oppressors and intruders as we shall prove them all to be by and by then the Lawyers are Well then I hope hundreds and hundreds will suddenly arise besides my selfe in their capacities and places to defend their Liberties and Priviledges against these Tyrants and Robbers For the Law made against Forsakers and Traytors takes hold with both hands on those who contribute not their best assistance against these wretches Oh! cowardly Souldiers will you counterfeit your selves sick when you should fight or cast off your Armes and run away now O no! rouze up your selves Is there an honest man in England that dare sit still yet under the judgement of these Locusts for shame for shame friends up up petition print and all As in a publick fire every one must work to bring Hooks and Buckets and water and Engins and all we can to quench these consumers hold wait not for a ceremony now as for the Captains of the Watch first to call you or that the Governors of the Nation must appear first to put out this flame No! no but every man must up and about it draw water climb to the top wait not for a word of command but make hast about the businesse for it is good for all that the fire be
those Lawes which have in their bowels freedome and honesty do owe their homage to the peoples choise A people rightly principled as before with Reason and Understanding are the proper originall in that sence that Origo is a re ad rem and rise of rationall Laws which are laid out altogether for the peoples rights and Liberties from hence we have these Observations 1 Obser. Reason and Judgement goes before to create a capacity Freedome and Honesty follows after to execute and fulfill it 2 Obser. Justice and Equity must be in men before they come to be in the Lawes of men 3 Observ. The rationall honest people in generall are the true originall or rise of those Laws which they are Governed by 4 Obser. The genuine intent of Lawes in their originall is to curbe and keep in principally the Princes not the People the rich not the poor Oppressors and Tyrants not others of the people To bridle Great ones who are most lawlesse and to keep Governours within their due Precincts of just and righteous Government 5. Obser. True Laws as they arise from their originall are not to burthen but to ease to grieve but to relieve to hurt but to helpe to insnare but to take care for peoples Liberties and Freedom 6 Obser. As Laws cannot be made but by the peoples voice so a Judgement cannot be rightly executed but by the peoples concurrence So that Sicut cogens aliquem ad aliquam legem non publicâ authoritate sancitam servandam injust è facit ita quis alium judicans non habens authoritatem vel usurpandâ— sibi judicandi potestatem graviter peccat As to compel one to keep such Laws as are against the Liberties of the People and have not their originall from the people is Tyranny and injustice So to passe Judgement upon any one of the free-born people by an Usurped power and not derived from the people this is no lesse Tyranny and Injustice But all this while I speake of a rightly principled people that are in their capacity Use 1 Where abouts are we then as to the Laws and Lawyers or whence had they their original by what Rules do they proceed And to the originall of the Lawes first we shall find them since the Norman Conquest that the Lawes were a Norman bondage an Iron Yoake and Coller about the necks of the free-borne people to this day For as Fortescue tels us c. 17. Regnum Angliae primo per Britones deinde per Romanos iterumque per Britones deinde per Saxones possessum extunc per Danos iterumque per Saxones sed finâ—liter per Normanos c. This Nation hath been under divers Conquests so that severall alterations have thereby been made of the Laws either in part or in the whole upon every Conquest and if at any time the Conqueror continued any Laws which the people allowed of it was for his own ends to ingratiate himselfe into the people thereby and yet to espouse his own Interest For as one saies ch 2. p. 6. of his Survey of English Laws so some noble and notable Theeves doe as Hinde the Robber return back again some part of the moneys they take from the poor Travellers to be the better thought of and the lesse pursued But this is certain the honest hearted Britains lost their Laws and Lands together though the Saxons and so the Normans after them allowed of some of their Laws after they were Saxonized for their own ends Now the reason of all is that the Conqueror was evermore carryed on by his own will and lust which he looked upon above the peoples Rights and Liberties and meere force being partial would never suffer a Jury of Freedome Thus Will. the Conqueror altered some and quite took away others of the Laws that were in Edward the Confessors time which Laws were so allowed of that Kent and other places would never have yeelded to him but on condition they should keep their own Lawes But notwithstanding his ingagement to them and his oath at his Coronation he takes away those Lawes that were the peoples Priviledges and at his own pleasure makes Lawes destructive to the peoples good and publick weale only to advantage his own Interest and promote Prerogative By him and the Saxons before him our English civill Laws were so barbarously razed up from their foundation principle and original that we were made and have so continued absolute Slaves to Great men and whereas before