a coppy of a letter sent by lieu. col. john lilburne to mr. wollaston keeper of newgate or his deputy. lilburne, john, 1614?-1657. this text is an enriched version of the tcp digital transcription a88165 of text r210488 in the english short title catalog (thomason 669.f.10[62]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 4 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a88165 wing l2091 thomason 669.f.10[62] estc r210488 99869284 99869284 162600 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a88165) transcribed from: (early english books online ; image set 162600) images scanned from microfilm: (thomason tracts ; 246:669f10[62]) a coppy of a letter sent by lieu. col. john lilburne to mr. wollaston keeper of newgate or his deputy. lilburne, john, 1614?-1657. 1 sheet ([1] p.) s.n., [london : 1646] order to print signed: john browne cler. parliamentorum. annotation on thomason copy: "london june 24th 1646". reproduction of the original in the british library. eng levellers -early works to 1800. great britain -history -civil war, 1642-1649 -early works to 1800. a88165 r210488 (thomason 669.f.10[62]). civilwar no a coppy of a letter sent by lieu. col. john lilburne to mr. wollaston keeper of newgate or his deputy. lilburne, john 1646 659 4 0 0 0 0 0 61 d the rate of 61 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-09 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-12 elspeth healey sampled and proofread 2007-12 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a coppy of a letter serit by liev. col. john lilburne to mr. wollaston keeper of newgate or his deputy . sir , i this morning have seen a warrant from the house of lords , made yesterday , to command you to bring me this day at 10. a clocke before them , the warrant expresseth no cause wherfore i should dance attendance before them , neither doe i know any ground or reason wherefore i should , nor any law that compels me thereunto ; for their lordships sitting by vertue of prerogative , pattents and not by election or common consent of the people , hath as magna carta ( and other good lawes of the land ) tels me , nothing to doe to try me , or any commoner whatsoever in any criminall case , either for life , limb , libertie , or estate , but contrary hereunto as incrochers and usurpers upon my freedomes and liberties ; they lately and illegally endeavoured to trie me a commoner at their bar , for which i under my hand and seale , protested to their faces against them , as violent and illegall incrochers upon the rights and liberties of me , and all the commons of england , ( a coppy of which &c. i in print herewith send you ) and at their barre i openly appealled to my competent , proper , legall tryers , and iudges , the commons of england assembled in parliament ( for which their lordships did illegally , arbitrarily , and tiranically , commit me to prison into your custody ) unto whom divers daies agoe i sent my appeale &c. which now remaines in the hands of their speaker , if it be not already read in their house , unto which i doe and will stand and obey their commands . sir , i am a free-man of england , and therefore i am not to be used as a slave or vassell by the lords , which they have already done and would further doe , i also am a man of peace & quietnes , & desire not to molest any if i be not forced there unto , therefore i desire you as you tender my good & your owne , take this for an answer , that i cānot without turning traitor to my liberties , dance attendance to their lordships bar , being bound in conscience , duty , to god , my selfe , myne , & my country , to oppose their incroachments to the death , which by the strength of god i am resolved to doe . sir you may ▪ or cause to be exercised upon me , some force or violence to pull and drag me out of my chamber , which i am resolved to maintaine as long as i can , before i will be compelled to goe before them , and therefore i desire you , in a friendly way , to be wise and considerate before you doe that , which it may be you can never undoe , from my cock-loft in the presse yard of newgate this 23. of iune 1646. sir , i am your true and faire conditioned prisoner if you will be so to me , iohn lilburne the coppy of the order . die lu●oe 22. junij 1646. ordered by the lords in parliament assembled , that liv , col. john lilburne now a prisoner in newgate , shall be brought before their lordships in the [ high court of paliament ] tomorrow morning by ten of the clock : and this to be a sufficient wa●rant ▪ in that behalfe , to the gen. vsher of this house , or his deputy to be delivered to the keeper of newgate or his deputy . john browne cler. parliamentorum . for our faithfull and ever honored commanders, the right honorable his excellency, sir thomas fairfax, major generall skipton, lieutenant generall cromwell, presented to them in the behalfe of eight regiments of horse, by three private soldiers, who were sent from the quarters by the soldery of the forementioned regiments, wherein they manifest to the world their reall affections to this common-wealth, and their forward and brotherly assistance, towards the reliefe of ireland: if not by some diverted this text is an enriched version of the tcp digital transcription a93013 of text r210418 in the english short title catalog (thomason 669.f.11[9]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 6 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a93013 wing s2826 thomason 669.f.11[9] estc r210418 99899816 99899816 135430 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a93013) transcribed from: (early english books online ; image set 135430) images scanned from microfilm: (early english books, 1641-1700 ; 2468:3) for our faithfull and ever honored commanders, the right honorable his excellency, sir thomas fairfax, major generall skipton, lieutenant generall cromwell, presented to them in the behalfe of eight regiments of horse, by three private soldiers, who were sent from the quarters by the soldery of the forementioned regiments, wherein they manifest to the world their reall affections to this common-wealth, and their forward and brotherly assistance, towards the reliefe of ireland: if not by some diverted sexby, edward, d. 1658. 