THE VOICE OF THE PEOPLE FOR A KING, showing The only way for the Future Settlement and Peace of England. Humbly Presented to his Excellency the LORD General Monck.  
By ARISE EVANS.  
When there was no King in Israel, every one did what was right in his own eyes,  Judg. 17. 6. 
LONDON, Printed for the Author, 1659.   

TO HIS EXCELLENCY THE LORD GENERAL GEORGE MONCKE.  
MY LORD,  
I shall not wrap myself in a cloud of high Eloquence, or be able to show your merits, I hope you are he that God hath raised, to make England again happy, yea, more happy than ever it was, which now is in a sad condition, under many miseries; her once glorious Church and kingdom, that shined in prosperity in the sight of all the world, trodden under foot, Parliaments-priviledges violated, the people's Liberties detained, their goods being spent through long paying Excise, assessments, and such new devices to pole them, which never was known in England before, trading utterly gone, the one part of the Nation being employed to destroy and eat up the other; and of late no visible Authority; and men kept under and killed for offering to show their aggrievances, and yet no visible hope of redemption, but of that which under God appears in you. Many have promised well, and God gave them golden opportunities to make themselves and the Nation glorious; but their self-ends deceived them, and they fell into contempt, because their minds was not fixed on just things to the glory of God and good of the whole Nation. For the Nation now are not ignorant as they were in the beginning of these times; before they fell like Adam, but having tasted of such a fruit as showed them their nakedness, they are become wise, knowing wherein their happiness lies, and are ready to say with Israel, 1 Sam. 8. 19 notwithstanding all the persuasions of self-interest against it: nay, but there shall be a KING over us; and to speak of Samuel's Case, self-interest is such a thing, that not only Samuel was blinded by it, but the Angels also that fell:▪ for might not Samuel have seen that God promised Abraham that Kings▪ should come out of him, and to Jacob that Kings should come out of him also, Gen. 17. 6. Gen. 35. 11. and that Moses had said, that Israel might have a King, Deuter▪ 17. 14. and how the people did what was right in their own eyes, slighting the law of God because there was no King in Israel to minister Justice, Judg. 17. 6. and that they did then as bad as the Sodamites, Judg. ●9 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27. I say might not Samuel have known these things. I sure; but it made against his interests for he was for a Government by Judges, therein lay his and his son's interest; but Israel will have a King for all Samuel's pleading against it, and the Lord persuades Samuel to barken to the people in it, so that the Lord is also for a King, and a King they have for all that Samuel could do; and they lived more happy under their Kings, and served God more truly than ever they did under their Judges; Saul clothed them in Scarlet, and put Gold upon their apparel; and David did more, but Solomon made silver at plenty as stones; Gideon the best of there judges got gold from them and made an Idol of it; and the people left the Lord and iwent a-whoring after it, Iudg. 8. 27. But King Asa upon the repetition of the judges evil times by Oded the Prophet and his comparing it to the time present, Israel then was fallen from God, I say Asa took courage from Odeds words and put down the Idols; and he gathered Judah and Benjamin, and most of Israel▪ came to him and agreed with King Asa, that whosoever would not seek the Lord and serve him, he should be put to death, 2 Chron. 15. now I say it appeareth by this that Kingship is best for the Nations Souls and Bodies; therefore God and the People will have a King; let Samuel do what he can, he shall not be able to hinder it. Samuel a glorious Prophet saith to the people, that a King was not Good for them, and useth many arguments to persuade them against Kingship; and in the conclusion saith your King will so oppress you, that you shall cry out in that day, because of your King, and the Lord will not bear you in that day; what a strong motive is this from a Prophet, yet the people will say nay, but there shall be a King over us, 1 Sam 8. 18, 19 what is the reason they are so wilful? it is because they knew that Samuel said all this for his own ends▪ that his Children might have the pre-eminence over them, and they knew that his sons were sinful, Judges taking bribes and perverted judgement, 1 Sam. 8. 1. 2, 3. therefore they would not trust them with their warlike affairs for they had smarted of late days in the like case▪ When the wicked Sons of Eli did rule, which lost their own lives, and the Ark of God, and thirty thousand men in the field, 1 Sam. 2. 12, 22. 1 Sam. 5. And now they must go to war, for Nahash King of the Amonites came against them, and would not receive them to be his servants except they would suffer him to thrust out the right eye of every one of them, & lay it for a reproach upon all Israel, 1 Sam▪ 11. 1, 2. and Samuel was old, his Sons were wicked, they must needs have a King to lead them out against this proud Nahash; and you see King Saul under God ordered it so that Nahash lost the day, and Saul was victor, but yet after this Samuel was displeased with the people, and bids them tell him wherein he had wronged them, and tells them a story of the excellency of their former Judges, and that they had highly sinned in asking a King, and threatneth them to the purpose; but for all that they were for kingship, saying to Samuel who is he that saith Saul shall not reign, bring him forth that we may put him to death, 1 Sam. 11▪ 12. 1 Sam. 12. then seeing that Samuel is angry with Saul that be could not please him at all, and whatsoever Saul did he found fault with it; and he laid snares for him about the sacrifice, though indeed it seems Samuel was in the fault, for he came not according to his promise; yet he came as soon as Saul had sacrificed, and then he tells him that he had broke the commandment, and that God would have another to be King, 1 Sam. 13. after that Samuel send Saul against Amalek: and commanded him to do such a thing that Saul could not do, and then he Pronounceth judgement against Saul and came no more at him, 1 Sam. 15. but went and anointed David to be King of Israel, 1 Sam. 16. and after Samuel died, his Ghost rose from the Earth to discourage Saul, by telling him of his death, and of his son's death, 1 Sam. 28. 15, 19 here we see what power self-interest hath ever good men; therefore he that can deny himself is higher than an Angel, for Lucifer fell through Ambition, and that a Witch had power to raise Samuel is a great dishonour to him, & a terror to me; and showeth that self-interest is to be abhorred; Eli was free from it for he submitted to the sentence of God, when it put a period to his time of prosperity, 1 Tam 3. 18.  