when the people were the rise of the Laws they were wont to curb and controle the exorbitancies of Great ones and were therefore principally intended but now they are changed and are made principally to enslave and oppresse the poore and commonalty or free-borne English and to make them Vassals and doe homage to great mens humors Thus Great men got a latitude ore the free-born people and could oppresse by law and by the proudest Principles of self-Interest and worldly Greatnesse stand upon the pinnacle of power and tyranny yea on tip-toes to be high enough for men to fall down and worship them in offering sacrifice to their lusts and in doing homage to their huge wils Thus great men were followed as consonants follow Vowels with obsequious flatteries and complacent compliances of the simple fellowes and servile spirits that have lived in the world before us who easily adored these golden Images and gave up their rights as they were the free-born people of England for a free will Oblation O these Prodigall and stupid white-livered people It is pitty they were Englishmen that would give that away for a word or good look from a King Courtier or Conqueror which will cost much time and labour to recover Obsequious and servile spirits are but faint and treacherous Guardians of Englands just Rights and Priviledges Upon this advantage hath great mens Interests gotten in and tip-toed it over the people when the poor silly people durst not but open the door at their knock they could not do lesse then enter in shut us all out for Fools And when once they had got the possession of the Law their first work was to secure themselves and their own Greatnesse by a guard of Laws against the Liberties and Freedom of the people in so much that our Cannon being thus turned upon us they charge us with thunderings threatning of us for Traytors and Rebels by the letter of their Lawes if we but stir a step towards our Freedome so that the Laws are forced to accuse kill and condemn their own Mother and the best Friends they have in the world Thus the Law became any thing or nothing at the commands and courtesie of great men for which I blame not such as were ravished of their Rights against their wils when all their â—ing and crying out for help in corrupt times could not save â—em from being deflowred But it is
the Lawyers stink in our nostrils and bring forth vanities in some but righteousnesse and peace and joy in the Holy Ghost to his Saints and deliverance and sweet freedome and blessings to the Common-wealth In the meane time it is a shame that Ministers of Christ can see them live so in sinne and say nothing seeing those Agags that the indulgent eye of Sauls have spared and favoured must be met with by the two-edged Swords of the Samuels of God â— but so much to our Authority in the Legislative power for the advancing the Law of God as the only fundamentall Law of this Nation Secondly My word to the People is as a Remembrancer for when Cyrus King of Persia proclaimed liberty to the Jewes only those went out of captivity whose spirits God stirred up in Ezra 1. 5. This is the case we are freed from our Norman Captivity Now you whose spirits God hath stirred up why appeare for your Liberties and Rights returne home unto your owne it is high time be not longer Slaves to Norman Lawes or Lawyers This your liberty is Naturall and connaturall as Paul said Acts 22. 20. I am a free-borne Roman which was his Plea and unsuited his Adversaries and made them afraid which surely had never been had not this boâ—est man made use of his right and liberty and let his Judges and Governours know it Surely this liberty is more worth then all the Lands in the Nation to us and if we know it wee should not slight it so as we doe therefore honoured Ames cas l. 5. c. 22. tells us that this Libertas proxime accedit 〈◊〉 vitam ipsam Liberty a man counts next his life and will not loose it if it be possible but wil loose his estate yeaâ— the â—loâ—theâ— off his back first yea further for the Publick Liberty and common safety a faithfull man wil loose his very life and prizes it abundantly above his life as some honest hearts have done in England in most ages And if any wonder that I will â—rive thus against the streame seeing I cannot turne it I must tâ—ll them That the Fish which alwayes goes downe the streame we suspect for dead whilst the living Fish makes against the streame but the truth is as when Tides turne there is first a secret motion and turning at the bottome before it comes at top and so there is in the bottome of our hearts which wil ere long be more openly to all eyes in the meane time we must minde the People of the time of dâ—y and tell them what the Clock strikes for their liberty and deliverance is hard by And beleeve it Brethren the flaming Sword is in our sight turning hither and thither every way to drive out these Wretches that have lived so long upon forbidden fruits and although the bowles of Authority seemes to many to run Byass to a bad I was ready to say Mad Mistresse this wil be mended ere long when the Mistresse is removed but we must ballast our Ship before we put to saile therefore consider Country-men First of all No Governours are above the Peoples Lawes and Liberties hence it was that Kings could not De jure conclude or determine businesses according to their owne wills and Aristotle Alexanders Tutor tels us That absolute power