1 sheet ([1] p.) s.n., [london : 1647] at end: these three gentlemen soldiers whose names are hereto subscribed, delivered the letter in be halfe of the whole, edward sexby. will. allen, thomas sheppherd. imprint from wing. annotation on thomason copy: "london about ye 6th of may 1647". reproduction of original in the bodleian library, oxford, england. eng england and wales. -army -early works to 1800. levellers -early works to 1800. ireland -history -1625-1649 -early works to 1800. great britain -history -civil war, 1642-1649 -early works to 1800. broadsides -england -london a93013 r210418 (thomason 669.f.11[9]). civilwar no for our faithfull and ever honored commanders, the right honorable his excellency, sir thomas fairfax, major generall skipton, lieutenant ge [no entry] 1647 1098 2 0 0 0 0 0 18 c the rate of 18 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-07 tcp assigned for keying and markup 2007-07 apex covantage keyed and coded from proquest page images 2007-09 mona logarbo sampled and proofread 2007-09 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion for ovr faithfvll and ever honored commanders , the right honorable his excellency , sir thomas fairfax , major generall skipton , lieutenant generall cromwell , presented to them in the behalfe of eight regiments of horse , by three private soldiers , who were sent from the quarters by the soldery of the forementioned regiments , wherein they manifest to the world their reall affections to this common-wealth , and their forward and brotherly assistance , towards the reliefe of ireland : if not by some diverted . may it please your honours , wee who have ( for these two yeares , past ) been by your honours conducted through many dangers , and by providence have been hitherto protected , who have often seen the devouring sword of a raging enemy drawn forth against us , threatning destruction to us , and now see them vanquisht , and our selves seemingly setled in peace and safety , are yet sensible of a more dangerous storme hanging over our heads , then ever the malice of our open enemies could have contrived or their fury c●used to fall upon us , which unlesse diverted , strikes not only at our liberty , but also at our lives . to whom ( next to our m●ker ) shall we fly for shelter but to your honours , our patrons , and protectors , from what secondary meanes shall we expect our deliverance , but from that hand that hath so often been ingaged with us ? and from that heart that hath as often been so tender over us ; and carefull for our securities . can we suffer and you not sympathise ? can we be proclaimed rebels and your honours remain secure ? ah , dear sirs ! let your wonted care for us be further demonstrated , cease not to speak for us , who together with your selves , and in obedience to your commands , have adventured all that is deare to us , for the kingdomes safety . hath any thing been desired by us that hath not been promised us , or then wee have just cause to expect , if there hath , then let it and the authors thereof perish ? but can the parliament upon mis-information passe us for enemies , and wee not therein perceive the designes of our enemies ? can wee be satisfied with a complement , when our fellow soldiers suffer at every assize , for acts meerly relating to the warre ? is it not our lives wee seek for ? where shall wee be secured , when the meer envy of a malicious person is sufficient to destroy us ? were our enemies in the field with their swords in their hands , wee should expect no more then a bare command , and a divine protection in our endevoures to free our selves but it is another ; and a farre worse enemy that wee have to deal with , who like foxes lurke in their dens ; and cannot be dealt with , though , discovered , being protected by those who are intrusted with the government of the kingdome ; it is the griefe of our hearts , that wee cannot desire our own security , without the hazard of your honours , if but in speaking in our behalfe : when shall we see justice dispenced without partiality , or when shall the weal publike be singly sought after & endevoured ; can this irish expedition be any thing else , but a design to ruine & break this army in peeces , certainly reason tels us it can be nothing else ; otherwise , why are not those who have bin made instruments in our countries deliverance , again be thought worthy to be employed ? or why are such ( who for their miscariages have been cast out of the army ) thought fit to be intrusted , and those members of the army encouraged and preferr'd to that service , when they are for the most part such , as ( had they considered their just demerrits ) might rather have expected an ejection then imployment : wee are sensible , yea , far more sensible of the bleeding condition of ireland , ( crying aloud for a brotherly assistance ) then those forward undertakers in this present designe manifest themselves to be , and shall willingly contribute the utmost of our abilities towards their reliefe , when wee shall see this to be the only thing sought after , and indevoured ; but wee are confident , that your honours cannot but perceive , that this plot is but a meer cloake , for some who have lately tasted of soveraignity , and being lifted beyond the ordinary spheare of servants , seek to become masters , and degenerate into tyrants : we are earnest therefore with your honours , to use your utmost endevours , that before any other or further propositions be sent to us , our expectations may be satisfied , which if they are not , wee conceive our selves , and our friends , as bad as destroyed , being exposed to the mercilesse cruelties of our malicious enemies , and shall your honour , or any other faithfull servant to the state , be appointed for the service of ireland , and accept of that imployment , we must of necessity ( contrary to our desires ) shew our selves averse to that service , untill our just desires be granted , the just rights and liberties of the subjects of england , vindicated and maintained ; ( and then ) as god and our owne consciences beare us witnesse , shall we testifie to the kingdom the integrity of our hearts to the service of ireland , and our forward actions shall demonstrate the sincerity of our expressions in reference to that imployment , once more we are earnest with your honours for your assistance , without it we are like to be wholly ruind , and having obtaind it , may be inabled , as in duty we are bound to expresse our selves . these three gentlemen soldiers whose names are hereto subscribed , delivered the letter in be halfe of the whole , edward sexby . will. allen . thomas sheppherd . your honours and the kingdomes most faithfull and obedient servants , whose names are here to annext , as agitating in behalfe of their severall regiments . a narrative of the proceedings of his excellencie the lord general fairfax in the reducing of the revolted troops appointed by his excellency, and his councell of warre, to be printed and published, and signed by their order, may 21. 