And I will now speak touching English men; there is a Book come forth, entitled, The Lord General Fleetwood's Answer to the Humble Representation of Col. Morley, and some other late Officers of the Army: If he wrote it, he is a self-denying man indeed and, showeth in that book the only way for England's happiness: he that observes the series of God's providence, may be assured that this Stump-Parliament which was just seven years under the band of Ironsword and brass-Canon; that is, from April 22. 1652. to April 22▪ 1659. I say, we may be assured that this Parliament will grow to be full, consisting of KING, Lords and Commons, as it was at first; and then more excellent Glory shall be added to it, by their setting up of Christ's Kingdom; For surely the Lord's Decree shall stand, let self-interest-men do what they can, God and the people shall bring it to pass; for Nabuchadnezzar's Vision shall be fulfilled again, Dan. ●. for he was but a type of King Charles; and this Parliament promised him according to Dan. 4. 36. that they should add to his majesty's glory, and so they shall keep their promise and oaths made to him: God will have the first Oath performed, Rev. 2. 4. later oaths for self-interest shall not prevail against it 3 therefore I say to your Lordship and to the Parliament, Remember your Vows to be true to the KING, 1 Esdras 4. 43. Pay your Vows, Ecclesiast. 5. 4. I looked upon your going to Scotland as a mighty providence for the welfare of the Nations; and indeed the fulfilling of what I said should come to pass in that time▪ for God worketh by hid wisdom so that men cannot see it when it is done, no nor for a long time after; but when there eyes are opened by a more shining of the work, then shall they see in what time it was done.  
My Lord, the people came before you, they dare not speak out as yet; they have been so curbed, but you may know their mind by their miseries, I beseech you pity them that their souls may bless you; Else England will be destroyed; for some old prophecies saith, that if England lose its opportunity it shall be invaded with three mighty Armies raised and supplied by all Christendom; one shall appear in the south with the Queen and a great favourite of our Army, another in the North under the King, and Duke of York▪ the third in Ireland under Henry Duke of Gloucester; and before these three Armies meet, English men will be so few, that the Daughter shall say to the Mother, O Mother! I have seen a man to day; and London with all the Towns in England will be destroyed, therefore I say again, pity poor England, & that God may bless you the more; Oh pity poor decayed men that are daily cast into prisons for debs, by their cruel Creditors, where they are speyled, being unable to pay, or live there, the Parliament were about to take some course to help them before now; Oh move them to do it speedily; you will have the prayers of many poor distressed souls, which in the day of battle will be a greater defence for you then your Army; (David, Psal. 41. 1. 2.) So wishing your excellency all happiness, I hoping to be in your lordship's Judgement a faithful Servant to the public.  
And your lordship's servant in particular, ARISE EVANS. From the King's playhouse in Blackfriars, London, Jan 30. 1659.   

Gentlemen,  
MY last Book printed May 1659. showeth you the Kingdom of Christ in part; but now through Christ's assistance, I shall show you further; and to give you a hint of what is contained in the said book, called A Rule from Heaven.  
First, Ye have page 1. to pag. 26. the Introduction, wherein is showed the Descent of our Nation; the noble Actions of our Predecessors, with their Sufferings at several times for their sin; and a view of our ancient prophecies that foretells the trouble and sufferings of our KING, Nobles, and Royal party, with a promise of great Glory to them at last, and an Assurance of peace for Ever.  
