〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sagrir. OR Doomsday drawing nigh, With Thunder and Lightning to LAWYERS. In an Alarm For New Laws, and the People's Liberties from the Norman and Babylonian Yokes. Making Discovery 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 jesus. SHOWING The Glorious Work Incumbent to Civil-Discipline, (once more) set before the Parliament, Lord General▪ Army and People of England, in their distinct capacities, upon the Account of Christ and his Monarchy.  
Humbly presented to them by JOHN ROGERS, an unfeigned Servant of Christ, and this Commonwealth 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 Gravel.  Prov. 20. 17. 
Whoso stoppeth his ears at the cry of the poor, he shall cry himself, but shall not be heard.  Prov. 21. 13. 
They are Brass 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.  jer. 6. 28. 29. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When their Judges (or the greatest Lawyers) are thrown down into stony places, they shall hear my Words, because than they are sweet,  Psal. 141. 6. 

Causidicis, Erebo, Fisco, fas vivere rapto;  
Militibus, Medico, Tortori, occidere ludo;  
Me●iri Astrologis, Pictoribus, atque Poetis.   
LONDON, Printed for Tho: Hucklescot, to be sold at the George in Little Britain. 1654.   

To the Right Honourable The Lord Gen. CROMWELL, The People's 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 o'er long, but by what 
* Pag. 131. There is a Prediction which says, a C. shall sound within the walls of Rome.  Instruments we know not, yet for what end we know, Psal. 72. 2. 4. 13. viz. to break in pieces the oppressor, and to deliver the poor and needy, yea to spoil the weakhearted, and be more excellent than the (mightiest) mountains of prey, Psal. 76. 4. 5. this shall go on till all the earth be filled with his glory. Now my Lord, hitherto he hath honoured you in his War, let him also do 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 do, so this Treatise hath unavoidable reference to yourself, to carry on; as our Conqueror upon Christ's and the Commonwealth's account, and not upon your own. Therefore are the eyes of thousands upon you, to see what you will do for their safety and freedom, 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, than not to help us against these unsufferable Laws and Lawyers, which rob us of Justice and righteousness, as it is obvious in the Treatise; whiles not one honest man in England dares justify them, the mouths of all are open against them, which like doors without Lock or Key can scarce be shut close again till there be an alteration. Jethroes counsel to Moses (my Lord) concerns you, in Exod. 18, 19 Harken and I will give thee counsel, and God shall be with thee, be thou for the People to God-ward, that thou mayst bring their causes to God, etc. we beseech you hearken to the inexorable (yea inexuperable) cries and calls of the Communality for godly Laws; and for justice upon the usurping proud 
Mirror of Just. p 230. & p. 60.  Lawyers, for their lying, perjury, and treachery (which is according to the Statute, and good Laws punishable.) It is without malice to a man of them, and merely out of Conscience to engage against sin, and enemies to Christ and this Commonwealth, that I must make such a Character of them as I do; it may be I speak spiritfully (yet not spitefully) though oppression makes a wise man mad, (says Solomon) Eccles. 7. 7. and indeed if it be madness to engage against Sin, 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 sinful Society, yea the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calls for it. The Egyptian Hieroglyphic 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 mean, first 
☞  a full eye to look 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, backward and forward, with an open Prospect into the People's Liberties and advantages for their safety and freedom; and then an able quick eye to deliver the People from oppressors, and to defend them in their own ●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 Laws are the ●lawes of this Commonwealth: for as Plutarch says, Turpe praeceptum non est lex, sed in quitas. The Chineses would persuade 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 Laws 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 work, and watch for Christ's Monarchy, which is now upon the borders! and be sure to keep in the Kings (Christ's) Road, for that is safest. Israel's Omen of going on against his enemies was, 1 Chron. 14. 15. the voice in the top of the trees; and this is ours also, viz. the voice of God as in Primitive times, and in the top-ages of the Church; for his Spirit is mighty, and grows great every day: and when the enemy shall be like a Flood, the Spirit of the Lord shall lift up a standard against them, Isa. 59 19 and why? see Isa. 31. 3. the Lord God's greatest work in these days is Spirit-worke, and none will be found fit to be employed in it, but such as are spirited for it, by the Holy Spirit; for than our Wars will be holy Wars, our Laws holy Laws, our Parliaments holy Parliaments, etc. and not before. Wherefore my Lord, for Christ's sake mind, and find out what your work is! you have not done all yet, for now you have won us, you must wall us with the good and wholesome Laws 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 says in his presumption, I will go to the Land of unwalled Villages, I will go to them that are at rest. It is dangerous indeed (now) to sit still, seeing the Wheel full of eyes is in his swiftest motions, and may (without heed) run upon us and ruin us. The Devil's design is to make the most able and eminent Instruments useless by idleness, when the greatest work is to do, as one says of the Crab, that seeing the 
Robinson, o● Gen. 49.  Oyster gape, he throws in a little stone which hinders it from shutting again; so am I (and hundreds beside) suspicious, lest Satan should deal with them that now sit still, and gape about (as if they had nothing to do) by throwing them some temptations or other, to stay them here behind, in purchases, preferments, or pleasures, and make them lose their work and opportunity. O it is sad! if it be so; for the best Birds, dum morantur in nidis, do moult and lose feathers. But (my Lord) hark! the Trumpet sounds! and Christ is coming in great glory! arise, and to your work!— It is not notions of Philosophy, nor Principles of Policy which will give us to see this; for in Philosophy what is so dark as light? and the Sun which one would think most evident to be seen, is hardest to be looked on; and so is this glorious approach of Christ, and his Fifth Monarchy. But Eagles see better than Owls. The Lord Jehovah (then) make you Eagle-eyed, and Eagle-winged in this work which you have to do for Christ, and this Commonweal. Cicero expected extraordinary knowledge and practice from his Son, because of his conversing and living with Cratippus; no less do wise men look for from you (my Lord) for that you are so conversant with the Occurrences of these times and seasons, and that so eminently too, and live (as we hope) so much with Christ, and for Christ: yet we know a man may have good cards, but lose the game by playing ill. But (my Lord) I leave you to that Spirit which gave Daniel skill, Dan. 9 22. and joshua courage; the same wisdom that tells us, He that understands is of an excellent spirit; tells us also, That the Prince who wants understanding, (i. e.) in the things of God, according to the season of his government) is also a great oppressor. Wherefore my Lord, I beseech you, contemn not the Clock that tells you how the time passes; a mean Herald may go on great errands, and on this errand he is contented to be mean & contemptible, who is sent to you, and prays unfeignedly for you, that you may never be set aside, but be of singular use (yet) in this Generation, and then, and not till then, rest from all your labours, as David did. Acts 13. 36. The Sword of the Lord and of Gideon together, gets the loud suffrage of your suffering,  
From my Study the 8th. Month, 20th. day, Tho. Apostles. Yet your (heartily) humble Servant in the service of our Lord jesus, JOHN ROGERS.   

To the Reader of any Faculty whatsoever, in the Commonwealth of ENGLAND.  
SIR,  
WHat is your Profession?— Be what thou wilt, I profess that this Treatise concerns thee, and bids thee beware of a fall. Hold fast! especially if thou art any of the Supreme. For he that ventures to fall from above, with hopes to be catched below, may hap to be dead ere he come to ground; this is sat sapienti, a Word to the wise. Therefore, with humility and love to you.  
1. Are you a Parliament man? mind your work then, and the 
1. To Parliament-men.  Fifth Monarchy; or else the stone, Dan. 2. and the wheel, Eze. 1. may hap to mind you, and grind you too. Righteous men know their work of the Generation they live in, Gen. 4. 20, 21. 22. Gen. 6. 9 Act. 13. 36. So did Abraham, Noah, Moses, & Aaron, David, Daniel, Nehemiah, and Ezra, and all men whom the Lord anointed and appointed to govern. And so will you, if you be of God for good to this Generation. Your work so absolutely incumbent is obvious to every discerning eye, the neglect of which, (if you be guilty) I fear lest it should be more fat all to you then to the last Parliament (if that be true in 1 Sam. 15. 26, 28. and 16. 14.) and may hap to throw you aside as well as your Predecessors, and others in all ages that have (through carnal Reason and Policy) laid aside their work and duty. Now I do declare to all that hear or read this Treatise (and will if my life were on it) that your work is about the Laws and Tithes, to strip the Whore both of her outward Scarlet-array, and to rend the flesh off of her bones, by thorwing down the standing of Lawyers, and Priests. It is not enough to change some of these Laws, and so to reform them (as is intended by most of you) according to the rule of the Fourth Monarchy, which must all to pieces; O no! that will be to poor purpose, and is not your work now, which is to provide for the Fifth, as chap. 5. by bringing in the Laws of God given by Moses for Republic Laws (as well as the Laws of God given by Christ, which must in for Church Laws) Isa. 26. 13. Mark 10. 42. so that seeing the Lawbook of God, which hath been lost so long, is now found again, therefore like Josiah, in 2 King. 22. 12, 13. Command that the Lord be sought to about it, lest the wrath of God be kindled for not harkening to the words in that Book, and cause these Laws of God (as chap. 23. 2, 3. to be restored and read (as he did) in the ears of all the people, that the people may be subject to those Laws; and then the Lord will bless you as he did Israel: But if you do it not, (I fear) you will be found to neglect your work and opportunity for God and Christ. Why are there so many perplexable cares about the Laws? Hath not God given you a Book of Laws ready to your hand? and can men make Laws better than God? then if Moses dare not set up any other Laws but those given of God for the State, or Politic Government, how dare you? Now God hath brought you out of the house of Egypt, shall the Egyptian (or Norman) Heathenish Laws yet rule you? O God forbid! Wherefore seeing you have God's Lawbook before you, if you lay it aside, and take up men's before it, it will not be well taken I promise you: therefore the Lord open your eyes both as to the Laws and Tithes, and that you may look before you leap, It will appear this is your Generation-work.  
1 By the variety of Providences, and Dispensations of God 
Proved, ●. By the call you have to it.  which declare it, and have called you to do it, Micha 6. 9 The Lord's voice cryeth, the voice of the Lord from the City (for all that common, or corrupt Counsel-Petition put in for Tithes, August last, which was not the voice of the Lord, but the voice of the Lady, the Queen that sits on the Scarlet-coloured Beast full of Blasphemies, Rev. 17. 3. abusing the most precious Saints and Servants of Christ with a subtle insinuation of Jesuits, and the like; but it is well known they were put on to it by the High Priests of this City, some of whose names I have by me) so that the Lords voice from the Temple, yea and the voice of the Lord, that rendereth recompense to his enemies, Isa. 66. 6. cal● upon you; yea that extraordinary voice which cast the others out of Parliament that neglected this work, and which hath called you in to do it, and as David says, Psal. 18. 13 the Highest hath given his voice, or lifted it up, for all to see, that he is against these Lawyers and Priests.  
2 The loud and longing expectations of the People tell you, 
2. The People's expectation.  this is your work, and for this you are entered into the Government, as appeareth in chap. 4. & 5. and how grievous it will be to frustrate the expectations of the wise, holy, and understanding people of this Nation, judge ye.  
3 This work is the greatest (and may be the most glorious 
3. The worth of the work.  work) as yet before you; and therefore to neglect it, is of the most grievous consequence, 1 Sam. 15. 23. Numb. 14. 29. Rom. 11. 20. though it is true, if ye be found faithful in this little, ye shall have much more glorious things for Christ, and against Antichrist set before you, before you have done, which the Lord will honour you with, but else not.  
4 This work must be done (in order to God's design for 
4. The necessity of it.  Christ, and against Antichrist) either by you or some others, Hest. 4. 14. Now it being so eminent a service for Jesus Christ and the Commonweal, to throw down the tyranny, usurpation, and oppression of the Norman and Babylonian yokes, viz. Termes and Tithes, Lawyers and Priests; O take heed, how you neglect so noble a work! to the obstructing (as much as you may) God's design, which if you do, will light heavy on you one day. But if you be courageous, and constant, and 
How the Parliament may be glorious before God and men. ☜  quick, and careful in your work now before you, God will honour you further, and Gab●iel shall give you the peculiar Title of, the Parliament GREATLY BELOVED of God, Dan. 9 21, 22, 23. & 10, 11. 19 then God will stand by you (if you stick so close to him) and bless you extraordinarily, both with Public and Personal deliverances; else remember your Predecessors: where are they?  
But as to Tithes there be many objections; for so many 
Tithes.  Parliament-men have impropriate Tithes, that it is not likely to stub up all at once. If so, say I, how did Cyrus get over the deep river with his Army (to besiege Babylon) that seemed impossible, and impassable, but by dividing it, and cutting it out into divers, and so soaking or draining out the water into many branches made it low, and easily foardable. Thus (if there be no help for it) let them divide this deep thing into the Tithes of the Clergy and Laiety (as they call them) and▪ get over the first branch against Babylon; i. e. to take away Tithes as from the Clergy, and out of the hands of the corrupt people, who as long as they have maintenance in their hands will keep up the Popish, Sottish, Antichristian Clergy, and Service-book Readers about the Nation as they do. But if that prevail not, then let them give us a Hearing, and as much liberty to speak what we can against them, as the Clergy, with their Lawyers have had to speak for them; and if we show not more Reason, and Religion ●oo to cast them down, than all the Pack of Priests or Lawyers in England can to keep them up, let them stand; else fall like a Millstone, though they make a great noise. O that the Parliament would go on apace with this Public work, that is upon them, i. e. Of Laws and Tithes, lest they be laid aside, or which is worse, as that part of the Fourth Monarchy too, which must be crushed and crumbled by the entrance of the Fifth: else I fear (as well as hundreds more) a Blast, or a Blow ere long, and mark it.  
Obj. But you being a private man are too bold to correct Parliament-men as you do.  
Ans. No, it is my duty thus to do; which Panormitanus a learned Lawyer (himself) says▪ That one poor simple Layman 
Extra de Appel cap. significasti. Fox, vol. 3. p. 122. col. 2. & ●24.  (ergo, a Minister) that brings God's Word with him, is more to be regarded then a whole Parliament, or Council without it. And my most honoured Predecessor Mr. Joh. Roger's Proto-Martyr, in cursed Queen Mary's days, testified to this with his blood, (who hath led me the way) when this very Objection was made him by the Bishop of Winchester, and so p. 124. Col. 2. he says, That with the Word of God be alone was to be heard against the WHOLE PARLIAMENT, and that the Laws of men might not rule the Word of God, but they are all to be discussed, tried, and ●●●ged thereby, and neither (says he) my Conscience, nor any man's must be satisfied with such Laws of Parliament as disagree from God's Word. This I witness too with that holy Martyr, were my life on it as his was; and though many of the Parliament are offended with me, yet I must not, nor will I budge or shrink back to bear my testimony to them. But thus far for such.  
Secondly, Art thou a Member of the Army that art the 
☜ 2. To Armym●n.  Reader? let me tell thee, thou wilt not lie quiet long; for God hath a work to do yet by thee, or upon thee! and such men must not be idle in this age. Remember alfred's resolution:  

Si modo Victor eras, ad crastina bella pavebas,  
Si modo Victor eras, ad crastina bella parabas.   
To the other side the water, away Sirs! and help your Brethren beyond Seas, but forget not your work at home, i. e. to make us free; as chap. 3. And then the Lord shall utter his voice before his Army, for his Camp is very great, Joel 2. 11. or else cursed is he that doth the Lords work by halves.  
Thirdly, Are you a Merchant? your turn is come too 
3. To Merchantmen.  now, for the Lord hath given out his Commandment against the Merchants and their Ships, Isa. 23. 11. and their time to lament is now come, and your greatest Trade by Sea must be to tell of the Judgement that is coming upon Babylon; they shall weep and wail over her, and as many as Trade by Sea shall see the smoke of herburning, Rev. 18. 11. 17, 18. therefore it is time (now) to leave off buying her Merchandise, ver. II. and to carry news to all Nations of that work which is begun in England, to the lifting up of Christ and his Kingdom, against all that stands in the way; and bid them make haste out of Babylon, for her hour is come, and Judgement is begun; let this be your News to all your Friends in foreign parts, sent in Post 
☜  out of Christ's Royal Exchange.  
Fourthly, Are you a Minister? I must tell you then, the 
4. To Clergymen.  Times will be terrible to your Function and Faction; for the Clouds will burst out with a Thunderbolt ere long against the national Ministry and their maintenance.  
1 Their Ministry; the foundation of them will be rend up 
1. Their Ministry. Ezek. 3. 14.  by the roots in this Fifth Monarchy, which will lay open the lewdness of them; 1. In their Ordination. 2. Dispensation.  
1. In your Ordination, as Antichristian, whiles they make 
1. Your Ordination.  that Ceremony, or Farm nihil (as Chrysostom calls it) of imposition of hands, to give essence to it; and whiles they take it from an usurped Power, whether in Prelates or Classes (that have no more right than the Pope himself had to ordain) and receive it not from the true Church of Christ; and whiles they▪ with the Papists, Bel. de Ordin. in an Antichristian order, (i. e. contrary to Christ's order and rule left in the Gospel) receive it before a Call and choice; this is obvious to every one, how they Ordinationem praeponunt vocationi & electioni, which is disorderly and Popish. See Rutters. chap. 15. pag. 265. as tending to give them a Jus in re before a Jus ad rem, a right in the thing, before they prove they have right to it, by the orderly Call, choice, and acceptation of a Church of Christ; till which (I say) they have not the essentials that belong to Ministers of Christ in Call, but are palpably Popish, and Antichristian in their Ordination both for matter and form, and at best but Priests.  
2 In your Dispensation, they are so unfit for the Ministry of 
2. In your dispensation.  the New Testament, that quite contrary to the rule, 2 Cor. 36. (Who hath made us able Ministers of the New Testament, not of the Letter but of the Spirit) they are Ministers, not of the Spirit (which they spit at) but of the mere Letter; and such only are 
☞  your Orthodox men that are literal Preachers, though unable in the Scriptures, and ministrations of the Spirit. But the truth is, we find few of Paul's able or Orthodox Ministers, i. e. of the Spirit in our days, that preach the hidden wisdom of God in a mystery, as the hidden Gospel of Christ; and whiles the Learned Doctors and Rabbins (like the Pharisees) will be laid aside (for their stumbling at Christ (now) in the Spirit, counting him in the spirit an Impostor too) some poor Babes and Fishermen shall be fitted for his work in the Spirit; when as it shall be a higher degree to commence the lowest in the Spirit, than the 
☞  highest Doctor in the Universities; and then shall a Minister of the Spirit say, according to the dispensation of the Spirit given me for you, I am come to preach the Gospel, Col. 1. 25. Ephes. 3. 2, 3▪ this look for ere long, Sirs!  
Secondly, Their Maintenance which is now by Tithes, must 
2. Their maintenance by Tithes.  tumble (ere long) to purpose. It is true, as yet this corrupt maintenance must stand a little time, to the persecution of tender Consciences, and of divers godly Gospel-Ministers, (whom I could name) some are driven (as it were) out of England into Ireland, or elsewhere, on this Account already. It is true too, that the Lawyers are so much obliged to them for letting them live so by sin, in cheating, oppressing, and lying (without reproof) that in requital they plead for the Ministers to live by Tithes and Oppressions, etc. I confess I was occasionally the fourteenth day of the seventh Month at the Committee for Tithes in the Checquor Chamber, where was a rude rabble, and amongst them many Lawyers, and Ministers, of the City and Country too, to tug for Tithes; and finding liberty given to any that would speak, I being desired so to do by some Parliament-men, I accepted of the Call, for that I could not in Conscience be silent, seeing I had such a season to make my blow at Antichrist, and to speak for Christ; but finding that the liberty was limited to what could be said, as to, or against their Propriety by the Law, I only laid a foundation for a future Discourse, which I took up the sixteenth day; and because Master Jacob (being of a like complexion and constitution in Principles with the Priests) with the assistance of one of his Brethren, that foul-mouthed, scandalous fellow of Garlick-Hith, censoriously and rashly condemned me, as full of impertinencies therein, although 
The Authore speech at the Committee. Sept. 16.  they were well rebuked for their rough, proud spirits; and the Committee took Mr. Jacob up sharply for his folly, impertinency and impatience, (for he wanted his Notebook) yet to satisfy some of the precious Servants of God, I shall here insert, what I asserted.  
Quest. Whether the present Clergy have right by the Laws of 
The present Ministers no right to Tithes▪ by the Law proved.  this Land to Tithes & c?  
Before my answer, I premised that without Fee, Prefermen or By-end, I should offer my judgement, being brought hereto in a good conscience, as persuaded that I appeared for Christ against Antichrist, so that I would not be daunted at the threats of any given out against me. Then I digested my discourse into four heads.  
Ans. Neg. 1. Ab origine, from the Rise of those Common Laws 
Answ. 1. Because Canon Laws which give the right are down.  that they plead to give them this right, i. e. Ecclesiastical, Cannon, or Christian Law (so called) If the Cannon or Ecclesiastical Law is down, and gives them no right, than the Common Laws which arose therefrom, are down and fallen with them. But the Canon Law is down, etc. ergo, The consequence is clear, for that secunda lex derivatur à virtute primi moventis, the subordinate Law derives virtue and life from the Supreme: Now that the Common Laws were but subordinate and assistant, and that the Cannon-Laws were ever since the Conquest accounted the Supreme, there is sufficient proof. Sir H. Spelman says, whosoever 
Sir H. Speiman▪ De non temerandis Eccles. p. 119  takes the Tithes, or Gifts bestowed on the Church, must do it by the Laws of the Church (i. e. Canon-Laws; hence we had Bishops Courts.) So Sir Edward Cook says plainly that by the Common Laws of England, it is evident that none but an Ecclesiastical 
Sir Edw. Cook.  man hath Ecclesiastical jurisdiction, or right to Tithes, and that by the Ecclesiastical Laws; yea, de jur. reg. p. 5. he denies that Kings can meddle with them, being unordained thereunto (i. e. according to the then Cannons) by the Bishops. And this agrees with the Canons in the Lateran Council 
Lateran council.  1215. in K. John's days; sub Alex. 3. p. 26. c. 8. (which was no other than the Pope's Notary to engross that fair which he writ before in a foul copy, (which forbids Tithes to any, but to those, whom their Cannons gave a power unto, & qui Decimas Laico in seculo manenti concesserit, est deponendus, and he should be deposed that granted Tithes to an unordained man. Yea, Cabilonens. 
Concil. Cabil. Synod. Mog.  c. 18. Qui decimas dare neglexerint, excommunicentur: They that neglected to pay Tithes were (by their Cannon Law) 
Syond. Mog.  to be punished by Excommunication; yea in another Synod. Moguntin. c. 7. 5. Statuimus, ut decimae quae jure debentur Divino, aut lege Christiana, solvantur sine fraud. Our Law is, that Tithes which are due by Divine and Christian Law be paid 
☞  without deceit. By all this it appears, their Cannon-Law, or Christian Court gave them their (pretended) Right; and Rise 
Syn. Aug.  to the Common Laws. So in Synod. August, c. 19 Qui just as non solvant decimas, ter moniti, iis neganda communio, Those 
Mr. Littleton, for p. 1096. c. 2. & 1001. 2. 45.  that after thrice admonition pay not their full Tithes, deny them the communion; so that they had such Laws to give them their (pretended) right, and to punish the refusers, which Prelates punctually observed; yea Littleton himself says, Sect. 5. 28. the Ordinaries give the grant of Tithes; yea Anno 1538 K. H. 8. made this positive Law, That whoever denied to pay his Tithes, should be made to do it by the Parsons or Vicars, etc. at their Ordinaries. Hence were such cruel Bishop's Court; 
Revel. 17. 2.  so that the King's Laws were but to help the Whore herein, being besotted with the wine of her fornication, Revel. 17. 2. Thus we have proved Tithes fallen with the Bishop's Ecclesiastical Courts.  
Ans. 2. Ex objecto, The Laws which they plead and pretend 
Ans. ●. Because there the Laws look on men ordained in another manner.  for Propriety, look on such only as were ordained according to the Popish Cannons then in force when those Laws were made; but the present Clergy disowne those Cannons and Ordination, ergo the Laws that refer thereto. That they disowne that Ordination and those Cannons none can deny, the Presbyterians practise an Ordination being openly contrary thereunto (though indeed as Popish and soppish as theirs.) The major is easily proved. Judge Dier quoted by Sir H. Spelman (Lord chief Justice 
Judge Dier.  of the Common Pleas) H. 8. fol. 58. p. 3. avers it a horrible thing for persons (though religious) to take Tithes, and not ordained (ay, e. according to the then Cannons) to give the Sacraments, and read Divine Service, etc. he instances in Appropriations: now as we say, it is an horrible thing to be so ordained; so we say also, to take the Tithes which are given by the Laws, and to such so ordained; and therefore aught to be abolished. But this 
☜  says Master Lambert, an eminent Lawyer, in his Preamble of Kent, It is one of the monstrous births of Covetousness, that 
Lambert▪  came from the man of Rome in the night of Superstition. So Sergeant Rastal in verbo Appropriation says, It is a wicked 
Rastall.  and unlawful thing for any Laymen, or one un-ordained by the Bishops to hold Tithes, etc. So Sir Edward Cook before, and 
Lord cook.  the several Counsels say the same; and those very Laws which the Lawyers brought before the Committee to plead for Parson's right, give right to none else but such so ordained, as their Magna Charta, 28 of Edw. 1. c. 13, the 27 of H. 8. the 31, 32. Stat. and the first of Edw. 6. ch. 13. etc. Thus it appeareth 
Magna Charta●.  that these Laws look not on this Clergy▪  
Ans. 3. A Fine, from the end of all honest Laws (which 
3. The end of the Law is lost by those Laws which grant them Tithes.  must be preferred before the Letter of the Laws) viz. the public good and freedom of the People. Those Laws lie forfeited to the State that are against the Public good and freedom of the People; but these Laws for Tithes are against the Public good (for they are a Public evil) and freedom of (for they are an oppression to) the People; therefore their end being void, they must be void, and lie forfeited to the State: vide Chap. 4.  
Ans. 4. From the foundation of the Laws, which ought to be the eternal Law of God, ch. 4. So far Moralists reach, as 
4. The foundation of such are sand, and unsound.  Tully, Plutarch, Suarez, Plato, etc. So the Schoolmen say, that all Laws must fetch their radical force and virtue from Gods, as Prov. 8. 15. By me they decree Justice, etc. Now there is no Law of God that requires to maintain the Ministers of the Gospel by Tithes, but the contrary; for Hebr. 7. 12. The Priesthood being changed, the Law (of Tithes that kept it up) is changed with it. But Doct. Seaman will not that they be called New-Testament Ministers, but he hath told the Committee, the Ministers of the Nation and the State (i. e. for Tithes-sake, and 
☞  Mastership's of Colleges) so that their foundation-lesse Laws cannot stand to give them a right, no more than a Caligula's Law could, to make his Horse Incitatus a Priest. This business of Tithes the Protestants of old engaged against the Papists in. And we shall 
Synod. 5 contr. Q. 6 Constantine took away Priests Revenues, and gave free gifts to Gospel Ministers. Theodosius pulled down their places of Worship. Ambrose.  find the Civil Power hath pulled down such groundless Laws (as these they pretend to) of old; as Constantine, Lib. 1. tit. 14. leg. 1. who took away the goods of the Priests, as forfeited to the State for their Idolatry. So Theodosius, Leg. 5. he was zealous against their superstitious Public places of worshipping, he required them to be joined to his Treasuries. So when Symmachus said, O! the Emperors have taken away the Priests revenues, Ambrose answers, Sublata sunt praedia, etc. They are aprey to the State, for that they did irreligiously use that, they took under pretext of religion; so are Tithes now, which are taken under pretence of God's Worship and Law, but they keep up Idolatry, Superstition, Service-Booke; hence lies Drunkenness, Malignancy and Popery, and what not? (that is Antichristian, o● Profane) among the national Clergy, especially in the Countries a hundred or two hundred miles off. Therefore there is as much (yea more) reason for the down-fall of this Devilish (not Divine, as now it is) maintenance, as was for the fall of Abbeys, Monasteries, or the like, which had as good Laws to keep them up as Tithes now have. In Augustine's 
Aug. in Psal. 146.  time there was no compelling to pay Tithes, who was content with the 1000th. part, and to lick up the People's crumbs for their good. The Bohemians have protested against Tithes, in 15 Art 
Bohemians.  and say, The Priests preach that men are bound to pay Tithes, but they say falsely, for there is no proof for it in the New Testament that Christ commanded it, or the Disciples took it, etc. So the Muscovites say, Sacerdotes ex contributione sustentantur, 
Muscovites:  etc. and many others; therefore their present Laws for Tithes being without foundation (of God) must fall, and lie forfeited to the State (that stands for God) as unlawful, reasonless, and religion-lesse Laws. The 6th. and 16th. Article against 
Wickliff.  Wickliff (Martyr) was his opinion in this, that the Civil Magistrate might alter or take away such maintenance 
☜  from the Spiritualty (so called) that offended habitualiter; as these do. Secular Laws are but the materials, or the hemp of our obedience, Religion twists them strong to last. The work that lies before this Parliament is as to the Laws 
To the Parliament.  themselves, as well as to the Tithes; the omission of which made their Predecessors (the former Parliament) to be rejected, and these to be called of God; and as soon as they were set to have this Work (of Laws and Tithes) first presented to them, that they might begin where the other left off, and go on where the other stumbled and fell; which if these also do (the Lord's work) negligently, deceitfully, and but by halves, their rejection will be the more to their reproach and shame then the former. There be 
Two times to alter Laws.  two times to alter the Laws; as  
1. When the present Lawgivers see the defects of the former 
1.  and are enabled with more Reasons; so it is now.  
2. When the Times are turned, and States are changed, then 
2.  are the Laws turned, and to be changed into such Laws as are fit for the season, etc. This is our Case; so that upon the account of Christ, and the Commonwealth (as it now is) it concerns the Parliament to put apace upon this work of throwing down Tithes; not but that there is to be a Maintenance for the Gospel-Ministery) 
A Gospel-maintenance for Gospel-Ministers; God forbid the Parliament should settle Tithes to maintain a National Ministry, and nothing for a New-Testament Ministry that cannot take Tithes.  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 own Laws, as to the principle, object, end, and foundation of them; and if God do not honour our present Governors with such a stripping off the ornaments, and pulling away the black Patches of the impudent Whore, (as this does, ● I fear they will hardly be the men then that must tearher flesh from her bones, and burn it with fire. But as to that which Doctor Seaman asserts, that they are the Ministry 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 national Church) is Christ's Church after Gospel-order. 2. That they (the national Ministry) are the New-Testament Ministry according to Christ's 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 puff.  
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 appear for its self, there was such uncivil talking, hissing mocking, threatenings, railing, and crowding 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 several times: after we were with▪ drawing by order from the Committee, Mr. Jacob exclaims against me; (with that I turned back) and heard him say, I offered many impertinencies, and he was glad the Truth had so many weak enemies as I was. Let him and all my enemies know, that I trust I shall be a very weak enemy to Truth as long as I live, I desire to be so, and rather to die then be any enemy at all to Truth; but yet tell him▪ That 
☞  Antichrist (against whom I engaged in this business of Tithes, which the blood of Martyrs will witness with me; Fox, p. 494. 2. 80. & 537. col. 2▪ etc.) I say tell him, that Antichrist shall find stronger, and abler, and faithfuller, and more undaunted resolute enemies than I am, to this trash and trumpery, and relic of Antichrist, and it is my joy to be one (though a weak one) that engages 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. jacob's affront was this, that he spoke like himself (meaning a Presbyterian, and one that would have been Mr. Love's Successor) and that as Augustine once said, he was content to speak 〈◊〉 Latin so he might but win their Souls to Christ: So I said I was well content to speak 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 we withdrew, where a huge conflux of rigid Clergy, Solicitors, and Rabble fell a railing and assaulting me (among whom was Crofton the Preacher of Garlic Hithe, threatening 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 violences: but I did not feel the hurt which I had by their croudings, punches, and pulling about, and getting me (as once they had that day) under their feet, (till I cried out for help,) etc. I felt it not till the next day, and then what with inward bruises, and outward soreness and sickness, I fell into a fierce Fever, when (amongst others) Colonel Rathbone came to visit me, and told me how the rabble (the day before) fell upon him also, upon the same Account of engaging against that garbage of Antichrist, and for applauding what I had offered to the Committee they fell upon him, and he was stabbed twice, once in the forehead, and the other was in his side, so that he hardly escaped with his life: and as soon as he was dressed by the Surgeons 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 threatened. 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 martin's 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 sign for the boldest design) 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 confess are many, yet I would they would get their Guide Mr. Sangar (if he can) to construe them this piece of Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
And tell me then if such Mendaces & linguae dolosae variis artibus laedendi non sint instructae, and let such Hypocrites 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 pass by them, the truth is (long ere this) I looked for some Libel or other again, as the old Libeler Crofton gave out he would print me; But for all this storm 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 
5. To the Lawyers.  soul into a repentance, and renounce that trade of sin whereby you have stretched out, or racked so many Innocents' on a be● of steel. I know many of you will be stark blind with 
Sim.  pride and passion, such as the Devil useth, as Falconers do Hawks, to keep them hooded and never suffer them to see unless it be to the hurt of others. But not to see, is the highway to suffer, for as in Paul's voyage, when as neither Sun no● Stars appeared, all hope of safety was taken away; and so indeed is it to such as see no light to lead them out of this dangerous Sea. But that you may have light, not only the light of Nature, ch. 2. stands without in the entry, but the light of Grace, chap. 5. is within, and will be brought out ere long in the Fifth and last Monarchy; and then the Decalogue will be 
☜ adam's. What Law ere long?  the Magna Charta (as adam's on Pet. says, p. 1112.) to which all our Laws shall refer, as conclusions to their Principle: in the mean time (be not mad man! for) it is God's Law, with the People's Liberty, that like a skilful Anatomist does dissect and open the Body of that condemned (Norman) Law, and searching into every piece and member of it, reads over a sound and seasonable Lecture upon every small Article and Particle thereof, therefore make no disturbance, for if thou dost, thou diest for it by the Law, Heb. 10. 28.  
Thus to particular Readers: Now to our Freeborn Countrymen 
6. To the Country in general.  in general, I must tell them, that it is high time, and more than time to know their Rights, Privileges and Freedom, and let all that are past Children and Fools now call for them, in humble, orderly Addresses, for which end I commend this Treatise to them. So also it concerns them in all they can to Write, Print, Publish, and Declare against the Norman Tyranny of Laws and Lawyers: let every one make one, and that not in ch●ller but in conscience, not in revenge but in righteousness, and so it is that I send out these lines without the least malice that I bear to any one Lawyer in England, (some of them I honour) but merely in my love and zeal to Christ, and this (his) Commonwealth. I am engaged against the Interest or Trade of all alike, whiles I love the persons of many of them, whom I hope the Lord will humble and make honest Zena●'s.  
The Locrians had a Law that if any intended to bring in a new Law, he should come and propound it to the people publicly with a halter about his neck; so that if it were not permitted as profitable for the Commonwealth, he might be strangled; I confess (though the Lawyers wish we had such Laws now, vid. Mir. of Policy p. 58.) this was a cursed and cruel Tyranny amongst them; yet I say it is with as much submission as if a halter were about my neck that I present this Treatise to the public; and if the Doom of the (Norman) Lawyers Interest, with the destiny and downfall of many (of men's) Laws, and of Tithes, with much more of the baggage of the Fourth Monarchy be not for our profit, and the exalting the Laws of God, the Liberties of the godly, the Magna Charta of his Word, with the entrance of the Fifth Monarchy to the deliverance we long for, (mentioned in this Treatise) be not for our prosperity, and the best advantage of this Commonwealth in Christ, then let me suffer; but if they be, then let them accept of my faithfulness,— And so I will go in, though it be not according to the Law, and if I perish, I perish. Esth. 4. 16.  
There be two sorts of men must and will be my professed Adversaries, 
Clergy and Lawyers.  viz. the national Clergy, and the Norman Lawyers, whiles I am engaged against the Babylonian and Norman Yokes, and strike at the block or Body of them (as I have done▪ at the first in a Treatise of Church Discipline, and do at the last in these lines of Civil-Discipline) the fierce chips fly about mine ears (but they must into the fire ere long, with the Beast and false Prophets, Rev. 19 20.) some Brats of that Brood are very 
Backbiters and Presbyters.  bitter B— biters, as well as P— biters, But I am positive with Jo. Hus. That all the (national, corrupt) CLERGY▪ must be quite taken away, ere the CHURCH of CHRIST be truly 
Hus lib. de vita & reg. Antich. cap. 37.  REFORM, or ANTICHRIST fall: I hear some are pursuing me with the rage of the red Dragon, Rev. 12. and in chief the forenamed scandalous Libeler (Crofton) of Garlick-Hithe; the fittest man for such a business I know of; He is it seems full of Arts, and Sciences, and Tongues too, for wronging and slanders, and whiles he dialogues with his Nose, his communication is mear smoke: This is he, that cal● all Independants devils, and says they are damned that are so: this is he that preached they were damned that took▪ the Engagement (as I have it to show under an honest Minister's hand:) this is he that on pain of damnation and as they will answer it before him at the Day of Judgement; requires the People to hear him only, and not stir from him to any other man; this is he that is so notoriously known for a scurrilous and scandalous Priest in many Counties, & is most grossly Popish both in Doctrine and Practice; as doth appear to many, and may (ere long) to more; This is he that is always slandering and persecuting the people of God, calling 
Dr. Crips●.  them naucious names, and making lies of them in the Pulpit (yea, of such as are asleep in the grave, whom he inhumanly slanders,) and what not that is ignoble or unworthy? Far much Worse I might speak, but I shall spare him and the Reader and only mention (among many other informations given me of him) a piece of one Letter sent me by a Stranger, Sept. 2. last.  
HOnoured Sir,— I could not rest quiet in my mind nor Conscience, till out of that love I bear the Jehovah that hath brought you from the Antichristian yoke, and by his Spirit made you the Instrument of his great Glory, for the comfort and rejoicing of the poor People of God in a most special manner; therefore I cannot rest till I acquaint you with false aspersions Mr. Crofton the Priest of Garlick-Hithe casts upon you and the People of God; he is making a Book against your last, apprehending something therein that shrewdly concerns him (what is like▪ to a guilty Conscience?) for the better defending himself against anything you can lay to his charge touching his Malignancy, which I presume you can enough; If not, I am sure I am able to do it, (I speak it before God with grief of heart) he hath sent to Renbury in Cheshire, to those (like himself) to draw up a Certificate, and, saith he, let it be drawn to this effect; That I was faithful and diligent in preaching, holy and honest in conversation, etc. and get as many hands to it as it is possible, and send it up speedily, for it will be chiefly necessary in a Book I am putting out against one. By this you may judge of him, I am sure had you but information of him from the pious people of that place, they would soon give you his Character aright, and not so. Sir, I did humbly conceive it requisite to acquaint you that no false aspersions might come upon you unawares. I desire you to pardon my boldness, for I am one who from my heart entirely loves those that profess Christ, etc.  
This Letter was sent me by one once his Hearer, till he and many others (who have their eyes opened) durst not abide his dangerous Ant christian Doctrine, or unhallowed unchristian spirit. Many Ministers of the Gospel have come to me about him, and given me such a Character as it is a shame he should be suffered; besides several Countrymen, Gentlemen, and other Citizens that have notoriously known him up and down doing mischief, to the reproach of religion. But such as these like the Snakes of Syria will not bite their own Countrymen. Yet let him go on, for though he may think like the Fish S●pia to escape in the muddy thick waters of contention, he may hap to mistake— Thus such as these of Antichrists corrupt Clergy and 
☜  ●●ayi●y (I mean Lawyers) I must expect like Mastiffs that fly ful-mouth on a stranger. And indeed I am of opinion, that the faithful Witnesses (those whose bodies must lie three days and an half in the streets spiritually called▪ Egypt and Sodom) I say I am persuaded their slaying, or rather falling (as is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel. 11. 7.) by the power of Antichrist is not past, but hard by; however I believe it (as if I saw it with my eyes now) a most terrible tempest of darkness and confusion is coming, and the smoke of Babylon will put the Air into dark mourning erelong, yea breaking all to pieces, breaks in apace upon us, i e. And it is upon the hearts of many in the same manner that it is upon mine, & divers have been with me about it to tell me, that of a truth the time of trial is nigh, and they expect (yea and desire it) to suffer as Witnesses. This motion upon many hearts together makes me think the Refiners fire will quickly be kindled, and then woe be to the oppressor! whether on Ecclesiastical or Civil account, for Judgement will come upon the People of his curse, Isa. 34. 5. in this Day of the Lords vengeance on them, and those that know not the Lords Law shall be accursed, Jo. 7. 49. Deut. 27. 19 25, 26. but in this day deliverance shall arise to the People of his blessing, and as jer. 23. 7, 8, 9 They shall no more say, the Lord that brought them out of Egypt, but the Lord that brought them out of the North-countries (and Norman captivities) then shall the Law of the Lord be magnified, Isa. 42. 19, 21. and as the Sun 
☞ What days we look for.  obscures all the Stars with his bright light, so shall God's Law all men's in the next Monarchy, and like Moses Rod, swallow all these Magicians. Lord hasten this day!— Schoolboys look after Holidays, Worldly men after Rent-dayes, Chapmen after market-days, Travellours after Fair Days, Professors after Lords Days, and the People of God long for these days of Christ, viz. the end of the Four Monarchies, Dan. 7. that the Fifth may 
1656. By that year, haste! hast! hast!  come, wherein Christ and his Saints shall rule the World Mark it; by A●no 1656. the Flood begins; and as in Noah's Ark after the doors were shut up there was no mercy, though they came wading middle deep, so let this be an Alarm to all men to make haste whiles the Door of the Ark is open, in few years they will find it shut, and then though they wade thorough, and thorough much danger, whether Parliament-men, Army-men, Merchant men, Clergymen, Lawyers, or others, they may hap to find it too late, and that their delays have bred dangers, for the door will be shut shortly! My aim herein is, to awaken them all up to their work in the Restoration of God's Laws, and Government, the People's Liberties and Privileges, the Commonwealth's comfort, and advantages in Christ's Kingdom and appearances, which is and shall be the mark of my Arrow, yea the Rainbow of my Cloud that looks on the Sun, and that which my soul shall pump out apace in all my prayers to God in Christ for this Commonweal, whose honest, faithful Servant I am in my heart, without the cunning, Politic, or artificial composition of compliments, though I must and do suffer for my sincerity and simplicity.  
London, Tho. Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 19th. day of the 8th. Month. JOHN ROGER'S   