1649. ri. hatter secret. england and wales. army. council. this text is an enriched version of the tcp digital transcription a52648 of text r205742 in the english short title catalog (wing n214). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 13 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a52648 wing n214 estc r205742 99825366 99825366 29747 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a52648) transcribed from: (early english books online ; image set 29747) images scanned from microfilm: (early english books, 1641-1700 ; 1837:11) a narrative of the proceedings of his excellencie the lord general fairfax in the reducing of the revolted troops appointed by his excellency, and his councell of warre, to be printed and published, and signed by their order, may 21. 1649. ri. hatter secret. england and wales. army. council. fairfax, thomas fairfax, baron, 1612-1671. [2], 14 p. printed by h.h., oxford : ann. dom. 1649. "an account of the suppression of the leveller's rising from may 1 to may 15" -madan. imperfect. owo copy ends at p.6 with catchword "but". reproduction of the original in the worcester college library, oxford. eng levellers -early works to 1800. burford (england) -history -early works to 1800. a52648 r205742 (wing n214). civilwar no a narrative of the proceedings of his excellencie the lord generall fairfax in the reducing of the revolted troops. appointed by his excelle england and wales. army. council 1649 2250 4 0 0 0 0 0 18 c the rate of 18 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2005-08 tcp assigned for keying and markup 2005-09 aptara keyed and coded from proquest page images 2005-10 mona logarbo sampled and proofread 2005-10 mona logarbo text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion a narrative of the proceedings of his excellencie the lord generall fairfax , in the reducing of the revolted troops . appointed by his excellency , and his councell of warre , to be printed and published , and figned by their order . may 21. 1649. ri. hatter secret. oxford , printed by h. h. ann dom. 1649. a narrative of the proceedings of his excellency the lord generall fairfax , in the reducing of the revolting troops . some generall account hath beene given from burford , of the great mercy of god vouchsafed this nation in delivering into our hands , most part of the mutiniers that lately revolted from their obedience ; a more particular account shall now be given , of the designes intendments , and wayes they were involved in , which did so greatly indanger the destruction of this nation , and of the sequell and present issue thereof ; to the end that all persons , who indeed , and in truth , and not in word onely , beare regard to the welfare of this land , may themselves receive satisfaction , and have wherewith to convince others that may have beene seduced or misled . the grounds and manner of the proceeding of these men that have so much pretended for the liberty of the people , have beene as followeth . there was a paper stiled the agreement of the people , framed by certaine select persons , and debated at a generall councell of officers of the army , to be tendred to the parliament , and to be by them commended over to the people of the nation . it being hoped that such an expedient if assented unto , at least by the honest part of the people that had appeared for this common cause to which god hath so witnessed , it would have tended much to settlement , and the composing of our differences , at least have fixed honest men to such grounds of certainty as might have kept them firme and intire in opposing the common enemy , and stand united to publique interest . the generall counsell of the army , and the other sorts of men , going then under the name of levellers ( who by their late actings have made good the same , which we then judged but an imputation ) had ( as now it appeares ) different ends and aymes , both in the matter and manner of their proceedings ; that which was intended by those men was to have somewhat tendered as a test , and coercion upon the people , and all sorts of men and authorities in the land : that which these , to wit , the counsell of the army aymed at , was to make an humble representation of such things as were then likely to give satisfaction , and unite , and might be remitted to mens judgements to be owned or dis-owned as men were satisfied in their consciences , and as it should please god to let men see reason for their so doing , that soe it might not be only called , an agreement , but through the freedome of it , be one indeed , and receive its stamp of approbation from the parliament , to whom it was ●umbly submitted . hereupon those other men tooke so much dissatisfaction , that they forthwith printed and spread abroad their paper , which was different from that of the army ▪ using all possible meanes to make the same to passe , but with how little effect is very well knowne , and finding by the armies application to the parliament , that they were likely according to their duty to stand by and owne them as the supreme authority of the nation , they have by all meanes assayed to vilipend and make odious that authority presenting them to the people ( in printed libels and otherwise ) as worse tyrants then any who were before them , ( if they did not answer every unseasonable & unreasonable desire of theirs , or correct their insolence , & laboured likewise to divide and withdraw the army from their obedience and to make it hated by the people as the prop of the parliaments supposed tyranny , decrying it also as acting tyrannically , if it did but maintaine a just and necessary discipline , without which it is impossible to keepe any order at