in Governours is the next degree to plaine Tyranny yea had it not been for feare of offending Alexander I thinke he had called it absolute Tyranny and said true too Therefore are Kings and Magistrates the Organs or Instruments of executing the Peoples Lawes and must receive their Lawes from the People Hence it is that the Emperor King of France Kings of Spaine England Poland Hungarie or Princes of the house of Austria Dukes of Brabant Earles of Flanders or Holland before their Coronation or Creation to the Governments do ingage to keep the Laws of their Country and their breach of the Laws is or ought to be as punishable upon them as any others And to shew how the Laws and Liberties of People are above their Governors God alwaies gave Laws to such as should govern the people for the peoples good Deut. 17. which their Rulers ought not to alter vid. Brains New Earth Secondly All Rulers and Governors are bound to execute their Offices and Authorities for the peoples benefit and publick good and the greatest Treason is against the peoples Laws and Liberties And Caesar himselfe in his Commentaries tels us that Amblorix King of the Eburons confessed that such were the conditions of the Gaulish Empire that the people lawfully assembled had no lesse power over the King then the King had over the People but rather more So we find there how Vercingentorix gave an account of his actions before the people how they were for their good and freedom Thus in England Ireland and Scotland the Representative of the People have the greatest authority i. e. as from the People the like in Spaine especially in Aragon Valentia and Catalonia cum aliis c. There is a Justitia Major who stands for the Peoples Rights and Liberties hath more power then the King or his Councel and therefore at his Coronation the Lords of the Kingdome use these words in their own Language to the King p. 60. Nos qui valemos tanto como vos y pâ—demos mas que vos vos elegimos Rei con estas è y estas conditiones entra vos y nos un que mandamus que vos We who are in as much value as you and have more power then you yet have chosen you King upon conditions c. and there is between you and us one that commands both you and us i. e. the Justitia Major who is altogether for the peoples Laws Right and Liberties and to see that for this end the Kings and Princes govern But in case Governors doe not rule for the publick good then Thirdly The People may orderly declare against the dangerous Practises of their Rulers and make an orderly resistance for their owne Rights and Liberties Now let me not be mistaken for I fear this Doctrine will not please some selfish Rulers but this I say whilst I call upon the people to appear for their own freedome and rights I mean not by armes to fight or wage war against their Governors in a rash disorderly way O no! not for a world that we should bee guilty of so ungodly a Rebellion for really I would bee one that would spend my blood against them that so doe but this I say let them mildly declare against the mis-governments of such men as seek their owne private more then the publick good and let them use means to correct that mis-government to admonish the offenders to petition to the Parliament or to our Conqueror the Lord Generall with the same importunities the poor Widow used to the unjust Judge till she was answered and so continue untill the
terrifie the wicked Grandees indeed and no bribes would then doe them good or hide them in their iniquity under golden coverings from the keen and quicke eye of Justice 11. Another Principle of Policy I perceive much amongst them is to show friendship to their enemies and courtesie to Malignants thereby to oblige them and make them their owne whiles others it may be more honest and heartily their true friends find not such fair and affable respect from them because they are sure of them they think already as such whose Principles and Consciences make them friends this was Caesars policy too but this is but policy 11. Principle of Piety is to make such a difference betwixt friends and foes Honest men and Cavaleirs that the faithful may be incouraged and countenanced and the enemies disabled and broken It is ever deemed most sordid horrid ingratitude to gratifie foes with friends rights and what do they lesse that give their enemies good looks and their friends frowns this may up to prove miserable policy Ingrata Patria ne ossa quiâ—â—m said Scipio Africanns O my Countrymen have I gotten many Victories and Triumphs for you and must not my bones 〈…〉 much as lye among 〈…〉 ou but must I be banished and your 〈…〉 bosomed O ingrata Patria 12. Principle of Policy is to put others upon the hazard and Forelorne-Hope to fetch out their designe especially if it be dangerous and hot work to have it and never to give it over once begun till it be attained though they passe through the red Sea of blood to it Like the Ape that sees a Châ—sâ—ut in the fire and not knowing how to get it out snatches up the Sâ—aâ—niâ—ls foot that lies by to fetch it out of the fire and then he falls to it and caâ—es not how the Dogs foot is scorched for it So the thing be had some care not how men lye wounded and their Wives be widowed to fetch it for them 12. Principle of Piety is to put none upon a design that is too bad for our own bodyes or estates to engage in and to take heed of eating and drinking the blood of our Brethren I mean by ingaging their Lives Limbs and Liberties for our Interests or self-ends See why David would not drink of the water of the Well of Bethlehem which he had so longed for in 1 Chron 11. 