Doomsday to LAWYERS, OR, An Alarm for new LAWS.  
CHAP. I. How the Author comes to engage in this Work, and why? And how the Lawyers are Antichrists State-Army of Locusts.  
THE Administrations we are under are either Ecclesiastical, 
Three sorts of Administrations.  (so called) or Civil, or Spiritual▪ As to the first, I have upon the importunity of Church-Members made up my accounts in an Idea of Church-Discipline, called a Tabernacle for the Sun, etc. Sold at the Greyhound in Paul's Churchyard: 
1. Church Discipline.  Wherein appears how Ecclesiastical forms and Administrations must be every day more and more refined and reform, and be more glorious, till all selfish, sensual, and carnal, Prelatic Interests be pared away; and till Ecclesiastical be turned into the spiritual, as the higher and Head of that Administration▪ So shall 
2. Spirit-Discipline.  all spiritual (which I hope ere long to publish in an Idea of Spirit-Discipline) be swallowed up in Christ the Ocean which all spiritual Administrations but lead us into: But as to the Civil, upon the request of some faithful Commonwealths Members (and of those 
3. Civil Discipline.  the grave sort, of 40, 50, 60, 70, 80, years of age and more, whereby) I much incline (could I procure so much time) to give an accou●● to all the World in an Idea of Civil Discipline; how Civil Forms must be every day too, more and more refined and reform till we have Gold for Brass, and Silver for Iron, Isa. 60. 16, 17▪ and violence be no more heard in our Land, which will be in the fifth Monarchy now entering: But all Civil Forms are (as yet) accompanied with a world of corrupt, close-cleaving Interests, which do deprave the Government, and deprive us of that good which is the end of Civil Policy. Now, as it is God's Design in these latter days to pair away and purge Ecclesiastical Forms, and so to make them serve the Spirit; I say, it is also a glorious Design of his to purge the civil Administration of those detestable corruptions and dregs, which do attend it, and to pair away a●● 
All are a purging apace from Tyranny.  wicked, personal, humane, selfish Interests, and to make the Civil serve the Ecclesiastical, and officious to the Saints and Churches, Isa. 60. 3. 10, 11. as the lower principle is to observe 
☞  the higher and be obedient, Rev. 21. 24. Wherefore as sure as Israel's God will throw down the Tyranny of the Ecclesiastical Administration, so surely will he also crush and throw down the tyranny of the Civil Administrations, that our veriest Exactors shall be righteousness, Isa. 60. 14, 17, and the Sons of them that afflicted us, shall come bending to us, etc. Isa. 49. 23, 24. But we shall be far from oppression, Isa. 54. 16. Zach. 9 8▪ as the Scriptures do hold out very fully. I shall in this Treatise, and at this time do no more than instance in that unsupportable 
The Tyranny of Laws and Lawyers. etc. Sim.  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 appear by and by) be accounted the Pillars of the State. Now as the downfall of the corrupt Clergy with their Cannons was the fatal blow to all Church Tyrants, and soul oppressors; So will the downfall of the corrupt Lawyers and their Terms, be 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 faithful people in this Commonwealth be ever sensible of a good Reformation, or ease, or 
☜  Liberty; as long as the most lamentable Millstone of the Norman yoake ●yes yet unremoved, and pressing of them to death. It is not the removals of the little burdens, or lesser weights will help them, as long as they must yet be embondaged by the Lawyers. Or what if Taxes should be abated, and Tithes abolished? the sense of this and all else would be lost, as long as the Lawyers are yet left to squeeze out men's Estates, Liberties, Lives, Blood, 
The great burdens of the Nation.  Hearts, and all. It is true, that Tithes have lived so long that now they are grown (like an old man) useless, decrepit, and quite out of account and credit; and they do but trouble to take up time or room in this world, they will speedily be thrust aside: And so will Lawyers, with their Terms, for their stinking breath is already offensive. The rich Romish Gluttons are fattened up by Tithes, and crammed up to the mouth, whilst the poor Gospel- Lazarus's cannot have the crumbs for their mouth; wherefore as Nebuchadnezars Image had the Head gold, the Arms silver, the Thighs brass, the Feet clay; so have Tithes and Terms, and the lower they are, the worse in every age. They will be ere long dashed to pieces, Dan. 2. 31, 34. and not endured. In the mean time, Tithes and Taxes are but niblers, but the Laws and Lawyers (as they now are) are the swallowers. Mice may be niblers, 
Sim.  but the Cat that keeps them in awe, is of an eating kind, she devours more at one bit, than the poor Mouse would at twenty; and eats up them too at last: And so the Lawyers. For the 
Sim.  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 money. But seeing I am to engage against them as the greatest Tyrants and Oppressors of this Commonwealth, and as such as will stunt the growth of this State, unless they be cut off from sucking out the blood, and life, and heart, in her veins 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 Cheats 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 zeal to God; for Christ; and 
What puts the Author upon this Work.  his Servants; (who suspire most sadly under the Norman, as well as Babylonian Yoke) with my unfeigned affections to my dear Countrymen, and to the true Liberties, Laws, and Rights of this Commonwealth, have cast me upon this Campania of discourse, and made my Spirits quick and keen to this combat against the proudest Goliath of them all; for I have a little stone in my hand, that must hit them on the foreheads, etc. before I fetch their Heads.  
But before I go further, Methinks they ask what Call I 
Q. What Call.  have hereto? and bid me show my Warrant.  
Which I will offer in the first place, as signed by all the powers 
Answ.  and Laws 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. 
●. The Law of Nature proves and gives a call.   
1 The Law of Nature, which says, Ephes. 5, 39 No man ever yet hated himself, but loves and cherishes himself: This Law teaches us to maintain 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, 
〈◊〉. Tull. Cicero.  That Nature (the common mother of mankind) commands and ordains that every man endeavour 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 
Roman Law.  a punishment to that person, or neighbour, that would not do what he could to rescue and deliver a very slave from the outrage and injustice of his Master; And shall not we for the freeborn people of England? Besides says Cicero further, in saying 
Cicero.  that thou must only attend on thine own affairs, lest thou shouldst wrong others, and thereby be unjust thyself in another kind, thou dost thereby abuse the Law of Nature, and abandon humane Society, in that thou wilt not afford all thy endeavours, either of mind, body or goods, for the necessary preservation and privilege of the whole. So that I say this Law hath signed my Warrant with her broadest seal to do all I can in word and deed, writing and discoursing, against the injustice, cruelty, and unsuffer able, sinful, accursed Practices of the civil 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 Countrymen (at the least) if I do not (thus endeavour) to right them against the Lawyers; who would, and do enslave them, contrary to the Laws of God, nature, and Nations: 
☜  And therefore I must not so mind my own private and personal affairs, as to forget their tears, sighs, moans, and complaints 
The Lawyers complained of.  which some of my own Countrymen, yea, of fourscore years of age (yea, great Professors of the faith of our Lord Jesus) yea, honourable 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 unnatural 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 
Observ. 1. Isidorus in lib. 5. c. 4. Etymolog. Jus naturale est commune omni nationi.  (quoad prima principia) inclining all a like (ad agendum secundum rationem) to things according to Reason; now Reason is either speculative or Practic; the first chiefly 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 irrational creatures, Nature hath a Law to defend herself from Tyranny and oppression; and this is by instinct in Dogs against Wolves; Lambs against Foxes; Bulls against 
☜  Lions; and so between Chickens and Kites, Pigeons and Sparhawks; Partridges against Hawks, etc. So that it is irrational (yea, worse than so) to question the lawfulness of defending ourselves, lives, and Estates from these greedy (ungodly) Devourers; seeing that so to do is to question the imprinted Law of Nature. But to be short.  
2 Obs. That this Law of Nature (i. e. quantum ad prima 
Observ. 2.  principia) is unchangeable in all ages, which doth not (yet) exempt an addition of all good Expedients and things useful.  
3 Obs. That this Law of Nature (est scripta in cordibus 
Observ. 3. Aug. in l. 2. confess▪ c, 4. tom. i  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 only the corrupt devouring Lawyers, but I believe, others that let them alone to go on in their unnatural tyrannies and abominable sins, will be found offenders against this Law of Nature. For as Justice is built upon this twofold Basis, 1. That 
Justice.  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 
Injustice of two sorts.  do the injury and oppressions; and in this seat 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 Lord's controversy with them (which is great) 
☞  will come nigh their Factor's and Abettors too, and all that can see and suffer them every day (as they do) to live by sin, to tell lies in open Courts, and to make a trade of oppression, perjury, lying, false-swearing, forswearing, cheating, devouring fatherless and widows, and beggering many honest godly souls 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 virtuous acts (i. e. humane 
Observ. 4.  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 
Virtuous acti on's considered two ways.  be a mistake, we must know, that it is one thing to see virtuous 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 virtue, 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 rational, virtuous, and morally good, (as just, merciful, etc.) and so they appertain to the Law of nature; for every thing naturally inclines to operation according to its form, as Fire to heat, Sun to shine; and so a rational principle to do rational good, and virtuous (humano more) actions. In this sense says Damasc. in lib. 3. Orth. fid. c. 14. Actus virtuosos subjacent legi naturae. Hence, as I take it, that notable Moralist M. Tully 
Damas●●n.  tells us in Rhet. lib. 2. de Invent. f. 4. Res a natura profectas 
M. Tully.  (& aconsuetudine probatas) legum metus & religio sanxit: that ordinary Religion hath ordained it, that the matters of the Laws (human) be fetched from nature: And indeed it is hence that human laws, or Laws of nations are derived from the Law of Nature, as the only rule of reason (and therefore of rational actions and laws) left standing and perpetual.  
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 
2. The Law of Nations gives a call.  that men should do unto you, do you also that unto them; or else as one of Terence's golden Sentences (for the Lawyers care little for the Scriptures, which I have tried of late by bringing out a Bible for the Statute-Book, but they could not abide it) who 
Terence.  says the same, Ut tibi ●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 less to it; for that as Conclusions are drawn (ex principiis) out of principles in all Arts and Sciences; So humane Laws, Civil Laws, or the Laws 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, 
The use of this Law.  and makes confines, which every man is bound to defend against all Invaders, Cheats, oppressors whatsoever; now who do invade other men's estates? eat up, and devour them by incredible 
The Lawyers complained of.  Fees? prolonging Suits? crafty Tricks? and Subtleties? depauperating millions of men? and devouring millions of money? till they have got by cheats, fetches, and Fees all men's Lands (almost) into their hands? who do thus like the Lawyers? Are there any greater Thiefs (or may I not say Knaves) in the world than 
Thiefs.  they are? When Diomedes was brought before Alexander for Piracy: Says Alexander, How now Fellow? what a Pirate? Ah I says he, indeed I am a Pirate, for that I rob a few Fishermen in a Cockboat; 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 
Who are the worst Thiefs  to the Laws of God, Exod. 22. 3, 4. 2 Sam. 12. 6,) yea, and of Nature,) It is true, I am a Thief, 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 term, and spoiled many Gentlemen, Yeomen, Widows, Fatherless, and almost all England of their Estates, than I had been no Thief, 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 Thiefs 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 Thiefs or Breakers of the Law, shall judge them for the worst of Thiefs 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 Judgement) shall escape when they shall not; for as Alexander had no more right to rob, then Diomedes; but ('tis true) he had more power to do 
☞  mischief, and was not easily brought to account and suffer for it; So the Lawyers have no more true Laws, or right to rob the 
Thiefs hanged at Tyburn les, guilty than some Lawyers.  People of this Commonwealth by Cheats, Extortions of Fees; or the like, than those that are hanged at Tyburn have. But 'tis true, they have more power (and less need) to do mischief, and to make a spoil of other men's Estates, and as yet though as sure as God is 〈◊〉 heaven they shall be called to account) they cannot be brought to a trial and suffer for it. But as to my Warrant I say, it is by the same Law that I would hinder a Thief from stealing, or a Servant from purloining of his Master's 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 Laws, Municipial Laws, and all, do oblige me against these uncivil, unnatural, and unsufferable Lawyers. I know some of them of my Kindred 
The Author's resolution.  and Acquaintance, and those of the Great ones too, will be angry at the heart with me for this my faithfulness to the Nation; But shall I tell them of one honest Lawyer? (which is rare I'll 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 Parricide, but Homocides, Oppressions, Thefts, blood, and the Death and Estates of abundance, that I am bound thus to appear in public. 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, panic foolish fear of losing great men's favour? worldly means? liberty? life? or the like? no, I trust in 
Egyptians.  God I shall not; and therefore for good to those Lawyers that repent, I thus write. Amongst the Egyptians if any one man had 
Diodor. Sicu. l. ●. c. 2.  seen another distressed by Thiefs or Robbers, and did not according 
Sim.  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 days together. And to tell the 
The Author put upon this.  truth, above half a year agone, (and some a year) I have seen weeping (most sadly distressed by these national 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 buffeted since, and lashed in my mind, and scourged in my spirit for my remissness herein, and fasted too; but now I am almost ready to conclude myself 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 
Their Robberies how?  would rob by force or by fraud, 'tis all one, for we must resist them, or we violate this Law of Nations, which hath most strictly obliged us to the preservation and privileges of the Commonweal. So that it is to break the Law, and betray our Country, 
Pliny Alex. ●b Alex.  to let them thus alone. We find in Pliny lib. 4. and Alexand. ab Alex. lib. 6. c. 4. The Law of Tyrannicides honours the living with rich and memorable recompenses., and the dead with high and honourable Epitaphs, and Statues, that have been Defenders of their Country's Liberties and Privileges, from Tyrannical Oppressors and Intruders; as Harmodius and Aristogiton at Athens; Brutus and Cassius, in Greece; Aratus of Sicyone, etc. and can men meet with more cruel, crafty oppressors and intruders (as we shall prove them all to be by and by) than the Lawyers are? Well then, I hope hundreds and hundreds will suddenly arise (besides myself) in their capacities and places, to 
☞ It is against the Law not to discover them.  defend their Liberties and Privileges against these Tyrants and Robbers. For the Law made against Forsakers and Traitors, takes hold with both hands on those who contribute not their best assistance against these wretches: Oh! cowardly Soldiers! will you counterfeit yourselves sick when you should fight? or cast off your Arms and run away now? O no! rouse up yourselves! 
A word to honest men to be up.  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 public fire every one must 
Sim.  work to bring Hooks, and Buckets, and water, and Engines, 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 haste about the business, for it is good for all that the fire be quenched; and if thou waitest for the word, these Consumers (in their flame) may hap to have the mastery, and do more mischief of a sudden than we are aware of. Thus our Warrant is signed in the second place by the Law of Nations.  
Thirdly, The Law of God says, Luk. 10. 27. Love the Lord 
3. The Law of God gives a call to this work  thy God, etc. and thy Neighbour as thyself. Besides the Law of Nature, and Nations, the Law of God is unavoidably necessary (ad ultimum finem.) Now this Law of God gives me Warrant as a Minister, and as a Man, to proclaim the injustice, oppression, lying, cheating, deceit and villainies of this wicked Tribe; 
Amos. Expos.  as Amos 4. 1. Hear the Law of the Lord, O ye Kine of Bashan! ye which oppress the poor, and crush the needy; that is, O ye Judges and Lawyers! that are fed with the best and fattest things; abounding in wealth and stores! and they are such Kine whose bellies are filled for a day of slaughter, which is signified 
Complaint of the Lawyers. ☜  by Bashan.— and they say to their Masters, bring wine. By the poor, is meant the borrower; but by the master is meant the creditor; now these wretched Lawyers do not (as they ought to do) justice for the relief of the poor Debtors against hard hearted Usurers, but rather they oppress the poor▪ and fulfil the desires of the rich misers to the wrong of others; and then they say, come your cause will carry it, bring us wine, a quart or pottle of wine to make merry with. But God will confound this their carnality and covetousness. Amos 5. 7. Hear, O ye that turn judgement into wormwood! and have made the Laws bitter to the poor and honest people, and have made their remedies worse than their diseases, and have managed the causes of the righteous with so much sin, as have filled them with frequent sorrows and tears; abhorring true reason and equity. Vers. 11. For as much therefore, as your treading is on the poor▪ etc. That is, your greatest violence, disdain, abuses, and base injuries are done to them, to screwze, 
Expos.  and grind them under your filthy feet. Ver. 12. I know your manifold transgressions, and mighty sins, in afflicting the just, taking Bribes (or Fees) and turning aside the poor in the gate from their right; i. e. when the poor have nothing to give them, they get them into prisons, to lie and rot there. The Germans have a Proverb, that the rich are hanged up by their purses, and 
Germane Prov.  the poor by their necks. Thus by injustice (as the Prophet says) the Tyrannical Tribe of Judges and Lawyers grow great, get estates, build stately houses, have pleasant Gardens, and ruffle it out in Angles of luxury and pride, and whilst Angels protect them they behave themselves like Demigods; But God will reward them in their kind. Micah 2. 1. 2. Woe to them that devise 
Micah. Expos.  iniquity; that is in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lie, vanity, etc. who do this like the Lawyers? and when the morning is light they practise it; So away they run to Westminster, and there plead their lies. V. 2. 
Of the Lawyers.  They covet fields and take them by violence, and houses and take them away; So they oppress a man and his house, even a man and his heritage. But thus saith the Lord, Vers. 3. Behold against this Family (i. e. of Lawyers) or these Inns of Courts) do I devise an evil, etc. and Vers. 4. In that day shall one take up a parable, and lament with a doleful lamentation, and say; we be utterly spoiled. Thus the Lord complains and threatens them very speedily, and to purpose, as will appear ere I have done with them. Now God's Word gives me warrant all along to cry aloud and spare not. Should Whoredom be suffered in the open streets without open reproofs? or Drunkenness, or the like? Why the● should oppression? injustice? lying? perjury? violence? cheating 
They trade in sin.  and such like Knavery? is not one sin, as much sin in the sight o● God as another? I apprehend my Commission to lead me as largely against the Lawyers, who make a daily trade of sin (a● lying, swearing, cozening, oppressing and wronging the Fatherless 
☞  and Widows, and all this in open sun too, hereby getting money) as it does against Drunkards, Swearers, Whoremongers, wh● every day live by their sins, making a trade of them, and getting money by them! O how bitterly God complains! Heaven 
1. The pronunciative Law of God.  Earth! and Creatures groan at such a company of as vile wretche● as the earth bears! that live by sins! and have no other trading and that they should be yet tolerated to have open practice! Je● 6. 29. The Founder melteth in vain, for the wicked are n● 
J●remy.  plucked away. I wish one day it appear not all one with ope● 
Expos.  toleration of Drunkenness, Whoredoms or the like: But I am bound in conscience to bear testimony against it, and say with th● Prophet, behold the end is come, the end is come, ● watcheth for thee, behold, it is come. Ezek. 7. 6, 7. their tim● is come, their day of trouble is near; these judgements are inculcated, because the Lawyers will not believe (it may be.) Ver. 8 Now will I shortly pour out my fury upon them. Ver. 10, 11 12. Behold the day! behold 'tis come! the morning is gone forth the rod hath blossomed! violence is risen up into a rod of wickednesse● None of them shall remain! Nor of their multitudes! Neither shall there be wailing for them! The time is come! The day draweth nigh! God's Word to me is, to declare against their Injustice and Tyranny, Cheating and Lying, and to warn them, Whether they will hear, or whether they will forbear. Ezek. 2. 7. And if they will hear, Ezek. 33. 12, 15. Say, Son of 
Ezekiel. ☜  Man, if the wicked will restore the pledge, and give again what they have robbed, and walk in my statutes without committing iniquity, they shall live, and not die. Thus far the Law of God gives me power. So Psal. 82. 2, 3. How long will ye judge unjustly? and accept the persons of the wicked?  
But to come to the directive power of God's Law, see Judg. 
2. The directive Law of God.  5. 23. Curse ye Meroz, curse ye bitterly the inhabitants thereof. And that it is incumbent upon us by God's Law to defend our Liberties against all Tyrants and Oppressors (as I said before) is without doubt, Host 5. 11. 1 Cor. 7. 23. See what Mattathias 
● Mac 3. 43.  said to his Brethren. Come, let us restore the decayed state of our people, and let us fight for our people, and for the Sanctuary. So that it plainly appears, we may do all we can for the decayed estate of this Commonwealth, against the corrupt, cruel, and cursed innovations of the devouring Lawyers, (as well as other Tyrants that were Lords over us;) and for the restoration of our Primitive liberties, and freedom of Justice (as we shall show by and by) at every man's door, That righteousness may run down like a 
Isaiah. Expos● God's Law is to be obeyed against mens.  River in every street, Isa. 48. 18. And be as common as the waters in the Highway: So that herein the Law of God engages us, Et nullus subditur legi inferioris contra superiorem. What then? though some Humane Laws, (through the corrupt, close, and clandestine Interests of men) should not allow this liberty? our consciences are not bound to humane unjust Laws, which run run-counter and justle against Gods? but as 1 Pet. 2. 13. to submit ourselves to men's laws (propter Deum) for God. Nemo astringitur mandato inferioris, cum superiori mandato dirigatur. 
☜  So that we are bound to men's laws but secundum quid, as we say; but we are absolutely obliged to God's Laws. And in obedience to God's Word, we must not only endeavour to free ourselves, but our neighbours from Tyranny and Oppression. Love thy neighbour as thyself.  
Let me a little digress (now) for the publics sake in this my 
A digression.  discourse; not only to acquaint the Governors of our Nation, how much the Message from Bordeaux in France, or any other Nations concerns us; for we are bound by the Law of God to help our neighbours, as well as our selves; and so to aid the Subjects 
To assist our Neighbours.  of other Princes, that are either persecuted for true Religion, or oppressed under Tyranny. What mean our Governors to take no more notice of this? How durst our Army to be still, now the 
France, etc.  work is to do abroad? Are there no Protestants in France and Germany (even) now under persecution? And do not the Subjects of France that lie under the Iron yoke of Tyranny, send, and seek, and sue to us for assistance? Well, woe be to us, if we help not the Lord, Judg. 5. 23. against the mighty! For it is the Lord hath sent for us thither, and calls for a part of our Army, at least, into France or Holland. Therefore, Cursed be they that do the work 
Holland.  of the Lord negligently, or, but by halves, Jere. 48. 10.  
Object. O! but some will say, What call have we? 
Object. Answ.   
Answ. Can ye have greater? You are called thereto by God, and Men?  
Object. We have no example for it. 
Object. Answ. 1.   
Answ. 1. Suppose it so, yet by faith it is ye must subdue Kingdoms, obtain promises, stop the mouths of lions, quench the violence of fire, wax valiant in fight, and turn to flight whole armies, Heb. 11. 33, 34, 35.  
2. Stay for such ceremony, and your help may come too late. 
2.  Mattathias (I told you of before) fell pellmell upon the work, as soon as ever necessity called for it, and opportunity seconded it.  
3. Your work is not to be after the commandments, or example's 
3.  of men, for that is the way to be broken, Host 5. 11. Isai. 29. 13. But by you the work of God is a strange work▪ to confound the wisdom of the wise, etc. But  
4. If nothing else will serve, there is ample example for you 
4. Examples of this.  both in Scripture and History; in Scripture, we know Hezekiah, though King only of Judah, 2 Chro. 30. yet looked after them of Israel too, though under the Dominion of the King of Assyria; yet even to those subjects of Assyria that were one in 
Hezekiah.  faith, he sent Messengers to invite them to come into Jerusalem, and he gave aid to them (though against the Laws of the King of Assyria) to destroy their Idols and Idolatry, and to set up the true worship; so may we assist our friends in France, (if we are called to it) and invite them to us, to join with us: And we may (yea, and must, if we sin not) send help and aid to them, till their Idols and Idolatries be hew●n down, with all their high places; and so go on, till that France (whom I conceive the second of the ten 
Vide Chap. 5. ☜  horns, Rev. 17. 12. Dan. 7. 9, 10.) have her Judicatory Throne set up, Psal. 89. 14. & 9 4. also; and then the work will run on round about, without much of our help; and all the ten horns will tumble apace; and in few years Babylon will be fallen; and Christ reign to the total extirpation of Antichrist. Another example is given us by good Josiah, 2 King. 22. 2 Chro. 34 & 35. who out of true zeal to God, took upon him to expel Idolatry, not only out of his own Kingdom, but also out of the King of Assyrians 
Josiah.  dominions. But now we are, or may be sent for to do it in France or Holland, or the like; wherefore, let me tell our Army 
A word to the Army.  and Statesmen, that if they belong to the Lord yet, and if God hath good to do by them yet, that then they shall not be able to sit 
☜ The work will go on beyond Seas.  still long; for if they will not take their work abroad, they shall have it home, as sure as God lives, and is righteous. For where the Kingdom of Christ comes, there is no such thing, as bounds or limits, or Rivers or Seas, that shall cage up or confine the fervent zeal and flaming affections of an Army, Representative, or People spirited for the work of Christ; which is more and 
☜  more public, and looks beyond Seas now. O no! no more than the bounds or limits of a Parish shall confine a Minister of the Gospel, to the Spiritual work of Christ.  
In History we have examples enough. Constantine the Christian 
Examples. Constantine the Emperor.  makes Wars against Licinius the Emperor, for his persecuting the Christians, in punishing and putting them to death, and depriving them of their Christian liberties; so that after Constantine had warred for the oppressed ones, he compelled the oppressor Licinius to give liberty to the Christians in matters of Religion, and then he put him to death in Thess●lonica for his Devilishness and Cruelties to his Subjects. And after him we find that Constans threatened to war upon his own, and elder brother 
Constans.▪  Constantius, for banishing Athanasius from Alexandria, because he was so hot an Antagonist against the Arrians: and this war would have been a bloody one too, had not Athanasius been restored. And is it possible, that Constans (who adhered to them that were the Orthodox Christians) for the restitution of the Biship, thought his call to war sufficient? And shall not we upon suit 
The call abroad.  and petition of the oppressed City of Bordeaux? and Subjects of France? or distressed English in Holland? imploring aid against Tyranny, and Persecution, think we have call enough, for the restitution of Christ, his Kingdom, Saints? Liberty of the poor oppressed Protestants? and the deliverance of distressed Cities? Citizens and Subjects? For shame away with this irrational, irreligious, and unchristed spirit! and take courage upon 
☞  God's command, men's call, the spirits motion, and Christ's errand in the world, and call the scarlet whore that sits on that Horn of the Beast, to a strict account for the innocent blood that is to be found there upon the Inquisition. Thus Theodosius made 
Theodosius, So●om. l. 7. c. 18.  war on Cosroes, King of Persia, to deliver but a few Subjects (fewer than are in the City of Bordeaux) from tyranny and persecution.  
But upon a more civil account, we know the Roman Commonwealth, 
Romans on a civil account.  and the Lacedæmonians, and Thebans, and Spartans', have ever sent succour and assistance to their Neighbours, when oppressions and tyrannies compelled them to implore it, as now the B●rdelois do of us; and must we not aid the afflicted and distressed? There is a notable sentence of the Spartan Senate left upon 
Spartans'. Justin. lib. 1. Diodor. lib. 2. c. 3●.  Record. For the Spartans' being Lords of the great City Byzantium, they made Olearchus' Governor there, who kept up the corn (in the time of wars) for the Soldiers, and let the Citizens die for hunger; but Anaxilaus, a great Citizen, disdaining such tyranny, enters into treaty with Alcibiades to deliver up the Town, who indeed was received soon after. But Anaxilaus being impeached by Articles, pleads his cause himself, (for Lawyers were not then as now) and his Judges acquitted him, with these words, Wars are to be made with Enemies, not with Nature▪ for it is against the very Law of Nature, that those who should be their Defenders and Preservers, prove more cruel the enemies.  
So as it is against the Law of Nature, for the King of France to be worse than an Enemy to his own Citizens and Subjects; So it is an much against the Law of God (should they supplicate to us for assistance) to be worse the● Neighbours, and then such Professors and Pretenders for the Kingdom of Christ, as we make a noise of in the world to be; if we strike not (now) in for the interest of Christ, and take not the opportunity to visit those coasts, and to view the condition of the Protestants and oppressed ones in that Kingdom. So let us come into our own Country 
Examples at home. K. H. 2. H. 8.  for examples; did not King Hen. 2. war against the Emperor Charles 5. under the colour and command of defending and delivering the Protestant Princes? yea, K. H. 8. made ready to help the Germans, if the Emperor should oppress them▪ And shall we sit still? now the eyes of all oppressed and distressed 
☜  Protestants and Subjects (in all Nations round us) are upon us? and the rather for that we pretend to do all for the Interest of Christ, and Liberties of people. Nay, in this we have all the advantage that can be; that whereas others waged wars with their own Interests, 
In the name of Jesus Engagement.  ours will be with Christ's, who is to rule all Nations; theirs about meum and tuum, ours only for Christ and his Kingdom. Oh then! that our Powers, and Armies, and Navies, and Churches and all together would join in one, to engage together as one armed man! And in the name of Jesus now to proclaim liberty to the captives and oppressed ones of other Nations, 
Numb. 32. Josh. 4. 12. Deut. 3. 20.  abroad as well as at home; were there but once a Proclamation made in the name of Jesus Christ; O how many would come running under his banner from all parts! beyond expectation: of such too as are not yet known to the world, and then woe be to 
A Proclamation to be made.  Gog and Magog. The Gaddites desired to be at rest, and to go no further, but to stay on the other side Jordan, and to live there; which though Moses assented to, yet it was with this proviso, that they should go on and assist their other Brethren with their whole work, and go through-stich with it now they had begun ●t, until the Israelites had conquered the Land of Canaan; yea, and to go first out, as the Van (because they would first sit down) and if they refused to do thus, than they were anathematised (and destined) to destruction, like them that were adjudged Rebels 
Gaddites who now?  at Cadesh barnea, and none of them (by the decree of God) were ever to enter into the Land of Canaan. So such of the Army, Representative, and Commonwealth that have 〈◊〉 heart to go further beyond the Seas (Jordan) but would be ● rest, on this side, should hear a Moses say, what? what? y●● brethren go on and fight further for Canaan? and you sit still? a● live lazing and idling at home? No! no! away: you that wo●● first sit down, and lay down Arms, and live in Peace, get you first out beyond Jordan, for you shall not return to your Cattle and Corn, and fine finical fig-leaves, to be Coached and complimented into effeminacy and fooleries; no, nor yet to dwell ● 
When 'tis time for the Army to rest.  home in England with your wives, until the Lord hath driven 〈◊〉 enemies before you, and granted a place to your Brethren beyond Jordan, as well as to you on this side it; and than you shall 〈◊〉 turn in peace, and with welcome, and be innocent before the Lo●● and his people Israel, and abide in quiet, but not till then. Therefore, Uriah said, 2 Sam. 11. 11. The Ark of the Lord, and Israel 
Uriah.  and Judah abide in Tents, and my Lord Joab, and the Servants of my Lord are encamped, etc. And shall I go into 〈◊〉 house to eat, to drink, and to lie with my wife? as thou live● and as thy soul liveth, I will not do it! O brave Soldier! come on then! let's be gone abroad, and get on the other side the ri●● 
☞  in the name of the Lord Jesus! and those that will not do it, li●● the Rebels at Cadesh barnea they must be cursed, and never en●●● into the land of Canaan, which is on the other side the Riv●●● Wherefore to our Neighbours both at home and abroad, let every one discharge his duty aright; and let not Holland or France b● forgotten (and it shall be a door of hope to us in the valley of ● chor.) For believe it, upon perpending the concomitants (wise●●● know what I mean, Host 14. 9) there is a necessity of taking all 〈◊〉 opportunities to show our love to Christ and his Kingdom; and our charity to our oppressed, and afflicted, embondaged neighbours: and let not men dispute so much whether it be lawful 〈◊〉 
Our Warrant for this.  defend or strike in for another's liberty, and deliverance, if it w●●● lawful to do so for our own, seeing we must love our neighb●●● as ourselves. Diligit in proxime▪ quod in seipso diligit, ● diligit proximum eandem ob causam, propter quam diligit s● ip●um: if we love Christ then in our Nation, why not in another and if Justice, and Peace, and Piety, and Righteousness among ourselves, why not among others? O for shame sirs! let's rub●● eyes, and look about us! And after the wicked Lawyers have had a b●ng, let us beat a march, and alarm the whole world. Jer. 
An alarm. ☜  50. 2. Declare ye among the Nations, and publish, and set up a standard, publish and conceal not, (till ye) say, Babylon is taken. Who is on my side? (saith the lord) Who? Come against her, from the utmost border (even Ireland and Scotland) open her storehouses, cast her up as heaps, destroy her utterly, let nothing of her be left: Woe to them, for their day is come, the time of their visitation. The vengeance of the Lord our God, yea, the vengeance of his Temple (or Churches,) Jer. 50. 26, 27, 28, 29.  
I intended not this length, but the Lord will have it so; and so I come in again to the Lawyers, having proved my warrant by the Law of Nature, of Nations, and of God. Which Law of 
Vide Chap. 5.  God is of all the necessary, seeing that men's judgement (especially in particular contingencies) may be divided, and produce divided and different effects, till the divine law directs them: for Psal. 19 7. The law of the Lord is perfect, the testimony of the Lord 
Laws of men must breathe by Gods.  is sure, the statutes of the Lord are right, rejoicing the heart, etc. From whence ere long all other Laws among men must fetch breath. And then as the Psalmist says, Psal. 147. 19, 20. He 
☜  showeth his word to Jacob, his statutes and judgements to Israel; and he hath not dealt so with any other Nations; as for his judgements, they have not known them. This will, I trust, be fulfilled in a short time, as soon as ever the Lawyers once tumble. In the mean time, says the Lord, Isa. 3. 20. Woe be to them that 
woe to Lawyers  put bitter for sweet, and sweet for bitter! Vers. 23. Woe be to them that justify the wicked for reward, and take away the righteousness (or righteous cause) of the righteous from him, etc. And Isa. 1. 21. O! How is the faithful City become an Harlot, etc. Companions of Thiefs. Verse 23. Every one loveth gifts, and follows after rewards; they judge not for the fatherless, norwidow, etc. Therefore saith the Lord, Ah! I will ease me of my adversaries! and will restore thy Judges as at first, (how that is, we shall hear hereafter.) But woe be to these 
Priests and Lawyers the two Plagues that rose together.  wicked ones!  
The two Plagues of this Nation rose up both from the bottomless smoke, and are the Priests and Lawyers; both alike they keep up a corrupt, carnal, Antichristian interest; the Priests would fill the cup of the Whore for the Nation to drink of, and the Lawyers would clothe her with scarlet; but woe be to us! if either be suffered to trade: for, because thou hast let go them that I have appointed to utter destruction, therefore thy life shall go for theirs, and thy people for theirs, 1 Kings 20. 42.  
They must fall together, seeing ever since Edward the third his time in England, they were advanced together, i. e. as to their height in interest. The Lawyers (who are Tyrants and Oppressors 
Lawyer's Locusts.  of the Civil state) may as well be compared to the locusts mentioned Rev. 8. 3, etc. as the Priests, (the Tyrants and Oppressors of the Ecclesiastical state.) For  
1. Out of the smoke, which darkened the Air as well as the Sun, 
1. Arising out of the bottomless pit smoke.  (Earth as well as Heaven;) and so out of that Antichristian darkness which arose upon the State civil as well as Ecclesiastic, came these locusts, Vers. 2, 3. upon the Earth, and Lawyers into this Kingdom (as we shall show afterward.) Vide Malmsbury, 
Malmsbury.  in William the second his time, they proceeded from the Romish Clergy.  
2. Locusts are unclean Creatures, many times translated 
2. Unclean Creatures.  Grasshoppers; and the Midianites and Amalekites that came against Israel in gideon's days, Judg. 7. 12. were said to be like Grasshoppers, which, says Cooper, signifies Bodily oppressors, Egyptian plagues, as Exod. 10. 13, 14. Grievous! Such are the 
Cooper.  Lawyers all over the Nations, and they never are in such multitudes, but they are most grievous plagues as can befall a Nation▪ we had need to seek in haste to our Moses's and Aaron's, by whose means I am persuaded they will be swept away of a sudden into the Red Sea.  
3. Locusts have their strength in their multitude. O what 
3. For multitudes.  heaps of this noisome Vermin may you see at a time in the Temple! or Westminster-hal! Nullum unquam fuisse human● ordinis institutum, quod magis brevi tempore crevit, etc. These do make up the numerous Army of Antichrist (in this State) against Christ, and are to torment men, Rev. 9 3, 5, 7, etc. and so 
4. For their variety of orders.  Exod. 10. 14. they cover the Earth.  
4. Locusts have their variety of orders, and ye may see them noted in their several colours and marks. Thus have Antichrists 
☜  Laity (I mean) Lawyers, as well as Antichrists Clergy (I mean) the Priests. It were but lost labour to enter into this number of his name, of to reckon up the variety of orders, and degrees of this brood of the Beast, distinguished by several Forms, Sects, and Habits of divers Fashions.  
5. Locusts are of earthly dispositions, greedy devourers, insatiable 
5. For their earthly dispo▪ sitions.  for covetousness; always desiring, but never delighting to work, sow, labour, nor plough, but to eat up the fruits of other men's labours; and to fall on, cease upon, and take possession of the best Meadows, Valleys, and pleasant places of the Land; now the Lawyers (as well as Priests) are such a plague of Locusts. For 
☜  what fertile or fruitful Soil in England, that they have not ceased upon? and eat out▪ and (with ravenous fees) bought out the best estates in the Land? What have these Lawyers (like the Locusts) but a mouth and a helly? a huge mouth (at the Bar) to bite off, and as big a belly to take in: A mouth to gape for it, and a belly 
A mouth, and a belly.  to get it; a mouth to plead for it, and a belly to feed on it; a mouth to serve, a belly to consume; but all this while no hands to do good, or deal out to the poor and oppressed.  
6. Locusts have a leap (like Grasshoppers) and so have the 
6. For their leaping.  Lawyers; for like the Leopards they get their prey, Sali●ndo, by leaps, which are sometimes very large; and as to the things of God, or Religious Exercises, we shall find few of them frequent them, unless by leaps now and then: so by fits and jerks they will seem (may hap) serious, as if they set for Heaven, and may promise much. But I always except such as were Lawyers, and are 
Exception of▪ some.  converted, or (it may be) some that are (yet) so accounted, who are godly and conscientious, and cannot close with the common sort or ordinary practice of greedy, griping, selfish, oppressing Lawyers; but such are not very many: And I must needs say, I cannot see how an honest man of a tender conscience, can continue 
☜ No honest man can live a Lawyer.  a Common Lawyer with them, in pleading and practising as they do; for doubtless he will lie under very desperate and daily temptations to trade with sin. But as to the sect of them in general (excepting some particular (rare) ones; such Zeno's as are honest 
Tit. 3. 13.  and godly amongst them) these Locusts may leap to a little honesty (it may be) on Sundays; but all the days after, they follow their old trade of lying, and oppressing, and eating up the greene's of 
☞ Greg. Moral. Job 39 23.  the Land. Subitos dant saltus, sed protinus in terram cadunt. Their ordinary going is but higgle-haggle▪ here and there, this way and that, on this side, and on that too, for any Cause or Client; so they meet but with an Angel in the way.  
7. These Locusts (that help to make up the Army of Antichrist) 
7. Like to Scorpions.  had a power like to Scorpions given them, Revel. 9 3. and so have the Lawyers.  
1. Scorpio est blanda fancy, sed caud● pungit occulte. The 
1. Flattering faces, full of craft and cruelty.  Scorpion hath a flattering face, and so these Locusts, Revel. 9 7, 8. Their faces were as the faces of men, and they had hair as the hair of women. But Vers. 10. their tails were like to Scorpions that had stings to torment men. All this signifies their Hypocrisy and craft, as well as cruelty to hurt us. Exterius boni▪ sed interius mali (says one.) For (Scorpio blanditur vultu, sed 
Carthus. in Ap●.  percutit cauda) these Scorpions will finely fawn to thy face, but they torment with their tail, when thou thinkest danger is over. This signifies (also) their (varias frauds) sundry sorts of tricks and frauds (as Cotterius tells us) to deceive and do mischief 
Cotterius.  with; therefore they have women's hair, as well as men's faces. As the Apostle says, 2 Pet. 2. 3. Through Covetousness, with feigned words they make merchandise of men; for they seem the faces of men that are most discreet, wise, prudent, eloquent, yea, and affable, and courteous; but as Pliny, lib. 11. c. 25. says of the Scorpion, Cauda semper in ictu est, nulloque momento meditari 
Pliny.  cessat, ne quando occasioni desit: Their tail is continually in motion to torment us, and every moment ready to take occasion to sting us; and as Paul in Rom. 16. 18. says, With fair speeches and flattering words, they deceive the simple.  
2. As Scorpions ever since they were cursed (in Gen. 3. 14. 
2. They eat the dust, as it is a curse.  Thou art cursed above every beast of the field, upon thy belly shalt thou go, and dust shalt thou eat all thy days) I say ever since with their tails (which torment us) they gather up the dust of the Earth, and feed altogether upon earthly things as their meat. Scorpio cauda lingit, & isti spiritualia temporibus postponunt. So they, like the unclean beasts under the Law, creep 〈◊〉 all four upon the Earth, and all this upon their belly too. O bitter curse! they cannot abide the things above. And this make them ready to receive Petitions, opinions, causes, complaints, many hours together about Bodies and Estates; but cannot abide▪ a Petition 
They cannot abide a plea out of Scripture  that concerns Souls, which lately I tried their patience with before the Lords Commissioners, but upon the naming of a Scripture or two, they would not hear it; at which drawing my Bible out of my Pocket, and telling them that that was the Statute Book to be used in such cases, and beginning to open some Scriptures, I came to that in Ezek. 22. 27. Her Princes are ravening. Wolves, they seek to destroy souls, to get dishonest gain, etc. but they fell a chase and fuming, and could not endure it. But  
3 Scorpions sting, but not dead at first, but the wound works 
2. They sting deadly and by degrees. Pliny.  by degrees; and Pliny says plainly, that the venom runs along the veins, by little and little, till it comes to the heart and kills them. The Lawyers like them sting deadly, and it were better they killed us right out, (Rev. 9 6.) then to consume, perplex, pain, grieve, and afflict us to death by degrees, the plague of them is the worse: Habent venenatam suam potestatem. Thus these Locusts are like Scorpions.  
8 These Locusts were Monster-forme, and that multiforme, 
8. Monsters.  being made up of many sorts of creatures; so the Lawyers are (i. e.) Foxes for subtlety, Vipers for venom, Dogs for mouthing it, but Tigers for tearing it, and cruelty.  
But 1. In their Body, horses prepared to battle, Rev. 9 7. 
1. In their bodies.  Horses not common, but kept up, and fed, pampered Jades, that work not, but feed hard, and eat and drink of the best; therefore says the Apostle 2 Pet. 2. 12. They are as bruit beasts lead with 
Full of fury for Antichrist.  sensuality, and yet like Horses prepared to battle, that is, full of fury, and rage for Antichrists design, and against the Gospel of the Lord Jesus. Cum fervore & impetu procedentes, sine 
Carthus.  Dei timore, & discretione currentes in conculcationem electorum; & sicut equi (says Beda in loc.) non sua ratione sed 
Beda.  sessoris impulsu aguntur, ita diabolico spiritu agitati feruntur contra Christum. They must needs go whom the devil drives: and thus like the horses, Job 39 25. They mock at fear, and go on as bold as blind Bayards (furiously) for Antichrists interest, ●s his Army for Civil affairs. Besides, it seems they are cruel and given to Blaodshed, and under pretence of Treasons, breach of Law or the like, they cause the faithfullest to suffer, as Sir Walter Raleigh told them to their faces.  
2 On their Heads, as it were crowns, etc. So are these Locusts, 
2. Their Heads  or Lawyers, Antichrists Army of crowned men in State-matters, as well as the Priests and Clergy his Army in Ecclesiastical matters; not only in their wear of Caps like Crowns, but in that they get the legislative Power, and have (more regum) in 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prima Leo, postrema, draco, media ipsa chimaera. Par. in loc.  the manner of Kings, Lords, and such like persons, imposed laws and ties to consciences, tyrannising and oppressing all the people of God as their Vassals and Subjects: Thus the Lawyers are Antichrists Horses kept up for his battle, being monster-form, magni-forme, and multi-form; But Christ he rides upon his white horse, conquering and to conquer.  
3. They had Faces like the faces of men. That is, lest me▪ 
3. Their Faces  should loathe and abhor them for their cruelty and cursed dispositions, they insinuate into great places, Kings Courts, and Palaces, etc. by simulation, and fine glozing flattering shows of humanity and humility, having learned the art of dissembling in the Inns of Courts, having it infused as a principle which Kings and 
With their art of dissembling.  Rulers held (by their authority) that none was fit to Rule, unless he can dissemble. These Lawyers never more dissemble, the● 
☞  when they resemble the faces of men; For they put the fairest faces on the foulest actions. There be no greater Flatterers in the world, and they smile at the most distance: And (methinks) now the Lawyer (is like one nigh drowned,) he fastens upon any ne● hand, in hopes to save himself: but soft sir!  
4. Hair as the hair of women, Rev. 9 8. That is, as Cotterius 
4. Their Hair.  notes, 1. Varias frauds, their variety of art to deceive an● insinuate. 2. Ornatum illicitum, their unlawful attire, to make 
Cotterius.  a great show with fine, soft and delicate ornaments. And 3. Effoeminatos mores, their effeminacy and womanish fancies a●● fashions: and like women, O how they love their long hair! & delicate 
☞  comam alunt, pingunt, mulcent, powdering and painting it!  
5 Their Teeth as the teeth of Lions, Rev. 9 8. Such an expression 
5. Their Teeth Terrible.  is in Joel 1. 8. Voraces & truculenti sunt, that is, th●● are ravenous and cruel; so that in the description of them, there is falsi boni simulàtio, & veri mali dissimulatio, & Aper● Saevitia. A semblance of good in their faces, a dissemblance fevill in their hair, but dentibus, crudelitas significatur, by 
Lyra.  their teeth is figured out open cruelty and tyranny, and be sure these State Locusts, or Lawyers where they cannot get what they would with the first or second, they bring in the third, and show their teeth to the purpose, in tearing away men's Estates, Liberties and Lives too if they can, omnia rapiunt, aeraria exhauriunt, 〈◊〉 devorant, agros vastant, crumples & saevi sunt in pios, qui 〈◊〉 manus eorum incidunt, making themselves rich by others ●uine.  
6 They had Habergions of Iron, Rev. 9 9 That is their outward 
6 Habergions of iron.  defences, whilst corrupt Laws and Lawyers have been a long time (especially in these five months, that they have so ●arfully tormented us, I mean for the hundred and fifty years' last ●ast) kept up by secular Powers, so that there was no opposing 
Pareus.  them; Quibus munitae ut a nemine facile laedantur, they had power to hurt all that while, but none could hurt them.  
7 And the sound of their wings, like the sound of Chariots, 
7 Their wings and privileges  Rev. 9 9 This State-Army of Antichrist being (as we heard be●re) so crafty, cruel, fierce, strong, forcible, and armed with secular Powers, and all means to hurt men with: They have wings, ●at is, such things, advantages, and Privileges, with which they ●ie high in boldness and ambition, and are elevated exceedingly, and lifted up, and especially to the terror of honest people. Beda 
Beda.  writing on this place says Expavescendum magis, quam exporendum. It is rather trembled at, then interpreted how this Army of these Locusts increase, For with their wings they make such 〈◊〉 huge noise, as amazes and amuzes men, and makes them afraid of them.  
For the noise is first, Confused, like the sound of many Chariots, 
The Army of Locusts.  uttering no distinct noise, terrifying the people with horror ●t their loud clamorous voices, lamentable lying, plead, and disputes, and violent jangleings, and indistinct voices which others must not rightly understand.  
Secondly, it is Comfortless, for they neither sound glory to 
Noise of their wings, what ● ☜  God, good, nor peace to men; but all vexation, Suits, troubles, and mischiefs that may be. As K. Jabin in Judg. 4, 2, 3. had one hundred Chariots of iron, and for twenty years vexed Israel sore, but these have a hundred and twenty years vexed England sore, so that nothing but ruin and undoing is looked for from them; and a man needs no more trouble then to be within the sound of their Chariots and Laws, I'll warrant him, his hea● will ache and quake too. For as Diversi currus diversis vis cum 
Lawyers perplex us, and how?  impetu ●urrunt etc. Divers chariots, run divers ways, and all furiously to battle, so do these Antichristian State Locusts, 〈◊〉 Lawyers, divers ways perplex ●s, and s●ing us out of one Court in● another, with unreasonable restlessness, till they have run over ● or ruined us with violent contentions and torments, and that which is worst, is, that they are so numerous, and run so many ways that we can by no means escape them.  
8. These monstrous Locusts have stings in their Tails▪ Re● 
8. Stings in their Tails who?  9 10. not only the Priests and Prelates, and so Antichrists Ecclesiastical Army had their tails, as Officials, Commissaries Proctors, Registers, and such like, that did grievously afflict and torment men; but also the Lawyers, Antichrists State-army have their long tails too with terrible stings, and such are Solicitors, Clerks, Bailiffs, Sergeants, Gaolers, and such like; and it is so much to their advantage in tormenting men to have terrible tails that they will have none to execute their Warrants, Writs, Orde●● or the like (as near as they can) but the most cursed graceless 
Such multitudes of Clerks etc. are against Justice, and true Law, Mir. of Just. fol. 246.  Villains they can get; and by this means are men in the Country (above all places) abused, by bloody Villains, drunken Sots, who sit night and day drinking and swilling upon an honest man's scor● whom they have served with a Warrant, or so, and yet use him (〈◊〉 may be) if he be a man fearing God, worse than a Dog in beating, bruising, pulling, threatening and abusing him all manner of ways, if he do not fill their Pouch▪ with money, and their Paun●● with liquor up to the throat, these torment so with their taile● that some men had better be hanged right-out then so used, and vers. 6. Seek death but cannot find it. Mors optanda magis. whilst Clubs and Canes lie thumping upon the backs of poor peopple that once come under the Bum-Bailiffs, being so crue●● plagued, pulled away from their Wives, haled up and down by head and ears, bereft of their Relations, and robbed and spoil●● of their Estates, and comfortable subsistence 
* Judge Arnold was hanged for saving a Bailiff from death, who had robbed the people by distresses, and extorting money from them. See Mir. of Just. sore, p. 241 and now the Bailiffs do it daily, and no justice. . Oh! how sad this torment of their TAILS? as thousands can testify to th● ●●oure! So that all the Lawyer's Estates cannot make amends for the world of mischiefs they have done, and yet do daily with their Tails, which are most violent, virulent, and venomous.  
Thus they are described in their monster-formity, or monstrous deformity.  
9 These Locusts have a limited Power. As 1. To Persons, 
9 Their limited power.  Rev. 9 4. that they should not hurt the grass, nor the green things, ior the trees. 2. To time. Ver. 5. 10. they had power to hurt but five months.  
1. To Persons, The Saints who are of three sorts, resembled 
1 To persons.  by grass, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, weak yet sappy: And 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by green flourishing things. And 3. by trees of the highest and tallest stature in Christ, viz. Fathers, Youngmen and Children, 1 Jo. 2. yet all are to abstain from Lawyers, and the Lawyers are to have nothing to do with them, for as the Apostle says 1 Cor. 6. 1. dare 
Et electi licet percutiantur, non reputant laesionem Hugo in loc.  any of you go to Law before the unjust? But as it is in 1 Tim. 1. 9 The law is not made for a righteous man; but for the lawless and disobedient, for ungodly, and for sinners, for unholy and profane etc. So it is in Rev. 9 5. for them that have not the seal on their foreheads.  
2. To Time. But five months, Quinque menses brevitatem 
2 To time. Andrea's Casarie●s.  temporis exprimere arbitramur. Primasius reads it six months, but the Septuagint says five, yet the obscurity hereof hath puzzled most Expositors as to the time; for taking in Scripture sense a day for a year, Numb. 14. 34. at thirty days to the Month, yet five months is but one hundred and fifty years which is a short time; but to this I think Bullinger says well, that the allusion 
Bullinger.  is made to the time of the Locusts or Grasshoppers coming forth which is about April (as we say) and continues to September, i. e. the five hot months; so these Locusts have a Summertime of doing mischief for about the space of one hundred and fifty or one hundred fifty five years, which will be a hot time for them indeed; they sing, and leap, and devour.  