all . for if foure or five such unlimitted and ungovern'd spirits can by themselves and their agents disturbe the peace of a nation what would an army do if brought into the same distructive modell ? what their carriage hath beene towards the parliament shall not here be mentioned , but onely what they have practised toward the army , to disaffect men of honesty and conscience in the army . they have suggested that the parliament is unfaithfull to their trust , unwilling to settle the liberties of the nation , misplace officers of power and trust , and intend to perpetuate themselves , with many other such like clamours , the product onely of a slaunderous spirit ; to such as have an eye to their arreares and pay , they insinuate that the parliament will not consider their hard travell , & service , nor make a just provision for their satisfaction . and to all they have endeavoured what they can to render the service of ireland either as unlawfull ( wherein they comply with popish designes ) or exceeding difficult and so discourage many , or else to be post-poned to their fancies of libertie , as if the liberties of this nation could not or would not be settled without their inspection ; and thus by applying themselves to men of severall affections , interests and tempers they have deceived and seduced some honest men , and fed the discontents and sinfull homours of many . the course they have taken to divide the souldiers from their officers ( thereby insnaring and precipitating them into unlawfull and sinfull engagements ) hath been by exercising the same spirit of falshood , to decry , not onely the lawes of warre as tyrannicall , but the administration therof by the councell of warre much more so . although it be an undenyable truth , that in the conduct of all the armies that ever any history did mention , there never was so little severity exercised by marshall councells , or with more tendernesse and regret in what hath been at any time through necessity executed upon offenders . when they h●d laid such a foundation of lies and falshood ( wherein they have not been inferiour , if not beyong those enemi●s we had list to deale with , ) and had thereby occasioned so many of commissary generall iretons , and coll : scroops regiments to revolt , and cast off their officers ( an act not to be paralell'd ) and that their businesse began to grow to an head , they sent their emissaries and agents into all parts ( as we have good intelligence ) pretending from one regiment to another , that each regiment had declared that so by that artifice they might draw each to declare , and to the end they might not onely confirme discontents in those regiments they had drawne into that unwarrantable course but heighten a resolution in their minds to stand it out : they reported that the regiments waiting on the generall in this service were so dissatisfied that they would not stand by him , nor strike a stroake in this businesse , although the generall hath a ground of as much confidence of their resolution to venture their lives against a disobedience of this nature , as ever they did against an enemy , of which they gave a sufficient testimony when they came to the tryall , going on with as much chearfulnesse and alacrity as they were wont to doe upon any other ingagement . but by this falshood and wile they had drawne in many of them , and made use of it to keep them together : to the forces in wales , and the west they gave assurances that the forces about london would revolt . to those about london , that those in wales , and the west would do the same . and to the forces in the north used they the like arguments , and nourished also the distemper of the forces in the south . by these lies & boastings , labouring to heighten discontents in all places . the knowledge hereof we have also by a full attestation from the mouths of some conscientious persons who were deluded with these vile and forged pretences , and out of conscience discovered , and since do exceedingly lament and abominate the same . when the lord generall was come to aulton in hampshire , he had intelligence of the joyning of part of the commissary generalls , and colonel scroops regiments , making tenne colours , and about 600 horse , they having disserted all their commission officers ( except two or three ) marched away to marlborow , with intention to make what speed they could to get a conjunction with colonell harrisons regiment . the lord generall marched to andover , and thence sent major white , captain scotten , captain peuerell , and captain bailey , with a letter to the revolters , exciteing their present returne to their obedience , with offer of pardon upon their so doing , or otherwise , to declare to them , he would endeavour to reduce them by force , and withall giving in charge to the messengers , to require a present resolution and conformity thereunto , and letting them also know , that he would send a declaration immediatly after them , which is since published in print , and entituled a declaration from his excellency , with the advice of his councell of warre , concerning the present distempers of part of commissary generall iretons , and of colonell scroopes regiments to undeceive the deluded party , and to leave those excuselesse who refuse ( upon pardon herein offered ) to returne to their former obedience . the generall intended to abide at andover untill he could receive from his said messengers an answer to his message and commands sent by them , which he expected and required should be returned next morning . but major white and the rest letting his excellency know , that the said troopers were marching towards wantage in order to a conjunction with colonell harrisons men , his excellency marched the same day being sunday the thirteenth of may to theale about foure miles from reading , and appointed the rendezvous of his horse to be next morning at inglefield a mile from thence , with purpose to march towards abingdon , to prevent if possible the designed conjunction with colonell harrisons men : and in the mean time , his excellency having received a letter from the revolters , that they would be obedient to orders from his excellency , and come under his protection , his excellency dispatcht coll. scroop that night ( being saturday the 13 ) to them to make triall