Secondly, From page 26. to pag. 45. ye have the Kingdom of Christ showed; though indeed not so fully and so clear as I had done, if time had permitted: for when the combustion was among us, by the Armies throwing down one Government to set up another, it was in my mind suddenly afore they run into error, and to prevent it, to show them a better Government than they knew before, even a Government of Christ's own Institution; and therefore I hastened and was brief, having not time enough to clear the matter.  
Thirdly, Page 45. Ye have a threatening of our Army, if that they would not suddenly stand up for this Good Old Cause (namely the Kingdom of Christ) and set it up; else as stout as they were, they should fall and come to nothing; and their Parliament you know, sought divers ways their ruin since that time; and they have been divided; so that now they had need look upon my words, lest they repent too late, as their Parliament did once, yea twice now, and knew not how to help it.  
Fourthly, (page 46. and page 47.) Ye have a speech to the Long Parliament, to tell them that notwithstanding their endeavour to set up themselves, their General should dissolve them; and I bade them beware of Jehu; (for so I called him:) and though they used all their craft against him; yet I said he should prevail: and I told them that the Army had a Design they knew not of; and showed them that they had no way to make themselves happy, but speedily while they had time, to make their peace with Charles STUART; and I gave them a Vision I had 1634. to assure them, if they sought it, they might have had peace; as you see all along, if you read to the end of the said book; I say you may discern (if you read from page 46. to page 60. of that book) how far those words of my penning have been fulfilled upon the Army and Parliament. Thus ye have the Contents of the said book.  
Now it is true, that it displeaseth some of the King's party: the reason is, because they did not fully understand it; and it is left dark in some points, because I had not time to open it. 〈◊〉 cannot abide to hear of any to be in power above 〈◊〉 KING. It is true, there is none above the KIN● namely Charles the First. We read that Israel had two Kings at one time, and the weaker was above the stronger; so that the stronger obeyed the weaker: which thing was a type of Christ's kingdom; for King David being old and weak, caused Solomon to be made King long before he died: and King Solomon sat on the Throne, but he obeyed King David all the time: (and is it not so with the Pope and the Emperor?) Here was two Kings at one time, the Father and the Son; yet no striving as you see 1 Chro. 28. & 1 Chron. 29.  
But Christ's intention is that King Charles which suffered shall not only Reign in his seed according as our former Kings did, but shall also Reign above his Seed, he being raised in Name, Spirit, and Power to Reign as chief, having a perfect body prepared and chosen of God for him: that personally from time to time hereafter he might be above our Kings to control them (instead of a high Constable of England) and to be a King of Kings for ever to keep the peace between the King and people.  
The Gods of the Gentiles to gratify their worshippers would fain have done such a thing; that is, to immortalize them and make them to have a name and power on Earth for ever; so that from Julius Cesar all the Emperors were called Caesar's for a long time; and so the Pharao's and others had such promise of their Gods▪ but alas, none of their Gods were able to do it; their Gods knew such a thing was to 〈◊〉 but they knew not the way to do it, it is the 〈◊〉 of Heaven, Earth, and Sea, even Jesus Christ 〈◊〉 do it, and none else.  
Again the Royal party cannot abide to hear of a poor almsman to be King, and that he should have but two hundred a year, they thinking I would have young King Charles Stuart to have no more, and therein is their great mistake, for I would have young Charles and his Seed after him to have all that belongs to the Crown; and that he which personates old King Charles should have but two hundred a year; the reasons why he should be first a poor man, and after his instalment should have no more means, is because old King Charles was made poor in this world before he suffered, and most rich in Faith; having no Money save a bare allowance to subsist, though he was the supreme Lord.  
Therefore he that personates him (in whom he is to live again) must be like unto him in Graces and outward state, having but small allowance yet enough to live: for I believe old King Charles was never better satisfied in this World, than he was when God took from him his temporal Pomp and Glory, and gave him a view by Contemplation of his immortal Glory in the World to come, so that I say, such a body fitted and chosen of God, and made so as he himself was made at last, is most meet for him, and is most profitable for the King his Son and for the Nation, to stand in the gap and stop the bloody Issue, a disease that England is too much subject too.  
The want of this Government of Christ (for so I call it in my book) brought this kingdom many times into desolation, for when the Court grew corrupt yet so insolent and prove that it thought none could or durst control it; then starts up one great popular Earl or other that watcheth for an opportunity and under the notion of a high Constable of England he heads the people, and Wars against the Court, so that the cure proved always worse than the disease, because it was done by the Sword: and as Christ saith, Matth. 26. 52. They that take the Sword shall perish with the Sword; therefore in Christ's kingdom every one must observe his rule: there must be a law for the Kings to walk by, as well as for the people; and they that are weakest, lowest, and least in the world's account (Luke 16. 15. James 2. 5▪ 1 Cor. 6. 4.) hath Christ chosen to be the supreme Judges thereof, yea to personate old KING Charles and to be over the Kings of the world as ye have it more at large set out in the abovesaid book called a rule from Heaven.  