Don Pluto dares not to assay though he be Prince of hell.  
So much as Lawyets dare, though they their souls to Angels sel.   
M. Brightman tells us what Troops of military Locusts the Saracens 
Brightman. 1 The military Locusts.  were; beginning Anno 630. to fly and leap about, and for one hundred and fifty years, i. e. the first five months they did miserably torment. But beside them the Religious western Locusts came in by swarms in their hot Summer-months, and the●● 
2 Religious Locusts.  a world of Priests, Jesuits, Monks, Friars, and after them Prelates rose up apace; In the days of Innocentius (so called) the third they began with abundance of power to torment men as they listed, and this continued to 1360. a hundred and fifty years Whereas Wickliff full of the wind of the Spirit began to blow vehemently, after whom others followed and ceased not, till this Egyptian plague were (as to the greatest torment and terror of it) over.  
But besides all these; the third sort are the State Locusts, viz 
3 State Locusts  the Lawyers, who arose out of the bottomless pit smoke too, as hath and will yet (further) appear: But we must not reckon from the first time of power given these sort of Locusts to hurt, (for that is of long standing,) for we shall find in Edw. Confessors time. An● 1043. how the Common Law (so called) arose out of four Nations, 
Common Law when it arose.  and gave a being to some; but after that William the Conqueror altered, and disused Edward's, and kept (for his own corrupt ends and interest) more to the Danish and Saxon, appointing 
Lawyers.  Terms, and thereby bringing forth an abundance of Lawyers, but as yet they were little, and their interest was a poor puny thing till Edward the thirds time about one thousand three hundred and odd, and all this while it was but as one friend pleaded for another; but now the weather began to grow warm upon them in one thousand three hundred sixty nine and so continued to K. He● 7: one thousand five hundred and four, or thereabouts. But the● as Rastall in his abridgement notes, Acts were made in favour to 
Rastal. And so Stows Chron. in lo.  them; and their Summer-months to do mischief, and to torment the people came in a pace, and continued hot to them, that they had and did almost what they listed, and had their Laws, and Liberties, and Privileges enlarged all along: So that they were to this day in their vigour, thus in Q. Eliz. 8. An. 1566. they were fostered up by her Acts of grace to them, and they have to this day had their flourishing Summer and time to prosp●● in; and to sing, devour estates, eat up the poor, and torment the people; but now their five months i e. the one hundred and fifty years are upon expiring, and their power to torment will bo●● more by a year or two; not but that they may have a being yet, but 
The Lawyer's end within a year or two. ☜  not as they had before, to do mischief; They shall prevail no longer, for their madness shall be evident to all, 2 Tim. 3. 8, 9 their September is hard by, and a West wind will remove them out of those places wherein they have sat, and sung, and plagued us for five months. Concerning the Locusts, Hildegard hath a prophecy, which is,  
In those days shall arise a sort of blockish Fellows, proud, 
Hildegard▪ Prophecy.  covetous, perfidious, and crafty, eating upon the sins of the people, preferring themselves before other men, of arrogant disposition, and void of all shame or fear of God, in inventing new mischiefs, strong and stout; but all prudent men and faithful Christians shall curse this pestilent order. They will flatter noble men, and lay hold on whatsoever they can get, and howsoever it be gotten by stealth, robbery or legerdemain. And alas! they will receive any thing, from Rogues, sacrilegious persons, Usurers, Adulterers, Apostates, Whores and Bawds of Noble men, perjured persons, corrupt Judges, Tyrants or any that live contrary to Gods Law. They shall live a delicate life, and get a certain fullness of an abundance of all worldly things, though it be to their own eternal damnation. And they shall every day wax more and more wicked, with minds more and more obdurate. But when once their crafty Conveyances 
☜  shall be found, then shall their large Gifts (and Bribes and Fees) cease, and they shall go from house to house hungerbitten. Then shall the people pursue them with this outcry: Woe be to you miserable wretches! that are ordained to sorrow! the devil has guided you! your heart is without grace! your minds unstable! and your eyes blinded with vanity and folly! Remember the time when ye were in sight happy, pleasant flatterers, lovers of the World, drunkards, ambitious, Patrons of wicked facts, pollers & pillars of all ruin, unsatiable sowers of discord. Then the people shall say, out upon you get you packing hence! ye Captains of mischief! For ye are fallen headlong into everlasting shame and reproach, by God's just judgement. Thus we have done with these Locusts, only say further Ver. 12. One woe is past! It is passed indeed at the downfall of this Antichristian State-Army, as well as at the downfall of Antichrists Ecclesiastical Army of Locusts. And whilst we have offered these considerations of the Locusts, we do not exclude a more spiritual and refined meaning of those words in the full sense of them.  
But to conclude this Chapter; We might well wonder, how the Lawyers yet stood, seeing the Priests and Prelates and such like Locusts were swept away, but that their five months (we find) began here in England after the Priests and Prelates; yet now the day of their destiny draws nigh. Wherefore gird up thy loins, saith the Lord, and speak unto them all that I command thee; 
Jer. 1. 17.  be not dismayed at their faces, lest I confound thee before them.   

CHAP. II.  
That there is a CIVIL POLITY and LAWS, and what is the right PRINCIPLE thereof, and how to be obeyed above Laws, or Lawyers.  
THere is no man so irrational as to deny the due use of Civil Discipline, and (for the well ordering of civil affairs) of sound Laws; but a religious man much more knows a necessary use of such a Polity and Government, in subserviency and subordination to Christ, and his Kingdom, though specifically 
In civil Discipline. 1 Reges. 2 Leges. 3 Greges. Laws.  distinct therefrom, even in terminis. In Civil States must be 1. Reges, 2. Leges. 3. Greges, Magistrates to rule, Laws to rule by, and Subjects to be ruled thereby, and all these aught to be in obedience to Christ's Kingdom. Now the Laws are the Nerves and Sinews of the Commonwealth; or if we will the Axletree of our State upon whose firmness and fitness we move. Be 
Sim.  sure they be sound then, and such as do not oppress the people of the Commonwealth, for if they do, they render our Rulers by them for Oppressors and Tyrants. The reason of it is in Calvin Instit. lib. 4. c. 20. 14. who says that the Law mutum esse Magistratum, 
Calvin.  & magistratum vivam esse legem, etc. is a close Magistrate, but the Magistrate is an open Law; so that if the Law be close tyranny, the Governors thereby must needs be open Tyrants. But 
Laws necessary.  for civil Order and use, good and plain Laws are unavoidably necessary; this will appear upon the very definition of the Law, which is quoddam dictamen practicae rationis, a certain dictate 
Law defined.  of practical reason. For as in speculative reason, out of indemonstrable principles naturally proceed certain conclusions of sciences, 
And explained  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 human reason bring forth some particular orders, and dispositions out of the Law of Nature, and out of that certain common and indemonstrable principles, which particular dispositions and orders are called human Laws, whilst they keep 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 
Tully.  juris a naturâ profectum, etc. because the beginning of human right and Law is to arise from Nature, and is confirmed by practice, and then we are bound unto obedience; res a natura profect as & consuetudine probat as legum metus & religio sanxit. Let none think me then an ex lex, whilst I am with Calvin 
Calvin Instit●. l. 4. de ere'rt. Mediis.  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 aught to be) one and the same in all Laws, as is in Exod. 22. 1, 2. Deut. 19 18, 19 in this sense with Augustin de lib. Arb. lib. 1. c. 6. 
Austin.  tom. 1. I affirm the use and necessity of humane Laws, so they agree and keep to their first principle and ends. Thus Isidorus in 
Isadorus.  lib. 5. Etymolog. c. 20. says, Laws are made, ut earum metu humana ●o●r●eretur audacia, tutaque sit inter improbos innocentia; to correct and restrain 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 Civil Laws. The principle is the clear Light, Reason, Equity, and Understanding 
The Principle of the law.  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 
The Law of nature.  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 employed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rational breath, Spiraculum vitae. For as the Hebrew Doctors do affirm the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 points out the upper or supreme region of reason, yea, the very top and flower (as one says) of a reasonable soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Culverwel.  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 
1. What Nature is? Durand. Culverwel.  naturans, as Durand, and others; but as it is scattered and diffused into divers particular Being's, 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 says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ 
Galen.  But,  
2. The Law of Nature, is that Law which is seated intrinsically, 
2. What the Law of Nature is?  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 f●● a further latitude, and say, Jus naturala est quod natura omnia animalia doc●it, etc. And in this their sense, 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 goodwill, 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 says: But this is far from the Law of Nature which we speak of, whilst as Suarez says, they are deficient in the duties, yea, 
Suare●.  and branches of the Law of Nature, as to acknowledge and adore ● Deity. Inter brut●silent leges: Therefore the learned Grotius 
Grotius.  does thus describe the Law of Nature, Jus naturalo est dictatum rect a rationis etc. And Chrysostom calls it too, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Chrysostom.  A radical knowledge, which is also fundamental in man's being, which blossoms and burgeons out into the best fruits of morality: For this too, we find Philo our friend, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Phile.  Right Reason is that fixed, sure, and unshaken Law, 〈◊〉 not written with hand upon a piece 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 mind. So Plutarch says also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Plutarch.  etc. 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 
Pl●●▪  this, that other Laws were but a Comment upon it, yea, and infirmiorum hominum Commenta too; but this was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Brightness and orient ●ustice of Nature. And in this sense Cicero says it is, Non scripta, sed ●ata 
Cicero. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sim.  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 
3 The light of nature.  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 compliment, cloudy forms, Ideas and Idols of men's make; so that reason it is which promulgates the Law of Nature, and makes the difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now though the formality of humane laws flows from men who ha● 
☞  their own Interests, yet the sinews and life of all true Law● have their sperma and spirit in the Law of nature. But besides, there is a Law of Nations which lies between the Law of Nature, 
Law of Nations.  and Civil Law; and this is either per con●omitantiam, th● is, when several Nations in their several conditions and capacities, yet have some of the same positive Laws, or else per communicationem (which is indeed the most duly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by compacts and leagues together reciprocally. But now as to human 
Humane Laws. The principle of them.  Laws, which Tully calls Leges populares, and the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they have their rise from Reason, which is therefore to be first considered, for that there is a necessary concatenation between first principles and conclusions; and as Suarez 
Suarez. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  says, Veritas principii continetur in conclusions: The truth of the principle is, or aught to be in the product; so must reason (as the principle) be in the Laws; and he that serves the Form 
☞  and shifts the Principle, i. e. Reason, is the Traitor; and an Apostate 
Tully.  to his own nature, and the God of it. This makes Tully to tell us, that Veralex est rectaratio, naturae congruens, di●fusa in omnes, constans, sempiterna, etc. Reason is the true Law, which hath a natural congruity, is of a large latitude a●● diffusion, and never dies.  
Hence, what have Governors and Legislators to do, b● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as we say) expound upon the Law of Nature? and enlarge her borders? But to make haste, take up the● Corollaries.  
First, That there is nothing more agreeable to Nature, th● 
1. Corol.  Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seeing it is founded in Nature.  
Secondly, That all just and honest Laws are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
2. Corol.  steps of true Reason.  
Thirdly, Reason and clear understanding (which is the proper 
3. Corol.  principle) is the best Judge of Civil Laws; and it renders ● man a Judge, even when the form of the Laws renders him one judged; for that which hath the highest command, is the supreme Judge, but Reason hath the highest command; so also that which is the most perfect in every kind, is the rule of the rest; but Reason is so.  
Fourthly, Some disobedience is more lawful (i. e. according 
4. Corol.  to the rules of God and Nature) than subjection, i. e. When the Dictates of Reason do cross the Injunctions of Form; in such a case he is not the Traitor, who does contrary to the Formalities of the Law, but he that denies Reason, and does contrary to the principle of it; for that, the principle is supreme to the letter; therefore the greatest Rebellion, Disobedience, and Treason, is against Reason, Equity, and Understanding. Nullus subditur legi inferioris contra superiorem.  
Fifthly, Humane Laws must no longer be kept up, than they 
5. Corol.  keep up the principle of them, which is Reason; but in cases of contest betwixt the Letter of the Law and Reason, we must side with the principle: In talibus non secundum literam legis, sed recurrendum ad aequitatem (Jurisperitus in digesto veteri, Lib. 1. tit. 3. leg. 24.) In this sense (says the Prophet) Isa. 10. 1, 2. woe, to them that decree unrighteous decrees, and that grievousness which they have prescribed, to take away the right, etc. This is a sad curse! which hath continued long in England, which certainly the Lord will visit Lawyers for, and corrupt Judges.  
Sixthly, As Reason is restored to more perfection and clearness, 
6. Corol.  all the Laws and results of such Reason must be amended and corrected: Now like Hezekiahs' waters, by degrees true equity and reason is rising apace, higher and higher, out of its Chaos; so that in this light and discovery, according to its degree, must tumble down all corrupt Forms, Letters, and Laws. So that this Resurrection of Reason, or the Principle, will prove the ruin 
☜  of persons, and personal interests; and that is the reason that the Wisemen are employed by the present Herod's of our age, under pretence of worshipping this Infant (so as yet) to tell them, how and where they may destroy it, in its first appearances, lest it live and rein them out of the saddle; and this they hope to do by murdering the children of Reason; but in vain, though as yet true Reason is counted the Traitor to the acted Forms.  
Seventhly, Reason restored to latitude and liberty, will ride 
7. Corol.  in triumph in the spirits of men, and draw all forms after her, as her Vassals, Subjects and badges of her conquest and dominion: and in trophy of triumph, Reason shall sit in her Majesty on the Throne as Sovereign, and Lady-Law in command. And then an Aristotle acknowledges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Aristotle.  Then the Law rides triumphantly, when it's filled with reason; and then reason will call corrupt forms and Interests to account, as guilty of much innocent and precious blood. It is not the principle, but the domineering form which must be brought to the Bar for the greater Persecutor and Tyrant, and 
☞  engine of destruction, who with a Wolfe-like nature, tears a pieces the Lamblike appearances of Equity, Truth, and Reason. Now that time will be glorious indeed, when Righteousness and Truth shall possess men's hearts, and when the principle shall be restored in a civil reference, as well as in a spiritual: (says Mr. War) then 
Warr.  shall be the triumph, and the tumbling of all tyrannical forms and Laws in Church and State.  
8 When this principle is restored, the Lord alone will be exalted 
●. Corol.  in that day, and we shall stand on even ground, in a perfect level, as to selfish Interests or Forms, and one shall be equal 
The right Leveller.  with another in Justice and Law. Without this principle of reason men are degenerated, dethroned, and Nebuchadnezzar-like turned among the Beasts; which whilst a rational man, who hath this principle cannot endure, he meets with roaring Bulls and Bears ready to tear him in pieces; but God will deliver him out 
☞ Suarez.  of the Den of Lions, who would have with Suarez, omnia praecepta (both as to principle and conclusions, or Laws thence) a Des auctore naturae, all Laws of God, according to this principle of reason▪ which are then (and not else) binding in foro conscientiae, in conscience. And for explication of this, Hierocles and Pyth●goras do both utter these words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Hierocles Pythagoras.  To obey right Reason, and to be persuaded by it, is to obey and be persuaded by God himself &c. And Socrates had such like sayings often in his mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Socrates.  It does not behoove a rational man to be persuaded by any thing but by right Reason, that hath the seal of God upon it; so that, as this Principle is exalted, the Lord will be exalted with it, and by it in the State.  
Ninethly, Because Reason is not the perfectest Principle of all, 
9 Corol.  and because ratio humanae non potest participare ad plenum dictamen rationis divinae, sed sue modo & imperfectè, humane reason cannot partake of a perfect plenary measure of divine, therefore the Spirit of God is given to some to perfect that principle for the Lords work and use, as will be abundantly in these last ages; 
☜  ●ow the fuller reason is of divinity, the more perfect and absolute it is. Divine Reason is the eternal Law of Government in the supreme Lawgiver and Governor; therefore all reason of Government, and Laws in inferior Lawgivers, aught to be derived and received in special manner from this eternal Law of God which standeth and abideth for ever.  
Tenthly, Not Persons, but Principles are to make, determine, 
10. Corol.  define, and refine Laws; so that we are not to be ruled by the Arbitrary wills of Judges or Lawgivers, but by Reasons; Hence it is the Power, or the Principle that we are in subjection unto, and not the person simply; so that the highest Treason and Rebellion is against Reason itself: and we may obviously judge then of the Lawyers in this sense, as the veriest Traitor's that are in the 
☜ 1 Tim. 1. 10.  world; and ere long this Principle will recover and become Law to every man; for other Laws are made for the disobedient, says the Apostle, that is, such as obey not this principle; so that such a Leveller as aims at the principle, is an honest man; Its man's declining from the principle makes him like the Horse or Mule, that needs to be restrained by curb, bit, or bridle, Laws and Mulcts.  
Eleventhly, In the absence of this principle, the greater light 
11. Corol▪  guides the less, and men submit to better understandings; and hence humane Interests and Factions prevail amongst men, and some men's persons are had in admiration, and made Idols of, and worshipped: the nescience of the Principle endungeons us in civil darkness, and makes Idols of Forms. 'tis true, the injunctions of Form, pretend to be a Kin to Reason, but whilst wild men wield them, or they be bend or bowed to serve some men's designs, humours, lusts, and passions, they become abominably corrupt; and then he is the honest man, that is rational, a friend to the state, and desirous of its good indeed, that holds to the first principle; yea, call him what you will, yet he will be found faithful to that God, that will break the Iron yoke, and go forth in great indignation against Tyrant-forms and Laws, which have usurped the throne of Reason, and taken away her honour. For this end hath Reason so great controversy against the Laws and Civil Forms, and God himself is on Reason's side: Yet for orders, or necessities sake, we grant some reverence to be given to the Form, so Reason be not robbed; but the truth is; the Sons of Reason are but few, (as yet) and they are under persecution, by reason that the Forms are many, and backed by many, and give 
☞  protection to none but their own followers, that brutishly yield subjection to them; and the less reason is with them, the more they hurt and tyrannize.  
Twelfthly and lastly, As the principle arises, the Laws are altered; 
12. Corol.  for manifestum est quod verbo humano potest & mutari lex, & etiam exponi, in quantum manifestat interiorem motum 
Tho. Aquin.  & conceptum rationis humanae, Tho. Aq. 1. 2ae. 97. 3. 0. But to be clear, Laws are of two sorts.  
1. Such as are the results of humours, designs, corrupt passions, 
1. Laws Lusts.  and lusts of men, tending to establish them and their greatness: Law in this sense is nothing else but will, custom, lust, and power of men; and is as corrupt as those that made it: What are Oaths? Advouchons'? Fealties? Homages? etc. and many other badges of slavery? but the bare issue of their own greatnesses and lordlinesses, and to establish them therein? yea, and other Laws that seem fuller of reason, yet they are, according to the Interpreter or Judge, made corrupt presently. Thus Form hath got up in the room of principle, and lust, and will, and humours of great men, in the room of Reason; insomuch, that many times Reason is made the offender, and criminal thing, yea, and 
☞  oftentimes condemned by form, lust, will, or passions, and designs of great men, yea, and sometimes too charged with Disobedience and Rebellion against the State; and so will be, till innocency appears and triumphs, and then the light of reason will show the error, and lay the very same faults at the door of form, and of men's humours, and lusts, which oppose Reason and Right; and than it will be obvious, that the Judges, Lords, and Lawyers, that sit and condemn, do condemn the just, when they do most deserve to stand at the Bar, and to be condemned for judging and censuring Reason to suffer; being it is they, that do contrary to that rule, Rom. 13. Let every soul be subject to the higher 
☜  powers. Now Reason is highest, though corrupt Laws and Lawyers, and lusts of men would make her lowest and least.  
But secondly, other Laws that be in appearance more rational, 
When Laws are, and are not to be obeyed.  and for common good and safety, yet when the observation of them (Fitchow damnosa communi saluti, non est observa●da) is made obnoxious to common good, we are then to obey the Law and Light of Nature.  
To instance, a City is besieged by a potent enemy, wherefore all 
Sim.  the Ports and Gates are by the Law required to be kept shut, and not one to be opened, and this is for the public good; but the siege being raised, the enemy gone, and danger over, this Law must be altered, because it is no longer for public good; but it is obnoxious 
☜  to the public, not to open the Ports and Gates to trade in and out: Now, and in such a case, if the Law be not changed, why then contrary to the Letter of the Law, the Public Liberty and Privileges must be preserved. Some men know what I mean by this instance.  
But one instance more. After the conquest of William, were Courts and Terms established at Westminster, and to the disadvantage of the Public, the Law was taken from their own doors, and in their several Counties, where they might have had justice 
Terms down, and why?  for a little matter, and in a few days controversies determined; but all this was altered to advantage the Darling of Prerogative and Royalty, which they preferred before the common good, and therefore forced men to their great charges and expenses, to Post to London, and to take long journeys, and attend many years (it may be) in Suits of Law, and lose all at last: But now the case is altered, seeing Prerogative that was so nursed up, is now down; for the public good it ought to be then, that Law and Justice should be in all Counties again, and at every man's door, as was before; and these ungodly Terms and Westminster Courts be 
Justice is a Leveller.  down, and equal Justice be done to all alike with a level hand to rich and poor; otherwise there is a Darling yet, which is more preferred than the public. But I will say no more as yet to that; only 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 public hath been enslaved) 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 Tyburn 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, etc. By that Law we discern and 
M. Antoninus.  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 pre-eminence of all humane Laws whatsoever, and that for these Reasons too.  
1. Because this Light of Nature, i. e. Reason and clear understanding 
Reas. 1. Light of nature is a certain light.  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 Academics and Sceptics, who had this Motto, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I cannot comprehend or reach; and indeed only God himself can perfectly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an object; their radical principle was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to hold every proposition in aequilibrio, in equal balance, and that there was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an equilibrity of reason for the affirmation or negation of any opinion or persuasion. But this is a black error, yea, a heresy of an irreconciliable antipathy against Reason, and the light of nature; which gives a certainty of knowledge in things rational, which first peeps out in sense, but shines in the understanding as bright as noonday. 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, says Culverwel,) yet in her sphere sees certainly, and deals faithfully with men; therefore men's 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 
Reas. 2. A calm peaceable light.  this causes much contention and quarrelsomness; were this light but followed, or reason's 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 jealousy, sullenness, and suspicion, 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 ●verboyling lusts of men scummed away, which are (as the Orator says) averse, a rectâ ratione, and contra naturam.  
3. It is a lumen jucundum, a sweet, pleasing, and cheerful 
3. A sweet pleasant light.  light, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Reason is the smiling light of nature, and her crown of Roses; the very frowns and supercilious threatening brows of nature, in many cruel, and (almost) unnatural Laws, are hereby paved, leveled, 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, lightsome, and welcome day.  
4. It is a lumen dirigens, a light for the feet, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
4. A guide or leading light.  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 
5. A light derived of divine.  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, amplify, 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. 
6. An aspiring light.  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 selfseeking interests, according to the measure of Reason, while 
☞  aught 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 〈◊〉 
A Call to our Countrymen, to let out the light of reason for the reforming of Forms and Laws against Reason.  for the public 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 cabin it up, is the way to coffin it up▪ 〈◊〉 limit it, is the way to lose it▪ Therefore for shame Friends! 〈◊〉 Countrymen! 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 brought 
Object.  Sir Walter Raleigh 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 li●● for it, under pretence of Traitors.  
Answ. It may be so; but let a man be called what you 〈◊〉 
Answ. Who is the honest man.  because he prefers Reason, as the principle of the Law, yet 〈◊〉 an honest man.  
2. It is Satan's 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 wo●● and then to cut them off whiles there is none to pity them.  
3. He is the greatest enemy to common good, and traitor th●● 
Who is the greatest enemy and traitor.  can be, that betrays 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. 
Object.   
Answ. It is true, if they be just and honest, they do, as 〈◊〉 
Answ.  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 〈◊〉 
Laws unjust, how and when?  contrary to humane good and welfare; and this is two ways 〈◊〉 1. Ex fine, when they be burdens, and hinderers of common 
1. When contrary to humane good.  good and benefit, and rather tend to advance some private goo●● and selfish interest of great persons, or the like. 2. Ex form● when they are dispensed, dispersed and executed by an uneven and unequal hand, for though they tend to the public good, yet they may be unjustly executed, and so made yokes and burdens to some above others; so that then they are flaws not Laws, magis violentiae sunt quam leges, and as Aug. de lib. arbit. l. 1. c. 5, Lex 
Augustin.  esse non videtur, quae justa non fuerit, unde tales leges non obligant in foro conscientiae, etc. Such Laws are not binding the conscience to obedience, but it is a greater sin to obey them, and disobey Reason; than it is to obey Reason, and disobey them.  
Secondly, Laws are unjust when they are contrary to divine 
2. When contrary to divine good, Use.  good, and such especially are to be disobeyed, Act. 4. 19 for God is to be obeyed before men.  
Lastly, Remember your reasonable service to God, and certainly, honest, just men may upon a civil or rational, as well as a religious score, be said to suffer for God, and with the witness of a good conscience, 1 Pet. 2. 19 And this is thankworthy if a man for his conscience towards God suffer grief, wrongfully. 
Martyrs in State-Mattars, and on Civil accounts.  This the Lord looks on and owns, and crowns in our sufferings upon a civil account as well as otherwise. So that many that have been by corrupt Antichristian State-Lawes put to death for their opposition and disobedience to such unreasonable Forms will be found faithful ones, yea, and Martyrs too, in that day of the Lord. For though the Form promises protection to its own Followers, yet the lives of others that prefer Reason must be sacrificed, and their blood poured out to quench the flame and fury of enraged Forms and unreasonable Laws.  
Object. But we are bid to obey the Higher Powers. 
Object. Answ.   
Answ. True, as we said before, in things honest and just: But, 
1. 2.   
2 Those that despise this Principle, and so highly prize, and prefer the form, they oppose the higher Powers, and speak evil of dignities. So that by this Law of God, many condemned for Traitors and Rebels by their Judges, may be justified, and their Judges themselves be condemned for Traitors to true Reason, which is the highest Power.  
Wherefore in a word, will we live like men? make use of the light of Nature among men; and sit not still, till the Laws be regulated 
☜  by Reason, as the Principle of them.  
Quest. Who should do it? 
Quest. Answ.   
Answ. They that have power to make them, have power to mend them, Now condere legem to make a Law, or to ordinare aliquid in bonum common, to ordain any thing that tends 
Who are to make and mend Laws  to the public good, is either done by the commonalty (as we call it) or by some that represent them, as appears in the next Chapter. Hence says Isidorus in l. 2. c. 1, Etym. Lex est constitutio populi, 
Isidorus.  secundum quam majores natu simul cum plebibus aliquid sanxerunt. Therefore let all the freeborn English look out for reason, and prefer the principle above all forms, yea, above all persons, but to that at last.  
Thus to conclude, the Laws which we call for, are such as first 
What Laws we would have.  flow from the Law and Light of Nature. Secondly, for the public and common good. Thirdly, made by such as represent the public Commonalty. 4▪ As directive and Rules to humane actions. Hence says Suarez, Lex est mensura quaedam actuum moralium, 
Suarez.  ita ut per conformitatem ad illam, rectitudinem moralem habeant, & si ab illa discordent, obliqui sunt. And Plato in 
Plato.  plaining of his political Ideas makes a gradual description of a Law by four steps.  
1 He calls the Laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things fitting, but for that this is too general. He calls a Law 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but lest an 
Law of Subjects defined.  evil Law should be established by the multitude, he calls it 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken sometimes for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and at other times for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But 4. Laws he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  
Aquinas calls the Law an Ordinance of Reason for the promulgation 
Aquinas  of public good, taking care of the public; and such we wish for. And so says Suarez too, Lex est commune praeceptum, 
Suarez.  justum ac stabile, sufficienter promulgatum. the Law is a public Precept, just and stable, proclaimed openly to all. These definitions we allow of, and such Laws we account necessary to this Commonweal, 1. Wherein public good, with olive branches 
1.  to all is chiefly and solely intended. 2. Which flow from a clear 
2.  understanding and Reason, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 
3.  3. Which carry life and vigour with them to work. And lastly, 
4.  proclaimed and made known to all in a public manner, very emphatically and sufficiently in their Native Language, and so as that none may plead ignorance, and with this I conclude this Chapter.   

CHAP. III.  
The right RISE and ORIGINAL of all good LAWS, and how the People have been robbed of their RIGHT to this day, with the INCOME of corrupt LAWS and LAWYERS, the true Rise of their Interest, Inns of Court, and Trades by sin. And in order thereto, what it is the People expect from their Conqueror, the LORD GENERAL, and the Army.  
I Propose, yea, I purpose brevity in the following 
The People give the rise to their Laws.  Chapters, having passed through the most material of this discourse; but before we can go further, we must find out the Rise of good Laws, which appears plainly to be from the People, who being most sensible of their own burdens are most capable of making Laws for their own ease and welfare. Cicero 
M. Tull. Cicero●.  owns this in his Offices lib. 2. Cum premeretur olim multitudo ab iis qui majores opes habebant, statim confugiebat ad aliquem virtute praestantem, etc. Jus enim semper quaesitum est aequabile, neque enim alitur esset Jus id si ab uno bono & justo viro consequebatur, eo erant contenti, cum id minus contingeret Leges sint inventae, etc. When the poor people were oppressed by the rich ones, they presently made choice of some that excelled others in worth and wisdom to represent them, and when they obtained from some honest, just and good man, redress of wrongs, they rested satisfied; but that failing they were forced to Laws, and invented Laws for their liberty, not for their bondage or slavery. To this says Isidorus l. 3. Etym. c. 21. Constituitur enim 
Isidorus.  Communitas Cavitatis ex multis per●●●is, etc. The Commonalty makes Laws consisting of many persons that represent the public, So says Aug. de Civit. Dei lib. 2. c. 21. and lib. 22. c. 6: Nullus potest condere leges, nisi communitas, vel personae publicae. vices ejus gerentes. So that it appears to any unprejudiced▪ and honest man that those Laws which have in their bowels freedom, and honesty, do owe their homage to the people's choice; A people rightly principled (as before) with Reason and Understanding are the proper original (in that sense that Origo is a re ad rem,) and rise of rational Laws which are laid out altogether for the people's rights, and Liberties, from hence we have these Observations.  