of their obedience , but they in the interim wee marched from wantage to blagrave , where they expected to meete collonell harrisons men , and abiding there for some time had the accession of two colours of horse of that regiment . so that they became 12 colours in all , besides collon : eyres , with some other straglers and citizens . at this randezvouz collon : scroop found them , and here also major white , and the rest did with faithfulnesse and honesty communicate the generalls command offers of pardon and his declaration , but they by the increase of number heightned in their spirits , continued in their contempt and disobedience , slighting coll : scroop , and his message , and preferring the reading of their owne declaration before the generalls , the leaders of them and their agents being unwilling the same should be published to the rest of the souldiers , or the lord generals messenger should have full and free discourse with them : or that his excellencies declaration should be communicated to any but the agents . at this place a principall person amongst them and of the greauest interest , had two messages ( as he hath since ingenuously , and conscientiously confessed ) the one it s to be hoped was but a pretence and slander to wit from a lord ( whose name we forbeare to mention ) that they should take encouragement , for he should ere long be ready in the head of 2000 horse to assist them : the other was by a gentleman who seemed to be a person of quality who animated them to goe on with this assurance from a person living in london , that they should not want money , either for horses , armes or other necessaries to carry on their businesse . in this confidence they marched away to new-bridge , the levellers designe discovered, or, the anatomie of the late unhappie mutinie presented unto the souldiery of the army vnder the command of his excellency the lord fairfax, for prevention of the like in others / written by henry denne ... denne, henry, 1606 or 7-1660? this text is an enriched version of the tcp digital transcription a35663 of text r4711 in the english short title catalog (wing d1021). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 18 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a35663 wing d1021 estc r4711 12791517 ocm 12791517 93945 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a35663) transcribed from: (early english books online ; image set 93945) images scanned from microfilm: (early english books, 1641-1700 ; 378:13) the levellers designe discovered, or, the anatomie of the late unhappie mutinie presented unto the souldiery of the army vnder the command of his excellency the lord fairfax, for prevention of the like in others / written by henry denne ... denne, henry, 1606 or 7-1660? 8 p. printed for francis tyton, and are to be sold at his shop ..., london : 1649. reproduction of original in huntington library. imperfect: filmed copy dark and difficult to read. eng levellers. great britain -history -puritan revolution, 1642-1660. a35663 r4711 (wing d1021). civilwar no the levellers designe discovered: or the anatomie of the late unhappie mutinie: presented unto the souldiery of the army under the command o denne, henry 1649 3225 1 0 0 0 0 0 3 b the rate of 3 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2006-09 tcp assigned for keying and markup 2006-09 aptara keyed and coded from proquest page images 2006-10 jason colman sampled and proofread 2006-10 jason colman text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion the levellers designe discovered : or the anatomie of the late unhappie mutinie : presented unto the souldiery of the army vnder the command of his excellency the lord fairfax ; for prevention of the like in others . written by henry denne , an actor in this tragaedy . london , printed for francis tyton , and are to be sold at his shop at the sign of the three daggers in fleetstreet , neer the inner temple . 1649. the levellers design discovered , &c. how great and dangerous a mutinie hapned lately in part of the army , is not unknown to the nation . how great , and manifold miseries were thereby threatned unto the languishing common-wealth is beyond expression : this mutinous and turbulent spirit that was amongst us , not being included within the quarters of one regiment , but diffused ( like evill blood through the veines ) into many regiments of the army : wherein this discontented humor hath infected divers . i having had too much experience , by bearing too great a part in this discontented rebellion ) shall do what i can to discover unto the world both the causes and effects thereof ; that by the manifestation of the weakness of the ground-work , and by the declaration of the hideous consequences : men being undeceived , they who are any way intangled , may be recovered , out of that dangerous and destructive faction ; they who are yet free may have their thoughts prevented , that dangers of like nature may be anticipated , and a right understanding setled . that peace and union , love and concord , may knit and unite the joynts of this present army so together , that neither open enemy , or pretended friend , may be able by force or flattery to devide it . the first , and great occasion of this unexpected mutiny , was this : our regiments , with some others , were by lot designed for the service of ireland . the service we granted both very honourable , and also necessary , for the prevention of war , and setling of peace in this nation : yet did we beleeve that there stood between us and ireland , an ingagement made by the army , at that famous rendevouz at triploe heath , june 5. 