And there must be in Christ's kingdom a perfect Law made for all occasion, and according to the Gospel, a Law that needeth not to be altered every foot, but it must be such a Law as nothing shall be added to it, or taken from it; that every one may know his rule and the punishment of his error, and the said Law must be truly and speedily executed upon the offenders, else it profiteth nothing, for so long as our Law is imperfect, and that our Parliaments are always making and nulling Laws, we shall never be quiet or come to rest according to God's promise which saith, Heb. 4. 9 there is a rest for the people of God, and the Lord is well pleased for his righteousness Lands and states in rich men's hands, and they could not deny it? but told them in a bravado they would spend in law thousands before they should get it: and the poor knowing aforehand the course of the law was content to lose their Right, and it was wisdom in them so to do; seeing their going to law will not relieve them, being sure it will make their condition worse; what a sad thing is it for men to live under such a law, let all good just reasonable men judge, such doings are not to be in Christ's kingdom.  
Again a man steals a Horse, and by the laws of England he must die for it; what reason is for that? is a man's life for whom Christ died of less value with you, than a Horse or some worldly Lomber which perisheth with the using; and weighs such as set their hearts upon them down to hell; I must tell you and that from the word of God, that all the thieves that have been put to death for only thieving (except they were men stealers) have been murdered, and that their Blood lieth heavily upon this Nation; and specially upon the Royal Family as one of the greatest cause of God's wrath against them; I remember that one told me five and twenty years ago, that a thief being to be executed, desired before his death to have Psalm. 43. Sung, which begun thus, Judge and revenge my cause O Lord; but the Minister no doubt knowing that by God's law, Exo. 22. 1, 2, 3, 4, that he ought not to have died for his theft, would not suffer him to sing that Psalm; yet alas, how sore hath God Judged the thieves Cause upon this Nation, and specially the King and Nobles, it is too evidently written in▪ Characters of Blood; and verily it is right that God should do it, for it is a great contempt against God and his law, for men to attempt and to leave God's law, and to make a bloody law for thieves, contrary to God's law; seeing they have the law of God extant to judge thieves, what is it? but that men would have themselves seen to be wiser than God.  
The law of God (Exod. 22. 1, 2, 3, 4.) in the case of theft, proves that the looser, shall be no looser by by a thief, but that in case he find him with the goods in his hands; the thief must restore it at least double, and if he hath not to pay, he is presently to be sold for his theft.  
But by the laws of England, a man may put a poor man into prison upon suspicion, and keep him in to his undoing a quarter of a year for nothing, and the poor man can have no relief by law, for the wrong done to him in such a case; again, if a man take a great thief that stole much from him and put him in prison, he shall get nothing at last but his life, a sad recompense to become a Murderer, to lose his soul after his goods; and though the true man and thief this suffer, the receivers, thieve-takers, jailers, and the Whore-houses get by it, and the Prisons; and Whore-houses the Nurseries of thieves, to increase and multiply them exceedingly; now if the law of God were put in execution there would not be so many thieves.  
Eor God saith Fxod: 21. 15, 16, 17: He that smiteth his Father or his Mother shall be surely put to death, and he that stealeth a man and selleth him, or if he be found in his hand he shall surely be put to death, & he that curseth or revileth his father or mother shall surely be put to death; for all wickedness floweth from disobedience to parents; and a wicked father commonly gives good council to his son, and will rejoice to see him do well: it is naturally so with all men, good or bad; but in London and other great Towns, the most part of children are very rebellious, especially poor men's children are disobedient, running away from their parents, because they see nothing but hunger at home, and that charity is cold: then the Thieves takes them up, and feeds them with good Victuals, telling them, that if they will forsake their parents and follow them, they will teach them a trade to get good cheer; and they will make them swear, that they will forsake their parents, and not work but steal for their living, and not confess it: and when they have tried them a while, if they find that a child hath any principle of grace remaining, so that they dare not trust him, then will they make use of him and force him upon some great design, and after sell him away to Sea, lest being taken, he should confess all: In these Cases, thieves are men-stealers, and by the law of God they ought to die for it; and the children also that abuse their parents by smiting and reviling them, aught to die for it.  