1 Obser. Reason and Judgement goes before to create a capacity, 
Observ. 1.  Freedom and Honesty follows after to execute and fulfil it.  
2 Obser. Justice and Equity must be in men, before they come 
Observ. 2.  to be in the Laws of men.  
3 Observ. The rational honest people in general are the 
Observ. 3.  true original or rise of those Laws which they are Governed by.  
4 Obser. The genuine intent of Laws in their original is to 
Observ. 4.  curb 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 lawless, and to keep Governors within their due Precincts of just and righteous Government.  
5. Obser. True Laws as they arise from their original, are 
Observ. 5.  not to burden, but to ease; to grieve, but to relieve; to hurt, but to help; to ensnare, but to take care for people's Liberties and Freedom.  
6 Obser. As Laws cannot be made but by the people's voice; 
Observ. 6.  so a Judgement cannot be (rightly) executed, but by the people's 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 usurpand● 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 original from the people is Tyranny and injustice; So to pass Judgement upon any one of the freeborn people by an Usurped power, and not derived from the people, this is no less Tyranny and Injustice. But all this while I speak of a rightly principled, people that are in their capacity.   
Use 1, Where abouts are we then? as to the Laws and Lawyers? 
Use 1.  or whence had they their original? by what Rules do they proceed? And to the original of the Laws, first, we shall find 
Our Laws and Lawyers their original.  (them) since the Norman Conquest, that the Laws were a Norman bondage, an Iron Yoke and Choler about the necks of the freeborn people to this day. For as Fortescue tells us, c. 17. Regnum 
Fortescue:  Angliae primo per Britoneses, deinde per Romanos, iterumque per Britoneses, deinde per Saxones possessum, extunc per Danos, iterumque per saxons, sed fin●liter per Normanos, etc. This Nation hath been under divers Conquests, so that several 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 himself into the people thereby, and yet to espouse his own Interest. For as one says ch. 2. p. 6. of his Survey of English Laws, so some noble, and notable Thiefs, 
Sim.  do (as Hind the Robber) return back again some part of the moneys they take from the poor Travellers, to be the better thought of, and the less pursued. But this is certain the honest hearted Britain's lost their Laws and Lands together, though the 
Britain's lost their Laws and Lands together.  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 carried on by his own will and lust which he looked upon above the people's Rights and Liberties, and mere force being partial, would never suffer a Jury of Freedom. Thus Will. the Conqueror altered some, and quite took away others of the Laws that were in Edward the 
Will. the Conqueror  Confessors time; which Laws were so allowed of, that Kent and other places would never have yielded to him but on condition they should keep their own Laws; But notwithstanding his engagement to them, and his oath at his Coronation, he takes away those Laws that were the people's Privileges, and at his own 
His perjury to set up Norman Laws and Lawyers.  pleasure makes Laws, destructive to the people's good and public weal, only to advantage his own Interest, and promote Prerogative. By him, and the Saxons before him, our English civil 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 control the exorbitancies 
The people made slaves.  of Great ones, and were therefore principally intended, but now they are changed, and are made principally to enslave and oppress the poor and commonalty or freeborn English, and to make them Vassals, and do homage to great men's humours▪ Thus Great men got a latitude o'er the freeborn people, and could oppress by law; and by the proudest Principles of self-Interest, and worldly Greatness, stand upon the pinnacle of power and tyranny (yea, on tiptoes 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 wills: Thus great men were followed as consonants follow Vowels, with obsequious flatteries, and complacent 
And Fools.  compliances of the simple fellows 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 freeborn people of England) for a free will Oblation. O these Prodigal! and stupid whitelivered people! It is pity they were Englishmen! 
And Cowards.  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 England's just Rights and Privileges: 
☞  Upon this advantage hath great men's 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 less than enter in, & shut us all out for Fools. And when once they had got the possession 
Laws made to keep in slaves.  of the Law, their first work was to secure themselves and their own Greatness 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, threatening of us for Traitors and Rebels by the letter of their Laws, if we but stir a step towards our Freedom; 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 courtesy of great men, for which I blame not such as were ravished of their Rights against their wills, when all their ●ing and crying out for help (in corrupt times) could not save ●em from being deflowered. But it is folly upon a hill, to lose this ●r virginity, if it be possible to save it; and never was more 
Hopes of recovery. What William the Conqueror did, that Oliver the Conqueror is to undo, and how?  ●pes of help, than now (the people being Conquerors) to get ●m under this Norman tyranny, if we cry aloud, and complain God and men; and in our applications to the Lord General, ●d the Parliament, we declare our wrongs, and call aloud and in●ssantly for justice upon those villainous Laws that have ravished ●d robbed us of all our rights; erelong (then) it may be all the ● to question and sentence those Laws: Let us consider, but ●at William the Conqueror hath robbed us of, and then we ●all know what Oliver the Conqueror ought to restore us to, ●d reinvest us with, as our own; as  
1. Whereas, the Laws, the freeborn people that were rational, 
1. In the original of the Laws.  ●d in a capacity, were the Institutors of, by their Deputies or ●resentatives; William the Conqueror usurps that power, and eats all Laws in his name, and so ever since they have run in ●e King's name, as in an orb above the people, on purpose to ●rannize over the people: Hence says Philip Honour: Cum à 
Phil. Hon.  ●ulielmo Conquestore, quod perinde est ac Tyrannus, institu●●i●t leges Angliae, admirandum non est, quod solam princi●is utilitatem respiciant, subditorum vero bonum desertum esse ●id●●tur. Seeing the Laws of England have been made by ●ill●am the Conqueror (and from thence the Tyrant) it is not to ●e wondered at, that they only regard the Interest and Prerogative of the King, and seem to relinquish the right and liberties ● the people, and so not at all to favour or befriend the freedom ●f the people. But this must be amended, for the interest of great ●es will bias the Law, till the people be reinfranchised, and ●ll there be no Laws but such as arise from the people's voice.  
2. William's Conquest brought in Laws, with▪ the Norman 
2. The language of the Laws.  language and French Tongue, and lest any Law should remain of the people) that would not fetch and carry for him, he command's them all to speak Barbarism to them, in his own barbarous ●guage of broken French, i. e. not to be so much as understood ● the poor people: So that ever since the people have been under ●aws they understood not, which is a grievous yoke and curse, as ●●ut. 28. 49, 50, 51. appears, The Lord shall bring a nation against thee, as swift as the eagle that flieth; a nation 〈◊〉 tongue thou shalt not understand; a nation of a fierce co 〈…〉 nance, which shall not regard the old, nor show favour to the yo 〈…〉 he shall eat the fruits of thy cattle, and the fruits of thy land, 〈…〉 till thou be destroyed.  
Thus William the Conqueror gave the Normans the chi 〈…〉 possessions of the Lands, and he changed all the temporal Law 〈…〉 the Realm, and ever since the Norman Lawyers pleaded cause 〈…〉 
Against the Laws of God to be of strange Languages.  an unknown tongue; this is contrary to the Laws of God and 〈…〉ture, as appears Deut. 30. 11, 12, 13. This Law which I 〈…〉 manned, is not hid from thine eyes, neither is it far off: It 〈…〉 in Heaven that thou shalt say, who shall bring it to us? ne 〈…〉 is it beyond the Seas, but it is near thee. God's Laws to his 〈…〉 ple, were to be known, yea, the Politic Laws were to be 〈…〉 their own tongue, that none might say, we have not heard 't 〈…〉 nor known them, Rom. 1. 20. But they had it at the hand of M 〈…〉 Deut. 6. 7. and were to teach it to their children, and talk of 't 〈…〉 at home and abroad, when they walked by the way, and 〈…〉 they rose up and lay down; yea, the Heathen abhorred such 〈…〉ness and brutishness, as to enslave the people under unknown 〈…〉 guages, Esther 8. 9 Then were the King's Scribes called i 〈…〉 third month (Sivan) on the twenty third day thereof, and 〈…〉 Law was written to every Province, and to every people 〈…〉 their Language; and to the Jews according to their Wri 〈…〉 and their Language. The very Heathen had so much equity 〈…〉 reason; therefore in Edward the third his time the Laws 〈…〉 
Edward the third.  commanded to be Englished, and no more Pleas to be in Fr 〈…〉 or Latin. And honest Vespasian, as soon as he was Emperor, 〈…〉 sently 
Vespasian.  commanded all the Laws to be written legibly▪ in B 〈…〉 that none might plead ignorance in any one of them; but that 〈…〉 people might all understand their Liberties and Laws; and 〈…〉 fore it hath been ever the policy of Usurpers and Tyrants, to 〈…〉 people ignorant of their Laws and Freedoms. But are we not 〈…〉 
What the people hope for.  delivered? believe it, the people cannot do less than expect 〈…〉 their Laws to be abbreviated and Englished, and not one 〈…〉 Plea, or Process, to be but in English; and that, not like Calig 〈…〉 
Caligula.  who upon the people's outcry of this tyranny, caused the Lafoy 〈…〉 be brought openly and set up for all people to know it; but 〈…〉 ●●r his own Interest, to keep the people in ignorance, and to en●●●re 
Tyrant's would have people ignorant of their Laws.  them under tyranny, out of policy he appoints it to be writ in so small a letter, as few could read it, and to be set up so high, as few could reach it. This policy appeared in the late Parliaments ordering of the Law to be Englished, but yet in a mystery too: This policy must be questioned and condemned to death, for the people's Laws are to be open and known by all; and this right they hope to be restored unto by my Lord Cromwell, as the people's Conqueror; not as the Norman did, to divide the best Lands, and Mansions, and Manors of the Nation, to his Natives 
☜  and Soldiers, which was an undeniable argument of selfseeking, and of an interest that will be broken apieces in due time; but to deliver up the people's Laws and Liberties in their own Language. This God and Nature requires, else it will prove destructive 
What will be destructive to the Commonwealth.  to the welfare of this Commonwealth.  

1. That the Free Commoners be kept blinded and ignorant, 〈◊〉 to their own Interests and Privileges, which are theirs by 
1. Ignorance of the Laws.  free birthright.  
2. To be constrained from all parts round the Nation to come 
2. Terms at Westminster.  to Westminster for justice, or right by Law.  
3. To be forced to put out their Causes to corrupt Lawyers, to 
3. To buy the Law of Lawyers.  plead and censure them, and to make merchandise of them, and of the Law.  
4. To wait there for justice four, five, six, eight, or ten years 
4. Delay of Justice.  in Law, till the Norman Lawyers have made themselves rich by removing suits out of one Court into another, and by retarding of justice, to the ruin of the Client.   
Now certainly God will in due time deliver his people out of 
Deliverance is promised and expected.  this tyranny and slavery, and proclaim Liberty to the Captives that are kept in darkness and misery, under the ignorance of their own rights and privileges; which is a grievous curse to us, as appears Deut. 28. 49, 50, 51, 52. Jer. 5. 15, 16, 17. And if the Lord make not the General (as his people's Conqueror) faithful to them herein, it will light sadly on some of this Generation; but yet his people shall be delivered, as Esther 4. 14. For it is one of our privileges promised us, that we should be restored unto, in these latter days, as Isa. 33. 19 among the most excellent privileges Gods people must partake off, as freedom from bribes, oppressions, blood, etc. Vers. 15. is, Thou shalt not see a fierce people, a people of a deeper speech, than thou canst perceive; of a stammering (or ridiculous) language (as such is the Lawyers Latin and Norman) that thou canst not understand. Antichrist 
☞  in the State, hath kept the poor people in darkness too, under an unknown language, and made this ignorance the mother of their devotion to his Civil Worship and Ordinances. But it is now high-time to tumble, seeing Gods Israelites are to have his Laws 
Politic Laws in our own Language, and why?  (viz. Political) in their own language, Deut. 30. and that for these ends.  
First, That they should be in the mouths of all the people, 
1.  whereas now they are only in the mouths of Judges, Lawyers, 
☞  Councillors, who are indeed Concealers of the Law, and lock 〈◊〉 up till a silverkey come to open.  
Secondly, That they might teach them to their children, 〈◊〉 
2.  know them; which they cannot do now the Laws are in an unknown language, unless their children be brought up at Inns of Court, or the like.  
Thirdly, That the Laws might be all writ upon Posts and 
3.  Gates; for the people generally to know them all; but now they must go to the Records which lie at Westminst●●, or Inns of Court, or Judges, or Counsellors Chambers, and give a good sum of money too, before they can come at them, so as to know them.  
All this is tyranny and oppression, diametrically in opposition to 
Tyranny!  the Word of God, the promises of these latter days, and the liberties of the Subjects; so that our expectations must not be frustrated of our freedom from this Norman bondage.  
3. Whereas the people had Justice and Law at their own 
3. Law and Justice at every door in every County.  doors in every County and Hundred in this Nation, and their Law was plain and honest, and Controversies soon decided in few days by their honest neighbours of the Hundred, who making 
☞  the case as their own, administered justice presently; were it for a thousand pounds, it might have been recovered at the charge of a shilling or two; for there were several Courts in every County, but the Supreme Court in the County was called Gen●rale Placitum, being to determine those differences which the Parish or the Hundred Courts could not decide; and also to ordain Sheriffs, and other County-Officers, etc. But the Conqueror William altars the 
How Terms came in at Westminster.  Law in this, takes away the people's liberties herein, and instead of this, he sets up Courts and Terms at Westminster, takes away all Law and Justice out of the Counties, and to keep up his own Darling under his eye, brings all up to him hither by a policy. For he commanded nine men out of every County to be chosen, to make a true report what their Laws were before the Conquest; and after they had so done, he changed the most of them, and brought in the Customs of Normandy in their stead, commanding causes to be pleaded, and all Matters of Form to be dispatched in French. He revived again the Danish Custom (he being 
How the Jury of twelve men came in.  a Kin to the Danes) in Trials of Rights by twelve men; so that for his own ends and profits, it appears all his Laws were established, and the peoples pulled away from them to this hour. Hence the people's freedom in their Gemote or Monthly convention for Law and Justice at their own doors, was rend away from them, as appears in the History of three Norman Kings, pag. 98. And 
How Counsels of State, Chancery Court, etc. came in.  William the Conqueror ordained (says the History) his Council of State, his Chancery, his Exchequer, his Courts of Justice, etc. These places he furnished with Officers, and assigned four Terms in the year for determining of Controversies among the people; whereas before, all Suits were summarily heard, and determined at home in their own Counties, and in every hundred, 
Tyranny and slavery, where in.  without Formalities or delays. Now it is highly incumbent upon this present Power, and his Excellency the Lord General, to redeem the freeborn oppressed people from this Tyranny and servitude; and that it is such a tyranny and bondage, will appear several ways.  
1. In that, by this injury done the free Commoners, they are 
1▪ Their oppression and misery, for right and justice.  forced to come up to London, from all parts of England, and to wait at Westminster at great charges and expenses, during the four Terms, for Right and Justice, or recovery of their own; which attendance on the Lawyers, is well known to be lamentably chargeable: 
☜  For though the poor Commoner, that lives threescore or a hundred miles off, could before for a little matter, in a day or two at furthest, have had justice and right at home; Now he must wait long and lamentably, till he make himself poor, and his Lawyer rich, before he can recover his own; and I know them that have been beggared and undone by it; for they not only carried 
Their long and chargeable journeys to London.  up to Westminster full purses, and brought home empty, but they have been forced to borrow money at London besides that, to suffice their Lawyers, and to bear their charges home again, with weeping eyes▪ which brought them upon their knees, and made them to work hard night and day with sweat and tears, till their fingers ends ached again; to get up some more money to fee their Lawyers for the next Term, and to find their long journeys to Westminster again, and yet were compelled for all that, to borrow again and again at London, before they could get home; and if this be not oppression and wrong to the people, what is?  
2. The bondage of it is further, for the delaying to do right, 
2. Delays Whereas before, all Causes of Controversy were fully and truly determined in fifteen days at farthest, in Mirror of Just. fol. 8.  when not a month, nor twelve months, nor twelve years (sometimes) will be enough for a Lawyer to remove actions out of one Court into another; from one place to another, to enrich himself, and undo his Client; nay, threescore years have some been tormented and hurried out of one Court into another; put to charges, paying fees, preferring Petitions, retaining Counsellors, and yet continue in that bondage and misery. I know many who are in Law, and some have been six, others ten, others twelve, others twenty, others thirty, others forty, others fifty years, and yet as far from help, relief, and right, as at first. O what crying and complaining 
☞  of this delay of Justice is in our streets! notwithstanding many Statutes to the contrary, as that of Edward the third, An. 2. cap. 8. in these words, That it shall not be commanded, neither by the Great, nor little Seal, to disturb or delay doing right; and although such commands come, yet the Judges should not cease or delay to do right in any point. So An. 20. of Edward the third, cap. 1. That all Justices do right to all people, not having regard to rich or poor, without being let and hindered: Yea, it is accounted a Maxim (says Markham) that the Law hates and eschews delays; and see but Magna Charta, Chap. 29. We sell no man, we deny or delay no man justice and right. Many other Statutes command right to be done to all men without delay, as 22. H. 6. 40. a. v. 2. C. 25. Stat. Glocest. c. 2. and they are sworn to it too, 2 Edw. 3. c. 2. 28 
Vide Captain N. Burts appeal from Chancery, pag. 9  Edw. 1. cap. ●0. 4 Inst. 109. but to no purpose, for they are as slippery as an Eel (and make nothing of an oath, as will appear afterward) whiles they think fourteen, eighteen, or twenty years not long enough to delay justice, but still must be new Motions, new Petitions, new Orders, new Reports, new Demurs, new Deceits, and new Delays, on purpose to vex and weary the Plaintiff with new Fees, and to undo the poorer sort of people that cannot follow. If this be not injustice, tyranny, and oppression, wronging and robbing the poor of their Right and Liberties, what is?  
3. It is a bondage, for that hereby the price of Justice and 
3. Justice bought at too high a rate.  Law, and of recovering of a man's own, is too high for a poor man, he cannot pay for it, and is thereby oftentimes forced to lose it; for that the mercenary Clerks and Lawyers can, as they list, raise the market of their Fees to a great rate, or else delay their orders, or the like. The poor oppressed pay for all. I know an 
Example. So Mr. Ch. dealt with one Henshaw, borrowed all his money, than kicked him out of doors, then clapped him up in prison, and by ●eeing the poor man's Lawyers, kept him there. The late Act of Parliament worth nothing.  honest man that lent a Lord his Master (a great Swash) a sum of money upon a sudden, but after some years, seeing his great master refused to pay him, he told him then he must make use of the Law; which the Lord no sooner heard, but sent for a Writ, arrests the poor man, and without Declaration for what, got him into prison, and all to prevent the poor man's suing for his own: by corrupt Lawyers and large Fees, he kept him in Newgate many years, till he was ●igh starved, rotten, and stunk to death. So that the poor man must lose justice, because he wants purse enough to pay for it; and a Plea upon the late Act for one not worth five pounds, was not worth five farthings. The Lawyers are such Jugglers.  
Thus for these and divers other Reasons, this murdering and bloody tyranny requires quick relief from these delay, charges, deceits, and fees, turnings, windings, and intricacies of the Law. Wherefore with full eyes are the freeborn people of England expecting their return out of captivity in this also, by my Lord Cromwel's (their Conqueror) means: So that Justice, and plain 
Justice desired to be had at home.  honest Law may be had (as was before William the Tyrant's time) at their own doors, and in their own streets, in every County and Hundred in England, which would much enrich the people, and keep the more money in their purses to pay taxes with, 
☜  and the like; the which doubtless (then) they might do without murmuring. Therefore down with Terms, and such Trade of Lawyers at Westminster, and spread Law and Justice all 
Down with Terms and Westminster Courts.  'bout the Nation.  
Object. Thereby many would have but little trading.  
Answ. 1. Little the less for that, because the successive Representatives 
Object. Answ.  at Westminster would keep it up, and thereby the City would be frequently full of people from all parts.  
2. People, when they come up to London, will have the more 
1. Trading would not be lost by it.  money to buy Commodities, than now they have, seeing the Lawyers are such Money-suckers, and Purse-soakers; but  
3. Let not people be deceived, so as to think the promises and 
2.  privileges which we expect in all the change and turnings of 
3.  times, tend to set up better trading for the world; for all the earth shall be shaken, and reel like a drunken man; but as the Kingdoms of the world become Christ's, so trade will become mostly a trading for Christ and his Truth, and a taking off of the old world, looking for the blessed hope and glorious appearing of the great God, and our Saviour Jesus Christ.  
4. Whereas before the Conqueror William (in Edward the 
4. From Tribute and Taxes.  Confessors days) the people lived in much liberty and freedom from taxations, and tribute; yea, Edward the Confessor freed them from Dane-gilt, which the people before paid, being at least forty thousand pounds. But the Greedy Tyrant, William the Conqueror did contrary, and sought to enslave the people with cruel burdens (as we find in the Summary of English Chronicles, pag. 41.) He made enquiry what riches the people had, 
Vide The lives of the three Norman Kings, p. 91, 98.  how many acres of ground were sufficient for one Plough by the year; how many Beasts to the tilling of one Hide; how many Cities, Castles, Farms, Granges, Towns, Rivers, Marshes, and Woods; and what Rent they paid per annum, etc. All which was put in writing at Westminster, and kept in the King's Treasury, in a Book called Doomsday Book. And according to the Roll he imposed heavy Taxations, and squeezed out the ●at of the Land to himself. So in Acts & Mon. p. 173. he gave his Normans the chiefest possessions of the Land, and stripped the stoutest of the Nobility and Gentry of all. But now the people are high in expectation of ease and deliverance from heavy taxes, which hitherto have been gathered and required of necessity, for the use of the Commonwealth, and benefit of the freeborn people. But now they hope to have the bands of wickedness loosed, Isa. 58. 6. And that their Conqueror Oliver the Lord Gone tell will set the oppressed free, and undo the heavy burdens, and ●ose them and deliver them from this bondage, which appears to be so, for that Governors are limited by God's word in Ezek. 48. 18. The Princes shall not take of the people's inheritance by oppression, and thou shalt not steal, is a mortal command to Kings, Princes, Parliament, Armies etc. Exod. 20. 15. as well as to the poor oppressed people▪ Naboth's Vineyard was his own Inheritance and propriety, which the King had nothing to do with by right; for as Bucan says the Magist q. 75, 76. 77. Distinctio dominorum & propriet as possessionum est juris divini, juxta 
Bucan.  mandatum non furtum facies, etc. Distinction of dominion and propriety of possession is of divine right, according to the command thou shalt not steal: It is not said thou shalt not give or lend, or the like, but thou shalt not steal; for that no man can lawfully take away the goods, or propriety of another. Says Seneca l. 7. the benef. c. 4, 5, 6. Caesar hath the dominion of all things belonging to 
Seneca.  him, but the propriety belongs to particular persons. As the Civilians say, one may make claim to a House or Ship, but not to all the furniture, or lading in the House or Ship. Therefore it is injustice and tyranny for a William the Conqueror to command men's Estates and Purses so, as against all. Law, Liberty of the Subjects, and propriety of the Law to lay Taxations upon them above what they can bear, seeing that Subjects are not to be dealt with as Slaves and Bondmen. But God himself in his Law to Kings, Deutr. 17. 15, 20. calls his people his brethren, and so David did own them for his Brethren, 1 Chron. 20, 2. and so one Bartolus a famous Lawyer in Tract. de regim. Civit. says, Subjects 
Bartolus  are to be held and used by Kings and Governors in the quality and condition of Brethren and not of Slaves; so that our Governors, and the General, must use and ease the freeborn Englishman as their Brother.  
Fiftly, Wil the Conqueror brought in another Iron Yoke which the 
5 From Fines and homage etc. to Lords of the Manor.  people call for ease from, and that appears in p. 99 of the History of the lives of the three Norman Kings. That in all those Lands William the Conqueror gave to any man (as he did much give away to the Normans, yet this covetous Tyrant) he reserved dominion in chief to himself, for the acknowledgement whereof, a year● rend he caused to be paid unto him, and a Fine whensoever th● Tenement or Land did alien or die; these were bound as Clients to him by oath of fidelity and homage; and if any died who● Heir was in his minority the King (Conqueror) received the profits of the Land; and was his Guardian till the age of one and twenty▪ This bandage of slavery is great, & though it is in part taken aw●● by the fall of the Court of Wards, yet there remaineth a very gre● Tyranny under such as are called Lords of the Manor, for eve● since (says Holinshed) as Lords and Great ones, have held this 〈◊〉 
Holinshed.  the King, so also have inferior persons and the poorer sort of people held this of their Lords, and in case of disobedience the propr●it●ly does revert. Hence came Lords of the Manor, Landlord, Tena●● Holds, Tenors etc. which are all slavish ties and badges, originally grounded upon m●er conquest and Power enslaving the people. Now, let us but consider the nature of this bondage; fo● when thou that art a free Commoner hast bought a piece of Copyhold-land, and paid all to a penny for it of the Owner, and to● farthing the full worth of it, yet the Lord of the Manor (fo● sooth) must have his Fine, or else you shall not have a foot of the Land, but he will seize on it▪ that never pald a penny for it. Nay more, if you leave it, though it be presently, another Fi●● falls upon it; or if you die, your poor Widow or Fatherless chil● that is in need and comfortless must pay another Fine for it too, o● a Herriot of the best goods left: which the Lord of the Manno● must have, or else the Land be forfeited: O these arbitrary tyrannous customs! For as Jer. 5. 26, 27. Among my people a●● found wicked men: they lay wait as one that sets snares, th●● set a trap to catch men. As a cage is full of birds, so are their houses full of deceit, therefore they are become great and waxen rich. These grievous Laws are snares indeed. So that fo● Fines and ●●rriots, they covet Fields, Amos 4. 1. and take them by force; and houses and take them away, so they oppress ● man and his house; hear O ye kine of Bashan! which oppress the poor, and which crush the needy, Amos 8. 4. These as the Prophet Isa 59 Turn Judgement backward, Equity cannot enter; and he that refraineth maketh himself a prey. These oppressors takes pledges of the poor, which is forbid Jo● 24▪ 9▪ and they turn aside the needy from righteousness, and take away the right of the poor, that widows may be their prey, and that they may rob the Fatherless, Isa. 10. 2. Is it not time Fellow-Commoners to call for our freedom from this formality and lust of man? what are these Laws but the direct issue of Tyranny? and the badges of our slavery? shall rich men thus reign over us? and contrary to all Reason or rule of Righteousness thus oppress the poor? and widows? and fatherless? and all with ●ealtie●? Homages? Oaths? Fines, etc. What Law is this but Lust, and Will; Power, and Custom, which is insufferably corrupt and full of that Feminine which Juvinall speaks of▪ Sic volo, sic ●ubeo, sic pro ratione voluntas. This absoluteness in some men over the persons and estates of others, is plain Tyranny, and without Reason, which the ravenous Conqueror brought in, and will not our Religious and Rational Conqueror take it away then? Shall men (as the Psalmist says) Psal. 94. forge wrong, or frame mischief for a Law? God says plainly, they shall not oppress the poor, and the widow, etc. Exod. 22. 22. Zach. 7. 10. and will not all the godly say so too? Then surely this Supreme Power so called, i. e. the Parliament of England, had need to arise and redeem the people (who expect it) from this arbitrariness and absoluteness of men who oppress the poor, fatherless, and widow, with this iron yoke of fines, rents, and herriots to Lords of Manors, and the like, which was brought in by the lust, humour, will, pride, and covetousness of a Tyrant. Pure Religion visits the fatherless, and the widow, 
6, From the Norman Lawyers.   
Sixthly and lastly, There is another, and that a most notorious servitude and misery which William the Conqueror brought the freeborn people of England into, which by Oliver the Conqueror the people expect deliverance from, or else their lives will be but a burden to them. This bondage is by Lawyers, for whereas before when the Law was delivered at our own doors, every man was heard to plead his own cause without Solicitors or Attorneys, since▪ that, the Customs of Normandy were advanced by William the Conqueror, the Courts set up at Westminster, and the Laws commanded to be made, and causes pleaded in French, 
Lawyers their original.  the poor Commoners must of necessity retain Norman Lawyers, seeing they themselves understood neither the Law nor Language.  
Thus the poor people were miserably abused, and forced to buy their Law, and come by their own at a dear rate, whilst Lawyers pleaded their causes, and at one trial of a suit sucked up more money (may hap▪) then a poor man could get by his work, 
1.  and labour in half a year. So that their rise may be ascribed, first, to the unknownness of the Law, in a strange tongue; secondly, to 
2.  the intricateness and fallacies of it, whereby an honest plain man, was rendered unable to extricate himself; therefore he must have recourse to the shrine of the Lawyer, unless he have learned State-Jesuitism tricks, and quiddities, in some of the Inns of Court; 
3.  and thirdly, the Terms at Westminster, whilst the Lawyer like the Roman, sets up his god Terminus for all the Country round, 
Terms.  to fall down and adore. The common sort of Lawyers carry a head full of Ideas of right or wrong, and so can run on in a round o● formulary of words to cozen poor simple people: I trust God will undeceive us.  
But as yet in King William's time, the Lawyer's interest (which from the first was grounded on corruption) was but a Jelly, a poor little puny thing: For one friend coming up to London to the Term, about his own cause, for a little matter (towards bearing his charges in his journey) would appear, and plead something for his friends, or neighbour's cause; so that it soon came to this, that he that was most versed in the tricks of the Law, and these Courts; would be desired by his Country neighbours about him, to undertake a journey to London, and to do their businesses too; and so, they would bear his charges, and give him some small reward.  
Thus honestmen would get sometimes Parents, Friends, Brothers, Neighbours, sometimes others to be (in their absence) Agents, Factors, or Solicitors for them at Westminster, and as yet they had no stately houses or mansions to live in, as they have now (called Inns of Court) but they lodged like Countrymen 
Inns of Court, when, and how they began.  or strangers in ordinary Inns. But afterwards when the Interest of Lawyers began to look big (as in Edward the third● days) they got Mansions or Colleges, which were called Inns, and by the King's favour had an addition of honour, whence they were called Inns of Court.  
Thus, those that came to be versed in the ni●●ties and formalities of the Norman Laws, every Term were employed by others of their friends in the Country, and found it sweeter than to follow the Plough; and as Controversies increased, they increased in number, and took up their quarters, and by degrees 
☜  grew up into an orderly body, and distinct interest, as now they are; and after they were thus form into a body, they hired the Temple of the Knights-Templers, for their abode together; 
The Temple.  and as Contentions increased their Interest grew great, and by a long series of time, so great as it is now. What grounds the good people of England have to expect the fall of these Norman Lawyers, and restauration of our Liberties and Freedoms as at first, by Oliver their Conqueror, will appear, first, from their rise and interest, secondly, our bondage, thirdly, their trade and practices (in sin.) To the first.  