1647. binding us neither to suffer dividing nor disbanding of this army : untill such satisfaction were given , as in that ingagement required : it was thought essentially conducing to the satisfaction of the army , to the reconciliation of differences , to the procuring of nationall freedom , and to the reliefe of ireland : to require such a councel , to be set up again in the army , consisting of two commission officers , and two agitators , chosen by every regiment of horse or foot ; together with the concurring generall officers , in this we were very bold , ( i do not say wise ) propounding to his excellency this condition , to be performed before we could submit unto his excellencies order : this performed , we were contented to refer our selves to the censure of this councell . that which gave us boldnesse herein , and that which beguiled us , was this : that we did not conceive how the engagement , could possibly admit of a dispensation . such a councell being by that ingagement appointed , as a representative of the army , ought ( as we did then beleeve to be still continued , unless we would prove perfidious covenant-breakers . i could not , ( i confess ) unty this knot : but here i was intangled , and ensnared , and therefore , for that present , thought my self bound in duty to god and men , to prosecute this ingagement : hence it was ( many being of the same minde ) that 12. troopes of horse were drawn together and looking upon superior commanders , as tyrannicall covenant-breakers . we marched contrary to his excellencies expresses ; being heightned with the zeale of the performance of our engagement . and touching this thing we were further perswaded , that it did hold forth such strength of reason , that the greatest part of the army would suddenly have joyned with us : and this was the cause why i joined with that party , deviding from the army , notwithstanding there appeared less safety , and greater hazard : and i beleeve this cord drew on many honest hearted men , who did conscientiously seek to make good that ingagement . but herein i confess a double error : first , had this ingagement been to be prosecuted : yet ought not we to have moved beyond our sphear ; and to break one ingagement by the prosecution of another ; to disobey his excelencies order under any pretence . it is a good thing to yeeld obedience unto that authority under which we are placed . our second error was , in not peracquainting his excellency and his councel of war , with our grievances , in whom we have found so great meekness and moderation , that we could not have missed expected satisfaction . but that further answer may be given , and thereby the snare may be broken , and no more be intangled , i shall declare what satisfaction i have received : that so i may give the same satisfaction unto others . such a councell indeed , the ingagement required , and such a councell was constituted in the army , acting , and transacting of matters pertaining to the discipline of the army . and so long was this councell continued ; untill the inconvenience thereof was so far manifest ; that most of the regiments of horse and foot did petition his exelency to send back the severall agitators , unto their respective regiments , untill he should be pleased to resummon them : professing a willingnesse in themselves , to submit unto his excellency with his councel of war , according to the pristine discipline of the army . his excelency having received these petitions , did not immediatly send back the agitators ( as requested ) but having first summoned a councell , and communicated the petitions unto them ; it was by them concluded , that according to the petitions of the severall regiments , the councell of agitators should be dissolved , untill his excel . should fee cause to resummon them . now this being so : his excel . cannot be charged with violation of that ingagement : neither doth th●re remain any obligation on his excel . to have continued or revived any such councell . much lesse is it warrantable in the souldiery of the army to assume that power to themselves seeing they suffered a dissolution by the same power , by which they had their first constitution . and if this had been formerly known unto some of us , i am perswaded many had been prevented in this precipitate action . this that hath been spoken ( though now it seems weak ) was the first and chief ground of our discontent , which brake forth into irregularity and high disobedience . some other grounds there are which did add fuel to this fire , and blow up the sparkles which did here begin to be kindled . a second ground was , the many aspersions which are cast upon some general officers of the army , to the blasting of their fame and reputation , have proved as a whet-stone , to set a rough edg upon the resolutions of many and to stir them up unto further discontent . i need not repeat what is spoken and written by some men . as to my self , i do profess , i did never beleeve them ; and i bless god i see less cause to believe them then ever : i have thought strange that men should seek to dishonor them whom the lord hath honored . but truly i do observe great credulity ( the character of lightness ) in very many , whom i could wish otherwise minded . i desire that diligent search may be made , whether this proceed not either from jealousie , which always suspecteth the worst , and betrayeth all hope of good , or from envy , repining at the felicity of other men : yet least some should say , that there is no smoak but some fire ; all these accusations cannot be false . i shall plainly shew that much such smoak hath been where no fire was to be found , and that the best men ( especially in authority ) have been partakers of this portion . and tacitly to answer another objection , i shall shew , that good men have sometimes been infected with the forenamed contagion . moses was the meekest man in his time upon the earth , yet did the conspirators charge him as fiercely and hainously as any officer of the present army is charged this day , in taking too much upon him , lifting up himself , making himself a prince over the people ; and this is not only spoken by sons of belial , but by those that were men of renown , and famous among the people , yea countenanced , because beleeved by the whole congregation of israel . now unless we will say , that all the congregation were evil , we must be forced to confess , that good men are sometimes overtaken with this fault , of accusing and condemning others when there is no cause . experience will teach us , not to be too credulous to give ear to reports , lest we be induced to believe that which we have no ground for : if flying reports might be taken for evidence , we should in all ages find very few good men , but we should be ready to condemn the generation of the just . another complaint exaspering the minds of some , is , that one tyrant is pulled down , and a second set up in his room . i confess this complaint were of great weight if it were