Therefore if you would have the wicked rooted out of the Land, you must destroy the foresaid menstealing-thieves, and be charitable to the poor, by helping them to bring up their children in the fear of God; and those that continue stubborn, rebelling and abusing their parents, must be made examples, that the rest may fear: and for the rest of the thieves make them to restore, according to Exod. 22. 1, 2, 3, 4. and if they have not to satisfy the owners, let them be sold away to the Merchants for their theft, and shipped suddenly whether they will or no; for a thief hath lost his liberty to choose, and by the law of God ought to be sold away for a slave: and if they were so punished, it would terrify and restrain them more than hanging; for a thief will rather choose to die, then be so bound to work; it's their nature to be so minded always.  
All the Thieves may be divided into three Sorts: First, the covetous thief, that hath enough, yet will steal to increase his riches; he is worthy to make a fivefold restitution. 2ly, there is a thief that will not work, but makes a trade of stealing, yet lays up little or nothing; make him restore double: or in case he hath not to do it, he must be sold. Thirdly, there is a thief that is not able to work, or that would work and can get none, nor any relief, is forced to steal or starve; I know no reason why he should suffer, but that ye should say to him, as Juda said to Tamar, Gen. 38. 26. thou hast been more righteous than we, because thou wast not relieved thou didst steal; and you ought to make restitution for him, and put him in a way to live that his soul may bless you.  
And put no thieves in Prison, but as soon as they are taken, judge them; and so clear the innocent, and make the guilty to restore, or sell him away to Sea speedily: and this every Justice of the Peace may do immediately; for the Lord saith, Isa. 42. 22. That the people are spoiled in prison-houses; there they learn all villainy, and are made ten times worse than they were when they came in; for judgement must be speedily executed because delays encourageth men to do evil, Eccles. 8. 11. And you see (Lev. 24. 11, 12, 13, 14. 15, 16. Num. 15. 32, 33, 34, 35, 36.) Israel at first put none in prison, but those offenders they had not a Law in readiness; e to judge them; and as soon as God by Moses gave them a precept for it, it was immediately executed.  
Now to conclude; If you severely (according to God's law, Exod. 21. 15, 16, 17.) punish disobedient children and men-stealers, it will produce these three Effects following.  
First, It will make parents careful and diligent to save their children by bringing them up always in fear, and not cocker them up in wantonness, and suffer them to be bold and impudent with them; but to fear and reverence them, lest they should come to suffer for it.  
Secondly, It would make children tremble and give respect to their parents, when they see the law thus executed upon disobedient children.  
Thirdly, It will make such as draw Children away from their obedience to their Parents, to tremble (lest they should come under the Verge of men-stealers) when they see how seveerly men-stealers are punished with death.  
Another great defect in the English law, is this, a man commits an offen, and not only he, but also his innocent Children must suffer for it; when as God to the Contrary, (saith Ezek. 18. 20.) That the s shall not bear the iniquity of his Father; for example, Sir George Booth and the Cheshire Gentry is supposed to have committed Treason, but to be sure if their Statebe sequestered (as many was upon the like score) their innocent Families are robbed, for is it not sufficient, that if they have committed a crime that they only in their own person suffer for it, and not to have their innocent Families Ruinated also by it.  
In King James his time, when I was a Boy, a neighbour of ours being then the Constable, made bold to steal some sheep▪ and kill them to spare his own, yet though he was Constable who thought by virtue of his Office to carry it out unquestionable, he was brought in for a thief, all his goods taken for the King; his innocent Children turned out to beg their bread, and the owners of the sheep, had nothing except a share of the Curse from the poor Children.  
But see how God since by way of retaliation met with King James and his seed for such things, they also were turned out of all to seek their Bread▪ If King James had maintained the law of God, the thief might have made Restitution to the owner of the sheep, and left him enough for his Children; and the King's seed been blessed, and not come to such dishonour and want as they did since that time; though men regard not God nor his law, yet they may behold his works here, and be sure of his truth, that saith vengeance is mine I will repay, Rom. 1●. 19  
And now to speak something in the matter of tithes, which many are offended at, and willingly would pay none. First I need not prove it lawful to take tithe, for we see it was paid before the law, Gen. 14. 20. and all along under the law, none can deny it; and after the law our Saviour Christ, Mat. 23. 23. Luk. 11. 42. presseth the payment of tithe as a duty that ought to be done. Therefore since the Church of Christ came to any Maturity and power to command tithes hath been paid all along to this our time.  