1. The rise of the Lawyers, was the will of a Tyrant, or an 
1. The Lawyers rise and interest.  Arbytrar●●ower, which was, and yet is a plague to the freeborn people of England.  
2. Their Interest comes from pride, strife, fullness of Broad, 
2.  and prosperity.  
3. It was at first but a bare title, and upon the ruins▪ of 
3.  others, and by corruption it grew up to an interest, as it is now.  
4. Their interest grows great by sin, as lying, cheating, 
4.  wronging and robbing the poor, and making merchandise of the Law to the freeborn people of England.  
5. As their interest got up, they would suffer none to plead, or 
5.  be a Lawyer, unless he were brought up in their Courts and Inns, in their trads, tricks, and cheats to sell the Law (at a large rate) to Chapmen (called their Clients,) so that the Law must be bought and sold before it be had.  
6. This Interest taught them (ever since) to m 〈…〉 ize and 
6.  engross the Law, into their own hands, for their own gain and markets.  
7. It is an Interest that regards no other, but its self, yea, and 
7.  is resolved to promote its self, though it be with the ruin of others round about.  
8. This corrupt tyrannical Interest for fear of a fall (knowing 
8.  how wickedly it st●le in, with robbery and ruin to the people; so that it is a wonder it is suffered to stand all this while.) I say, for fear of a fatal blow, it doth back and barricado its self with secular powers, and use all wiles to establish its own greatness; so as that the fall of it may be costly and chargeable to the poor oppressed people.   
Thus from the rise and interest of the Lawyers, it is obvious to every rational capacity, what a necessity there is for the throwing down this dangerous and destructive order of the Lawyers, before we can be freed from slavery, tyranny, oppression, arbitrary will and power, and lusts of men; lying and cheating away our estates and liberties, and making merchandise of the Laws of England, and Justice.  
These must down, I dare engage my life on it, before the people 
☞  can be quiet, or the Commonwealth flourish with Equity and Justice; all Objections to the contrary we shall answer by and by.  
Secondly, Our further grounds are from the people's slavery 
2. People's slavery by them.  under this tyrannical order of the Lawyers: For  
First, Let a man now seek the benefit of the Law, he shall 
1.  lose it, and his right too, without the Lawyer be lustily feed for it, and this was not before the Norman tyranny; so that, as the Jews were (in Christ's and the Apostles days) subject to the Romans, and could not have the benefit of their Law, but by the Romans; so the Commoners of England have been miserably abused to this day, by a company of cheating Lawyers, and cannot have the benefit of the Law, but by these Norman Customers or Publicans, that sit at the receipt of custom.  
Secondly, The freeborn Subjects of England, are under slavery 
2.  by these Lawyers, in that they will allow ●o Advocates but of their own coat, (forgetting their own first original) to plead a cause: ●hich, I the more wonder, for that the Norman and Dane were so near a kin, that the Norman set up several of the Danish Customs; but (I believe purposely) he omitted this that King James mentions in his Star-Chamber speech, In some Countries (says he) as in Denmark, all their State is governed (only) by a written Law; there is no Advocate or Proctor admitted to plead, only the parties themselves plead their own cause, and then a man stands up and pleads the Law, and there is an end. Surely this Custom had been borrowed of the 
☜  Danes too, but that for the Lawyers, who would lose their fees then. This made some of the eminentest of them, imagine me of a Lilburnian spirit! for that I would ever speak in my own cause, and in others honest causes too, and would hire no mercenary fellow of them all; but I have told their Masters and Lords several times, that I would have my liberty to plead my own cause, which I have done, and carried it too, against four Counsellors in f●● against me. But this made them most enraged enemies to me ever since; and such are afraid their markets must fall, if a man come once to plead his own or his friend's cause, which is our freedom to do: And we find it was good Statute-Law in 28 Edw. 1. cap. 11. For men's friends, parents, brothers, or neighbours, to plead for them, without the help of a Lawyer. This must be again, ere the people can be quiet, or sit down under their own freedom; and then there will need no Solicitors, Agents, shirking 
☜  Cheats, and such alike mercenary train too at Committees; but an honest man shall tell his own tale, as Anaxilaus did in the Spartan Senate, Diod. Sic. lib. 2. c. 37. 
Diodor. Sic.   
Thirdly, Let but Reason speak, and spite of all the World, it 
3. Lawyers.  will appear, That the free-people cannot (either as rational, or as religious) be much longer able to abide this abominable Antichristian, and accursed tribe.  
1. As rational; the people cannot spare them for their usurpation, 
1. Robbers.  arbitrariness, and ambition, whereby they become (as to a free Commonwealth.) First, Robbers, who forcibly take away our rights, and as Augustine says in Lib. 4. c. 4. De Civ. Dei. 
Augustine.  They are but a rhapsody of freebooters; unjust possessors of other men's estates, that tear away our goods against our wills. Hence says Dr. Sutton, Lawyers are like the M●lt of a man's body, which 
Sim. Sutton.  Laurentius says, never grows great, till all other parts of the body decay and perish.  
Thus were these Robbers reared aloft by the ruins of freeborn English-mens Rights and Privileges; and who would not recover their stolen goods? Now as Antiochus was surnamed Hierax 
Oppressors.  the Hawk; for that he had no estate, no patrimony left him, but preyed upon other men's estates and territories, and by rapine and robbing, picked out a Kingdom to himself. So certainly the Lawyers are such ravenous wretches, that they wrong and rob any to make themselves rich, and like a dog, will try all right by their teeth, till they tear out a piece to themselves from every one they set upon; and as a poor woman, with loud language cried out to Baldwin the Archbishop, O! O! you eat up my flesh! So may 
Acts & Mon. p. 230.  many cry out against these ungodly Lawyers, Bloodsuckers, and Robbers by Law.  
Secondly, They are Tyrants too, and such as no rational spirit 
2. Tyrants by practice, how?  can long suffer. Ambition was their first Solicitor thereto, and that they are Tyrants, will appear many ways: For  
1. They are ruled not by Reason, but Self-will, which prescribes 
1.  no limits to their lawless affections and lusts, but run out into many outrageous insolences and tyrannies, which cannot be numbered, especially in the Country's. For as an oblique angle diversifies 
Sim.  its self into sundry species, so certainly their tyranny and injustice, according to the variety of accidents, have variety of actions, which without much difficulty cannot be deciphered; all arising from Lust, rather then Law.  
2. These Tyrant's hate and suspect wisemen most; and fearno 
2.  opposition more than virtue, being conscious of their own vicious courses; so that those upright ears that grow higher than the rest of the corn, they cannot endure them; but they will keep them under, or behead them, especially where honesty and faithfulness make them more conspicuous than others; so that a rational well-grown 
☞  upright man, must be calumniated, and under some colourable pretext or other cut-off by them. I might instance in Sir Walter Raleigh, the old Earl of Essex, and others since.  
3. They like Tyrants cannot abide a conslux of rational 
3. Machiavil in principe.  Counsellors; and they account these days dangerous to them, for that we have such public Assemblies, Diets, or Parliaments, for fear some notably endued with Reason, should discover their rise, interest, and tricks, and so raze them out root and branch, 
Arist. l. 5. c. 11. Polit.  for a pack of Cheats, Knaves and Tyrants, that will ruin the Commonweal.  
4. Tyrant's love Factions and Divisions, and so do these Lawyers; 
4.  for without brawls and bitter contentions, many of our busy Lawyers, (like the lunatic in the Gospel,) might walk without clothes; therefore as Solon said of their Orators, They were 
Solon.  the winds which raised up the waves, so may it be said of our Lawyers; and such winds, like the Merchants of Lapland, they buy of the Devil; or else, if there be a fire kindled, they run to it, and will be meddling with it, not to mend it, but to warm their own fingers. Thus are they like those dishonest Surgeons which lengthen out their cures.  
5. As Tyrants they love to keep out of danger, and will have 
5.  good guards, and disarm the people, throw down their Forts, and keep a formidable guard of rough strangers to awe the people, and pillage their purses. Thus, I say, the Lawyers have backed and guarded themselves excessive strong with many Laws, disarming the freeborn Englishmen of all, or most of their privileges and liberties, bringing in Norman and Danish Customs to oppress us, and guard them.  
6. As Tyrants they leave no design unattempted to torment the 
6.  people by fleecing them, and filling their own coffers: For like Butler's Boxes, they will be sure to gain, who ere loses, and to 
Sim.  grow great, as the Soldier said to Pompey, Per nostram miseriam.  
The truth therefore is (and let the Lawyers look to it) they 
☜  gather up wealth, and lick up riches, like a sponge to be squeezed out again; and as Demosthenes was wont to say, Such men are golden fleeces; their wool is not for themselves, but must be shorn off to clothe the Commonwealth with ere long.  
7. As Tyrants they would seem virtuous and honest, the 
7.  more easily to deceive such as trust them; and thus great ones like great Brass Pots, are not withstanding their bigness, carried about by the ears out of one Court into another, as the Lawyer lists, who hath in the Inns of Court been brought up in the art of lying and deceiving. They are crafty thiefs, and know they cannot long live in that trade, without putting on some apparel, and exercising some parcel of honesty and justice; but it is at such a time, when the subtlety shall take much, and when like the Panther they allure with the savour of their words, their ugly 
Sim.  visage is hid, till the poor deluded people come within their reach of being made their prey. Well, yet the Fox will be known by his tail, as in p. 26. of Solicitors, Clerks, Sergeants, Bailiffs, 
Dr. Featly Ser. p. 495.  etc. for all their art. For though they fawn like Spannels, yet by their snarling, grinning, and tearing, we know they are curs. And Lawyers look to it! For as the wily fox, once catched, hath his 
Sim.  skin quickly plucked over his ears, wherewith every fool will 
☞  have his cap furred: So will you ere long, whose craft and cruelty Colonel Pride himself abhors, and says, It will never be well 
Col. Pride's speech.  with England, till mercenary Lawyers Gowns be hung up by the Scotish Trophies: And then every fool will have a fling. But  
8. As Tyrants they give a breathing time to torment men 
8.  afresh; and such Tyrants are the worst of all, as was Nero, Commodus, Tiberius, etc. See how men deal with their bottles, letting 
Sim.  them stand under the tap till they be filled, and then they hang them up; and so have these done with the free Commoners of 
☞  England, and with the faithfullest Subjects; or as sponges are let 
Sim.  alone a while to lie a soaking, till they have sucked in some good store of water, and then they are squeezed out again; so do these Lawyers let men alone all their vacation time, till they can gather up more money for them, and then comes the Term to squeeze them dry again. And I am of opinion, merely out of love to themselves here, that their vacation times (so called) were ordered, 
Vacation times, how ordered.  as in Michaelmas Term, to end in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 November, that the poor Countryman may go home again and thrash, and sell out his corn, to provide money for the following Hillary term, which in the eleventh month 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called January, begins, and ends in the next month 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad●r; and then the poor Farmer must home to put off his Cheese and Firkin-butter, and all he can to come to the Lawyer again by Easter Term; and because it is a dead time of the year, the vacation is the longer, until the second month following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ziu, called April, which holds to the next month called May or Sivan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then comes a Vacation time, until the next month of June 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is indeed very short, for that the Countryman must have nothing to do, but to go home and shear his sheep, and make (with what speed may be) money of his wool, and to come Post up again to supply his Lawyer's pocket by Trinity Term, which ends in the same month too, to give the poor oppressed people a little breathing, by a long Vacation, as they call it, for they think it too long; only they know their Clients are plying it hard for them, and are following the Harvest, to have out their hard corn with the first, to make money, and all for a company of Norman Tyrants.  
These Lawyers (methinks) are much like the Beast called 
Sim.  Rosomacha, of the bigness of a Dog, but his face is like a Cat, (the Emblem of Contention) his back and tail like a Fox (so we said before;) who useth, when he hath filled his paunch, as full as it can hold, to get betwixt two Trees standing together, and so by squeezing his belly between them, empties it; and then returns to his carrion again. And thus the greedy Lawyers, betwixt two Terms, squeeze all out to fall a fresh upon the oppressed people's purses, and devour them by whole sale.  
Let but Reason speak for the Commonwealth in this case, and if any man that hath Reason, or is a Friend to the freeborn Subject 
☜  of England, can show better reasons, or more righteousness, for their standing, than we can for their stownding and downfall, I have lost my senses: Thus for their tyranny.  
Thirdly, Englishmen as rational men, may no longer abide 
3. For their Bribes.  them for the abominable Bribes which they take, to the corrupting and gangreening of honesty and justice; and they must have them over and above their Fees, and that by their Clients adversaries too, if near a Trial. Philip King of Macedon, said of a strong Castle, That it was impregnable, if he could not drive in an Ass loaden with gold; and so many causes are battered down by golden pieces: For the Lawyer oftentimes like the Hunter, hunts a man at his Form, but leaves his cause at a loss. Doctor 
No right in judgement is to be sold for Fees or Bribes. Myrrh. of Just. fol. 258. Dr. Featly.  Featly tells us of a famous Lawyer, that refused for a while to patronise a bad cause (which is a wonder that a cause can be bad enough for them to refuse;) but when the party cast before him a sum of good Hungarian Gold, on which were stamped the Images of armed Soldiers, he then cried out, Thou hast taken me captive, for who can resist so many armed men?  
— Quid now mortalia pectora cogis?  
Auri sacra fames—  Virg. 
The injection of a dram many times turns the scales of Justice among those men. For as Lewis the eleventh King of France said, 
Sim.  He often won the victory by fight with golden and silver spears; so may many a great man say, who should else have been surely cast by the honest causes that have come against them in Law. And as the French answered the Helvetians once, who bragged, That their Country was so environed with Rocks and Alps, and high Hills, that it was unconquerable; say the French, We could easily climb those Hills, and overcome those Rocks, if we have but Guns that will send in Golden Bullets among you: So certainly, the best cause may be betrayed; and have been lost by bribes. Such showers of bribes have brought many a dreadful Thunderbolt in the tail of them.  
Fourthly, Rational men do abhor their rise; and the rise of 
4 For their encouraging contentions.  all their riches, being from Quarrels and Contentions. The Lawyers are but Brethren to the Worms, for both are engendered out of man's corruption: They are then worse, than the worst of our Excrements, or the Dung of this Commonwealth; and do they not stink in our nostrils? Why then, we are not well, and have lost our senses sure. Why else should Englishmen be so mad (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.)▪ as to run to these Norman Lawyers Anviles, for sharp Instruments to hurt their own Countrymen with? whilst they use Upper Bench Writs, b●● as Westminster▪ Mastiffs to bait the 
☞  Country with? The Lawyers like the Indians strike fire by rubbing two sticks: And some that follow suits in the Law of their managing, are like the Hare in the Epigram, who to save herself from the Hounds, leapt into the Sea, and so was devoured of the Sea dog. I have heard many say, they had better lose their right, then lend it them though it be but to recover it, seeing it is so costly. For as two that contend, one hath a blue face, 
R●gers on Love, p. 24.  the other a bloody nose, but both are well beaten before they leave off; and so it is with going to Law. It is not long since two Brothers 
Sir H. R. and M J. R.  of good quality sell out about their estates, and were hot to go to Law, until a Letter which was intercepted, written from one Concealer, I should say Counsellor of the Law, (●o accounted) to another, was read to these Brethren.  
SIR,  
I Am retained for one Brother, and take you the other, and I will warrant you, we will quickly pluck them as bare as two Birds that have not a Feather left to hide their skins, etc.  
This Letter ended their Law suits; for else as the Mouse 
Sim.  and Frog were both devoured of the Kite, so would Plaintiff and Defendant have been both devoured and eat up by these Lawyers, who live like Salamanders, best in the hottest fires of contention.  
Fifthly, Their variety of Frauds and Arts to deceive, do 
5. For their Frauds. Sim.  render them unsufferable to rational men; For as the Fox said to the Lion, that indeed his tongue was Sovereign, but he had ill neighbours (meaning his Teeth.) So certes we may say of the Lawyers, when their tongue is fairest, their teeth are fearfullest, and they intent to tear away most estate and money then. For whiles a true friend, like a Chestnut, keeps a sweet nutrimental Kernel under a plain rind, such fainers as these are like Peaches that have harsh rugged stones under a Velvet Coat. There is an Island beyond Arabia (says Diodorus Siculus) where the Inhabitants 
Diod. Sic: Antiq. lib 3.  have Cloven tongues; so that therewith they can alter their speech as they list, and imitate Birds in tunes, and speak perfectly to two persons, and two purposes at once, to one with the one part of their tongue, and to the other, with the other part thereof.  
Now I know none but Lawyers like them in this; for they will speak for a Fee for one, and yet I know them that have given Advice and Council to the other, and taken the others Fee too. 
In Henshaws Case, p. 55.  They are like the Amphishaena who hath two heads, and moves two contrary ways at once. The Italians put a Proverb upon Caesar Borgia, and his father Pope Alexander, saying▪ The one never thought as he spoke, and the other never spoke as he thought: So indeed it may be said of many of these Lawyers, who like Hebrew Letters, must be spelt backward, if once we read them aright.  
And now, O what Parasites they are! as the English Papists in Queen Elizabeth's days durst temporize to purpose, so do these begin apace; but as the Coriander hath a corrupt root, an unsavoury 
Sim.  leaf, but a sweet seed; so hath this Faction a filthy root, unsavoury actions, but as good words as one would wish, if need be: Yet let them look to it, Gods curse, like a Promoter, must search for all their illgotten goods ere long. And as when the crafty Fox that had deceived the Crow of her breakfast, hugged himself for joy, to think of his project; till when he had eaten it, he found himself poisoned with it, and then he repented, and wished the Crow her own again. So stolen goods are sweet to these Deceivers, and they hug themselves in their cheating tricks and 
☞  knaveries, till their bowels begin to gripe them for it. For the day of Christ that is coming will be a terrible time of torment to them. And as Christ brought that fish to the Hook that had the 
Sim.  money in his mouth, Matth. 17. 27. So will these wide mouthed money▪ mongers be hooked for it, fearfully ere long. They have gotten great Estates, and bought Manors and Lands, and taken exact Surveys of them; but they have not yet taken an exact survey of their Consciences, how they came by this money which purchased these Lands, (says Dr. Don, Ser. fol. p. 818.) Our coin 
Dr. Don.  hath the State on one side, and God with us on the other; and surely, if we see not God with us in what riches we have gotten, they are but counterfeit and falsely gotten, and will gripe us grievously, till we have vomited them out. When Vespasians covetous Officers had filled themselves like sponges, by Rapine and Extortion, the Emperor squeezed them out dry again into the common Treasury, till they had nothing left. Now, although many wish for the fall of the tree, that they may gather up the chips, yet the Lord knows this is not in my heart; but believe it, the Laws of God and Nature require a restitution▪ and that what they have ill gotten from the people, be brought into the public bank again; for they have robbed the Nation with a great deal of ravenousness and art. One Cacus a cunning thief, 
Sim.  when he had stolen any Beasts, he would drag them to the Cave by their tails backward, that by the contrary tract of their feet, he might be freed from suspicion of thievery; such art and subtlety have the Lawyers had in deceiving and robbing us; that they seems to take another tract quite contrary to it, and to go under the name of deuce and fees. And besides, their decerts are many in the Law too, which like a Cobweb to Spiders, whilst they make it their dwelling, it is a prison to entangle others in, as fly's to feed them. So many Meanders and Intricacies there are in the Law, that like snakes they hide themselves, by folding into many doubles. Wherefore like the Foxes they must have depth of soil to Earth the wrongs of their poor Clients, and hide their own Crafts; which are too many to live much longer, seeing the honestest cause must miscarry by their cunning tricks and fallacies; and a bad cause shall be so beautifully varnished over by their arts and cheats, that the most innocent honest man that is, shall suffer ruin by them.  
I have a Neighbour by me, who was arrested for two hundred 
Mr. ●.  pounds' debt, to a man whose name he never heard, nor face ever saw before, and he was laid in prison thereupon, to his utter ruin, till he proved the Bond forged, the Plaintiff a cheat that lived by such tricks, and yet he escaped scot-free, though there was a knot of them that lived by such cheats. Hence Sir Walter Raleigh, upon his trial, hearing the Lawyers for the King plead violently against him, he turns to the Jury, and says, Gentlemen, I pray consider, that these sort of men (meaning the Lawyers) do usually defend very bad causes every day in their own Courts, yea▪ and against men of their own Profession too, as able as themselves; what then will they not do against me? & ●. I know now an honest Gentleman that had a good personal estate, who lies yet in the Fleet, eat up almost with louse, and near starved, 
Mr. ●.  and all his estate taken from him, by the mere cheat of the Lawyers, upon a forged Bond too, for another; only a man whose face he never saw before, pretending his hand to be in that Bond: But to finish this, O, how miserably tyrannical they make the Law to the freeborn Englishman! They make it like a Millstone, 
Sim.  which they drive about with a wheel (artificially) full of clogs and spoaks, under which they grind the innocent and harmless ones to powder: And can we hear their groans? sighs? sad complaints, and fearful cries? and we sit still like senseless stones? shall we?  
Sixtly, Lawyers unsufferable Fees fill all mouths with woeful 
6. For their Fees.  exclamations and eyes with willing expectation of their fall. For as no sooner was the Apple in Adam's mouth, but the Devil was in his Maw; So no sooner does one Fee them with an 
Sim.  Earth-Angel in their hand, but the Devil doubles fees with Hell angels in their hearts; and they fall to lying, pleading, cheating, 
☞  wronging and oppressing as fast as they can, without fear of Heaven or Hell. It would make an honest man's heart to ache to hear how fast and confidently they will lie, and like it well too. We laugh at the Indians for casting in such store of Gold, every year into the River Ganges, as if the streams would not run currently without it; and others laugh at the English as much, for when the current of Justice is stopped (as 'tis oft) in many Courts, the foolish people can (as yet it seems) find no better way than that the 
Sim.  Indians use to open them; and shall we never be wiser? Indeed Pliny reports of Apis the Egyptian God, that he never gave answers to private men, but è manu consulentium cibum capiendo, by taking meat out of the hands of such as were his Clients, and sought counsel, else he would be dumb. Is it not so with us? Do not the Norman Lawyers the like? Let the Lawyer be greatly retained, or the Law shall be greatly detained. And what will 
☞  retain them? as much as they can take out of their Client's hand at once? no! For one that is eminent and belongs to the Council of State, told me he had it from a Gentleman of four thousand pound per annum, that upon a motion to be made to the Lords Commissioners, he retained his Counsel for one word to them, and put five pieces into his hands, but the Lords sat not that day: The next morning the Gentleman made a fresh sally, and gave a fresh salute to his great Counsel with gracious Angels, and filled his paws again with two golden pieces (for he was as hungry as ever since yesterday) but the Lords sat not that day neither. But the next day the Lords sat for certain, so he comes to his Counsellor (or Concealer) Mr. M. Sir (says he) be mindful of my business, I pray, it is but one word, to make but one motion to them this morning; Sir (says the Lawyer) I have nothing to do with it, no! (says the Gentleman) I hope you will Sir; speak but one word. Sir (says the Laweer) what do you tell me of your motion, 
This is contrary to the Stat. A●. 18. of Ed. 3.  I'll not meddle with it, for I am not retained to it. (Now it seems the seven pieces had not power enough to hold him three mornings but to make one motion; Mr. M. was as hungry again as ever, he must have more or else be dumb,) So that the Gentleman was glad to run and borrow two pieces more, (having not 
And contrary to true Law Mir. of Just. fol. 64.  so much about him) to retain or keep his Counsel close to it, to speak one word to the Lords Commissioners for him. Is not this a most unsufferable cheating of the freeborn Englishman? and are not these cries of oppression and Norman Tyranny very loud and lamentable? And is not the Law and Justice to be sold at so high a rate, so as causes many an honest heart, and poor man to sit, sigh, and complain, and lose his Right for want of money? seeing eight or nine pounds can pay and pray but for one word. 
Tully.  Tully tells us, that the mouth of the Lawyer is an Oracle for the whole City; but if in this mouth there be a gilded tongue, it will prove like the Oracle ●f Delphos, which Demosthenes complained 
Sim.  of in his time, that it would speak nothing but what Philip would have it say, by giving it a double Fee. So full Fees, find full mouths, and can create in the Lawyers any likeness, or mouthfuls of Plea's upon any account right or wrong. As Demosthenes who pleaded vehemently against the Milesian Ambassadors the first day, but in the second day appeared in another likeness, and pretending he was not well, would not plead against them at all; but his neck being wrapped up, and his face muffled about, he pretended he got the Quinzee, and could not plead against them; but the people perceiving the occasion of it was a secret bribe given him by the aforesaid Ambassadors, they termed his Malady (I was going to say melody, for such tricks are the Lawyer's mirth) they termed it Argentangina, not the QUINSY, 
☜  but the COINZIE, or silver-mumps; such cheating tricks they have to get Gold their God. I was informed within few days by an Honourable Religious Lady, of Rolls cut out for coin, and five hundred pound per annum lost thereby; and of one that offered for twenty pieces to put other Deeds into the Rolls, which may one day be known. So that of all men alive it is the worst meddling with these men, who mind nothing but to feather their own nests, fill their own purses, and feed their own paunches. Like a Capon that is cold and naked, who in the absence of the Hen 
Sim:  will run to her nest, not out of any love to the Chickens, but to warm his own sides; they regard neither Cause, nor Client, Justice, nor Law, but how to get (like Pettifoggers) Orphans, Widows, or poor oppressed men's Estates, and to eat men out in Fees and Extortions. Therefore as a Lacedaemonian answered a Physician once, who asked how he did, the better (said he) for 
Sim.  that I meddle not with you, and take none of your physic; So may we say to the Lawyers, for none are well that are tampering with them: And I confess that I am one of them that had rather lose my right, than run into their hands; and yet I am beholding 
☞  to one of our new Committees, that would turn out as honest a just Cause as ever came before them, and they confess it, and (all men know it, that have but heard of it) yet to the amazement of 〈◊〉 honest men▪ who had better hopes of them, they would turn it over ●o these Tyrants, notwithstanding they acknowledged that the remedy would then be worse than the disease. O when shall Justice and 〈…〉 run down like a mighty stream in our streets! this promise we wait for, and then Justice will be easier and cheaper to come by, and men be more honest than they are now. We read of one Verconius in the time of 
Dr. Benson on H●s 7. 7.  Alexander Seve●●s, how he abused many in taking money and Fees for preferring their Suits, and doing them little or no good▪ which cheating in those days was so detestable, that he was adjudged to be hanged up in a Chimney, and so to be choked with smoke, for that he sold smoke to the people. And it is not strange that in these days, this decei. and design of the Lawyers to sell smoke, and cozen the Commonweal should be countenanced? How can the people's expectation be answered? not only in the continuing and keeping up this accursed Crew, but in Committees throwing out honest Causes into their dishonest hands? We are afraid too many of the Norman race, are now in Government, and their love to Tith-mongers and to the Lawyers, and turning o'er honest Causes to those Locusts of the Commonwealth, makes our hearts 
☞  ache for them, as well as for ourselves. I cannot but speak, for a very Dog runs on with a courage, when he is maintained by a more noble nature then his own; as when a man puts him on ● Believe it, I say, for I must speak it, to deal so mildly with the corrupt Laws and Lawyers, as only to regulate or better moddel them, is a pretext which will bring us but into new bondage; and they had better tell the honest people they'll hang them all up at their own doors, than not deliver them (now their expectations are so high) from this Norman tyranny, wherein the people are robbed of their Laws and Liberties; or then not throw down Terms, to set up Justice at our own doors, and not to throw down this selfish, arbitrary, contentious Interest of the Lawyers, which arose out of the corruptions and contentions of the worst of men, and is the fruit of lying, cheating, oppressing, perjury, deceit, and tyranny. For surely, surely, such a weak purgation (as some men speak of) will but stir the rough and tough humours, and anger them the more. Shall such men as these scape scot-free, and nothing but thunder and lightning upon many honest men and Ministers of this Nation? Some of our new Parliament have already put heart into these vermin, whilst they have caused (to my knowledge) some virtuous souls to sit weeping behind doors, or in corners complaining that they cannot tell where to have Justice, or to whom to petition for right: yea, a Gentlewoman big with child, that did but beg for an order to have her linen and things fit to lie in (that are detained from her by a Malignant in the Country) and she (poor heart!) must be turned by (for all her tears) most hard-heartedly, and bid to go to the Law, which was the ready way to ruin her, and like the Flounder to leap out of the dish into the fire. Well, the Lord make them wise! for if they begin 
Sim.  thus, I fear they will end worse; and if they be so ready and prodigal to cause the godly people to shed their tears, I pray God 
☜ Cook of Grais●nn at the la●e King's trial. Thucydides.  they prove not as ready to cause them to shed blood. But in the mean time to show mercy to the wicked, is cruelty to the good (as one said.) And as Thucydides says lib. 1. They are not only Tyrants which make other men Slaves; but they are much more so, who have power and means to suppress Tyrants, and to prevent their oppression, and yet do it not, nor take care about it, but rather continue the oppression upon the poor, etc. O sad! Let 
☜ The Parliaments great work about Tithes and Laws. ☜  the Magistrate look to it then! Their work is great, as to the Law and Lawyers, as well as to the Tithes and Priests; and it is not soft wood, or bending lead which is fit matter for a Carpenter's Rule, nor are such (flexible dispositions) as we have met with hitherto fit for the work of this Generation. Salomon's Throne had carved Lions; not Apes, nor Asses, nor yet Foxes are fit for that throne of Judicature in our days, which is to be for the typified Solomon. Wherefore the Lord (the Counsellor) be with the Parliament so, as to execute true Justice upon these Norman Tyrants; and if it fall upon them in a vehement shower or storm (seeing they are ripe in the field) it shall only be to lay them down that are fittest for the sickle, or the scythe.  
Lastly, Reason suggests to us, that it is time to be freed from 
7. For that they are strangers.  them, seeing they are strangers, and of the Norman Line, that have usurped this power over us. When the will of their great master, William, advanced them upon our Tombs, and Ruins, many an honest Noble Britain was brought to beg their bread, and their possessions taken from them (says Holinshed) and given these his greedy followers. And then as the Lord of Oxford said to Queen Elizabeth (as she was playing on the Virginals, and the ledge being taken away for the Jack● to be seen) Your Majesty may see (says he) how Jacks went up, and Heads went down 
☞  together. Well, I shall mention no more to this, than what the foresaid Thucydides says in his 1. Lib. That amongst others they were the Tyrants and Traitors which assumed the title of Protectors of Greece, and Defenders of the Country, and yet stirred not to deliver the Country from the oppression of strangers. Is he not a Nero that can see the burning and ruin of his City, without reluctancy or trouble? And have we not some Caligula's, that could wish all the honest men in England (especially the Ministers) had but one head, that they might strike it off▪ at a blow. But to conclude the people's expectation (as they are rational) in the downfall of the Lawyers upstart, and ungodly Interest, several other things might be said; but this is all now, that Justice calls for it (as to the Commonwealth,) and Charity challenges it, as to set the oppressed free.  
Secondly, The people cannot as religious (as well as they are 
2. Lawyers live by sin, as  Rational) longer endure this notoriously wicked interest of ungodly Lawyers; for that of all the Nation, they are the men that are tolerated to live by sin, and to make a trade of sin openly, and hourly, as (briefly to instance in some.)  
1. Lying, which is as the Nerves and Sinews of their Calling; 
1. By Lying.  for they cannot plead a Cause without lying; one or the other must be the liar in every Cause. Let them not think at the day of the Lord to escape scot-free, for their art▪ in lying, though they call them witty evasions, or pretty homo●ynies, or at the most but equivocations: At the day of judgement no such Pleas, nor Fees will be taken, or serve turn to help them; nor can their Father, the Jesuit Bercana, be able to save them in that day, nor all the subtleties of the Jesuits their Brethren. Wherefore the Lawyer needed not to have been so angry with the poor Scotchman, 
A Lawyer once attainted of false pleading, or maintaining an unjust action, or cause, is to suffer bodily punishment. Mirror of Just: f. 230.  for speaking broad, when he reading his Morning Service out of Joh. 8. with these words, Your Father the Devil was a liar from the beginning; pronounced it as well as he could, Your Father the devil was a Lawyer from the beginning. But the Lawyers I hear were angry with him; and what need they▪ can one be a Lawyer, and not a liar? then there may be fire, and not heat; seeing as heat is an unseparable property of fire, so is lying of a Lawyer; and the ablest Lawyer is so accounted, because he is the ablest liar, and can best plead the worst Causes, and the wickedest untruths.  
These as the Prophet says, Isai. 32. 7. Devise wicked devises to destroy the poor with lying words, even when the needy speaketh right; the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for as the vulgar reads it, Fraudulentia instrumenta sunt pessima: And these consult and study tricks and lies to wrong us of our right, as the Man of God tells us. Job calls such, Forgers of lies, Job 13. 4, 5. or Inventors, that have gotten the art and trade of making lies; insomuch, that an honest man may blush but to read over one of their Declarations against another. O the grossest! palpable! known lies that they own in every Declaration. But (says Job) O that ye would hold your tongues! which were more wisdom for you! So Isai. 59 3. 4. Your lips have spoken lies, your tongues have muttered perverseness; none calleth for justice, nor any (of you) pleads for the truth, but trust in vanity, and plead lies, conceiving mischief, and bringing forth iniquity; and making it indeed a cause of the Devils, seven times more the Devils, than it was before. And if they get an honest man's cause (though a good cause) into their hands, yet by their lying and sinful management of it, they make it dangerous and devilish, 
Dangerous todeal with them. ☜  Hatching Cockatrice's eggs, Vers. 5. and bringing out iniquity, insomuch, that it is very dangerous to put a cause into their hands, or to take one out of their hands, though it goes well (as we say) on our side; yet he that eat● their eggs, will be sure to be poisoned. Hence saye● the Prophet, Vers. 7, 8, 9▪ 10. Wasting and destruction are in their way, there is no judgement in their goings, they have made them crooked paths; whosoever goeth therein, shall not know peace. Therefore is judgement far from us, neither doth justice overtake us; we wait for light, but behold obscurity, etc. Vers. 15. Yea, truth faileth, and he that departeth from evil, maketh himself a prey, etc. i. e. By these savage Beasts he shall be ruined and spoiled. Now the righteous hateth liars, Prov. 13. 5. as well as the liars (or Lawyers) hate those that are afflicted by them (says Solomon)▪ Prov. 26. 28. And so says he, in Prov. 6. 17, 18, Six things doth the Lord hate, yea, seven are abomination to him: First, A proud look; secondly, A lying tongue; thirdly, Hands that shed innocent blood; fourthly, An heart that deviseth mischief; five, Feet swift to it; sixthly, A false witness that will speak lies; seventhly, One that sows discord among Brethren. Now the very children in the streets can easily understand all this in the Lawyers, yea, in their constant practices; and can men of conscience, fearing God, any longer abide them? that live so openly and notoriously by sin? If the Governors will suffer this, they have as much 
A word to our Governors about them.  reason (and Religion for it too) to set up and suffer drunkenness, whoredom, or other sins, in the sight of God and men, in open Courts, to be bought and sold at Westminster-hall, or the Parliament door. And I do believe it, yea, am sure of it, that the Lord will, by some sudden stroke, declare as much to this Nation, if this living by sin, and these monopolizers of lying, swearing, cheating, and oppressing, be much longer continued up. Therefore I take no great care concerning this matter; for as a little before the ruin of Nineveh, (so now) saith the Lord, woe! woe! woe be to you, for you are full of lies and robberies, and your prey departeth not, Nahum 3. 1. Vers. 5, 6, 7, 8. Behold, I am against thee, I will cast filth upon thee, I will make thee vile; and they that see it shall say, Who will pity them? I pray God then give our Governor's Grace and Religion enough (before this Decree come forth) to declare and decree down these trades of sin; for if both in the Law of God, and Light of Nature, it be abominable to commit adultery by open day light in Westminster-hall before all; what is it then to plead a hundred lies in one morning; is not lying a sin, as well as whoring? or what would you say to see a woman lie down to sin, before a beast? and will ye? (O ye Governors, if ye fear God) will ye see hundreds of men (every T●rm time) to prostitute their souls, and lie down to commit sin with Satan every morning (next their heart too?) to engender and bring forth lies, and many such misshapen Monsters (as Robinson says in his Essays, p. 164.) of the Devils own seed 
Robinson's Essays.  and begetting. Every morning, O how many are in travel to bring forth most monstrous foul sins in the open Courts? and can an honest Parliament sit so ●igh them, and own them? if any object, O but it is for the people's good! they speak like fools then; for is sin for the good of the Nation? then see Isai. 59 2. and Jere. 5. 25. Or was it unlawful to commit fornication with the Moabites, to draw them (thereby) to Religion? or is it unlawful and wicked, to steal from the rich to relieve the poor? and yet not unlawful to trade in lies (grant it were to do good?) This pretence of theirs makes them mock, and merry at sin, and they oftentimes do as beggars, cover one patch with another, and a lesser patch with a bigger. But a servant of them, a little honester than his 
☜  master, told him, That if he did not couch his lies more close, and make them more cleanly, he should tell them himself, for all him, and a vouch them too, for he did not like the trade. Thus for this; the people as religious, are obliged to look and labour for the fall of this ungodly interest and trade.  
2. To heap up the measure of sins, and make us ripe for judgements; 
2. For Perjury.  they cause much false-swearing and forswearing, by compelling the poor people to useless, sinful, and unnecessary oaths, and making nothing (many of them) of an oath themselves, which is horrible sinful, and unsufferable. For although there is a holy solemn kind of swearing, which is a part of God's worship, yet it is by the Name of the Lord, Isa. 65. 16▪ not by Baal, nor Malcham, Zeph. 1. 5. nor by faith and troth, which some are so prodigal of, that swear all away; nor yet by the Bible, or kissing 
Oaths unlawful.  the Book: Much less lawful is it to force any to an oath, which is done daily by the Ceremonies of kissing the Book, and laying on hands, whereby the sacred Name of the most high God is greatly dishonoured, and prostituted to millions of filthy and unclean lips, upon slight, and sleeveless occasions. O crying sin! of taking God, Name in vain! for which I am sure, He will not hold them guiltless▪ Oaths aught to be never used but on holidays; and it were a 
☜  thousand times better a man's excrements should run from him▪ and he not know it, than such oaths, and he not mind them when he hath made them. Lawyers (many of them) make as light of an oath, as that Host did, who told his Guest in Lent, he might eat flesh in another Inn; For Sir, says he, we are bound, but they are but sworn.  
Sometime since, a Gentlewoman, and Sister of mine, was left a Widow to some considerable Estate and Goods, but the Court requiring her to take oath, that the Inventory was true, she refused it, as not only scr●pelling that oath, but any oath; the Court perceiving her (out of Conscience) inflexible, up starts one of the Lawyers (who never saw her before; nor since▪) Ha! says he! this Gentlewoman hath a nice conscience truly. Come, says he; give me it, give me the oath, I will take it for her; and so (for fear of losing his fees, if no oath had been taken) he takes it at a venture, (though he knew nothing of the Inventory) yet he would take his oath it was true, and made no bones of it.  
O! what brave desperadoes these Lawyers are! they will make a notable sally for sinful fees then. If Samson will set so on the City gates, what withes can hold him? and if these Lawyers dare venture so lustily upon oaths, what Laws will hold them? He that enters into a Statute, conceives the extent of it to reach his Body, Lands, Goods, Estate and all; now an oath, what is it? but such a kind of Statute entered into, and acknowledged before God, the Judge of this World. The condition is, To say the truth, nothing but the truth, and the whole truth, etc. which is extended on Goods, Lands, Peace, Liberty, Estates, Bodies, Souls, and all; and yet in slighting and casting away such oaths, what do they? but to take their own word, slight, and cast away the truth, whole truth, and nothing but the truth. It is no wonder then, they are so unsufferable, being guilty of a world of perjury, (Ah crying sin!) in this sad Nation. And as in Jere▪ 23. 20. Because of swearing, the Land mourneth; therefore, saith the Lord, I will be a swift witness, Mal. 3. 5. against false swearers, and against those that oppress the widow, the fatherless, etc. Therefore, upon the score of Religion, the people appear against this ungodly tribe, and trade of the Lawyers. The Lepers in Israel were forced to go with their clothes rend, their heads bare, their lips covered, and to cry out unclean! unclean that we are! It were well if the Lawyers (at the least the worst of them, that are Blasphemers and perjured) went with a rent on their clothes, a writing on their Breasts, and a brand in their foreheads▪ that all men might know them for a company of perjured wretches, and beware of them, till other course were taken with them.  
Thirdly, Religious men's mouths are much open against them, 
3. For innocent blood and murder.  for a great deal of blood which they are guilty of; what Innocent hath suffered, and not by their c●aft and cruelty? by corrupting of the Jury, construing the Laws as they listed▪ or the like; besides the lives of many thousand Thiefs, who ought to have been 
Thiefs.  sold, or have made restitution for their Theft▪ as appears in God's Law, Exod. 22, 3, 4. which is the best. 
* It is manslaughter to put any to death for mere theft and a bloody Law against Gods, of Tyrant's invention. Mr. Ch●dley hath writ very well to this; therefore say only thus, that the Law (in its virginity) did ackowledg it that none▪ aught to be hanged for the●t, Mirror of Ju●● fol. 102, 257. Pretended Traitors and Enemies, Holinsh▪ Chron. Juries wronged  But I say besides their blood, how many thousands by their subtlety have been destroyed, and some or other of the most eminent for Reason and Religion, or of both in all ages, have been murdered by their malice and injustice; Sometimes putting honest men to death for Rebels, Traitors or the like, only for words; which Tyranny and accursed cruelty of theirs is condemned by bloody Queen Mary herself in the first year of her R. Ch. 1. and is absolutely contrary to their own Law, in the Statute of Hen. 4. 2. Yet to colour over cruelty with craft-paint, they would ever pretend they were put to death for matters according to Law; but least the honest Jury of the neighbourhood, or upright conscientious Countrymen should discover their cheats and tricks which they have ever had to take the best, honestest, and faithfullest men's lives away in England; they would make thè fact what they list to have it, and tell the Jury it was grounded upon good Law▪ which they must not question nor inquire further into, but must take it (upon their words) in trust: Wherefore (to keep up this trick to kill men) they made it a maxim amongst them, that the Jury must not meddle with the Law, no (by no means) only with the fact (i. e. as they have stated it, which they pretend to be by Law, and the Jury must have no cognizance of the Law upon which the Fact is grounded, for Felony, or Treason, or the like) This is so destructive to the true Laws and Liberties of England, that no man might (then) say his life is safe, but to satisfy some men's lists, the Lawyers could easily take it away. Besides our first Fundamental Laws (before the Norman Tyrant) the Laws of God, and the Law of Nature, all account it incumbent upon the Jury to judge of the Law, according to which▪ the indictment is drawn▪ and Fact stated, as well as of the Fact; and not to take it upon trust from the Lawyers, those Norman Intruders and Tyrant's words, 
Juries right.  lest thereby they become also guilty of innocent blo●d. Yea, this 
Cooks Instit. Littleton.  is good Law too of England, that the Jury should take notice of the Law as well as of the Fact, in 1. Part of Cooks Institut. Sect. 366. fol. 226, 227, 228. and in Sect. 368. says, Where the Inquest may give their verdict at large, if they will take upon them the knowledge of the Law upon the matter, etc. Cook says▪ The Jury if they will take upon them the knowledge of the Law, may give a general verdict. This is honest dealing, and English 
A Lesson for Jurymen.  Right, and hereby may an honest, godly▪ conscientious Jury preserve many a Brother Englishman's life, which the Norman Tyrants would else take away. O that all Jury men would learn this Lesson, which the Laws of God, and Nature, Conscience, and honesty would teach them! to take knowledge of the Law as well as of Fact, and to trust the Lawyers no longer; who by this abuse, and bloody cheat of theirs are guilty of hundreds of innocent, precious blood, and have by their over-awing and befooling our Juries made them guilty of the like blood and murders, hoping they shall drink of the same cup. But the Lawyers know they are worse than hanged to have this truth known▪ and owned by all Englishmen, and Jurymen: this made poor Judge Jermin at 
Judge Jermins' speech.  Guildhall to stamp and storm so at the Trial of JOHN LILBURNE, who though of a haughty spirit, yet pleaded this honest Doctrine. O, says the Judge, you broach an erroneous opinion, viz. That the Jury are Judges of the Law, which is enough to destroy all the Laws in England (he might have said, all the Lawyers in England, and so all their forced intruded Laws, and I think so too) There was never such a damnable Heresy broached!— oh! oh! poor hearts!— this comes home to them it seems! for by this they will appear, they are as bloody murderers (so they may make their markets of men's lives) as any that tread (or ever trod) on English ground? And besides (many a noble, honest, brave man, that have been thus basely slain by these Norman Tyrants and Intruders) sometimes they have slain men▪ upon unknown Laws too, not only upon Laws, which they never knew whom they have murdered; but upon Laws never divulged, nor (orderly) published to Englishmen, that they might know them; beside which, some were in a language they knew not; and then says Hide (in his Arg. against the North▪ Commissioners 
Hide.  of Oyer and Terminer p 411. Miser a servitus est, ubi jus est vagum aut incognitum. O our miserable! insufferable slavery! to be under Laws which are dubious or uncertain! and which we know not. And that eminent Oracle of the Law▪ Sir Edward 
Cook.  Cook, in the Proem to the third part of his Institutes; and also in the fourth part fol. 332. hath the like, and in many other places. Besides all this, some brave men they have murthered, to please and humour the great ones their masters of the times▪ So to keep up Kingly Prerogative of old, a friend to the public, or the people, was soon found and judged an enemy to the King; and it was quickly compiled and comprised into Articles of high Treason to be but faithful and honest to the people's Interest; I pray God this be not the thing that keeps up the Lawyers amongst 
☜  us now, viz. to keep up the Interest of the Great ones; and keep down the people's Right and Liberties. That like Popiclus (of 
O●to ●rising. Ch●●n. l. 3. e 7.  Polonia) they might by murders and oppressions over▪ awe the people, so as that they should not dare to demand their Rights, and then make themselves absolute and hereditary.  
Thus I might go on all day, to show how many ways they are guilty of the most grievous murders, and of as able men as ever the Earth bare; and to fast from blood▪ hath been Lent-time to some. But I conclude the Catalogue with this trick (to make up their measure) to get (yea, honest) men into prisons, and many times upon mere cheats, as we heard before in Pag. 55. and then to keep them there (purposely) till they be starved to death, and ●●t up with louse, and die worse than dogs 
* Imprisonment of any man till he die in prison is manslaughter, by th●●●●y law▪ vi●● Mir. p. 88 of justice ●. 27▪ 28, 30. 274. so to suffer any (though never so poor) to perish for want, p. 228. Or to delay to relieve prisoners till any one dye is manslaughter. f 30. One Judge P●rine was hanged▪ for this. . Let a man but take a view of one place (amongst many others.) i. e. the Upper Bench, how many hundreds have they most miserably (worse than Turks) tormented, and starved to death? O England! England! does blood (precious blood) bid thee call for Justice upon these Intruders, or Lawyers, and shall we sit still? Hark! Jere. 4. 31. I have heard a voice of the daughter of Zoin, that bewaileth herself (in anguish) that spreadeth her hands, and saith, Woe is me now! for my soul is wearied, because of murderers. They murder the innocent, Psal. 10. 8. and the fatherless, Psal. 94 6. and poor; yea, they are polluted with blood, Host 6. 8, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as troops of robbers, they wait for men (says the Prophet) to murder them (by consent, it is in our Translation, I know not how it was thrust in, but the word is) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shechem, the shoulder; which signifies either, that they do it with one shoulder, or else (which I like best) they murder 
Expos.  the shoulder; i. e. such as are most eminent, high, able, and the worthies. So that, thus saith the Lord, Hosea 4. 1, 2. the Lord hath a controversy with the inhabitants of the land (for that) by swearing, lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. This is one ground more of the great complaint the free Commoners have against these Norman Tyrants or Lawyers, which is as hideous to the honest Englishman (that fears God) as Julius Caesar's Robe was to the Senate-house, that saw it stabbed through, with so many holes, and bloodied in so many places. Thus are the Laws and Liberties of this poor Nation lost, which makes us groan to God and men. 
4. For their cheating and stealing. Judge Hall was hanged because he saved T●ustrom the Sheriff from death, who had taken away goods from many men against their wills (though for the King's use) for that it was robbery. vid. Mirror. of Jus● f. 241, 241. And do not the Lawyers rob thus daily?   
4. As men are religious, they rally up against these ungodly Lawyers for their open Robberies and Cheats; which (speaking too before) I shall add little to, having told you, of their tricks, and arts, which their Inns of Court bring them up in to get money, and abuse the oppressed people, by Fe●s and Bribes; but Trop donne soyt repele, There will come a day of reckoning for them; and all that they have knit up by their rapine, will be unravelled again with a witness ere long; and these Powder-masters will be blown up with their own provision then. Shall I count them pure, with their bag of deceitful weights (saith the Lord) Mi●. 6. 11, 12. For the rich are full of violence; the inhabitants have pleaded lies, and their tongue is deceitful in their mouths. Vers. 16. For (according to their Norman customs) the statutes of Omri are yet kept, that I should make thee a desolation. Trust not in your robberies, nor lies, saith the Lord, Jere. 7. So saith David, Psal. 94. They frame mischief for a Law, and gather themselves against the soul of the righteous, and condemn the Innocent, God will recompense them in their own malice; the Lord our God will destroy them. They judge for rewards and hire, and build up with blood, Micah 3. 10, 11. They are brass and iron, they are revolters. Jere. 6. 28. Every one loveth gifts (and fees) and judge for rewards; they judge not the fatherless, neither doth the cause of the widow come to them. O! I will ease me of these my adversaries! Isai. 1. 23, 24. What are their Inns of Court, but as Job saith, Chap. 12. 6. Tabernacles 
☜  of robbers which prosper. And as Solomon says, Prov. 21. 7. The robbery of the wicked shall destroy them, because they refuse to do judgement.  
The Searchers (of God) shall be sent out to seek out all their illgotten goods; for which they will be arrested with a vengeance, as the veriest Felons that are; though it is true, as yet we have robbery for right, and oppression for judgement. Small thiefs are condemned to die for it, whiles great National ones ride rattling in Coaches. I warrant you the poor sneaking Solicitors and Clerks, yea, the Bum-bailiffs, and Sergeants, (that abuse men, and beat women great with child, as one J. Turvy did a Gentlewoman the other day, and yet not punished,) I say such as these say, it is good gleaning after them that run away with whole sheaves, and whose robberies are accounted rights, because countenanced, connived at, and privileged forsooth. O sad! are we such slaves yet? As the same River that runs through divers 
Sim.  regions, hath divers names, and yet it is the same River; so theft hath divers names; in Soldiers it is called spoil and plunder, in Governors called Cessments, tribute, etc. In Lawyers called Fees, in others Gifts, and Bribes; in Church, they call it Sacrilege and Simony; in State, Oppression and Tyranny; in Law, Corruption and Bribery; and when this one River rises up into a Springtide, or swells up to the bank than it is called Usury. But 
☜  in a poor naked man it is called Theft and Felony (without any other fine minced words, which were coined to cover great men's knavery) and such a one must be murdered for it, without mercy or clergy (as they call it) Dalton, fol. 226. Although in truth it 
Dalton.  is the same River that runs, and the same thing (though new in name) in all these; but the same Cobweb which some (Spiders) can dwell in, shall hang others. As among the old Lacedæmonians, theft amongst them was never punished, where it was carried cunningly and secretly; but he that was discovered for stealing, and did it not neatly, he was punished not so much for stealing, as for behaving himself no more covertly and cunningly in it. So whiles poor men suffer mulct for a little matter, because it is open plain theft; these rich ravenous Robbers do it with art and cunning, and have coined a new name for it too, to gild it over, and so scape scot-free, though they rob us daily of a thousand times more than all the Thiefs in England besides. But their Dooms day Book will be brought out erelong, where it is set down to a tittle what they owe to this Commonwealth upon this account, first, for the principle, and then secondly, for restitution; which 
☞  the people upon the alterable Laws of Religion are raised high to expect.  
5. For oppression too; the people as religious are resolved 
5. For oppression. 22. Q. 12. a. 2.  against them. For as Aquinas says, A tyrannical interest, having no proper address for the public welfare, but only to satisfy a private will, and to bring in particular profit to those that appertain to that interest, cannot in a reasonable or religious construction, be accounted and continued as lawful; and therefore the rising against such an ungodly selfish interest, and the disturbance of it is not unlawful, nor ungodly; neither may men be esteemed Rebellious or Seditious for so doing. He speaks honestly for us, let the Lawyers than look to it, for hitherto have lean kine (as Pharaoh saw it in his dream) eaten up the fat, and they have made gain of oppression, Isa. 33. 15. So that whilst we looked for judgement, behold oppression; and for righteousness, behold a cry, Isai. 5. 7. Some of my honest Countrymen of threescore, yea, of fourscore years of age, have with weeping, told me of the tyranny, and infinite injustice and oppression of these Godless (especially if Goldless) Lawyers, and how they have devoured and destroyed them; how long they have been suing for their right, and at last gone without it; how they have been hurried out of one Court into another, and used as the Cat that flings the Mouse out of one claw into another, to make sport, and then at last devours it. Several in a day have suspired out such stories of these wicked intruders, as would make a tender heart to ache and quake. 
Ministers suffer by their tails.   
Ministers have been stung with these Scorpions terribly (and I could name some who have been with me about it) when merely through malice they were arrested by ill neighbours or enemies, and of all men they have been most abused, beaten, bruised, and uncivilly handled by these Locusts and their tails, i. e. Sergeants, Bailiffs, or the like. Yea, the widow hath come crying and wring 
Widow's sufferings.  her hands to me, for that the Lawyers had inveigled and gotten in her son (a Swash) or the like; and so persuaded him (by good words full of hopes) to arrest the poor widow (on purpose) to bring the estate into the Lawyer's hands, that neither of them should have it, but spend it out in Fees and Laws.  
How many hundred of these stories could I tell? but if every 
Example.  Englishman that hath suffered by them, should but print it to the world, they would appear the most odious Tyrants that ever the Earth bare. As I was taking Boat to Westminster the other day, a Yeomanly man desired to go in the same Boat with me, who sat and sighed, as if his heart would break all the way, having an honest face; and he telling me he was a Lincolnshire man, I asked him the cause, and he told me, how he was undone by the Lawyers, how he had a good estate and money, but now all was gone, and ●●te up by going to law, and he was put off from one time to another, and out of one Court into another; and came up every Term with all the money he could make; and that he had continued in law these twelve years, and yet his business was as far off as at first; sighing and weeping and wishing, that he had never seen their faces, and earnestly praying that he might be the last might suffer by them. Thus by chance (sometimes) several in a day I meet with, that tell such lamentable stories of the Lawyers, as it is a wonder to hear; who are grown so gripping, that they touch and take, and will quickly squeeze out the entrails of the fattest purse into their own pawnches, leaving nothing behind but skin. 
☜  It was but a feigned tradition that Britain bred no Wolves, for there were such store (says Abbot) that Kings laid it as an imposition 
In his Description of the World. p. 196.  upon the Kings of Wales to bring in certain hundreds yearly: So it is a mere fable to fancy all Tyrants and oppressors cut off, with the late Tyrant's head! why alas! how many hundreds of them may we meet at Westminster every Term time. But, saith the Lord, I will feed them that oppress thee with their own ●lesh; and they shall be drunken with their own blood, and all shall know that I am the Lord thy Saviour, Isa. 49. 26. This the people look for.  
6. Their pride is intolerable, and their Goliah-like looks fright 
●. For Pride.  the timorous Israelites, who dare not behold them, but with Cap and Leg: yet let them know (for all their French, or Spanish, or 
☞  Courtesans Meal-tub powdered upon their hair, I say they may know) that a Silken Halter is but a halter for pride. So their haughtiness shall be laid low, when the Lord shall be exalted, Isa. 2. 17. God shall bring down their pride together, with the spoil of their hands, Isa. 25. II. Their crown of pride shall be trodden under foot, chap. 28. 3. with Sodom-suffering for this Sodom sin, Ezek. 16. 49. I believe they will look like Caligula upon me, when they meet me now; and as the Boar whets and sharpens his tusks in his own foam; so will these proud Sparks▪ (whose, garbs like the Sicilians, are sinful and luxurious) they will whet and sharpen their hands, heads, hearts, tongues, and all against me in foam and anger for revenge. They are already so enraged against me, that it hath been said, Woe to me, if ever I fall into their hands: and I believe it; but my God will be too hard for them all within a little while; and he that shall come, will come, (i. e. in his fifth Monarchy, as may appear in the last Chapter,) and then as Jere. 48. 29, 30. We have heard his pride, etc.  
For these and hundreds more Reasons, all Englishmen, whether 
The people's eyes on the Lord General, for deliverance from all these Norman Tyrants and tyrannies.  rational or religious, call aloud for deliverance from this Norman yoke; and it is chiefly for this end, the people's eyes and cries are directed to the Lord General, as the Instrument by whom they are recovered out of the Norman Tyranny, and have conquered the Norman; and therefore are to return out of captivity, and to be restored to their Laws, Liberties, and Privileges; that the Lawyers may be reduced and squeezed into their first poor and beggarly principles, that the Temples and Inns 
☞  of Court be sold, that the Lawyer go home to his calling in the Country, that he was in at first (before he grew up into an interest) that Terms be down, and Justice dispersed into all Counties and 
Vide chap. 5.  Hundreds, that men may have justice at home: And if our Conquest produce not this deliverance from the Norman tyranny and injustice, we had better have been hanged up at our own doors; for Justice is delayed, the Law corrupt and full of intricacy, and unknown to most, and people oppressed, undone, and put 
And why so?  to death upon trivial occasions, and many destroyed for want of a Formality, or Punctilio in Law, and all our Freedom and Liberty lost.  
Now to conclude this Chapter, know the poor oppressed people and freeborn Commoners, are passionately looking upon the Lord General for a restauration of their Rights and Liberties, which they lost by William the Conqueror, for these Reasons.  
1. William the Conqueror wa●●ed upon his own account, and 
Reason 1. O●: the Conqueror conquered not for himself but for the people.  for his own Ends, and fought merely for himself, and so rob the people of all: But our General Oliver the Conqueror went out to War, and engaged against the Normans, and got the Garland (through mercy) upon the People's account, and for the people to free them from tyranny and oppression, and this he hath often and often declared to the Nation and Commonalty, and for this (next to the Interest of Christ) he hath had the people's prayers, and purses, and persons, and hearts, estates, blood and all; and upon this score have so many Battles been fought, Towns taken, and Victories obtained in these Nations. Therefore as Austin 
Augustine  speaking of the History of David and Goliath Serm. de temp. (saith) nemo pugnavit in valle Terebinthi donec David veniret ad praelium, no man ever fought in the valley of Ela● or Terebinth, 
1 Sam. 17.  Turpentine trees, till David came: So no man did ever appear so openly, so publicly, so solemnly to act the part of so excellent chivalry in the people's cause against the Goliahs (and those that bid defiance to Israel) as this our General did, who is the people's Champion. The chiefest Oath the Athenians ever took was this, Pugnabo pro sacris, & pro patria, cum aliis & 
☜  solus; I will fight for God and my Country, whether I fight with my fellows or alone for it. Wholesome meat breeds good blood; so a good cause, good courage in men: this good Cause on the side of our Conqueror carried him out, and brought him off with good Success: and can it (now) be forgot or abandoned? Tu pia tela feres (says the Poet.) The Jews never acquitted themselves so worthily, nor fought so faithfully, as when they fetched their Armour out of the Temple from the Priest's hands; nor could our Country men have been such Conquerors, ●nder the Lord General, had not the faithful godly people of this Nation brought them armour and magazine out of the Temple of the Lord, insomuch that they fought with consecrated weapons, which were kept in their hands by the faith and prayers of God's dearest, and the Commonwealths faithfullest Servants▪ 
☞  and shall they now be left in the lurch? God forbid! when the Israelites went to war, they first consulted with God, and the Priests gave answer from God by the Ephod; though in latter times (says Josephus) they guessed at the ovent by the glowing 
Josephus.  or duskishness of the Diamonds on the Breastplate, which if they shined bright show good success; but if they looked dim and failed, or changed into a pale Colour it portended ill success; all along these (late) Wars the precious Diamonds (that are on Christ's the High Priests Breastplate) did shine; the most excellent and discerning Saints in England did confidently foretell and foreshow the good success of these wars, and they glowed to 
▪  have Israel go: and so they do now (as much, if not more) to have the Army march on, and to remember their work on the other side the water (and not to rest on this side Jordan (as we said in the first Chapter) although the Diamonds do look dimly as to some self-seeking Gaddites, who are always (almost) a● Worcester-house, or Drury-house to have their portion allotted them here, and to go no further. But ah! alas! is all done?— is all done at home yet? why do not we follow the victory over the Norman Tyrants? H●nnibal said to his Soldiers, Qui hostem vicerit mihi erit Cart haginensis; so let my Lord General say, come sirs! we fought and have conquered for the people, and upon their account; now let us deliver them up their own Laws and Liberties, and free them fully from these Norman Intruders and Intrusions▪ and whosoever hath conquered shall carry the 
Vide Declaration April 164▪ and Ma●ch 16. 18  triumph of an Englishman over all these Normans; we will no● seek nor set up our own private Interests (though power be in our hands) because we engaged all along for the People's and the publicks; and for that end, God hath given us power in our hands to deliver them, and throw down the Normans. As when Titus 
Sim.  had taken the City of Jerusalem, his Army saluted him Emperor, and presented him with Crowns and Garlands, by way of congratulations; which he modestly refused, saying, He had done nothing more than lent his hands, and help to God (and his people) who hath declared here (by our Conquest) his fierce wrath against this sinful people. Thus should his Excellency say, I have but lent my help to God, and his poor people that were held in unsufferable slavery, by the tyranny, oppression, and injustice, robbery, and wrongs, which William the Conqueror brought upon them; from all which we are to deliver them, and against all which (with all the Norman Lawyers and Oppressors) God hath justly declared (by our conquest of them) in his fierce wrath against them: This is the first Reason, why the people's eyes are so on his Excellency, being their Conqueror.  
2. William the Conqueror's Army were strangers, and outlandish 
Reas. 2. They are ou● Countrymen that have conquered.  cruel Kites, and therefore made all that was the peoples of England their prey, without mercy; but the case is now altered, this Army were our own Countrymen, and Fellow-members (under the Norman tyranny) with us; so that the Law of Nature calls upon the Army of our Brethren for our deliverance, and recovery from these alien●tions. We find this in France, Anno 1483, 1522, 1531, 1549, 1560. by divers Decrees of Parliament, the care they had to recover and wring the power out of the hands of strangers, intruders, invaders, and usurpers. 
Strangers unsufferable.  So in the Assembly of the Estates at Toures, where King Charles the Eighth was in person, divers alienations made by Lewis the Eleventh, were repealed and annihilated, and divers great places of power and trust were taken away from strangers, and given to their own Countrymen, as from the Heirs of Tancred, of Casthel, etc. So also they did in their last Assembly at Orleans. What makes so much opposition now in France against their young King, and the old Queen, about Mazarine, but that he is an intruder, and a stranger? How can we then be content to have Usurpers, Intruders, and Out landish Normans, to eat us up? and possess our Estates? Laws? Liberties? and all. Charlemagne (says 
Aemilius.  Paulus Aemilius, lib. 3.) did once endeavour to subject the Kingdom of France to Germane stranger's; but the freeborn Frenchmen most stoutly withstood it, to the face of their King, and chose the Prince of Glasconny for their mouth, most courageously to declare against it, that they would not suffer it, that foreigners should rule over the subjects of France; and certainly had Charlemagne proceeded in that business, it had come to the trial of the Sword. So in Anno 1195, 1200, 1269, 1297, 1303, 1325, 1330, and 1360. we shall find how faithful the Frenchmen were to their own nation against strangers; yea, at any time when strangers had gotten any portion of their Land, they kept their right, and the command, and the Laws to themselves; so they did when any was in the English hands; and if strangers (as the English) obtained their Rights, Laws, and Liberties by force, and so took away their Sovereignty and Command, as at the Treaty of Bretaigny, etc. yet that Treaty was not kept, neither were they bound (by the Law of Nature) to hold to such an agreement (wherein strangers were greatest, or Governors in their own Land) any longer, then till they could get deliverance out, or recovery of such alienations. And shall we after recovery, lie under the Norman Laws, and their Outlandish tyrannies? Will not all the World then count us fools?  
But some may object, O but this hath been so long (for time) 
Object.  that now it is too late to recover!  
Answ. It is true, so great hath been the tyranny all along to 
Answ.  keep up Kingly, or Lordly Prerogative, that the poor people have been banged and bandied about like Balls; so as that hardly a great man or good man, might be found in an age, that had so much sense of the people's sufferings, as to lend a helping hand to them that were beaten, abused, imprisoned, starved, banished, 
☞  stead, or burnt to their very bones, by insolent and insupportable oppressions; but if by chance one dared to venture it, to appear for the poor enslaved people's rights, he was presently (in post) attached, impeached, and condemned to a most miserable death, or at least banished for a factious, seditious, Rebel or Traitor, or one thing or other; and than it may be such a faithful man for his Country should scarce find a Brother, a Friend, a Reuben (among all) to say of such a poor afflicted Joseph. O! let us 
☞  not kill him, for he is our Brother! But by this means, I say, viz. the craft, and cruelty of great ones, and the ignorance and connivance of others in this Nation, have the people been so long abused and embondaged; but notwithstanding there is no presumption of time, nor prevarication that can prejudice the people 
Our rights not lost.  of their right. No tyrannous intrusion, or continuance of invasion, can by any length of time (I say) prescribe against our lawful Liberties and Rights, which we now lay claim to: The Commonwealth lives and never dies, notwithstanding daily and alternative revolutions or resolutions; no lapse or lask of times, or turn of individuals can deprive the people of their just right, which we hope our Brethren of the Army will help us with (as our own) and free us from strangers. It is no time as yet, to leap after Grasshoppers, or sly after Butterflies, that is work for boys, and not men; nor should they sit down, as if they had done enough now, because they have gotten Arrears to purchase Lands, and Manors, (insomuch, as one great man (I could name) amongst them, was taking care (in my hearing) for no less than a 
☜  whole County to pay him:) But Brethren, do ye forget what ye fought for? why do ye not set the poor people, your Fellow English men, and Countrymen free then from the Norman Tyrants, and restore to them their Goods, Laws and Liberties again? What though some great men (may hap) are content as they are? and are in the conspiracy (combined with others) to betray us? and to leave us now in the lunch to sit in the suds? yet I tell you Sirs, this treachery will be rewarded one day; for they cannot make the free Commoners lose their Right nor Liberties; and as sure as God is righteous, these prevaricators and people-cheators will be remembered, and shall have their Right; although now their Hairs are gum-powdered, their Hearts may be gun-powdered 
☜  one day; for the people are now past children and fools, to be so cheated by the Normans as they have been. And if the people of Rome condemned their Captains and Generals of their Armies, for capitulating with the Enemies, to the disadvantage of the public and people's right (though necessitated to it sometimes;) how then shall the freeborn people of England, think you, be able to endure this yoke of tyranny, and these Norman intruders to enthral them? and this to be suffered too, by our Brother-Countrymen, that could, and should redeem us? being not compelled, but rather complemented, not forced, but rather flattered into this woeful omission of their duty to their Country. Wherefore for 
A word to the Army.  God's sake, and the good people's sake, let my Lord General, with the Army, be awakened to the sighs, groans, prayers, tears, and continual cries of the faithful people for freedom from this Norman iron-hearted yoke, which crushes hundreds of honest hearts to death: The Lord knows it, it is my conscience makes my compassion boil over thus, on their behalf.  
3. This Liberty from the Norman tyranny in Laws and Lawyers, 
3. This liberty is our birthright.  etc. we be all born to; it is our own due by birthright, which appears by variety of Records, Chronicles, and Statutes; besides what was said before, we find it acknowledged by the Norman corrupt Judges themselves; as in the case of Sir William Herbert reported by Sir Edward Cook. Now a man's House or Land may be let, leased, mortgaged, or seized on by Usurpers (that have no right to it) for some time, but he holds his right as his inheritance, in hopes to recover it again one day; so do we our Liberties; and indeed, if we be not now restored unto them, our Brethren will be little better than the Norman Tyrants to us, seeing they may deliver us and restore us to our right, but will not. Sirs! you know the Merchant's nonpayment of his custom due, forfeits all his goods: I say no more—  
4. The people are in absolute expectation hereof, from the many 
4. There be several and solemn engagements made to do it.  solemn engagements and protests, made by my Lord and the Army, in the sight of God, Men, and Angels, to deliver them out of Tyranny, and to restore them to their Rights and Liberties, (I might name Newmarket, Triple Heath, Dunbar, Worcester, etc.) It is true, William the Conqueror made many promises and protests to the people too, to defend their Laws and Liberties, and took solemn oaths so to do three several times, (as all the Chronicles tell us) but the difference in the people's hopes 
☞  and hearts of these two Conquerors engagements must be this, That whereas William the Tyrant regarded not his Engagements to keep them, but on the contrary most cursedly introduced his own Laws and Lusts, and robbed (like a Beast of prey) the people of all their Right, and Liberties, and so set up that bondage of Terms, Judges, and Outlandish Lording practices over the poor bleeding people; yet that now Oliver their Conqueror (a better Christian) will keep (out of conscience to God, and them, being a man fearing God) his several solemn Engagements and Declarations to the people, and contrary to the Norman Tyrant introduce the Laws and Liberties, and Just Rights to the poor, weeping, praying people, as was before the cursed Norman Conquest. Hence it is, that as men reckon their riches not by what money they have, but by what Bonds and Leases they can produse, so we reckon upon all the promises and protests of his Excellency and the Army; which Bonds being due to the people, 
☜  if they pay them not, they are resolved to put them to suit before a just Judge ere long.  
5. They are the more earnest and intent in this their expectation, 
5. Fast actions best.  for that the first actions in any Sacred or Civil Constitution (in respect of those which are to succeed) are like the original to all the other after draughts, or like the Copy to all that write by it: Now as every man hath a Christen-name (as we call it) before his Surname, so is it fit that the Lord Generals (and the Armies) first Virgin-Act, be for Christ, and for his Churches which bear his Christian name, and then next that to his honour (and surname) the people's liberties be delivered them from the Norman Freebooters. But it is true, there be some Members of the Army (whom I have met at Drury House they know,) that are so troubled with the itch (of— getting Lordships) that they are altogether forgetful of the people, unless it be how to oppress them by fines and fixe-ness (i. e. pride) and are never well, but when they be rubbing upon the poor, and scraping off their scabs upon honest people of this Commonwealth. But I think it is true of some (though God forbid it should of all) that rather then Soldiers will lose their game, they will shoot the poor Pigeons out 
☜  of their Dovecoats. But  
6. And lastly, upon a Scripture account the people's expectations 
6. Scripture promises.  are drawn high for deliverance by the General, and the Army; for that the promise is, And your Governors shall be of yourselves, Jere. 30. 21. Now hitherto, they have been strangers 
Jer. 30. 21.  of other Nations, of the Norman race, and therefore Tyrants and Oppressors. I know some open that Scripture as to Christ; but they may know, that it speaks to Gentiles, as well as to Jews; and to the Governors of Nations, as well as the Governor of Judah and Jerusalem; and it agrees with Dan. 7. 18, 22. Where the Saints of the most high must take the Kingdom; which is to be after the Ancient of days hath sat, and the judgement be set (as was in 1648.) But says one to me (who is now a 
Cap. Ch.  great Purchaser too, but to my knowledge before that, he was of another mind, and made not his Kingdom of this world) what do ye tell us of setting up Christ? why his Kingdom is spiritual, and we have not fought for his Kingdom; but for this Kingdom, viz. a Civil Government, and such matters which Christ meddles not with. Answ. But, my Gentleman may know, the stone 
Rev. 11. 15.  cut without hands will meddle with all the Kingdoms of the World, Dan. 2. 34, 35. and then with this, and so it hath; and then woe be to his purchase! For behold, says the Lord, I am breaking down, and plucking up all, Jere. 45. 4, 5. And seekest thou great things for thyself? But in that day his servants shall rule, and that in the midst of us. Wherefore, the Lord make ou● Army mindful of this fifth Monarchy, and remember the Saints of the most high that groan (yet) under most grievous oppressions by the Government of Strangers. Not but that I am clear of Pythagoras his opinion, who says, That a worthy stranger is to 
Pythagoras.  be preferred before an unworthy Citizen and Kinsman; yet withal, that our worthy Fellow Countrymen, and Freeborn Britain's are abundantly to be preferred above unworthy strangers and wicked Normans. For though, it is better a thief feed us, than a Shepherd devour us; and it is better to have a Robber do us justice, than a Justice rob us; and it is more profitable to have our Estates saved by an intruding Guardian, then wasted by one legally appointed; yet these Theives, Robbers, Intruders do devour us, rob us, and destroy us of our Rights and Privileges: and will not our Army help us? How can they (then) answer it to God and men should they frustrate the incessant expectations of all the honest people in England? and not deliver them from these Tyrannies and Usurpations? but force them with full mouths to cry to Heaven for Justice. But we trust, there is no fear; for it was the Duke of Medina that said, His Sword knew not how to make a difference betwixt a Protestant and a Papist; but as his 
☞  Excellency's sword, so his word (we hope) will make a large difference between Britain's and Normans; such as love, and such as hate the true Laws and Liberties of the Commonwealth of England; and then he may be styled not Defender of the Faith, but Defender of the Faithfulness of God's People, and the Commonwealth in all her due Rights. Thus far for this third Chapter.   