19. saying My God forbid it me shall I drinke the blood of these men that have put their lives in jeopardy for with the jeopardy of their lives have they brought it me no! but in ver 18. he poured it out to the Lord So the price of blood is not for us nor poured out to pitch us in Estates or Mannors but must be given to God Woe be to us if our money means mansions or the like be the price of blood God forbid but let that designe be all Gods for which blood hath been so abundantly shed And some blessed be God in Parliament and Army are actuated by this Principle of Piety into such a solemn profession for Christ that they say as Mephibosheth said 2 Sam. 19. 30. when the King said thou and Ziba goe divide the Lands amongst you Nay saies he let him take all and he will for as much as my Lord the King is come home again in peace So let who will take and divide the Lands whiles the Lord Jesus Christ is coming to reign for God forbid but this blood should be poured out to him In these and many other Principles of Policy which I might easily mention were our former Governing men most unchristianly conversant to the contradiction of the honest and true Principles oâ— Piety which I beseech the Lord our Jehovah that this Parliâ—ment may more abundantly professe and decline those 〈…〉 villian and Jesuitick tricks and arts which will deceiâ—e the 〈…〉 of them to the purpose at last We hear of many Jesuites sent abroad to drive on designs and doubtlesse they will be tampering with Churches and States as much as may be and poore England I fear hath been palpably cheated with them under the guise of Politicians for as Rhetoricke is like the hand open and Logick like the hand shut so is the Jesuite an open Politician and the Machivillian Politician a close Jesuite One machi-villanously principled is subtle and politick in his Divinity and Religion and one Jesuitickly principled is divine and religious in his Subtleties and Policies so that as we say of Simnels it is but bread upon bread Such Politicians and Statists are but Jesuites on Jesuites But thus far for a Word and Warning to them which now sit at Stern to steere aright for Christ and the Commonwealth and to doe much in a little time least they loose their opportunity and honor together for ever after and be rejected like Saul for doing the Lords worke negligently and but by halves 1 Sam. 15. 26 28. and 16. 13 1â— Lastly My 〈…〉 to the People is this First to be wise in Gods wayes and in 〈…〉 of this Generation this the people practised in primitivâ— times and Issachar is much commended for understanding the times whereby he knew what Israel had to doe says the Tâ—â—t 1 Chron. 12. 32. There be none that now know what England hath to do but such as understand the times we live in how near to Christs comming the fifth Monarchy What left the poor people in blindnesse and gave them up to destruction or drowning in Noahs dayes but want of understanding of the times And so will be the coming of the Son of Man Matth. 24. 37. What left the Pharisees and Jews in blindnesse as to Christ and gave them up to hardnesse of heart and the curse but their ignorance in all ages ignorance of the times and seasons hath been fatall to the Inhabitants Obj. But in Deut. 14. 10. 18. God prohibits such a practise of observing times and makes it a curse c. Answ. True it is a very great curse and contrary to the command of God to observe the times in that sence i. e. by Planets and Stars as Astrologers and Southsayers and such kind of Diâ—iners for so Mecash-sheph signifies and so Menachesh and Kosem this is positively forbidden Levit. 19. 26. Exod. 22. 18. and God will not have it in Israel among his People 2 Chron. 33. 6. Jer. 27. 9. Mal. 3. 5. but threatens judgements upon it and upon the Nation where it is professed Wherefore let Lilly and such unwholesome and ominous fellows look to it For this divination a Divis takes men off of God and his Word and leads them by an imperfect and lurking light into dangers and depths of misery This makes that eminent Astrologo-mastix I meane Mirandula with indignation to conclude that this blazing and gazing Art of theirs is but vanity of vanities and vexation of the spirits Therefore how often doth God
gird and upbraid the Heathens and their Idols with their ignorance of the times and seasons i. e. as to Christ c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 41. 23. But to this discovery which we speake the Candle of Reason or meer naturall light shines too darkly and disenergetically Yet the soule is said to partake of three times Viz. 1. Tempus praeteritum memoriâ 2. Praesens intellectu 3. Futurum voluntate c. of times past in the Memory of times present in the Understanding and of times to come in the Will Now as to the present times a cleare understanding is incumbent I mean an understanding shining with the light of Gods Word which is not only cognoscere res but ordinem modum rerum whereby we shall obviously understand those causae intermediae which the Schoolmen say are impedibiles defectibiles which are contingents and would interrupt that high and mighty work for Christ and his Kingdom which is going on in these daies Such an understanding inlightned by Gods Word of Truth we must have as Daniel had For first Daniel knew the days and age he lived in ch 9. 