But now in my judgement tithing is not rightly done; for in the beginning Abraham had got a good booty, Gen. 14. 20. And he paid tithes of it once and no more, Heb. 7. 4. Jacob also having than nothing but his staff, Gen. 32. 10. Voweth to God, saying, of all that thou givest me, I will surely give the Tenth unto thee▪ it is not meant to tithe all he hath every year, but to tithe all his stock once, and then to tithe all the increase of his stock yearly; but if his stock do not increase but decrease, or is at a stand, between both, there is no more tithes to be required of such an one; for saith he, of all that thou givest me, I will surely give the tenth unto thee. And therefore Moses saith, Deut. 14. 22. Thou shalt truly tithe all the increase of thy Seed; and St. Paul saith, 1 Cor: 16. 2. Let every one of you lay by him in store, as God hath prospered him; that is, every one of the Church of Corinth, truly must lay in store, (against St. Paul came) the tenth of his increase, and no more; for he that groweth poor aught to have a share of the tithe, rather than pay it as you see, Deut. 14. 28, 29.  
But our Teachers will have the tenth from a man, whether he prospereth or not prospereth, whether he increase or decrease so long as he hath any thing, they will have the tenth until at last drawing him dry year by year; they take all from him under the notion of tithes and send him a begging  
And to state the Case aright; suppose I were now a rich man entering into my affairs in the world, and being worth a thousand pound, I give a hundred of it to the Minister for his tithe; and I take a Farm of a hundred pound a year, and I lay out all the rest of my money to stock that land, I keeping a great family and paying my rent can hardly keep my stock whole, till the years end; what reason hath any Minister to come to me any more for tithes? I paid once and my State is not increased; why should I give the tenth of my Corn or of my Sheep to him, since I do not increase; because the Land is not mine? aught he not rather and more equal get the tenth part of the Rent from the Landlord? for if he forceth tithe from me year by year, I not thriving, he will in time get all my stock; and how is that just in the Minister, who should teach men to be just in their dealing one towards another?  
Again', There is a Tradesman that takes a great House, and lives at a high rate, only upon his credit, and at the years end making his account, is more in debt than he is worth by half; yet this man goes on in his way, and must pay the Minister more than his neighbour that is in a thriving way and worth thousands: yea, there are some that lodgeth in such poor men's houses that are worth thousands a year in lands▪ who besides in the way of Merchandise get sometime a thousand a year clear gain; and why do not the Ministers get tithe of such men?  
Therefore I say the true way of tithing is this; for every young man to observe, when he beginneth to be for himself, he that hath a portion to begin the world, let him give the tenth part thereof to God, that is for the Minister and the poor; and if it please God to bless him and he increase in wealth, let him make his account once a year, & as God is pleased to add to his stock (whether by wares or merchandise, or cattle, or by the death of friends, or any way else whatsoever,) let him tithe the addition or increase of his stock year by year so long as he liveth upon earth: and he that hath nothing at first, if God send him an estate, let him do the like; and that is his way to get more of God.  
As for Example, a man at the beginning is worth a hundred pound, he pays ten pound tithe; next year he is worth two hundred pound, he pays eleven pound tithe; the third year, he is worth four hundred pound, he pays twenty one pound two shillings tithe; the fourth year his stock doth not increase a penny, than he pays no tithe; for why? he gave the tenth of all he had already: but the fifth year his stock increaseth two hundred pounds, than he payeth twenty pound tithe; and so forward pays the tenth of his increase yearly, according as he truly valueth his estate; for he must do it between God and himself; and this men should do, not by constraint, but voluntary in obedience to God that requireth it; and in hope that he will not only pour riches upon them, but will also rebuke the Devourer, who is ready (if God permit him) to take all creature comforts from them, as once he did from Job, Malac. 3. 7, 8, 9, 10, 11, 12, Job 1. from verse the 6. to the end; so much of tithes.  
Touching the Ministers of our time, the Prophet Isaiah hits them home, for their greediness after their tithe, and their ignorance in tithing, as also in other things belonging to these times; and therefore he sets up a ministry of Eunuchs, Isa. 56. 4, 5. in the House of the Lord; because saith he, all these Ministers devour: and lest they should lose their tithe, they will wink at all faults, and consent to any sin in governors, & that makes the holy Prophet to brand them saying, Isa. ●6. 9 10, 11. All ye beasts of the field come to devour ye all the beasts in the forest: his watchmen are blind, they are all ignorant; they are all dumb dogs, they cannot bark: Sleeping, lying down, loving to slumber; yea, they are greedy dogs which can never have enough; and they are shepherds that cannot understand: they all look to their own way, every one for his gain (or tithes) from his quarter.  
Origen one of the most famous ancient Fathers of the Church, for this cause would have none to be Ministers but eunuchs, and he himself would, and had his privy Members taken from him upon that account; yet the Church then did not approve of his judgement in that point; what arguments or reasons he used for it at that time, I know not; I am sure there is, much more might now be spoken in it: for beside Scripture & Reason, time and woeful experience doth evince it; so that we may confess it to be an impregnable truth.  