CHAP. IU.  
The END, the OBJECT, and FOUNDATION of the LAW: with WORDS to the PARLIAMENT, and to the PEOPLE about Norman LAWS and LAWYERS.  
A Thing is said to be distinguished two ways 1. secundum speciem, according to its specifical nature. 2. Secundum perfectum & imperfectum in eadem specie, according to the degree of it: now the perfection or imperfection of the Law appears in the End of it, Object of it, and Foundation of it. For  
1 It appertains to the Law, that it be ordained for public 
1 The end of humane Laws what?  good and profit (ad commune bonum) as the end and intent of it; and not to particular Interests, or advantages of particular persons or Prerogatives. Common good is taken as it is to the safety and freedom of the people; So that all Laws that are good do (dirigere humanos actus secundum finem) direct men to this end, which is the end of all honest and just Laws, viz. the safety and freedom of the Commonalty.  
First, As to the End in general, viz. public good; the Lawyer 
1 In general.  himself says, Finis humanae legis est utilitas hominum, which I think is a little too straight, but like the Lawyer's end of his Law; because men may have their particular good and advantages by a Law which is dangerous, hurtful and destructive to the common good of the people. Therefore a just Law in general, ordinatur 
Isidorus in dig. vet l. 1 tit. 3, lege 2. & 24. Is●l. l. 5. c. 211.  ad commune bonum, hath the good of all men to its end, And Isidorus says three things must be considered in the conditions of humane Laws. As 1. Their congruity to Religion, and the Laws of God; which I shall speak to in the Foundation by and by. And 2. Their proportion and measure to the Law of Nature, which we spoke of in Chap. 2. And then 3. Their end as they relate to the public utility and advantage ' which we are now upon whence observe.  

1. Observation, The End that humane Laws tend to, is mainly to be eyed by all.  
2. Observ. Good Laws are ever tending to the Public good.  
3. Obser. Such Laws as swerve from this honest End, are dishonest, and unjust.  
4. Obser. Every humane Law imposed upon others, is imposed, per modum regulae & mensurae, according to the rule and measure that is consonant and suitable to such as are so ruled and measured; and this Forma is to be in proportion ad finem.  
5. Obs. It is necessary, that every positive humane Law be just, honest, and possible; agreeing with the Laws of God, the light of nature, the custom of the Country, the conditions of the people, and the times and seasons wherein we live.   
These things observed, will bring forth Laws well Larded; enlivened and enabled to suit their end and to serve the public; 
2. In specie.  But as to the End of them more in specie.  
1 The safety of the People, hence such as are Defenders of 
1. safety.  good and wholesome Laws, are called the Conservators of the people; and so Cyrus acknowledged himself to be a Conservator of his Country's Laws, and Liberties, for the safety of the people, and obliged himself to oppose any that would offer to infringe them; and this he did at his Inauguration, notwithstanding 
Zeneph. de Reb. Laced.  Flatterers had tickled the ears of his Son Cambyses that all things were lawful for him. So the Kings of Sparta engaged to govern according to the Laws, which the people had from Lycurgus for their safety: Hereupon, when it was asked Archidamus, the Son of Zeuxidamus, who were the Governors of Sparta, he answered their Laws. So that to resist or refuse those Laws which are for the safety of the whole, is not to be suffered in any, 
☞  no not in Magistrates, but may be mentioned amongst the worst guilt of disobedience and rebellion, Seeing 'tis far worse than it is for the people to appear for such wholesome Laws against Magistrates; for the Laws which are for public safety and advantage are to be obeyed before Kings or Rulers, says Aristotle de 
Aristotle.  mundo & lib. 3. Polit. c. 7. But to this by and by; in the interim take these Conclusions.  

1. Conclusion, Those Laws which are dangerous, intricate, 
1.  and Ensnaring, are not to be allowed of; but the public cries out against them.  
2. Conclus. Humane Laws have their end, in common, or 
2.  to all alike in Justice; which ought not like a Bowl to run byassed by humour or favour of men; but to be impartial to all alike, and then it makes harmony: Job compares it to a cloak, or robe, Job 29 14. not hanging loose, or on one shoulder, for so it may soon be blown off; but it must be girt with a girdle; yet with 
☜  care that the girdle be not overladen with the purse, for then as you see in Carriers, it will lag and bend all to one side: But  
3 Conclus. Humane Laws are of an unavoidable necessity 
3.  for the peace and tranquillity of a Commonwealth. Necessarium fuit ad pacem & virtutem hominum quod leges ponerentur: 
Tho. Aquinas  says Aquinas. A good Commonwealth consisting of Hetrogenean parts must be like Peter's sheet knit up at the four corners Act. 10. to which end humane Laws, must tie up all in one. They must speak to all men in one and the same voice. Says Tully. 
Cicero.   
4 Conclus. Civil Precepts, or Laws have their vim coactivam, 
4.  compulsive power and faculty.  
5 Conclus. Matters of Fact are the proper object of the 
5.  Laws cognizance; and the Laws take no notice of thoughts, nor words; neither do they judge of the intentions but of the actions of men. Cassius was once wished by the Caldean ginger, not to fight with his Enemies whilst the sign was in Scorpio; why 
Cassius.  prithee? (says he) speak to children; for I fear not the sign but the sight (meaning such an Army against him of Archers) and (says he) I fear Sagittarios (meaning the Actions and Aims of his Arch-enemies, the Parthians) more than Scorpio. So should 
☜  Governors and Judges mind more the actions, than the Intentions; the facts, than the thoughts or words of men.  
6. Conclus. Honest, humane Laws are the publicks Shield, 
6.  and the people's Buckler of defence. They are for the security of the poor against the rich oppressors; and to guard the poor lambs from the violence of wolvish natures (and till that time, that the Wolves will lie down quietly with the Lambs, Isa. 11. which will be in the fifth Monarchy, which we are almost at; till then, I say there is a necessity of such Laws as will restrain their rage and wolvishnesse.) They are made (of right) against the exorbitancy and injustice of Rulers, and great ones, to keep them within bounds of civility, honesty, and righteousness, that the Great might not oppress nor tyrannize it over the small ones. Now, will a man lend money without security? so it is on good security we may venture to deal with Great men: Now the Laws are 
☞  our Security so to do, and they save us from their Injuries and teeth, which else would tear us. In the Strand the other day was a Lion and a Lamb to be seen together, and the Lamb would sit, and lie down by the Lion so long as the man stood by, and did not fear; So, so long as just Laws stand by us, we need not fear, for they secure us from the fury of others; but if the Laws be (as many of ours are) unjust, partial, or corrupt, for great men's peculiar Interest, more than for public good or safety, as in p. 38. & p. 48. than we are in danger indeed.   
There is a Sea that is called Mare mortuum, which is as smooth and even at the top as can be, but it is very deep and deadly at the bottom; So there be many Laws in England yet, (some of which 
Sim.  I have named) that are very fair, smooth and good in the letter (as to common sense) but alas! they are a little under, deep, 
☞  subtle, intricate, and twisted up with craft and cruelty, to take away the lives of faithful Commonwealthsmen if once they call for their Right and Liberties: and these are not leges mortuae, dead, it were well if they were so; but mortiferae, deadly Laws. The Dove fears the tyranny of the Hawk, and knows not what to do; well, the Birds advise: one wils her to fly aloft, O but says she, the Hawk hath the largest wings to help, and will mount as high! Another advises her to keep low; then, oh! (says she) it is true, that were better of the two, but the plaguy Hawk will stoop ●aw too to get his Prey, rather than hee'● lose it: Why then says another, keep the Woods; O but says she, that is the Hawks Manor! there is no safety for me there! Why then says another, keep in the town; alas! says the Dove, there I am a Prey to every man, and must have my eyes put out, to make my enemy (the Hawk) sport too: Well, what should the do then? why the best advice was to live in the Coat, or hole of the rock, under the protection of man; the parable is easy, and many are like Aesop's living creatures who must have Morals tied to their tails; let this be one then, that the most innocent are the greatest sufferers, and find the ●●rst adversaries, and such sometimes as there is no escaping from but in Christ the Rock; and truly were not the 
☜  poor under protection of Laws, there would be no living: wherefore for shame, Sirs! let us see to the Laws of England, that they administer us safety from great Tyrants and Oppressors. Augustine tells us true enough, when he says, the 
Austin, c. 4. & 6. de civet. Dei.  Laws are necessary for this reason, because they are respected by such (as otherwise) contemn virtue and honesty, for that the Law forces her way through them, constrains them to obedience, and ministers conduct in warfaring, and gives life, vigour, and lustre to Justice and Equity. The Spartan Pausanias tells us, all men (even 
Pausanias.  Kings and Princes) must come under the Laws to be directed; and Agesilaus a King confesseth, that he, and all Commanders must yield obedience to the Commandments of the Law. Now as Cicero says, Lib. 2. de Offic. When men began 
Cicero.  to do unjustly, the people to redress their wrongs done them by great ones, and Oppressors, appointed and invented Laws to direct the Magistrates for the public safety and peace of all men, etc. So that the Law of Nature, reason, equity, conscience, all consent to the People's Laws for their own public good and safety; for every Creature will have a shelter, as Snails their Shells, Bees their Hives, Dogs their Kennels, Birds their Nests, Foxes their Holes, Coneys their Burroughs, and whither must we run for shelter, without honest and just wholesome Laws? O! honest Countrymen! we must look to our safety! for many of our Laws are such rotten refuges and shelters, that they will soon fall upon our heads, and leave us naked to the gripes of Oppressors; and if we seek not remedy from the Supreme Authority, 
☜  I am sure I shall be sure to say with the Poet (ere long) to purpose, Non expectato vulnus ab hoste tuli; but thus far for the first special end of the Laws.  
The second special end of the Laws is the People's Freedom, 
2▪ Freedom.  to keep the People from slavery, for otherwise there would be no moderation between the lordliness of some, and slavishness of others. Thus we shall find in the Laws of the Egyptians, and Romans, and by the constitutions of the Antonines what notable care was taken for the People's liberty, insomuch that the poor slaves in those days (especially the enfranchised ones) might bring their actions for any apparent injury against the Patrons, or Masters. Now seeing there is so much difference between slaves and children, and notwithstanding the very Heathens would not permit the very slaves to be used cruelly, but they might have open recourse to, 
Cicero lib 3. Offi●. Diod. sic. l. ●. 2. l. 1. D.  and present remedy from the Law, what should we look for then? we, that are the natural, lawful, freeborn children? and Sons of this Commonwealth? How can we endure to be Slaves? and if Heathens would not suffer their slaves to be wronged, but would presently right them by Law, will then our Christian Governors see us so wronged of our liberties as we are? and shall we not find speedier remedy, and have freer recourse to just and honest Laws, which aim at our liberties then we have? God forbid! It is true hitherto (and the runner may read it) in the Chapter before) the freeborn English have been abominably abused and enslaved, and could find no remedy after many years' attendance on a corrupt Law, but we hope this will be amended, and the Laws intended (as they ought to be) for the safety and freedom of the people, that Princes may be manacled, and their rages kerbed; that private ones may be guarded, and their rights restored by righteous Laws (not measured by the interest or power of great persons) but well and evenly weighed in the balance of freedom. It is true, most Commonwealths are (as yet) in a middle posture, as having their Laws partly for Great ones interest, and partly for the People's liberty; but alas! the Great ones have the greatest influence, and the poor people's liberties lie as lost, and as loath to speak for themselves, for fear of a foul check, if not of a break-neck, but in due time 
☞  we do hope for deliverance, and in the mean time do groan for our liberties; yet let us observe  

1 Obs. So far as Laws are just and allowable, they advance the people's interest and freedoms.  
2 Obs. Such Laws look first and principally upon the people's, or public good.  
3 Ob. Honest Laws make legible to the people their positive and 〈◊〉 〈◊〉▪  
4. Obs. True Laws for the people's Freedom, have their Rise from the People, and Rule by clear Reason: Till which the people are slaves to others; and it is no marvel then if our Laws (as they now are) are out of tune, and make no good music in the end; but that instead of Freedom they end in Bondage. But 
☜  the Nightingales will not long live incaged, whilst your common hedge-Sparrows can endure it very well. When Cyrus was young, Sacas was appointed by his Grand father to be his Lawgiver in Diet, Recreations, etc. but when Cyrus grew elder, into tiper years, he became his own Lawgiver, and a Sacas to himself; 
Sim.  so surely we are old enough now to be our own Sacas', which will be our happy time. Like as a man that hath been long in prison, so soon as he gets out, oh how he leap●s! and dances! so as no ground will hold him! such a time of deliverance is coming to Englishmen. 
☜  But thus far for the End of the Law.   
Use. Then we are not too old to learn, that the end of the 
Use.  Laws is the honour of them, and of the Nation. And no greater dishonour can redound to this Commonwealth then yet to have such Laws and Lawyers, as are neither for the profit, safety, nor freedom of the people. How? how many hundreds? yea, thousands in England that can, and some do positively assert it to reflect with the greatest reproach upon us that can be, viz. the 
☜  corruption of Laws, Lawyers, Judges, etc. (as in the Chapter before) which to the shame of this Nation is noised and noted beyond the Seas; the particulars I forbear as yet.  
Secondly, The next thing is the Object of the Law (which I 
2 The object of the Law, who? or what?  shall be short in.) Now the Object is not the materia ex qua, but circa quam, the matter out of which the Law is made, but about which the Law is conversant and takes most special cognizance; that is, wicked men, in their wicked actions, whom the Law is to curb and restrain, which takes in also the formal reason of the Law, with reference to the End that we handled before, i. e. for the public good, freedom, and safety; it a habet rationem finis, etc. The Apostle therefore in 1 Tim. 1. 9 says, We know the Law is not made for a righteous man, but for the lawless, and disobedient, for ungodly, and for sinners, for unholy, and profane, for murderers, etc. and whoremongers, for menstealers, and liars, and perjured persons, etc. that is, for their punishment, to the muzzling of the mad world, and of wolvish natures, that would tear a pieces the innocent, and destroy the Lambs of equity, truth, and honesty. Such as these are the proper object of the Laws punishment, and none ought to escape that is an oppressor of the poor, and innocent, though he be an Emperor or King. Trajan knew this well enough, when in 
Trajan.  delivering the Sword to the great Provost of the Empire, he said to him; Sir, if I command as I should, use this sword for me; but if I do not, but oppress the people, then use and draw it against me: So that the greatest of the Nation are as properly the object of the Law, and of the word of justice for their evil doings, as the poorest. Thus Zenophon lib. 8. Paed. mentions Cyrus' solemn Stipulation and Confederation with the Persians. 
Zenophon.  They say, O Cyrus! In the first place, thou shalt promise to the people, that if any make war against the Persians, at home or 
Cyrus.  abroad, or seek to infringe or entrench upon the Liberties and Laws of the Persians, that thou wilt to the utmost of thy power defend and protect this People with their Liberties; and as a faithful Guardian execute their Laws upon all offenders, and evil-doers. To which Cyrus faithfully and solemnly engages; And then they say: so we Persians do faithfully promise to be aiding & assisting to keep all men (without respect of persons) in obedience to thee; according to our Laws and Liberties, which thou art to defend for the Persians. All this shows that those Laws of theirs were (without respect to persons) evenly dispensed to all alike, making wicked men in their evil actions their object, whether great or poor.  
Use. What have we to say then for those Laws and Lawyers 
Use. Our English Laws persecute the honest.  in England, which make honest, faithful, innocent men the most object of their torment and punishment? in Rev. 9 4. the Locusts were commanded to torment, and hurt none but them that had not the seal of God on their foreheads, and yet contrary to their Commission they must be meddling with the green things. O see! how sadly this is lamented and threatened! in Mic. 3. 2. Is it not for you to know judgement? who hate the good, and love the evil, who pluck off their skin from off them, and their flesh from off their bones? etc. O Tyranny! is it not so now with the Lawyers? are not the good the object of their craft and cruelty? do they not torment the innocent ones most, & tear away their estates? 
☜  and torment them with injustice and oppression? and who can be worse Tyrants, or viler Malefactors than they that ensnare the honest? afflict the innocent? pillage the people? lay traps for their ●●ves, liberties, and estates? scoff at oaths? and mock at our ●●iseries? Insomuch that when the poor and oppressed come to the Law for right, the Law is so handled, and handed out by them, that it proves their greatest wrong and grievance▪ Oh! is this to be suffered? Did the Law look aright, the Lawyers would be the object of her punishment to purpose, for Rom. 13. Justice is unicuique reddere suum, for which end is the Law to be a directive line, and Lawyers should make it a terror to evil doers, and not to honest men; in this there is need of a thorough Reformation both of Laws and Lawyers.  
Thirdly, The Foundation of the Law, is that upon which all 
3. The foundation of the Law, what? Austin.  other Laws are built, as Superstructures in their several Stories and Lo●ts. This I account the eternal Law, which is (as August. 〈◊〉 1. de lib. arbit. calls it) the Supreme Reason, that every Law must be brought unto, and regulated by▪ Lex aeterna nihil aliud est quam ratio divinae sapientiae, secundum quod est directiva ●●●ium actuum & motionum. Hence the Stoics and Heathens would have all their Laws (they say) born ex cerebro Jovis, of 
Aquinas 12▪ ●▪ 93. 3. c.  their God's brain. And the Schoolmen must acknowledge that all humane Laws have their Foundation here, and fetch their virtue radicaliter & remotè, from this Eternal Law. So Tully (that eminent Patriot) tells us the lineage of all other Laws. Hanc video sapientis●imorum fuisse sententiam, legem neque hominum inge●i●s 
M. Tutor▪ Cicero.  excogitatam, neque scitum aliquod esse populorum, sed aeter●um quiddam quod universum mundum regeret imperandi pro●ibendique sapientiâ. Ita principem illam Legem & ultimam ●ente●● dicebant omnia ratione cogentis aut vetantis Dei. It has been the judgement of the wisest men all along, that an honest (just) Law was not a spark struck out of humane Intellectuals (at first) nor blown up, nor kindled by popular puff or ●●eath, but from an eternal light and wisdom, shining, ruling, and irradiating the whole Universe; and clearing up what ways were allowable, and what forbidden by God. So that the mind of 〈◊〉 himself makes the Centre of all honest Laws, from whence they are taken, and to which they return. Plutarch that florid Moralist 
Plutarch.  (as one calls him) gives us the like account, and resolves a● Laws and Justice into that primitive eternal Law, even Gods own wisdom. For thus (in his language) says he, Justice does not only sit like a Queen (commanding) at the right hand of Jupiter when he sits on his Throne; but she is always in his bosom, and one with himself, and he says that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neither does Plato come much behind him 
Plato.  in his acknowledgement of a Law, which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's golden Sceptre to rule men. Now this Law is, say others, Aeterna quaedam ratio practica totius dispositionis, & Gubernationis universi. The eternal ordinance of God lying in his own wisdom and Council for the regulating and governing the whole world, minding the public welfare of all being. Now every one of our Laws should be a beam of this, and of no other fountain nor foundation: seeing as acute Suarez calls every Law 
Suarez.  jus in communi constitutum, etc. a constitution to common good, according to the command and Law of God: So that this Eternal 
Fundamental Law what?  Law is the only immutable and necessary fundamental Law; and whilst men make mere notions fundamental Laws, and cry up such customs as are of eldest date for their fundamentals, they make Idols of their forms, and oberre from the real, unalterable Fundamental Law for the most part. For that Law is the Fundamental Law that is first laid for all other Laws to be fetched and derived from, and this is none but this Eternal Law, as appears Prov. 8. 15. By me (says the Wisdom of God) Kings reign, and Princes decree Justice, or make Laws. And 
Augustin.  Augustine tells us plainly in lib. 1. de lib. arbit. c. 5. etc. tom. 1. That no humane Laws are to be allowed of, as honest, just, and lawful, unless they be fetched from this Eternal law of God, and good reason for it too; for as in all motions, in omnibus moventibus, 
Reas.  virtus secundi moventis derivatur a virtute moventis primi, the second fetches force and virtue from the first, so in omnibus gubernantibus, etc. in all Governors the subordinate hath Commission from the Supreme; and the inferior, from the superior; So a Subject-Magistrates commands are according to the commands of his King or Supreme Governor, who hath given him Commission. And thus are all humane Laws according to, and derived, and Commissionated from this Eternal Law of God, or else they are not good; and for as much as they do partake of right and Orthodox Reason, they are thus derived ab eterna lege: so such Laws as are against Reason, are iniquity, and not fetched from this eternal Fundamental Law. Let us note then.  