2. So must we Secondly Daniel learned it by Books cha 9. 2. of the Prophets and the Word of God relating to those times So must we And then thirdly He saw and observed the deliverance fore-told to be â—igh the time of travell and ready to bee revealed And so must we And then he fell to his work of praying and beleeving and expecting and so shal we and not till then that we shall know what to doe as 1 Chron. 12. 32. or be obedient to Gods will accordiâ—â— to his work which we must do in these daies Wherefore 1. Observe all the signs of the Son of Mans coming and all the appearances of the Fifth Monarchy now in sight And 2. Hear the voice that bids come up hither i. e. out of Babylon and make hast for Judgement is falling upon Babylon 3. Waite with confidence for the next notorious change in England And then lift up your Heads for your Redemption draweth nigh i. e. both in a spirituall and civill reference The Times will light terribly upon Priests and Lawyers on Tithes and Termes ere long for all they find so many Advocates now I had intended to have added much for direction and counsell to my Country-men but I am prevented by a proud Alarm given by some bold as blind Bayard of the fiery Clergy who make a mighty noise in the eares of many of answering my Book of Church Discipline called A Tabernacle for the Sun so that I will conclude this the more imperfectly that I may stop their Career upon their first comming forth and if they make haste I will waite for them as one ready to receive their most resolute Summons or Sallies being assured of my Armor and Shield of Truth in my Lord Jesus Least of all doe I value that very man of words the Libeller of Garlick-Hith who hath sent to Renbury to some of his own feather and spirit for a Certificate of his good behavior as appears in the Epistle to the Reader but his Rehoboham-like brazen shield shall never defend him or dignifie him in the hearts of honest godly men whom he cals Devils and damned Independants But empty vessells make the greatest noise if he be so tedious in his answer as it seems he is it is likely I shall be so publickly and at such a distance imployed in my Lord and Master Christs work ere long that I shall want idle time to solace my spirits in reading his Answer or returning mine if it be worth it and relish of the Spirit of Christ which I have hardly faith enough to beleeve But to conclude The Day of our Deliverance is dawned Let the Priests and Lawyers Antichrists Church and State Servants and Solicitors sit and howle and as many as trade with Babylon and gain thereby let them look and lament by fifty five next and cast dust on their heads Rev. 18. 19. for the houre of their torment makes hast wherefore woe woe woe to them that hear the voice which now them and yet will not beware and come out Infelix cujus â—â—lli sapientia prodest Infelix quirecta docet cum vivat inique Infelix qui pauca sapit sperâ—â—tque doceri Let us not mind then so much as we do to purchase 〈…〉 and Estates seeing the Fifth Monarchy will make such mad worke in the world therefore as Jer. 45. 4 5. Behold that which I have built in the fourth Monarchy I will pull down in the Fifth and that which I have planted I will pluck up saith the Lord even this whole Land And seekest thou great things for thy selfe seek them not The poor man will be the happiest man then Haud ullus usquam paupere est beatior Haud namque pejor metuitur ab eo status And let my Country-men that long for the Liberties of the Sons of God exceedingly Rejoyce as Rev. 18. 20. Rejoyce over her for God hath avenged you on her Ver. 6. Reward her even as she hath rewarded you fill her double Then Rustica Gens erit optima flens pessima Gaudens Ungentem pungit pungentem Rusticus ungit FINIS * Pag. 131. There is a Prediction which sayes a C. shal sound within the wals of Rome Mirror of Just. p 230. p. 60. ☞ Robinson oâ— Gen. 49. 1. To Parliament-men Proved â— By the call you have to it 2. The Peoples expectation 3. The worth of the work 4. The necessity of it How the Parliament may be glorious before God and men ☜ Tithes Extra de Appel cap. significasti Fox vol. 3. p. 122. col 2. â—24 ☜ 2. To Armymâ—n 3. To Merchant-men ☜ 4. To Clergy-men 1. Their Ministry Ezek. 3. 14. 1. Your Ordination 2. In your dispensation ☞ ☞ 2. Their maintenance by Tithes The Authore speech at the Committee Sept. 16. The present Ministers no right to Tithes by the Law proved Answ. 1. Because Canon Lawes which give the right are down Sir H. Speiman De non temerandis Eccles. p. 119 Sir Edw. Cooke Lateran councell Concil Cabil Synod Mog Syond Mog ☞ Syn. Aug. Mr. Littleton for p. 1096. c. 2. 1001. 2. 45. Revel 17. 2. Ans. â— Because there the Lawes look on men ordained in another manner Judge Dier ☜ Lambert Rastall Lord cooke Magna Chartaâ— 3. The end of the Law is lost by those Lawes which grant them Tithes 4. The foundation of such are sand and unsound ☞ Synod 5 contr Q. 6 Constantine tooke away Priests Revenues and gave free gifts to Gospel Ministers Theodosius pulled down their places of Worship Ambrose Aug. in Psal. 146. Bohemians Muscovites Wickliffe ☜ To the Parliament Two times to alter Lawes 1. 2. A Gospel-maintenance for Gospel-Ministers God forbid the Parliament should settle Tithes to maintaine a National Ministery and nothing for a New-Testament Ministry