For Scripture you see our Saviour Christ in his time would have eunuchs to be his Ministers, if men could receive it upon that account, Mat. 19 13. For if none were admitted or esteemed to be a Minister of the Word and Sacrament, but such as enter in at such strait gate, Luk. 13. 24. I believe we should not have had such Heaps or Swarms of Teachers, or Preachers as we had of late, 2 Tim. 4. 3. but should have had a pure sort of Preacher, that had rather die then turn; as Ministers have done in these times; for we believe in reason, that he which hath laid away his privy Members from him for the truth sake, is most likest if need require to lay down his life, for the truth sake; for that qualification worketh a glorious change in nature, so that I may say, if it were possible to Gold Lucifer the grand devil, it would bring to the true obedience of God, to have a saving faith and to become a holy Angel again.  
As for Example, Behold the difference between the Ox and the Bull, the Ox is meek, gentle, and quiet, the Bull hot, furious, and quarrelsome, sometime for no cause but his humour, he roareth and teareth the ground with his feet and horns, and if there be stacks of Wheat, or Cocks of Hay or any such thing nigh him, he will spend his fury in scattering them about; and think it is his glory that nothing can stand before him, & so is the stone Horse, Bore, Ram, Cock, or any stoned creature, proud, furious, and of a quarrelsome nature, but being Gelded they become of a clean contrary nature, so that I say as I said before, Gelding is so virtual, that it would change the Devil in nature; and make him a holy Angel▪ as good as he was when he was created▪  
Here you see a man may argue much for eunuch's Ministers▪ from the different nature of beasts, and bring many reasons bac'kt with Scripture to maintain it▪ for David in the person of Christ saith, Psal. 22. Many Bulls have compassed me, he doth not term them (Priests, Mat. 27. 1, 2. Oxen For the Ox knoweth his owner, Esa. 1. 3. And those Priests had they been eunuchs should have known Christ; therefore their stony proud hearts was their ruin and destruction; and now I will show you what time hath manifested in this point.  
First it is clear that the Apostles in their time allowed Priests to marry, yet with some restriction, for whereas then Laymen might have two or three Wives, the Priest must have but one, and after as the Church grew & was stablished in power, the Priests striving one with another for means, and preferment sets all in a bloody War; then the parish Priest turn as ours do now; turn this way or that way, any way to keep their means because of their Wives and Children after the Wars is ended; the Church seeing the cause of their misery to be the married Priest, and that such would soon let the Church sink, rather than suffer the least to save it; made a decree that no married men should be Priests, and the Church had rest a thousand years.  
Then Hus, Luther, Calvin, with many more covetous stone Priests doth quarrel, and will have Wives contrary to their Vows, & divide Christendom putting it into a bloody War; making a great rent in the Church, (which had they been eunuchs, they would not have done it) & we English take part with them, and excluding the old Romish Church, set up a Church of our own moulding with married Priests; and no sooner was it ●et up, but some of our Priests having not preferment, and means enough to satisfy their greedy minds, under pretence of showing a more holy way, quarrels with the Church; so that all those Priests whose greedy bellies are not satisfied get together, consults, (and being called Puritans,) resolve to preach against the decent Ceremonies of the Church, taking any slight occasion to quarrel, and holding forth any whimsy, that would work upon the people, and stirring them up for their own advantage; and this they did in a more cunning way then can be declared, until they brought it to a bloody cruel war, and overthrew the Church by force of tumults that knew not what they did; in assisting a few Members to overthrow the legality of the whole Parliament in 1641.  
The said Priests then preaching, that Oaths was not obligary, damn themselves and the whole Nation in perjury, murders, and theft, beyond all Heathenish Infidels, that they now stink in the sight of all Nations; thus they preaching rebellion get upmost: yet being not the Ministers of Christ, none would obey them, neither could they settle any thing, but were forced to come down again, to say any thing to keep in, and turn like weathercocks, or base slaves to the several humours of their several governors and Masters; so that if the devil would come, they would deny God, and preach him for a piece of bread or the tithe; and their wives and children is the main cause of this evil: for if the Priests were single, they would not be so greedy and covetous; and they would stand to the death for the Church, as we see the Priests of ROME do: but the Romish entrance to the Ministry, is too broad a way, which was and is the cause that their Church is subject to miscarry, as I showed before.  