1. Rule, This eternal Law, is the only absolute, unchangeable Fundamental of all humane Laws.  
2. Rule, Of all others this Fundamental must be known. Now a thing is said to be known, either in seipso, as it is in itself, and so God and Saints are said to know this eternal Law; or else in suo effectu; as one that knows not the Sun in his own substance, knows it in suâ irradiatione, in his irradiation and operation. So we are said to know this Fundamental Law by its irradiation of Reason in us, more or less; so that by its effects, ●nd our participation of Divine Reason we know it.  
3. Rule. Mere humane Reason (secundum se) is not the standing Rule of things, but according to its participation of divine.  
4. Rule, Mere Humane Reason doth not partake (ad plenum dictamen) to the full of divine Reason, but only reaches to a measure in every age; so that as it increases and grows more divine, so must humane Laws.  
5. Rule, Humane Laws are not infallible demonstrations or conclusions.  
6. Rule, The more agreeable the Laws are to this Eternal Law, the more unalterable they are; and the more they partake of this Fundamental Law, the more absolute they are, and to ●e obeyed; and the more proper, excellent, and profitable are the acts and ends of such Laws.   
Use. What remains? But the day of reckoning and reforming the Laws and Lawyers of this Commonwealth? seeing they (for the most of them) fail in the End, Object, and Foundation. All are not Fundamental Laws that are so called; neither is the notion of a Fundamental Law, such an Idol as men make it, as if 
Fundamental Laws mee● notions.  a noli me tangere were writ upon it, because it hath been of long continuance, and therefore must not be altered; but without such respect or fear of such a Scare-crew, have the Conquerors all along altered even those they called Fundamental Laws, that stood not with their Interests or Intents; and they have abrogated them without any judicial process against them: and so did William the Norman without the least respect to the people's Rights or Liberties: And what shall Oliver the People's 
☞  Conqueror do nothing? doth the fearful word of the Fundamental Laws of England (i e. of the Normans in England, which have robbed and cheated us of our Rights and Freedoms, do these their Laws) strike more terror (being secret enemies) than a whole Army in the field of open enemies? have we none to plead, none to intercede (as the Prophet says) for us? seeing for so many years the Norman Laws of England have been such pure Servants to corrupt Interests, as none else (as I know of) have enjoyed the honour of Fundamental. O fie! for shame! let us look about us! and see!— We have lost our Fundamental Laws by William the Conqueror, and other upstart, irrational selfish, unworthy 
What Laws are most fundamental.  Laws have usurped the title and honour from the people, and shall they not be altered? and others be set up upon the Eternal law of God, agreeing more with divine Law, in their stead? for the liberties, peace, profit, safety, and Freedom of the people? and that will not torment honest men (as hitherto Laws have) as the object of their tyranny? It is this that we call for, and nothing 
☞  else, and we will never cease day nor night, nor give rest to God or Men till it be granted us, for the good of the godly of this Nation? Those Laws are most honourable and fundamental (though they be but of a days standing) that agree best with God's Laws; But O our misery! how many Statutes, Acts and Judgements are there which have subjected the bodies of men and women to arrests and imprisonments? yea, and sometimes to death (diametrically) contrary to the Law of God? Reason? and Charity? yea, to Magna Charta itself? such as were named before in the Chap. 3. and yet I might add many more: as that of Habeas 
A Writ of Habeas corpus tyrannical.  corpus, whereby any Freeman of England may suffer imprisonment before his cause is heard or judged by the Law; which imprisoning is the utmost punishment the Law can inflict upon Trespassors and Debtors. This Writ is a wrong to the Liberties of the people, and delivers (many times upon malice) honest men into the hands of devilish minded men; yea, of Foxes, Walves, Bears, and Tigers; I mean wicked Lawyers, Bailiffs, Sergeants, and Goalors, to raven upon their Bodies and Estates, with unsatiable, and monstrous cruelty; whilst their poor Wives and Children want bread to eat: O unsufferable Tyranny! and 
☜  such is the starving men in Prison, and murdering them upon malice; So the imprisoning upon debt, and keeping their bodies in iron cages, whilst by their liberty and industry in their callings 
Imprisonment for debts illegal, Mirabel of Just. 102. 257.  they might (by degrees) make money to pay their debts off; which would be to the honour and enriching of the Nation. I might also mention the hanging men for mere Theft, and other Laws beside, which are cruel, absurd, and opposite to the Laws of God. Against whose Laws no Laws are or aught to be Fundamental. Wherefore away with that bugbear word of Fundamental Laws, and let us look to the Eternal Law of God 
☜  as the only Fundamental that must stand when all is done, which does formaliter obligare, as the Rule of Rationals.  
Wherefore my word to the Supreme Authority of this Nation 
1. To the Parliament.  in Parliament is,  
1. As they are the Supreme in Rule, so they ought to be 
1. As the Supreme.  Supreme in Reason: Now Supreme Reason is divine, or the wisdom from above, which is not cruel, bloody, litigious, oppressing, etc. But says the Apostle, James 3. 17. It is pure, peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy. This ratio divina, is ratio Gubernativa. Of all men it is they, that must have the Reason of the Law: Now these Laws which they have not a right Reason for, and such a Reason as is derived ab aeterna lege must not stand. None must abide but such as agree with the Law of God, as the Fundamental of them: Wherefore, seeing they sit not for themselves, but for the people; I pray God they may hear the loud cries and complaints of the poor, oppressed people under the tyranny of such Laws and Lawyers, as are now in being, to the robbing and ruining of our Rights and Freedoms. Oh! we fear! least what victories are continued us according to our faith, and incessant prayer, should produce in some a desire to take up the Dutch Titles of High and Mighty, and to seek 
☜  more to be adored for a Supremacy in Government, than a Supremacy in God or Grace! oh! God forbid! least the Cannon mouth be turned upon us!— Only this we say, that we see these triumphs by Land and Sea make some monstrous high, and too high to take notice of the Petitions of the poor and oppressed, fatherless, and widows, who are begging, and weeping, and praying, and Petitioning, and to no purpose to men, when they complain, and sigh, and sob before God; who have (some of them) more right to, and have made more faithful prayers for these mercies and victories, than some of them who usurp and assume the whole benefit of them, rattling about in their Coaches, and blazing it abroad in their gold and silver; and yet 
☞  oppress, or afflict, and reject the prayers and tears of such as have most right (it may be in God's account) to what they enjoy. But our prayers are to our God, that he will keep our Parliament humble, and to make them wise for the Fifth Monarchy (mentioned in the next Chapter) and in the mean time the supreme Rationalists for the good, safety, and freedom of England; whose eyes are full fixed upon them for deliverance out of this Norman tyranny and Tyrants, according to the Eternal Law of God, which is ratio divinae sapientiae moventis omnia ad debitum finem directive, in all actions and Laws that tend to the public good.  
Secondly, As they are Legislators too, our eyes are upon them 
2. As they have the Legislative power. Isidorus in l. 5. c. 10. Etym.  in the earnest expectation of greater matters in restoring us to our Right, and lost Liberties, then hath been hitherto: Lex (says Isidorus) est constitutio populi secundum quam majores natu simul cum plebibus aliquid sanxerunt: and it is not the ratio cujuslibet that condere potest legem, but of such Governors as represent the people, whose rights and freedoms they sit for; our prayers herein are, that they be rightly principled and spirited to make the Laws which we must live under in these days, as to the people of this Nation. Wherefore  
1. The Intents and Wills of the Lawyers must be bend upon the public good in all their Laws and Statutes; therefore the 
1.  honest people are all purposed to wait with patience upon this Parliament or Legislative Power, for the pulling down those Laws which are against the public good, and for setting up of others in their room. Because hitherto the Brambles have made Laws for the trees, and have scratched and tore them, and then wrote Laws in their blood. Carneades was wont to say utilitas 
Carneades.  justi propè mater & aequi, which in an honest sense is sufferable: Our Lawgivers should send out Laws with olive branches in 
The Parliament not supreme power when? ☜  their mouths, which should drop sweetness and fatness to the Nation. Look how the Sun is said to shoot out with healings in his wings, and so should our Law givers. It is not for the Parliament to be the supreme Power of the Nation in the next Monarchy, but they may (then) be content to be subservient: wherefore, in the mean time let them like honest men, and good Christians, execute justice with mercy, as well as mercy with justice: For a Plutarch can tell us, that God is angry with a too 
Plutarch.  hot and hasty spirit in Legislators, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he will not have them meddle with his Sceptre, his Thunderbolt and his trident; i. e. he does not love they should Lord it over their Brethren, as if they were the supreme Power, and had 
☜  his absolute dominion or Sovereignty; he would not have them too violent or domineering, but rather darting out such warm, amiable, and winning, and cherishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beams of Justice, goodness, and clemency, so as might enlarge all the hearts of God's people to praise him: Our Laws should therefore like so many fresh & pleasant green pastures, in which these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Parliament are to lead their flocks to feed sweetly and securely by those refreshing and gliding streams of Justice, that run 
☜  down like waters, as is promised. But O when! when!— Well, but if all Laws be for the people's good, a Broom will soon be found to sweep down these Cobwebs, or Laws that are so full of venom and subtle workings against the faithful ones, for the 
Cobwebs in Westminster to be swept down.  people's interest, and this will sweep down many an Achitophelian, and Machiavellian, and Devillian web, which hangs yet in Westminster, and so also many a haman's and Herod's web which entangle honest hearts, so as to take away their lives, and catch them in snares; for many of the Laws are not for the public good, being by Kings and Courtiers to keep up their own Interests, and like Domitian's Playfellows, to make royal sport, and pastime in catching the poor Flies. (for so they accounted the people of this Commonwealth) and insulting over their torments with Tyranny. But let these vile Laws avaunt, and let us not have reeds to pierce us through, but staves for the weary and afflicted to lean upon. Let our Laws be cords of love, and not snares and nets to trap our Brethren with, and to hunt them, as the Prophet says in Micah 7. 2. so Jerem. 5. 26. They set snares to catch men. Therefore, our God give this Supreme power (here) the supreme privilege of Reason, as to fetch their Laws from the eternal and only true fundamental, viz. the Law of God: for those Laws are most radical and fundamental, 
☞  that come nearest to the Law of God, and are participations of that eternal Law which is the spring and original of all other honest inferior and derivative Laws, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Plato.  as Plato says, and there is no such public benefit as that which comes by such Laws; for they, they are that tend to the conservation of the vitals and essentials of a Commonwealth, in the which all have an alike and equal interest and privilege.  
Secondly, Justice is the next aim of the Legislative power, 
2 Justice called for from the Legislators.  on purpose to keep up the public good. Thus the great Jehovah, and Almighty Legislator hath let us see his method in the Decalogue, and set our Lawgivers an example: for in the first Table the intention of the Lawgiver is to ordain for the Public good, and safety; and then the second Table contains the order of justice to be observed among men, that every one may have right, according to which the Public good is preserved; our Parliament is to set up God, godliness, etc. in their capacities, as the Public good, and then according to his Law to set up Justice and Righteousness amongst men, because 
☞  by good and just Laws are men secundum quid, & in ordine ad tale regimen made good and just.  
The Brain, Liver, and Heart in the Body do resemble three principal Members of the Body Politic; the Liver is the beginning of natural faculties, which segregates the Humours, 
Men made good by good Laws, and bad by bad Laws.  aggregates the Blood, and so sends it about into the Body, and for this may use be made of the Physician; the Heart is the beginning of vitals, and generates vital spirits, and then sends them and spends them about in the particular members of the body, and this do some of the faithful Ministers of the Gospel, who will spend and be spent for the work of Christ in this Commonwealth. But then the Brain is the beginning of Animals (as Doctor Sutton says in his Assize Serm. p. 2.) 
Sutton. Emblem of Physicians, Ministers, Magistrates.  commands in chief the Body, sits in the highest room as in a royal Palace, compassed about with Forts and Guards; hath the five Senses as so many Intelligencers to give notice what is done abroad, etc. and this emblem befits good Magistrates, who must sit highest, and honourablest, and command the body so as to keep it in order and good temper.  
3 Although a Law doth necessarily praesupp●nere actum intellectus, 
3 Legislators wils inspired by divine reason.  yet it does formally lie in actu voluntatis, but then the will of the Lawgiver must be guided by Divine reason, or else his Laws will be tyrannical and unjust; for Tyrants are absolute in their own wills, and stand tiptoe for their own interest, and like Horses at stake (tied by a Law yet) they reach out with one leg as far as they can to grazes, into their own bellies. But Aristotle tells us excellently, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Aristotle.  that an honest Law is a clear intellect without the will, that is, it is impartial to all alike, and cannot be bribed to injustice; it is a pure judgement without selfishness, or seeking our own wills; it is such a Law as makes no factions; therefore a Lawgiver must follow the ultimum & practicum dictamen legis, i. e. true reason, and his will like a caeca potentia must follow the novissimum lumen intellectus, the last light of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and therefore Justice is painted blind, though the Law be oculata, and must see, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
4 Lawgivers had need to have a sound judgement of all 
4 Legislators judgement sound.  men, and like Janus his head look both ways, yea all ways with Argus' eyes when they make Laws; Judicium & prudentia Archi●ectonica ad ferendas leges. The Egyptian Hieroglypbick 
Egypt.  was oculus in sceptro, and it had need with us to be such an eye as can see both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into public affairs; therefore as the Physician before he sets down his Receipt, or prescribes to his Patient what to do, he will feel the pulse of the 
Sim.  body, view the urine, observe the temper and changes in the body, and be very inquisitive to inform himself of the true estate of the body before he can proportion his remedies, etc. So should our Parliament know how the Pulse beats of this Body Politic, and consider what temper and changes attend us, otherwise 
☜  they will never proportion Justice and Laws suitable to the present estate of this body, nor bring forth apt remedies to remove those dangerous Laws and humours, which are 
Aquinas 1. 2 Q. 100 9 ●. Averro in 2 Rhet. c. 18.  the cause of our complaints and sickness; Legislator humanae legis judicat de actibus exterioribus. I pray God give our Parliament such ●udgement and insight, for certainly as Averro says, Judgement is a Syllogis●ne in which a Judge can never make a good conclusion that considers not of the premises first. How many Votes and resolves in Parliament (without this) will 
☞  prove one after another stark nought and blind; and if the first concoction be not good, the second cannot be so; but then up starts the Si●●emites, whose counsel is, that fire may go out of the ●ramble to burn up all the Cedars of Lebanon. Now seeing we are sure the Laws▪ flow from a fountain of wisdom, than all our Laws must be like Candles lighted at his; for those Laws are most profitable and prevalent which are founded in his light, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O what sweet and soft persuasion will those Laws have with them that are stuffed with the excellent fanny-downes of reason.  
5. Lastly, the Legislative Power take● special care of the due 
5. All Laws made known by Legislators. ●●id●r.  Proclamation of all the Laws, that the people be not ignorant of those Laws which require obedience; hence as I●idor●s, l. 2. c. 10. Etym. says, Lex is a legends as well as a ligando, and therefore must be made known, as was said in chap. 3. V●●●●ubae to all the people; for it is horrible tyranny to punish any freeborn Britain, or Englishman upon an unknown Law; and therefore as all the Laws of God are published in a most sufficient and emphatical manner; so according to the Laws of 
Vide Master brain's new ●arth.  God, ought all our Laws. Thus as they are our Legislators, do we heartily look for the ●●●ting up of such Laws as agree with Gods and the people's nights, and for pulling down those unjust, usurping, tyrannical topping Laws, and Lawyers, who live on the robbing and wronging the people of their 
Q. 1. A.  just Laws and Liberties; but the Question is now (we know by whom) when the Laws may be altered?  
Ans. Although in the second Chapter I have spoken to it, 
1. What Laws must be altered.  yet I add this:  
1. That the Laws may be (yea and must be) altered i● unquestionable, seeing they are not infallible conclusions, but better may be brought forth for the public good, safety, and freedom. And,  
2▪ They must be altered, when the present Legislators see the 
2.  defects of the former, and are endued with reason to reform them; yea though the first aimed at public good, seeing instituerunt imperfecta (& fort injusta) in multis deficientia, yet their Successors must mutare, & instituere aliqu● quae in paucioribus deficere possunt a commun● salute & utilitate.  
3▪ When the times are turned, and States are changed with them, 
3.  than others must be set up that better suit the times, and seasons wherein we live, and the condition of the Commonwealth upon such a change; this made Augustine to say, in lib. 1. de 
Augustine.  lib. arbit. c. 6. tom. 1. Lex temporalis quamvis justa sit, commutari tamen just● per tempora potest, pro hominum ac temporum variis conditionibus; let our Laws be ever so honest and just, yet they may be lawfully and justly altered, according to the conditions of the Times we live in; And if so, then surely it is without exception, that those unjust and dishonest Laws that have enslaved us, and kept us Prisoners, should be 
☜  tore down by these times, seeing the Norman conquest is now captivated, none of his tyrannous Laws or Lawyers are to be continued, but the people ought to be set at liberty by these Legislators, as to their own Laws and freedom. And for this, the times, turns, Victories, Triumphs▪ God, and the people do expect, and shall all be frustrate? God forbid! there is a Price put into the hands of Governors, and will they not 
To the Parliament.  have the heart to use it? Had ever any Parliament that liberty to appear for God's Laws, and the People's Liberties as these now have? were they not called by an extraordinary Providence upon that account, to see what they will do for God and his people? to deliver them from injustice, and oppression, 
☜  of cruel (godless) irrational Laws and Lawyers? Take good heed therefore, and love the Lord your God, and cleave not unto the generation of cruel men, Josh. 23. 8, 9, 10, 11. It is true, they will ●latter and fawn upon you for your favour, but Alexander grew not a Tyrant till after he was Baptised into the Title of a God, unto which I think the Titles of High and Mighty, or the Supreme Power equivalent; and without Caution, may be as dangerous an edge-tool as ere we touched. But let them consider that in Ezek. 1. 18. the wheels (which 
☞  run swift now) are full of eyes to overlook them; and will not the wheels turn upon us; if yet they allow so many hundreds to live, and make a trade of sin (●s in chap. 3.) at their very doors, by lying, swearing, cheating, oppressing and injuring the people? without this horrible trading of Lawyers be dashed down and damned to Hell, I do not see how they will answer the call of God, or the prayers and expectations of the godly people; besides the assiduous, and daily sad cries, and tears of thousands of Widows and Orphans, and oppressed ones in this Nation, who all together (as with one voice) groan at this grievance (which is as yet unremoved, and unremedied) and that b●g, and pray for their just Rights and Freedoms, which they had before the Norman Tyrant made them all Slaves, to advance his prerogative upon their ruin and misery! O sad! and what swarms of 
☞  such Vermin were bred in every age out of Englishmen corruptions, and contentions appears in chap. 3. And is it not time now to crush them? The wicked have walked on every side, while the vilest men were exalted, as the Psalmist says, Psal. 12. 8. O! is Kingly power pulled down, and yet are the free people made tributary? Is Prerogative cut off, and yet shall Laws of England stand, that were ruled and run by that great bias? Is their head Abaddon gone, and yet these regiments of Locusts and Scorpions remain to the ruin of poor people? God forbid! for their five months is upon the period, they must down.  
Quest. How shall we then come by our own, if Lawyer's go● down?  
Answ. More easily than ever; for whereas justice was of too 
How we come by our own without Lawyers.  high price in their hands, we shall then have it at our own doors, and at an easy rate shall we then receive our own: And why? Because it is the Law, not Lawyers, which gives us our own▪ Whereas before a man met with so many delays (for the Lawyers like some unjust Post-masters, when the Law would go one mile with them, would compel it to go two) and with so many subtleties, intricacies, turnings, and windings, formalities, and punctilios and lamentable expenses, that they were at last forced to leave the Law, and lose their own to boot, and all because of the Lawyers; so that the way will then be clearer to recover a man's own.  
All other objections that I have met with, are answered; so that the rubs and lets being removed, what remains but to go about the work, the work, the work of God, the work of the people.  
If any stop me, and say, stay Sir! show mercy! make not too 
Object.  much haste!— remember the condition of the Lawyers will be very sad! some of them are sensible of it already! one hanged himself in Holburn but yesterday, and we doubt many more will, if you drive on so fast.  
Sayest thou so? I am sorry for that, but the truth is, their 
Answ.  trading will bring them (without a turn) to the worst end of all, and indeed I fear it will be the end of many a Desperado of them, to cry out with Severus, heu! omnia fui, & nihil profui! for you shall seldom find faith among men, that mind more to make gold theirs, than God theirs; yet this should, and does make our hearts ache for them, and pity them more than they pity themselves, that so live by sin; and that account no Angels good, but 
☜ A word in charity to warn● the Lawyers.  them that trouble, and stir the waters. But let not those few, (ah few!) that are honest among them, fall now to the trade of ruining themselves, that have ruined others; but this I tell them, that it is best for them (both as to this world, and the world to come) to leave off their unlawful callings quickly, to recant their trading, and triumphing in sin, to turn to God, and give themselves up to some other honest employment for the public good; and to join issue with the servants of God, and faithful ones of the Commonwealth, for the Right and Liberties of the people, that were took away ever since William the Tyrant wrested them out of the people's hands. But now the dawning of our deliverance is entered, 
Prayer for our Governors.  and the mouths of many are already opened, like doors without lock or Key; I pray God make our Governors full of spirit, and like brains of strong constitutions, not to be toxicated (as the other were) with the world of humours, or vicious fumes and vapours that will arise from unclean stomaches; and that they make haste, for God will not stay for them, and their 
☞  time (like Sand in the Glass) if well shaken together is less than it looks for; therefore the Lord hasten them in this work, with their eyes in their head (Christ) and kept afore them, for else like Ploughmen (indeed) they will make but balk● for right furrows; God will go on with his work else without them, for his time is come, he hath heard our groans, and is come down to deliver us from these Taskmasters. And as it is storied of Hercules, that with his Club he came into a P●tters shop, and dashed all a peecet; so will he that will come, come with his Iron Club, & make all fly about us, if we be not forwarder than yet we are; for as one shower that falls on the 
Sim.  Dunghill makes it dirty, and in the Kennel makes it stink, and in desolate places brings forth weeds, and in Gardens brings forth flowers; so one dispensation, and day of his coming will perplex, and make the Lawyer's stink in our nostrils, and bring 
Priests and Lawyers help one another, Priests let them alone to live by sin, and Lawyers in requital pleads for them to live by tithes.  forth vanities in some, but righteousness, and peace, and joy in the Holy Ghost to his Saints, and deliverance, and sweet freedom, and blessings to the Commonwealth. In the mean time, it is a shame that Ministers of Christ can see them live so in sin and say nothing, seeing those agag's that the indulgent eye of Saul's have spared and favoured, must be met with by the (two-edged) Swords of the samuel's of God ● but so much to our Authority in the Legislative power, for the advancing the Law of God, as the only fundamental Law of this Nation.  
Secondly, My word to the People is as a Remembrancer: for 
2. To the freeborn people of England.  when Cyrus' King of Persia proclaimed liberty to the Jews, 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 appear for your Liberties and Rights! return home unto your own! it is high time! be not longer Slaves to Norman Laws, or Lawyers! This your liberty is Natural, and connatural, 
Our Liberty what it is.  as Paul said, Acts 22. 20. I am a freeborn Roman, which was his Plea, and unsuited his Adversaries, and made them afraid; which surely had never been, had not this borest 
☜  man made use of his right and liberty, and let his Judges and Governors know it. Surely this liberty is more worth 
The worth of it.  than all the Lands in the Nation to us, and if we know it, we should not slight it so as we do! therefore honoured Aims, cas. l. 5. c. 22. tells us, that this Libertas proxime accedit 〈◊〉 vitam ipsam, Liberty a man counts next his life, and will not lose it (if it be possible) but will lose his estate, yea● the 
Ames.  ●lo●the● off his back first; yea further, for the Public Liberty and common safety, a faithful man will lose 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 
Obj.  ●rive thus against the stream, seeing I cannot turn it, I must t●ll them, That the Fish which always goes down 
Ans. Sim. Why we strive against stream.  the stream we suspect for dead, whilst the living Fish makes against the stream; but the truth is, as when Tides turn, there is first a secret motion and turning at the bottom before it comes at top; and so there is in the bottom of our hearts, which will ere long be more openly to all eyes; in the mean time, we must mind the People of the time of d●y, and tell them 
☜  what the Clock strikes, for their liberty and deliverance is hard by; And believe it, Brethren, the flaming Sword is in our 
Gen. 3.  sight, turning hither and thither, every way, to drive out these Wretches that have lived so long upon forbidden fruits; and although the bowls of Authority seems (to many) to run Bias to a bad (I was ready to say Mad) Mistress, this will be mended (ere long) when the Mistress is removed; but we must ballast our Ship before we put to sail, therefore consider Countrymen!  
First of all, No Governors are above the People's Laws and 
1. Laws and Liberties of the People are highest. Aristotle de mundo, & lib. ● Polit c. 7.  Liberties; hence it was that Kings could not (De jure) conclude, or determine businesses according to their own wills; and Aristotle (Alexander's Tutor) tells us, That absolute power in Governors is the next degree to plain Tyranny, yea had it not been for fear of offending Alexander, I think he had called it absolute Tyranny, and said true too. Therefore are Kings and Magistrates the Organs, or Instruments of executing the People's Laws, and must receive their Laws from the People. Hence it is that the Emperor, King of France, Kings of Spain, England, Poland, Hungary, or Princes of the house of Austria, Dukes of Brabant, Earls of Flanders, or Holland, before their Coronation, or Creation to the Governments, do engage to keep the Laws of their Country; and their breach of the Laws is, or aught to be as punishable upon them as any others. And to show how the Laws and Liberties of People are above their Governors, God always gave Laws to such, as should govern the people for the people's good, Deut. 17. which their Rulers ought not to alter. vid. Brains New Earth.  
Secondly, All Rulers and Governors are bound to execute 
2. Rulers are to be for the people's good. ☞ Caesar l. 5. & 7. the bell. Gal.  their Offices and Authorities for the people's benefit, and public good; and the greatest Treason is against the people's Laws, and Liberties. And Caesar himself in his Commentaries, tells us, that Amblorix King of the Eburons confessed, that such were the conditions of the Gaulish Empire, that the people lawfully assembled had no less power over the King, than 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 Spain, especially in Arragon, Valentia, and Catalonia (cum aliis etc.) There is a Justitia Major who stands for the People's Rights and Liberties, hath more power than the King or his Council, and therefore at his Coronation, the Lords of the Kingdom use these words in their own Language to the King, p. 60. Nos qui valemos tanto como vos, y p●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 than you, yet have chosen you King upon conditions. etc. and there is between you and us, one that commands both you and us, i e. the Justitia Major, who is altogether for the people's Laws, Right, and Liberties; and to see that for this end the Kings, and Princes govern. But in case Governors do not rule for the public good, than  
Thirdly, The People may orderly declare against the dangerous 
3. Else the people declare against them.  Practices of their Rulers, and make an orderly resistance for their own Rights and Liberties: Now let me not be mistaken, 
☜ Rulers how?  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 freedom and rights, I mean not by arms, to fight, or wage war against their Governors in a rash disorderly way, O no! not for a world! that we should be guilty of so ungodly a Rebellion! for really, I would be one that would spend my blood against them that so do: but this I say, let them mildly, declare against the mis-governments of such men as seek their own private more than the public good, and let them use means to correct 
Not by open arme●.  that misgovernment, to admonish the offenders; to petition to the Parliament, or to our Conqueror the Lord General, with the same importunities the poor Widow used to the unjust Judge, till she was answered; and so continue, until the godly people have 
By new choice.  their rights of a free choice of another Representative in their stead, that will do better, and more righteous things for the People; and this privilege the people may freely seek (by peaceable means) to enjoy and challenge as their right, If these in this Representative should wrong, or yet rob us of our Rights and Privileges, or act against the public good. Seeing the People have the right and original power (as was declared in the last Parliaments Declaration after the cutting off of the King for 
Why?  his tyranny) of choosing their own Rulers.  
Thus the States or Princes of the people met at Mispah to choose Saul, 1 Sam. 20. 18. so 1 Sam. 11. 14. which was confirmed to him by the people at Jabesh-Gilead; so was David first in Hebron, and after in Judah by the general suffrage of the people. In this sense says Hushai to Absolom, 2 Sam. 16. 18. Nay, but whom the Lord, and this people, and all the men of Israel shall choose, his will I be, and with him will I abide: Yea, we read how the Heathen people had learned this lesson by the light of nature, to choose their own Governors. Thus Cicero says 1. the office. that Deioces from a Judge of private controversies, 
Cicera.  was for his uprightness chosen by the whole people of the Medes for their Supreme Governor: and Livy tells us the like, 
●ivius.  how their Governors and Senators were chosen by the people, and upon their defaults, how they set up others, and put them out. Hence Tarquinus Superbus was esteemed a Tyrant, being neither chosen by the people, nor the Senate, but intruding. And thus we might go on, to show the people had ever the right of choosing their own Governors; therefore they have the privilege orderly to declare against their maladministrations; and to use all means that may be to remove them that are retrograde to the public good, that others may succeed who are more sensible of our bondage and tyranny. And this I say, that the people have a defensive force of arms to preserve their Rights and Liberties with, from those tyrannies and oppressions of their Rulers, as would wrong them of them, and wring them from them; yea, moreover, if it be by consent of the public (and not upon discontent of a few private hot-brained spirits) the people (generally concurring) 
☞  may decline obedience to those Governors that have, or hold them in slavery under Laws against the public good, whether as in relation to liberty of Conscience, or liberty of the Subject; with reference to God's Laws or the People's. Thus Libna withdrew obedience from Jehoram King of Judah, 1 Chron. 6. 17. 2 Chron. 21. 10. for abandoning the Laws of God and the People. So when Antiochus by his tyrannical Laws required the Jews to embrace his Religion, and thereby robbed them of all the Laws of God, and their own Laws; We find Mattathias 
1. Macc. 1. 43. & 2. 22.  resolute to resist, and he says to the King; We will not obey, nor will we do any thing contrary to our Religion. But, he took up arms, got into the mountains, gathered Troops and waged war against Antiochus for Religion, and Laws, and Liberties of the people, the Jews. Yea, we shall find Deborah raise (under the conduct of Barac) an Army for the Laws and Liberties of Israel (yea, when many of the Tribes thought not of Liberty, as Reuben, Dan, Asher, Benjamin, and Ephraim, and were against it too; and adhered to the Tyrant and tyrannies of Jabin) by a few out of Z●bulon, Nepthalie, and Issachar, they overthrew Sisera, and restored the people to their just Rights and Privileges. Now these are so far from being Adversaries to the Public (that have a public call thus to do) that they are her faithful Friends and Servants that seek to defend her Rights and Liberties, though it be a disobedience to usurping or tyrannical 
☜  powers; but be sure they have a clear call upon the public account, before they appear so, & then let them be on the defensive side too, as for their own.  
Fourthly, Let our Countrymen know, that this conquest hath 
4 This Conquest hath been on the people's account.  been altogether upon the people's account, i. e. for their just Rights, Laws, and Liberties; now is it not fit for them to demand their own? will they lose their own for want of humble ask? or honest acting? The children of Sophocles would have impeached and impleaded their Father for an old Dotard; but Sophocles brings forth a book of his own writing, which was full of Ingenuity, Art, and Reason, and bids his Judges see by that whether he were a Dotard or no: So let other Nations see by something or other that we are past children and fools to lose our Liberties and Rights any longer; therefore for Christ's sake and the Countries, let us use all honest and lawful means to take possession of our own, and pull them out of the hands of the Norman Tyrants, and Intruders. Where be the faithful Commonwealthsmen that call for their Liberties and Laws (as was before William the Conqueror) are any of them left alive? The Host of Nola in the story being commanded by the Roman Censor, to go and call the good men of the City to appear before him, went to the Churchyard and there called at the Graves of the dead, Ho! O ye good men of Nola! come away! the Censor calls for your appearance! for I know not where any good men are left alive! I think we may go so to the graves of some faithful Commonwealthsmen, and say, O hasten! out of your graves! for we know not where to find such faithful ones for the People's Liberties left alive! for where are they that will stand up for their Rights? would we but join more magnanimously in a general issue herein, some particular faithful ones would not be so much sufferers under the tyranny and cruelty of the Normans, as they are, whiles we sit still and say nothing. O sad! will not after ages blush at our folly? do we not say, it is pity but the prisoner should stay there, and lie by it, seeing he will not go free when he may? when his Irons are off, and doors are open on purpose? although it is true, after a man hath his Reprieve, the dogged Keeper will make him wait, and beg too, long enough ere he sets him at liberty, and lets his feet out of the Iron 
☜  bolts: and this (I fear) is our case too much; but then le's complain to the Supreme Power of Heaven, and sue them before him for our false imprisonments and bondage; if they do not deliver us, and give us our Liberties upon our concurrent desires so to do. Wherefore pluck up courage Countrymen! and let us be no longer cheated with Lawyers, or Oppressors.  
Lastly, Consider the days entering in the fifth Chapter, which 
5▪ Cons.  will put a full period to all their Tyrannies and Usurpations.   

CHAP. V.  
Of the FIFTH MONARCHY, when? and how? and why? with the alteration of all the LAWS, and OFFICERS of the FOURTH MONARCHY; Improved with use to the PARLIAMENT and the PEOPLE.  
THe consideration of the Fifth Monarchy (now 
The Fifth Monarchy now hard by.  entering) is very pregnant to our purpose. For all the Laws and Ordinances Civil and Ecclesiastic of the Fourth Monarchy, must tumble at the entrance of the fifth. That there is such a Kingdom to come is obvious to all intelligent men, by abundance of Scriptures, as Dan. 2. 35, 36, 37. and 7. 17, 23. 25. Rev. 11. 15. Isa. 9 6, 7. Psal. 2. 5, 6. Psal. 72. 8, 9, 11. Luk. 1. 32. 39 Rev. 17. 14. and 16. 11. 19 Jer. 15. 25, 26. cum multis aliis; and it is for this▪ fifth Monarchy (which must remain for ever, Isa. 9 7. Dan. 2. 44. Luk. 1. 33. Psa. 72. 8. and 47. 2. Mic. 4. 7. Zach. 9 10 &c) that all other Kings and Kingdoms; Powers, 
Which breaks the Laws and Lawgivers of the fourth Monarchy apieces.  and Policies; Laws, and Lawyers in the fourth Monarchy must be shaken and broken into fitters and shivers like potsherds. That there is such a mighty Monarchy a coming which must be universal all over the World is without doubt: but to our matter, we must examine,  
First, When it enters. Secondly, How it enters. Thirdly, Why it enters, to the ruin of the other.  
First, As to the Time; though men be of divers minds as to 
1. When?  the precise time, yet all concur in the nighness and swiftness of its coming upon us, The gradual entrance of it as to us, being just by, although the universal discovery of it all over the world is like to be about forty years hence, as appears in Chap. 3. of my Tabernacle for the Sun, or Idea of Church Discipline. But to clear the time as to us, see Dan. 7. 17, 22, 23, 26, etc. The Prophet tells us there expressly of the four Monarchies, now the fourth Kingdom (as he calls it▪ ver. 23.) or earthly Monarchy he distinguishes from the three foregoing for its tyranny and extent ver. 7. agreeing with Rev. 13. 2. etc. and tells us that it had ten horns, that is ten Kings, Rev. 17. 12. which are enumerated by Mr. Cam 
Mr. Cam.  (in his voice from the Temple p. 12.) but after this that Daniel had seen the ten horns in the head of this fourth Beast or Monarchy, ver. 8. he looked well, and then saw, what? see v. 8. and behold! there came up among them another little Horn, before whom there were three of the first horns plucked up by the roots. Pray note it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I considered (says he) with great attention and serious intention, i. e. to something very observable in this Vision, and that is to the rise of this little horn, that ravenously got up in the room of three horns. Some there be that interpret this of the 
Calvin.  Pope, others of the Turk, others of Julius Caesar (so Calvin) others of Antichrist; So my friend Mr. Can: others to Antiochus Epiphanes, so Polanus. But I must differ from them all, 
Polanus.  for that the Prophecy agrees with none of them all fully; but though I may seem singular, yet with much assurance, and clear sight, I assert it, that William the Conqueror was this little 
The little horn i. e. Wil the Conqueror.  horn; and so all along the Line of William and the Norman Kings on our English Throne; And that for these Reasons.  
1. This Little horn was unseen, and none a while; even after 
1 Unseen for a while.  the ten horns were seen, for he arose after them all, and was at his first rising seen, besides them and another, vers. 8. 20. which the Prophet makes observable, seeing he saw him not before: at his first rise he was the least, and the last; this was K. William the Norman, who arose by usurpation over the other horns on the head, and so his Line; therefore.  
2. He rose up, or thrust in among the rest, i. e. as Will. the 
Rose up.  Conqueror did, by force and arms, not by choice and election; not naturally with the rest of the horns, by the suffrage of the people.  
3 He was as is in Dan. 11. 21. a vile person, or base borne, as 
3 A vile person.  we have it in p. 37. of the English Chronicles; Robert Duke of Normandy the sixth in descent from Rollo, riding through Fallis a Town in Normandy, he spied certain Damsels dancing near the way, among whom he fixed his eye upon one Arlote, a fair Maid, but of mean Parentage, a Skinner's Daughter, whom he procured that night to be brought unto him, of whom he begat a Son, who afterward was named William, etc. So that this Will the Conqueror was the base Son of Robert the sixth Duke of that Duchy. This is the vile person, who rose up so by usurpation of power, whence all the Norman Kings that sat (since) upon the English Throne came.  
4 After the League made with him, he shall work deceitfully, 
4 By deceit.  etc. Chap. 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or with frauds and arts; did not Will. the Conqueror thus? See but the third Chapter how oft he broke his Oaths and Promises, and contrary to all, set up the Norman Interest, and pulled down the peoples with the loss of all their Laws and Liberties to this day.  
5 This Little horn was to wax great and famous in time, 
5 To subdue three Kingdoms.  and to subdue three Kingdoms, and get up the room of three Horns, or Kings, ver. 8. 20. 24. as one more stout than all his other fellows. This was fulfilled by William the Conqueror, and that Norman race in England, and by none else; this Line of William (by degrees) got up all the room of three Kings in England, Ireland, and Scotland, and took up those three 
☞  horns himself, who was so little at first as a poor Skinner's Girls Bastard. In whom could this be fulfilled else? not in Pope, nor Turk, nor Antichrist, nor Caesar, nor Antiochus, but only in this English Horn, usurping the place of the other three, and plucking them up by the roots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
6 This little Horn shall speak great words against God, 
6 Speaks great words against God.  ver. 25. and as Chap. 11. shall do according to his own will, ver. 36. and exalt himself, and magnify himself above God, and prosper until the indignation be accomplished. After Will. the Conqueror and his Race had made themselves great, and 
☜  gotten up all the Britain's wealth and riches, their fattest fields and Meadows, etc. as Chap. 11. Ver. 24. he grew great in pride and Tyranny, and Arbitrary power according to the lust of his heart, as the Hebrew hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this got up into such a height at last, in the late Charles, that he not only opposed God, but refused to be accountable, pretending no Mortals must question him; and thus he magnified himself, usque ad consummationem irae, till his head was off; which indignation was to begin with him first; for his height of Arbitrary Will, Lust, and Tyranny, in which as Chap. 7. 20. he was more stout than all his fellows; wherefore this horn must needs be the English, by Will. the Conqueror.  
7 This little horn that speaketh these great words against the 
7 Perplexes the Saints by changing their Laws.  most high, shall afflict and perplex the Saints of the most high chap. 7. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and think with himself how to change the times and Laws, and that this takes in the Laws of the people (especially) appears by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth, which is not interpreted Legem Dei, vel Evangelium, the Laws of God, but the institutions, Statutes, and Laws of men. Now who did ever so palpably rob and wrong the People of their own rights and liberties, as William the Norman? and his Successors all along, taking away their Laws, and setting up his own, for his own ends, and ever studying how to guard their own Interest, and Prerogative with tyrannical Laws, to the oppressing of the people and the public.  
8 This little horn was to be a hot, fiery, fierce persecutor 
8 A fierce persecutor of the Saints till the Judgement.  of the Saints, Dan. 7. 21, 22, 25, 26. till the Judgement should sit. and so was William and all his Line of Norman Kings to Charles Stuart, ever persecuting and afflicting Gods Servants under the notion of Heretics, Brownists, Puritans, Roundheads, Anabaptists, and the like, till the last Tyrant ran out into arms openly, and continued it until the Judgemen-Seate was set: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was Anno one thousand six hundred forty eight, in that High Court of Justice erected for the King's Trial, the Ancient of days came and gave Judgement, first against this little Horn of the Norman Kings, and that was according to the Prophecy, ver. 9, 10, 11. who will see Master Canns 
Master Can.  first voice from the Temple, p. 14. may be more satisfied as to this.  
9 This little Horn was to be (by that Judgement Court or 
9 Never to be more.  Throne erected) so cut off as never to be more, see Ver. 26. This judgement shall sit, and shall take away his Dominion, to consume and to destroy it unto the end; ah dreadful Tragedy! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was acted accordingly, and enacted against all Kingly Power in England, never more to arise in these three nations.  
10 After this Horn (thus judged,) the work is to go on, 
10. The rest of the Horns continue for a time.  and the Thrones of Justice, or Day of Judgement will reach France, Spain, Denmark, Poland, etc. with all the rest of the ten Horns, but they have some respite after the little Horn is cut off, and therefore, chap. 7. ver. 12. As concerning the rest of the Beasts, their lives were prolonged for a season and time, the Hebraism is, ad tempus & tempus, which is very remarkable and excellent: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the Kings their Lives are kept for a fit season; i. e. God's own time of visiting them, which certainly is upon the wing.  
11 Then enters the fifth Monarchy, as is ver. 14. There 
11. The fifth Monarchy.  was given to him dominion, glory, and a Kingdom, that all People, Languages, Nations, should serve him, etc. So in verse 27. And the Kingdom, and Dominion, and the greatness of the Kingdom under the whole Heaven shall be given to the people of the Sainst of the most high, whose Kingdom is an everlasting Kingdom, and all Dominions shall serve and obey him. Hitherto is the end of the matter. This hastens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within this seven years, by one thousand six hundred 
When.  and sixty, the work will get as far as Rome, and by one thousand six hundred sixty six this Monarchy must be visible in all the earth; but in the mean time it must have a gradual entrance as 
When. ☜  to us, very suddenly (as appears in daniel's Prophecy) after the fall of the little Horn, or the Norman line in the fatal stroke given to Charles Stuart, one thousand six hundred forty eight, and this will be to the ruin of those Laws and Lawyers, which as yet stand to oppress the people. O terrible DOOMSDAY to them at the entrance of this fifth Monarchy! And then  
12. Lastly, This fifth Monarchy must be the last Monarchy 
12 The last Monarchy.  on earth, ver. 14. & 27. His dominion is an everlasting dominion that shall not pass away, and his Kingdom that shall not be destroyed. So ver. 27. whose kingdom is an everlasting kingdom; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence it is that there must be SHAKES of all Nations until the DESIRE of all Nations come, Hag. 2. 6. and till that Kingdom come which will never be shaken, and then Christ shall have the only Supreme Power, the summam potestatem in the Nations, Hebr. 12. 27, 28. Now the time being just by us for the fifth Monarchy, and for the breaking all to fitters of the fourth; let the PRIESTS and LAWYERS look about 
☜  them, the ALARM is given them already: Throw her down, come against her from the utmost borders, destroy her utterly, let nothing of her be left, Jer. 50. 26. God will execute the judgement that is written, Psal. 149. 8, 9 For now hath the Angel poured out the fifth vial upon the seat of the Beast here in England, Revel. 16. 10. So that such men must needs g●aw their tongues for pain; but very shortly shall the river Euphrates be dried up, for the time draws nigh.  
Secondly, How this FIFTH MONARCHY must enter 
2. The manner how. 1. By degrees.  in? a word to that;  
1. Gradually, the Stone cut without hands grows by degrees greater and greater till it fill the whole earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 2. The stone is this fifth Monarchy cut out without men's hands, which must break a pieces all the other Monarchies never more to rise. The fourth Monarchy is breaking up apace, and will suddenly tumble and kick his heels in the air.  
2 Mysteriously, Being cut without hands, it comes in, and 
2. In a mystery.  men know not how; whilst men act and intend their own designs, in comes Christ with his Kingdom. Was it not mysterious to our States in the late trial of King Charles? did they think to fulfil the Prophecies and Scriptures thereby? no surely, for they intended to fulfil their own wills & the will of the people in taking away tyranny and Tyrants; but God intended thereby a fulfilling his will so long foretell of this little horn. Thus how mysterious was the war with Scotland, and now with Holland? and O how wonderfully mysterious will the following Wars be? and especially the Catastrophe of the Tragedy upon the other Horns. I know most men are in darkness as to the great change, the Fifth Monarchy will make amongst us? yea, and in all Europe? seeing already they are nettled at the verge of it, or the very appearance of 
☞  Tith-tumbling, and Lawyers-downfall. But it must be so, Rev. 16. 10. When the vial is poured out upon the sea● of the Be●st, his Kingdom is full of darkness, etc. Yea, gross darkness shall cover the earth; when this glory is rising, Psa. 60. 1, 2. it must be mysterious, being not by might, but by my Spirit, saith the Lord, Zach. 4.  
But besides this, the manner of this Fifth Monarchies entrance 
3. Suddenly and terribly.  will be suddenly too, as Lightning, Matth. 24. 27. and Noah's flood, ver. 38. and terrible to the enemies, whose hearts fail them for fear; But glorious to the Saints, Mal. 4. 2, 3. The wicked understand not this, but the wise shall, Dan. 10. 12.  
Thirdly, Why this Fifth Monarchy hastens so? Amongst other 
3. The Reasons.  things, I pick out two, as  
First, for the Redemption of the People; Luk. 21. 28. lift up your 
1 The Redemption of the people.  heads, for your redemption draweth nigh; and the creature, or the whole Creation groans for this liberty of the Sons of God, Rom. 8. 20, 21, 22. and for this manifestation. Because the creatures will then be freed from that bondage of corruption, inutillty, vanity, and failing of their true end (as Gellius hath it) which they 
Gellius Redemption.  are now subject unto. But our Redemption will be,  
1. From Ecclesiastic Bondage, Decrees, Counsels, Orders, 
1. From Ecclesiastical slavery of soul●s  and Ordinances, of Pope, Priest, Prelate or the like. The whore shall be striped stark naked, and made desolate, Rev. 17. 16. and all the Statutes of Omri taken away, Mic. 6. 16.  
2 From Civil bondage and slavery, or those bloody, base, unjust, 
2. From Civil slavery of bodies.  accursed, tyrannical Laws, and sin-monopolizing Lawyers, as (now) oppress and afflict the people; For the sighing of the poor and oppressed, now will I arise saith the Lord. A Heathen 
Psal. 12.  said once, Let Justice be done though the world perish for it; But Jehovah saith now, Justice shall be done though the 
☜  world perish for it. Then woe be to the Lawyers and Priests! I 
Of both.  meet with many old Prophecies of these days, as in the Oracles of the Sibyls there is one, in lib. 3. p. 246, 247. mentioned by John Opsopaeus, that in the latter days of Kings and Emperors, Christ 
Prophecies of the Sibyls.  alone shall be the King, and shall deliver his Subjects that have been captives under other Kings and Emperors; and then shall there be good Laws and Religion, together with Justice and Righteousness, which shall come down from Heaven to visit 
Of the restauration of good Laws.  men upon the Earth; and the evil Religion (which I think they meant the Popish and Antichristian that belongs to Babylon) and Laws (which surely relates to the Civil Laws by what follows) with all envy, hatred, spite, anger, violence, wrongs and deadly slaughter, shall fly away with them from mortal men. Woe be to the Lawyers then!  
There is another Prediction by one Paracelsus, a Germane Physician, which was long since presented to Ferdinand, K. of the 
Of P●●acelsu●.  Romans, and since to the Emperor; which is this. About 50 (which I conceive he meant An. 1650,) There will be a terrible Eclipse of the Sun, together with great inundations or overflowings of waters, and after that will be diverstumults, seditions, 
Of these war● with Holland.  battles, burnings, and bloodsheddings, to molest the Northern Nations, viz. Brabant, Flanders, Zealand, and Holland especially; and then will the Rosen Crown (I suppose he meant the English-Rose) be ripe. The Summer (or hot weather i. e. the wars in these days) that beareth this Rose, is that contentious time, wherein All shall be divided. A sure argument then, that that thing shall perish, which man hath built upon the sand, and then shall the sandy foundation (i. e. in this Ecclesiastical and Civil both) be changed into a Rock, where at all men shall wonder. O the wonderful things that ●re now to be done in these Nations! he goes on very largely, and foretells great calamities to France, Flanders, Zealand and Holland, 
To France.  as never were; and that it shall fall fiercely upon Spain too, insomuch as the Pomegranate (meaning Spain) shall be divided, and the seeds thereof cast forth. And thence he goes forward 
Spain.  in his twelfth Prediction to the Pope, and says, Behold, 
It●ly.  thou hast placed thyself above God, but now he will give thee thy reward; thou soughtest worldly glory, but now as worldly things perish, so dost thou: Those things shall befall thee which thou never lookedst ●or: And then in his 31 Prediction by the image of four naked children embracing each other, he says, 
Laws plain and honest.  Magnafutura est mutatio & renovatio; etc. O! then enters the great change, which shall be called the happy Reformation that follows, which is without deceit, arts, subtleties; but in plain, naked, innocent Laws. And this shall be when 60. 
☞  may be numbered (from such a year (I suppose he meant by An. 1660.) And then he goes on in his 32. Prediction, which bears the image of the Sun shining upon a man that is asleep, to show what glorious days succeed to Church and State for ever after that.  
Besides him, we shall find Nostradamus' in his 1. Century, and 
Prediction of Nostradimus.  10. Quadr. tells us, what troubles his poor Country France must be in; and in 3. Cent. 9 32. 38. 41. and so in 7. 34. he says there shall be such sudden mutations that their Salic Law shall fail them; and finishes his 38. Quadrin of his fifth Centurie thus,  Qu' en fin fauldra la loy Salic: 
Of France.  
And that their divisions at home in their own Kingdom by their own Princes and Peers (as it is now) shall occasion the fall of their Crown, the alteration of their State, Laws, and Religion: The Prediction says thus, je prevoy de grandes guerres & des grandes effusions de sang▪ à l' occasion des premiers du 
●oannes Wol●ius  Royaume, etc. But Wolfius in his 13. centenary says, he had this too, out of an old manuscript in the City of Auspurge, beginning thus, Praelia magnatum video, cum sanguinis undâ, etc. And Nostradamus' in Cent. 5. 9 99 tells how the sword must begin 
Of Rome destroyed by our Army of England.  the Reformation of Rom● and that it shall be ruled by the Britain's (meaning our English Army) Quand Rome aura le chef vieux Brittanique.  
Thus one Joachim an Italian hath long since foretold too, (a man many honourable, and learned men make much mention of, as 
Predictions of joachim.  Paulius Aemilius, etc.) in a certain Book of pictured Prophecies in the second Prediction he paints out the Pope thirsting for the blood of Christians, and in the eighth Prediction saith of him, Behold here the Husband of the Whore of Babylon! and in 25. Prediction he says, Vae tibi Civitas Septicollis, quando C. litera comminabitur moenibus tuis, etc. Woe to thee 
☜  Rome! when the letter C. (perhaps the late Charles) shall begin 
Concerning CROMWELL it▪ is so be thought  to ●ound within thy walls; or else it may be Cromwell will give them an Alarm. And after that he tells them, that almost all Christian Princes and Nations shall unite to afflict them, and become their enemies, and turn out of the City the proud Prelates and Cardinals, and take in, in their room, the humble, and more worthy. And now proud Rome (says he ch. 21.) that saith, I sit as a Queen, I am not a widow, neither shall I see sorrow, etc. The time is now come that that whorish Synagogue 
Rome's ruin by the English.  of Romish Prelates shall be stripped stark naked, and their iniquities laid open; For the LORD himself will arise in Judgement to destroy Babylon root and branch, by the hand of the flying Power (meaning England) Then shall new Preachers be sent to thee, that shall not only rebuke the People, but also 
English Preachers sent thither.  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 Righteousness to them that rebuke thee. Finally (says he chap. 30.) the LORD shall not make an end till New things do 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, etc.  
Besides him, we have another's Judgement in a Prediction of 
Predictions of B. ●. Finius.  long standing, and that is one Cataldus Finius, once Minister of Trent▪ When Rome (says he) begins to hear the lo●d bellowing 
Of Rome.  of the fat Cow (I know not who that is, unless the English Nation, as seems by what follows.) Woe! woe then be to thee O Flanders full of blood! and Zealand, and Holland full of 
Of Holland. ☜  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 days of affliction are come upon thee! and like unripe corn thou shalt suffer a threshing for thine iniquities. Many shall come against thee; yea, from the four corners of the Earth, 
☞  the Holy ones of God shall be gathered together against thee.  
Over and above all these, one Baptista Nazarus hath translated 
Predictions of Baptista Nazarus, his Ital. dish. Of Spain, France, Germany, Rome.  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 Spain, 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, etc.) and they shall go on conquering; and have the chief hand in vanquishing the Turks. So that it 
The Turks by the English  seems long since it was foreseen what God would do in, and by this Nation, and how fast from them the Fifth Monarchy should go 
☞  on and grow up, to the ruin of the fourth Monarchy in all Nations, which appears to strike terrible strokes at the Ecclesiastical 
Predictions of the Sibyls.  and Civil Interest of Babylon. I could heap up many more Prophecies and Predictions of this nature; But I shall end them in one more of the Sibyls lib. 3. p. 268. 269. which says that in the last days, after grievous and intestine wars; shall be set up instead of the cruel Laws and wills of men, the most venerable 
Of new Laws and godly Decrees.  Decrees, Laws, and Ordinances of the Lord; and then shall the, beloved People of God flourish again. So that it seems the Sibyls foresaw 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 reign (in those days) and then the Mountains, (Kings, Princes, Parliaments, Generals) and the Hills (viz. Judges, Justices, etc.) shall bring peace to the people by justice, and through righteousness, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those days 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 
2.  Christ hath (of right) the Supreme Authority of the Nations, therefore Dan. 7. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Kingdom (i. e. the fifth Monarchy) and the summa potestas Regni, 
2. The Supremacy of Christ over all Powers and Nations.  the Supreme authority of the Nation is his, or the absolute Sovereignty 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; Do but observe the Wit's 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 remain, Your High and Mighty, and Noble, and Great, and Mightinesses faithful Servant, Cornelius de With Witte. And he deserves the With 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 himself as his by right. Besides Christ alone must be the Lawgiver, and have the Legislative Power in this Monarchy, 
Who then Lawgiver.  Isa. 33. 22. Jekovah is our Lawgiver, 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; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'tis as much as to say, there is no stability in Government or Laws, till Christ's Fifth Monarchy, till he come 〈◊〉 give it them. He hath the Judicial Power too, John 5. 22. 27. But although he doth delegate a Judicial 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 himself, and will not part with it (nor can he) to Princes or Parliaments; He alone is to have the absolute Sovereignty, 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 
What Laws then?  to be the Statute-Booke, Psal. 147. 19 He showeth HIS Statutes, and HIS Judgements to Israel. Then the ablest Lawyers will be such as are most conversant with Christ, his Scriptures and Ordinances. O happy days! then the Laws will be 
Who the best Lawyers then?  healing as Sovereign Medicines, and the Magistrates like Physicians must apply them; for these and divers other reasons we look for the fifth Monarchy, and do continually cry, Come Lord Jesus! come quickly! Let every one that longs for these new Heavens, and new Earth, wherein dwells righteousness, 2 Pet. 3. 13. Pray, Our Father, thy Kingdom come, (that) thy 
Vid. Brain's new earth.  will (may) be done in earth as it is in heaven, Matth. 6. 10. that we may have none but Christ's Laws, Statutes, and Government, but forget all old Forms of Civil or Ecclesiastic, for which end Lord hasten this fifth Monarchy.  
Use. My first word is full to our Governors in the Honourable 
Use. 1. To the Parliament, to model all for the fifth Monarchy. 1. To intrust none but honest men.  Court of Parliament, if so be the fifth Monarchy is so nigh us, it concerns them to set upon their Generation-worke then in these days, which is, to model and conform the Civil affairs for Christ's coming, I mean more off of the fourth Monarchy, and more on to the fifth; therefore  
1 Constitute none but honest faithful men, such as follow the Lamb, into places of trust, or offices of this Nation, seeing none but the Saints of Christ shall be his Officers here in place and employment for Christ, and the Commonwealth in the fifth Monarchy that is now entering, Dan. 7. 27. Rev. 17. 14. Psal. 72. 10. Isa. 1. 26. Rev. 19 14. wherefore the suffering of Lawyers to live so by sin in Westminster Hall, and in 
☞  all Courts as they do, will be unexcusable in the day of his coming, 1 King. 20. 42. and give the visible brand of those Governors in Isa. 1. 23. Thy Princes are rebellious, and companions of Thiefs, etc. therefore vers. 24. Ah! I will ease me of these my Adversaries, as Rev. 2. 20. I have an action against thee, for that thou sufferest that wicked woman Jezabel, etc. So may be said to you, if that you suffer this monstrous society of open sinners that trade in it, and live by it to continue. Nehemiah would not give his own brother Hananiah a Commission, but because he was a man fearing God, chap. 7. 2. and David does profess; that his eyes should be upon none but the faithful ones of the land Psal. 101. 6. and they that walk holily (and not the wicked) that he would countenance: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he even hates their wicked, and will not suffer them in his sight; and it is noted of this man, 
☜  that he served his generation herein, Act. 13. 36. certainly our Parliament will serve their generation (as well as God) most singularly, to put down these men of sin from their trading in sin. So Psal. 101. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will 
Throw out men of sin.  early in the morning of my Government, the first thing I go about (says he) shall be to throw down the wicked; O that our Parliament would eye and own Davia's practice herein betimes, to begin this work which will make them glorious, and as Gods in the eyes of the people; if they will not, but yet will spare these Amalekites, they may then remember Saul, how he was rejected for doing the Lords work negligently, and by halves, or deceitfully, and not rightly, nor uprightly, in that he spared some of those wicked people that God would not have spared; therefore was he, yea and his Household cut off with reproach and shame, to scare us in after ages; let him be your seamark herein.  
Secondly, See that all the Laws of this Nation are agreeing 
2. That the Laws agree with God's Laws.  with the Word of God, and those Laws which are contrary to sound reason or religion, whether in things Civil or Ecclesiastic, that they may be abolished for ever, that so our Governors may be the Ministers of God to us for good, as Rom. 13. 2, 4. so that those unjust, cruel Laws, that proportion not the punishments to the offence, that put to death innocent ones, that delay Justice, that rob and wrong the people, may be all tried at the High Court of Justice, and receive their sentence. O what brave Bonfires on a thanksgiving day will the Popish Decrees, and tyrannical oppressing Laws that are yet extant make? O how well they would warm us! And if our Governors would burn the Whore's Flesh with fire, Rev. 17. 16. then let them burn all those Acts, Laws, and Ordinances, Civil or Ecclesiastical, that keep her warm and lively yet amongst us: For the Statutes of Omri are (yet) kept, 〈◊〉 all the works of Ahab, and ye walk in your Counsels, that I should make ye a desolation, therefore ye shall bear the reproach of my people, Micha 6. 16. Deut. 28. 33. their not throwing down those sinful Laws offended God greatly. Saul's disobedience was his consulting so much with his own reason, more than with God's Word, and this hath ruined hundreds, and made them obstruct the work of Christ in every Generation; 
State Policy a great enemy.  Jehu by Jeroboams reason of state winked at the Calves in Dan and Bethel, although he bragged how little his Predecessor Ahab had done, 2 King. 10. 18. and how he would exceed him, saying, Come with me, see my zeal for the Lord; and yet ver. 29. he departed not from Jeroboams Calves. O this 
☞  State policy, and reasoning hath been ever the Public enemy! but away with that, in the work which is to do for Christ, by burning the Images, and pulling down the Groves, wherein so much sin hath been committed; so by burning those Laws, and pulling down those Courts, Terms and Lawyers, yea and Tithes too, which have occasioned such actions, continual complaints, and vexations to the people, and wrongs to God and men, good and bad.  
Thirdly, Improve your utmost for Jesus Christ, and his 
3. To do all for Christ and his Monarchy.  Monarchy at home and abroad, your Talents must not be hid in the earth, i. e. minding earthly things; for your work is to set the oppressed free; and as Mordecai said to Ester, ch. 4. 14. For if thou boldest thy peace at this time, yet there shall enlargement and deliverance arise to the people from another place, but you and your Father's house shall be destroyed (then) and who knoweth whether you are come to the Kingdom for such a time as this? Therefore look to it now, whiles you have a time to do it; and let me add this to urge you, that this Monarchy of Christ will deliver us from slavery and tyranny, and set up the Laws of God in the stead of men's. See Isa. 42. 21, 22. The Lord is well pleased, for his righteousness sake, he will Magnify the LAW, and 
God's Law must be set up.  make it HONOURABLE; but (as yet in the Fourth Monarchy) this is a People robbed and spoilt (as the Jews were by the Romans; so we by the Normans robbed of all our rights which we hope to be restored into, yea) they are all SNARED in holes, and bid in PRISON-HOUSES, they are for a PREY, and none DELIVERETH. (O sad! if it be said so 
☜  of this Parliament too!) and for a SPOIL, and none saith RESTORE: my work and word is to say, RESTORE, which if you that are in Power refuse to do it, yet deliverance shall come, but woe be to you! as to the tail of the Fourth Monarchy! (which is not as yet out of rule) for God hath tried and trusted you with the HONOUR which else others shall take from you within few years; for the Fifth MONARCHY must make work amongst you, and will make the LAW (of 
God's Law.  God) Great, Glorious, and Honourable. The Law of God, (which is now slighted, as imperfect, whiles men set up their own Notions and Forms in the stead, and prefer Gratians, or a 
Expos.  Justinians Law, and so make themselves as Heathens without the Law of God amongst them) this Law lies in Deut. 6. 1. These are the Commandments (i. e. the Ten in two Tables given Moses on mount Sinai, Exod. 20.) the Statutes (i. e. the several Cases depending on, and arising out of each Command, tending to establish and confirm each Command, as Master Braine well observes in his New Earth, pag. 9 and the 
In the Fifth Monarchy. ☜  Judgements, (i. e, the sentence upon the breach of every Law, how and what punishment must be.) Now this Law, Statute-Booke, and Judgement-seat of God must be set up, (and not 
1.  man's) in this Fifth Monarchy, and then shall we be restored. 
2.  1. To God's Lowes, 2. In our own Language; 3. Read 
3.  and expounded, and made known to the people, Deut. 30. 10. 
4.  to 16. Job 7. 49. 4. At free-cost without charge. 5. Justice 
5.  will be had at home then, and Judges sit in all the Gates of the Cities, Deut. 1. 6. And every man plead his own Cause by the 
6.  Law of God (than no need of Lawyers.) 7. Justice will not 
7.  then be delayed, Eccles. 8. 11. but speedy. 8. And executed 
8.  without gainsaying, according to the Law (set) of God, Hebr. 10. 28. Rom. 2. 2. Deut. 1. 7. and without respect of persons, Levit. 24. 22. Deut. 1. 16, 17. 1 Sam. 12. 3. Levit. 19 15. 9 Then judges will be as at first, and justice also, 
9  Isa. 1. 26. in every City, 2 Chron. 19 5. Deut. 16. 18. and 10. Then the Lord will be our only Lawgiver, Jam. 4. 13. and 
10  the Law abide for ever without alteration: (as there is now, and aught to be in the forms of men) wherefore if you be the Men whom the Lord will own and honour in this work: up 
☞  then! and about it! for the Body of Laws lies ready before you in the Word of God. O that you might be used of God, for Christ in this work of magnifying his Law in this Commonwealth of England! (I was ready to say of Israel, but it is not so yet) which should be to your Fame for ever! The Lord Jesus awaken you with the noise of his Monarchy! which is swift in motion, and now nigh us! least you be surprised.  
Fourthly, Avoid making of Parties, and running into factions, 
4 To avoid factions and parties.  (as the former Parliaments have done) to carry on selfish, sinful, or private designs; such men as are spirited for the fifth Monarchy will be more unanimous than have been hitherto for Christ against Antichrist. O what hot contests were between the two Parties in general of Presbyterians and Independants (besides particular factions) in the Parliament before! what ways they had, thereby to advance and advantage themselves and friends, was obvious 
The pretty designs of the former Parliament.  to every eye, and by this pretty Artifice they shared the Commonwealth (almost) amongst them; besides private cheats, what abundance of open ones, by gifts, rich Offices, and Employments in Committees and Treasuries they obtained? and in pretence of serving the public too, they have shuffled the trumps into their own hands. And how artificially have they confounded the Accounts, by laying on numberless Taxes and Assessments, whilst the multitude of money ran through so many muddy channels, Committees, Officers, and Collecting lickfingers, as it is impossible to make any public account thereof. So that notwithstanding all fair promises to the people, no accounts are, or ever will be given of those many millions of money which were made by King's Lands, Bishops, and Deans, and Delinquents Estates, arrears, Excize, Assessments, and the like, which some have licked up so handsomely into unsatiable tubs (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. that they have bought great Manors, and Lordships of many hundreds 
☞  a year, whilst poor Publica fides is but Punica fides.  
Thus by their Factions they had their several designs for themselves, and interests of their own, and with their Hocus Pocasses could conjure up and carry their own for the public; and in pretence of the public (with honour and wealth enough) they did gladly sacrifice the public peace to their own private interest; and when they had set all on fire (as several times they did in the Nation by troubles and wars) they would with joy warm their own hands at those unhappy and unhallowed flames, which themselves kindled; witness Hollis, Stapleton, Massey, Sir John Clotworthy; and many others more lately, whom I forbear. But see thus the issue of Parties and Factions in the Parliament, to the 
So now parties about Tithes. ☜  hindrance and hurt of the Public. And O, how do honest men's hearts ache already to hear what Factions, Schisms, and Parties, are in this Parliament? Yea, about the poor, petty, popish trash, & Trumpery of Tithes, which shall tumble in due time, when self-interest is more laid aside, & Christ is with more unanimous concurrence accepted of; for the Whore shall be stripped as stark naked as ever she was born, before it be long; Though Babylon-birds lament it so. But in the interim we trust our good God will give these Governors a new Clue to lead them out of this Labyrinth. And  
Fifthly, Follow not Achitophel's Counsel, for it will come to 
5, To avoid Achitophel, and Machiavelli.  nought, nor yet Machiavils Prince, or Principles, which most States men have been Students in, and Practitioners of ad unguem: But the Monarchy which is coming will crush them to some tune. Does it not relish like a Paradox, that those Statesmen are most Machiavilian, who give him the worst words? But believe it, some are amongst us now who study his Politics and 
Vide Modern Policies.  Tricks apace: and (lest I should reflect upon the righteous, sober, honest-hearted Statesman) I must show you them to shun them, and their cursed principles.  
1 Principle they hold is, To have the shadow of Religion, 
1. Principle of Policy.  though they have none of the substance. This they learned of Machiavelli, who notes it from Papirius, how handsomely he slighted the Pullarii with good words, and was well rewarded; whereas Appius Pulcher doing it bluntly and plainly was punished. How many imitate Herod's politics, who pretend to worship, 
Machiavel●.  but intent to worry; such dissemble Piety so neatly, when they act against it most strenuously, that in that very art and article of hidden impiety the poor deluded people may Saint them, ipso sceleris molimine Tereus Creditur esse pius; this is that which hallows the most hellish enterprises, which surprise honesty in an ambush, surdo verbere: But  
1. Principle of Piety, is to have the substance of Religion, 
1. Principle of Piety.  though without the shadows and formet; this is vinum in pectore; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; And I pray God by this change our Governors change these principles of Policy for honest, and faithful Principles of Piety; and prefer the substance above the shell, that God and men may not be mocked so by our State-Politicians as they have been; nor the poor People (who are not able to unriddle them) be made a prey to such Sphinxes, whiles like foolish Birds they follow the Kite in hope of a prey, till they be made a prey.  
2 Principle of Policy is, by the most insinuating applications 
2. Pr. of Policy.  to be popular, looking unto their own designs in a pretence as for Liberty, Religion, Reformation, or the like. Their motto is, mel in o'er, fell in cord; they varnish their vices (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and polish their Impostures, so as Pindar says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Pindar.  etc. And thus did our former States men even ●●vish and rejoice the hearts of the people, with promises, and pretences, as of freeing them from taxes, troubles, and oppressions, even whilst they were creating new Acts, and Designs of oppressing them, curling their smooth Compliments into rugged Practices.  
2 Principle of Piety is, to avoid Popularity, which will be 
2. Pr. of Piety.  wisdom when all is done; and indeed our Lord and Lawgiver Jesus Christ went away from them that would have made him King; and evermore he would avoid the multitudes, when once they began to throng after him: Besides Piety accounts Plaindealing the Jewel; and though it be a maxim in morality, yet it is true in Divinity too: Bonum oritur ex integris.  
3 Principle of Policy is to temporize; like the Dutchman 
3. Pr. of Policy  that sails with all winds, so they turn with the times, and like Ca●s, will be sure to pitch upon their feet. If the times turn for Religion, who like him? if for Brethren to preach, he will preach too; he can fashion himself fit for the times, omnia pro tempore, 
Origen▪  & nihil pro veritate.  
3 Principle of Piety, the true Christian is constant to his 
3. Pr. of Piety.  Principles, and holds fast his profession without wavering, Heb. 10. 24. for all the times; If the ship, wherein Christ's Disciples are, miscarry, he had rather ●●●re cum Christo, then regnare cum C 〈…〉  
4. Principle of Politicians, is to put a necessity upon the most exorbitant 
4. Pr. of Policy▪  actions, as a Competant apology for them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! So that be it for wars, acts of oppression, banishment, taxes, or the like, necessity makes the Law. The Andreans answered Themistocles (when he came for tribute, and told them he was accompanied with two Goddesses: viz. eloquence and violence, they replied) they had two Goddesses as strong, viz. necessity, and impossibility.  
4. Principle of Piety, is to put an absolute necessity upon nothing 
4. Pr. of Piety.  but Christ and his Kingdom, and to hold no necessity to any thing that is sin, but rather a necessity against it, which is the virtue.  
5 Principle of Policy, is to calumniate and inculcate the lapses 
5. Pr. of Policy.  and failings of their former Rulers with the greatest advantage. For this doth endear the present Rulers the more.  
5 Principle of Piety is to look upon infirmities and failings, as 
5. Pr. of Piety.  such, which the best of us are subject unto, and ingenuously to look upon the good actions to imitate them; as well as the evil actions to avoid them; for what is worse than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
6 Principle of Policy, is to urge good successes as arguments 
6. Pr. of Policy.  to authenticate or canonize their cause, for this is a popular and taking argument; as the Romans were wont to call their Victories the Arbitress of their just cause, Event us belli velut aequus Judex, unde jus stat, ei victoriam dabit, etc.  
6 Principle of Piety, is first to have our cause clearly authentic 
6. Pr. of Piety.  and good, and then to wait for what success God will give; knowing prosperous vices are Cardinal ventues in the account of fools and ignorants, Prosperum ac foelix scelus! says one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not one; wherefore let our cause be canonised in heaven.  
7 Principle of Policy, is to oblige some mercenany men that 
7▪ Pr. of Policy▪  have some influence on others to applaud their actions, and explode the contraries. The Popish Politicians have employed the Jesuits to such Offices, and so have other of the States, others that were as greedy of gain, and as full of garrulity or tongue. 
☜  Was not this the reason that some Ministers, and others, were exalted into great places? preferments? Colleges? or the like, above 〈…〉  
7 Principle of Piety, is to oblige such as have influence on 
7. Pr of Piety.  God and Christ, to call for his spirit to be poured out upon them, and they are content to have the righteous reprove them, Psal. 141. 5. Yea, and find comfort in it; and care not for such Clerical Statists, as would screen them or others from seeing their errors.  
8 Principle of Policy, is to impose Oaths, Covenants, Engagements 
8. Pr. of Policy.  full of ambiguity, and yet pleasing and plausible in the vulgar sense, so as may make for their design. Thus Plautus 
Plautus.  hath it— Pactum now Pactum est, non Pactum Pactum est, cum illis Lubet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Plutarch.  Plutarch tells us, thus men are cozened with oaths, as boys with toys.  
8 Principle of Piety, is to be favourable and cautious in making 
8. Pr. of Piety.  or taking Oaths, and to be plain in the sense of them, when they are tendered to the consciences of men, lest they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; a promise is derived of the performance, in the Etymol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it ties a man's hands behind him: in this 
Aristophanes.  let our Governors pursue Piety.  
9 Principle, Politicians pursue the most impudent designs 
9 Pr. of Policy.  with the most confident endeavours, and the foulest vice, with 
Cicero de offic. lib. 1,  the fullest face, as Cicero says. Such carry things so cunningly, that when they deceive most, they make appearance of dealing best.  
9 Principle of Piety, is to act with moderation and discretion. 
9 Pr. of Piety.  by rule and measure according to the thing intended, Phil. 4. 5.  
10. Principle of Policy, is to bribe such men to silence, whose 
10 Pr. of Policy  mouths would make a great noise, and whose words have influence upon the people. And this our Statists have usually observed; yea, by the former Parliament were many mouths stopped up, and filled with gifts, and gratuities, that they could not 
C. P.  speak, and one I could name had five hundred pounds to put him to silence, and say nothing, though he knew much of their corruption and injustice. But I beseech the Lord to lead these our Governors into the Principles of Piety and Honesty.  
10. Principle of Piety, is as freely to accept of Articles ● 
10 Pr. of Piety.  Impeachment against a corrupt Governor, as against a corru●● Subject; seeing the evil of Governors is of as bad, yea, of worse consequence than the evils of Subjects: And seeing the Governors are no more exempt from Laws then the Subjects; Therefore we shall find Romulus made this agreement with the Senators, that 
Fulgos. lib. 5. c. 6.  the People should make Laws, and he would take them both for himself and others to obey them. And Ephron King of the Hittites 
Gen. 34.  could not grant Abraham the Sepulchre without the people's consent: Nor Hemor the Hivite, King of Sichem, contract alliance with Jacob without the people would allow it, and give him ●eave. So that the public weal being above the greatest Governors, it is of the greatest concernment and resentment to receive complaints against them that are evil Governors, without ●ver●wing, or overruling the Plaintiffs (as has been formerly;) see but how boldly Esther accused Haman, chap. 7, 6. Saying, the adversary, and enemy is this wicked Haman, and then Haman was afraid. O this would terrify the wicked Grandees indeed! and no bribes would then do them good, or hide them in their iniquity under golden cover from the keen and quick eye of Justice.  
11. Another Principle of Policy, I perceive much amongst 
11 Pr. of Policy  them is, to show friendship to their enemies, and courtesy to Malignants, thereby to oblige them and make them their own; 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 Caesar's policy 
Caesar.  too, but this is but policy.  
11. Principle of Piety, is to make such a difference betwixt 
11 Pr. of Piety.  friends, and foes; Honest men, and Cavaleirs, that the faithful may be encouraged and countenanced, and the enemies disabled and broken. It is ever deemed most sordid, horrid ingratitude, to gratify foes with friends rights; and what do they less that give their enemies good looks, and their friends frowns? this may up to prove miserable policy. Ingrata Patria! ne ossa qui●●m? 
Scipio.  said Scipio Africanns; O my Countrymen! have I gotten many Victories and Triumphs for you? and must not my bones 〈…〉 much as lie 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 
12 Pr. of Policy  Forelorne-Hope to fetch out their design (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 pass through the red Sea of blood to it: Like the Ape that sees a Chestnut in the fire, and not knowing how to get it out, snatches up the Spaniels' foot (that lies by) to fetch it out of the fire, and then he falls to it, 
☞  and ca●es not how the Dog's foot is scorched for it. So the thing be had, some care not how men lie 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 
12 Pr. of Piety.  bad for our own bodies or estates to engage in, and to take heed of eating and drinking the blood of our Brethren; I mean by engaging 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 drink 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 
The price of blood for God only.  poured out to pitch us in Estates, or Manors, 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 design 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 go divide the Lands amongst you: Nay, says 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 o● Piety; which I beseech the Lord our Jehovah that this Parliament may more abundantly profess, and decline those 〈…〉 villian, and Jesuitick tricks and arts, which will deceive the 〈…〉 of them to the purpose at last. We hear of many Jesuits sent abroad to drive on designs, and doubtless they will be tampering with Churches and States as much as may be; and poor England I fear hath been palpably cheated with them under the 
Jesuited who▪  guise of Politicians; for as Rhetoric is like the hand open, and Logic like the hand shut; so is the Jesuit an open Politician, and the Machiavellian Politician, a close Jesuit: One machi-villanously principled, is subtle and politic in his Divinity 
Sim.  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 Jesuits on Jesuits.  
But thus far for a Word and Warning to them which now sit at Stern, to steer aright for Christ, and the Commonwealth, and to do much in a little time, lest they lose their opportunity and honour together for ever after, and be rejected like Saul for doing the Lords work negligently, and but by halves, 1 Sam. 15. 26, 28. and 16. 13, 1●.  
Lastly, My 〈…〉 to the People is this; First to be wise in God's 
Use ●. Word to the people to understand the times.  ways, and in 〈…〉 of this Generation; this the people practised in primitive times, and Issachar is much commended for understanding the times, whereby he knew what Israel had to do (says the T●●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 Christ's coming, the fifth Monarchy. What left the poor people in blindness? and gave them up to destruction, or drowning in Noah's days, 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 blindness, (as to Christ) and gave them up to hardness of heart, and the curse, but their ignorance? in all age's ignorance of the times and seasons hath been fatal to the Inhabitants.  
Obj. But in Deut. 14. 10. 18. God prohibits such a practice, 
Object.  of observing times, and makes it a curse, etc.  
Answ. True, it is a very great curse, and contrary to the command 
Answ.  of God, to observe the times in that sense, i. e. by Planets, and Stars, as Astrologers, and Soothsayers, and such kind of 
Against Astrologers.  Diviners, 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 Lily, and 
The stinking ●●lly.  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 mean Mirandula, with indignation to conclude, that this blazing and 
Mirandula.  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 speak, the Candle of Reason, or mere natural light shines too darkly, and disenergetically. Yet the soul is said to partake of three times. Viz. 1. Tempus praeteritum memoriâ. 2. Praesens intellectu. 3. Futurum voluntate, etc. 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 clear understanding is incumbent; I mean, an understanding shining with the light of God's 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 
Understanding ●nlightned.  that high and mighty work for Christ and his Kingdom, which is going on in these days. Such an understanding, enlightened by God's Word of Truth, we must have, as Daniel had. For 
Daniel.  first Daniel knew the days and age he lived in, ch. 9 2. So must we. Secondly, Daniel learned it by Books, cham 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 foretell to be ●igh the time of travel, and ready to be revealed: And so must we. 
Then we shall f●ll to praying pell-mel.  And then he fell to his work of praying, and believing, and expecting; and so shall we! and not till then, that we shall know what to do; as 1 Chron. 12. 32. or be obedient to God's will, accordi●● to his work, which we must do in these days. Wherefore,  
1. Observe all the signs of the Son of Man's 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 haste! for Judgement is falling upon Babylon.  
3. Wait 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 spiritual and civil reference. The 
☜  Times will light terribly upon Priests, and Lawyers; on Tithes▪ and Terms ere long, (for all they find so many Advocates now.) I had intended to have added much for direction and counsel to my Countrymen, 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 ears of many, of answering my Book of 
A false Alarm▪ given the Author to take him off of thi●.  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 coming forth; and if they make haste, I will wait for them, as one ready to receive their most resolute Summons or Sallies, being assured of my Armour, and Shield of Truth in my Lord Jesus. Lest of all do I value 
Crofton.  that very man of words, the Libeler of Garlick-Hith, who hath sent to Renbury to some of his own feather and spirit, for a Certificate of his good behaviour (as appears in the Epistle to the Reader) but his Rehoboham-like brazen shield shall never defend him, or dignify him in the hearts of honest, godly men (whom he calls Devils, and damned Independants:) But empty vessels 
☜  make the greatest noise; if he be so tedious in his answer as it seems he is, it is likely I shall be so publicly (and at such a distance) employed in my Lord and Master Christ's 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 believe.) But to conclude, The Day of our Deliverance is dawned; Let the Priests and Lawyers, Antichrists Church and State Servants and Solicitors sit and howl; and as many as trade with Babylon, and gain thereby, 
1655.  let them look and lament by fifty five next, and cast dust on their heads, Rev. 18. 19 for the hour of their torment makes haste; wherefore woe! woe! woe! to them that hear the voice which now them, and yet will not beware! and come out▪!  
Infelix, cujus ●●lli sapientia prodest;  
Infelix quirecta docet, cum vivat inique;  
Infelix qui pauca sapit, sper●●tque doceri.  
Let us not mind then so much as we do to purchase 〈…〉 and Estates, seeing the Fifth Monarchy will make such mad work 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 thyself? 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 Countrymen that long for the Liberties of the Sons of God, exceedingly Rejoice, as Rev. 18. 20. Rejoice 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.