But some men will say, Why then did▪ Paul, Tim. 3. 2. give toleration for Priests to marry? I answer, because of the hardness of men's hearts did he then suffer Priests to marry; for if he had said none shall be Priests but Eunuchs; or that he had said, Priests shall not be married to women, but live a single life, the Church then being in its Infancy, should have fallen for want of Ministers; for who then would have been a Minister upon that account? Alas! you see how the Disciples fall away from Christ for a less occasion, John 6. 66. But from the beginning of the Creation it was not so; for God had ordained eunuchs to be his Ministers; and when those orders of Eunuchs, called the Sons of God, Gen. 6. 2. broke their order, and would no more part with their privy Members, but take wives and are become worldings like other laymen; for whom it is lawful so to do. Then evil increased so, that God repents that he had made man, and drowned the whole world, except Noah, a righteous person that foresaw it, and was saved by obeying God's command, Gen. 6. and the Prophet Isaiah understanding this, invites the order of eunuchs to the House of God again to be his Ministers, Isa. 56. 4, 5. and Christ himself also doth invite them, Matth. 19 12. and that in Matth. 24. 37, 38, 39 Luke 17. 26, 27, 18, 29. It was not because the laymen did marry, and give in marriage, eat, drink, plant, build, which things are for laymen to do; but for Ministers, it is unlawful and destructive for themselves and Nation, to build, plant, and to exceed in eating and drinking, or to be worldly given; for why? they ought to be true eunuchs only for God's service, as the ox is, which minds not to propagate his own seed, but his Master's seed.  
Now the Protestant Priest will say, I have the Scripture for my warrant to marry; saith the Romish Priest, I am sure thy marrying will be thy ruin: thou hadst best come to me again: saith Origen the the Eunuch Priest, ye are both in the way to damnation; for your Gates is wide, but enter in at the strait gate as I did; take your unruly member away from you, and then you come into me: I am sure we shall not have too many Priests, and we shall be peaceable, we shall care only for God & his Church, we shall leaven the world with our meekness which we nor they could not obtain, while we had stones to move us to a choleric nature; we shall be as useful for to feed men's souls as the Oxen is for their bodies.  
And you shall find that the strivings and quarrels of their Priests have been the cause of all the civil Wars in the world; for the priest's war will at length prove a national quarrel: and the reason why the priest's quarrel, is, because there is too many of them; every one of them will be a Priest for lucre's sake, and he that is truly called of God will not refuse it: if he cannot have it without he came in as aforesaid, it's the only way to try their calling whether it be of God: or not of God and God saith, that he will give Priests after his own mind; and those must be eunuchs.  
Kings found eunuchs to be the most fittest for their presence and service as you may read in the Scripture, and yet in foreign Countries Kings have them; and what a glorious fine godly man was that Eunuch of great Authority under Candace Queen of the Ethiopians who as he was riding in his Chariot was reading the Scripture: and how sweet was his nature, that as soon as Philip showeth to him Jesus Christ, he presently believeth and is baptised, Act. 8. from v. 25. to the end, but contrarily, how stubborn against Christ the Priests were, you see through out the Gospel, and what mischief then and all along they did to their Nation; one Levite Priest for his Wife or whore's sake, (for she was but his Concubine) sets all Israel to fight one against the other; that it was God's mercy to them, they were not all consumed that bout, Judg. 20. let this suffice now for this matter.  
Now to conclude, 1. The General (as I said before) being a single person must give us a law; and he must frame it by Scripture rule, and so the people of room gave advice, when the King of England (after his conversion) sent to the Pope to know by what law he should govern, the Pope answered him, saying you have the Old and New Testament make you a law agreeable to that.  
2. The General must be one that knoweth all the cases in the Nation usually tried by law; for Moses was learned in all the wisdom of the Egyptians, Act. 7. 22. he knew all their laws and controversies, and so doth the Master of the Rolls; our General know all the controversies of this Nation, that is the Man to give law.  
There must be a King to execute the said law, else it will do no good, for notwithstanding the Israelites had a good law, they did not regard it; when there was no King in Israel every one did what was right in his own Eyes, Judg. 17. 6. and if you read from hence Judg. 17. to the end of that book, you shall see what evil they did; ye, as bad as Sodom, Judg. 19 22, 23, 24, 25, 26, 27, 28. and what wars was among them for it, Judg. 20. and the reason is because they had no King, and the said reason is cited three times to show us the reason and truth of it, Judg. 17. 6, 18. and 1. 19 and 1. therefore it was time for Israel to ask a King; and I speak it with reverence, when the people asked a King, it touched Samuel's self interest, and he looked upon it as a great affront; therefore he is displeased (because the people now would cast him out to have a King in his place) and speaks bitter things to the people; yet you see the people's case was good, for his sons who were made Judges, (whom he thought should Reign) carried themselves base, took bribes, and perverted judgement, and the Lord justifies the people and bids him hear them; and the Lord by arguments persuadeth Samuel to be patient and not lay it so to heart; yet self interest is so sweet, that the good Prophet for all that, labours to persuade the people not to have a King, until they were at last so resolute, that they refuse to hear Samuel, and said, Nay, but there shall be a King over us.  
FINIS.