true : but truly i suppose this ariseth from the want of discerning of true government from tyranny : as flattery was wont of late years to extol tyranny , as if it had been the perfection of government ; so ignorance and envy is ready to brand true and lawful government with the name of tyranny . i see the difference between the one and the other , and i desire other men may discern it . a tyrant makes his will the law , the other makes the law his will . and truly if we exclaim against tyranny when our rulers govern not according to lust , but according to law and rule , we shall incur a just suspition , that it is not tyranny but magistracy that we complain of . another thing that hath much disturbed the minds of men , and filled them with discontent is , the slow motion of the parliament , as to the taking away of oppressions , and easing the grievances of the people . in answer to this , we are to consider the parliament before , and after , the armies entrance into london . as to the former consideration , before the armies entrance into london , i am so far from admiring their slow motion , that it is a wonder to me that they moved at all any other way then backward : and i do admire the great providence of god , who withheld them from turning all things upside down , while the house was filled with so many men of corrupt interests . as to the parliament in the second consideration , since the armies approach to london , we have cause to bless god , that they have done so many things for us , which our eyes have seen ; and what is not yet done , is in promise already performed unto us , with assurance of such celerity as matters of so great weight will possibly admit . and for answer unto this complaint , there needeth not any to a patient spirit , and the impatient are not capable of an answer . in conclusion of this i shall declare my thoughts . that although some men do not cease to cast dust in the faces both of parliament and councel of the army , yet hath not that cloud been thick enough to hinder the appearance of those beams of justice , mercy , pitty , clemency , moderation , which shine forth in them , which have drawn me to so reverend an esteem of both , as i cannot conveniently now set forth , lest i should incur suspition of falling from one extream into another . i shall only say this , that i bless god for them ; and it were no small degree of ingratitude , if we should deny it a great mercy to the nation , that god hath raised up such men amongst us . these are the ordinary causes of our discontents , which being weighed in the ballance it will appear , that the greatest of all is the unthankfulness of our hearts and impatiency of our spirits , our want of love to cover offences , and our too much envy , aggravating what may be amiss . i shall now proceed to shew the effects of this distraction , if it be lawful to judg of the effects in the cause ; the fruits of this mutiny would have proved so bitter , that had i many tongues , and great strength of invention , i could not sufficiently declare them : but when i shall have done that which i am able , it will appear clearly to the world ( though we with faces of brass should deny it , ) that the sentence passed on us all , and the execution upon some , was very just and righteous ; and that his excellencies clemency in sparing of us was very great . let me speak truly of the consequences likely to have attended this insurrection , as they were represented unto me upon serious meditations , after i had received the sentence of death , at such time as i judged my self , not only unworthy , but also incapable of mercy ( from men ) in respect of my deep crime . and i shall make it appear , that if we had not been prevented , this mutiny would have proved more dangerous and destructive then the first war raised by the king , with his cavalry , or the second revived by the welsh , the kentish , the invading scots , and others . the first and second war did unite the hearts of the army together , and caused the well-affected in the nation , with heart and hand , to joyn in one : but this would have procured a division between the well-affected , and made a breach in this victorious army , by forcing one part to engage against the other , and one in fury to destroy the other ; and thereby ham-string the sinews of this nation , rendering all former victories null ; bringing upon us a more desperate condition their ever , re-delivering us up into the hands of our conquered , yet insulting , enemies . surely hereby great joy had sprung up to the malignant party : but exceeding sorrow and woe to the well-affected . i cannot but with shame acknowledg blindness of heart , and a spirit insatuated , when we undertook this desperate and dangerous enterprize . we have therefore cause to say ; blessed be the lord who gave us into his excellencies hand . and blessed be his excellency of the lord , who hath been so happy an instrument to withhold our hands from the blood and ruine of our nation . the first and second war had some basis and foundation to build upon , some appearance of visible authority to countenance it : from which appearance of authority it derived a beginning , in which also it did terminate it self ; ( viz. ) in the will and pleasure of a king . but this mutiny was without any foundation at all : the name of a king we disclaimed : from the parliament we had neither received nor required commission : the people knew not our desires , and they were more against us then for us , for ought we knew . now what success could be expected from such confusion ? justly did the lord dis-own us , to teach all men that he is a god of order , and not of confusion , to teach us that he needeth not our disobedience to superiors , or any evil action , to consummate this determination . the first and second war was managed by men of one interest , as touching the king , they all aymed at his restitution , at the advancing of his prerogative : but we were an heterogenial body , consisting of parts very diverse one from another , setled upon principles inconsistent one with another . so that although the intentions of some men were good and plausible ; yet the major part must needs be far different , unless we think it possible , that light and darkness , good and evil , can be concentrick together , insomuch that had we proved the stronger party , and prevailed , where should we have terminated ? who can imagine otherwise , but that parties amongst us of several dispositions would have every one sought to fulfil his own will ? and so should we have run into division , and subdivisions , until we had ended in confusions . these things i have declared for this end , that i may manifest unto my fellow-soldiers , that i am ashamed of the late proceedings , and do conceive great indignation against my self , for being accessary unto such rash attempts ; that i may give warning unto others , that they may beware and fear to do any such thing . oh , how necessary is it at all times to draw neer unto god for wisdom and understanding to guide us and direct us in all our ways . and lastly , i desire all may consider and acknowledg how great the preventing mercy of god hath been towards us at this time , that so we may be incited to offer praise , and honor , and glory to him that liveth for ever and ever . finis . england's miserie, and remedie in a judicious letter from an utter-barrister to his speciall friend, concerning leiutenant [sic] col. lilburn's imprisonment in newgate, sept: 1645. utter-barrister. this text is an enriched version of the tcp digital transcription a90235 of text r200275 in the english short title catalog (thomason e302_5). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 19 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90235 wing o628b thomason e302_5 estc r200275 99861081 99861081 113209 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90235) transcribed from: (early english books online ; image set 113209) images scanned from microfilm: (thomason tracts ; 50:e302[5]) england's miserie, and remedie in a judicious letter from an utter-barrister to his speciall friend, concerning leiutenant [sic] col. lilburn's imprisonment in newgate, sept: 1645. utter-barrister. overton, richard, fl. 1646. lilburne, john, 1614?-1657. wildman, john, sir, 1621?-1693. sexby, edward, d. 1658. 8 p. s.n., [london : 1645] variously attributed to richard overton, john lilburne, john wildman and edward sexby. caption title. imprint from wing. annotation on thomason copy: between sept: and 1645: "14" "7br 19th" [i.e. september 19th]; "lilburne's owne". reproduction of the original in the british library. eng lilburne, john, 1614?-1657 -early works to 1800. levellers -early works to 1800. great britain -politics and government -1642-1649. a90235 r200275 (thomason e302_5). civilwar no england's miserie, and remedie: in a judicious letter from an utter-barrister to his speciall friend, concerning leiutenant [sic] col. lilb utter-barrister 1645 3334 13 0 0 0 0 0 39 d the rate of 39 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-04 aptara keyed and coded from proquest page images 2007-05 mona logarbo sampled and proofread 2007-05 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion england's miserie , and remedie . in a jvdiciovs letter from an utter-barrister to his speciall friend , concerning leiutenant col. lilbvrn's imprisonment in newgate , sept : 1645. kind sir : out of the firme confidence and certain knowledge which you seeme to have of the integrity and honesty of lieutenant co●lonel lilburne , and that his letter of the 25.th of july , containes nothing but truth , i send you here my sense and opinion concerning his imprisonment . and for the clearer explanation of what you demand , and our better understanding of one another , j conceive it necessary that we be at a point upon these two things . first , what the house of commons is ; next , for what end and purpose they are conveened and called together . j beleeve you agree with me , that the house of commons is nothing lesse , then the representative body of the people , elected and sent up , by the severall shires and burroughs respectively ( and joyned with the two other states ) of capacitie to make alter , abrogate lawes , as occasion shall require ; to heare and relieve the grievances of the people , and to reforme what is amisse in the common wealth . here is the character and description of the house of commons ( which themselves ( i thinke ) will allow of ) and here is the end and purpose for which they serve . in this description you may plainly see , two bodies of the people , the representative and the represented , which together make up the body of the common-wealth ; and of this later , lieutenant collonel lilburne is an eminent member . now , for any man to imagine that the shadow or representative is more worthy then the substance , or that the house of commons is more valuable and considerable , then the body for whom they serve , is all one as if they should affirme , that an agent or ambassadour from a prince , hath the same or more authority , then the prince himselfe , which in matters of proxie for mariage , i believe no prince will allow of . j will not undertake to define the limits of power or extent of parliaments , having found the practice in my reading more or lesse , lengthned or shortned ( like a paire of stirrops ) according to circumstances , and current of times , or the weaknesse or power of the prince under whom they serve , who hath for the most part subjected them to his will , and made them act his designes . neither will i goe about to cast the apple of division betwixt the people and their agents , who should be linckt together by common interest and mutuall respects of common preservation ; yet this much i cannot forbeare to intimate , that the one is but the servant of the other , the house of commons , i meane of the people , elected by them to provide for their welfare and freedomes , against all in-bred tyrannie or foraigne invasion , which by reason of their numbers , they cannot conveniently doe in their owne persons without hazard both of confusion and desolation . but to come to our businesse , mr. lilburne complains , that three times since the first of may last , he hath been imprisoned by authority from the house of commons , before he knew his accuser or accusation , or was suffered to speak one word in his own defence : certainly , theeves and murtherers , taken in flagranti delicto , in the very act of a haynous crime , are not thus hardly dealt withall . this cals to my mind the very words of a member of the house , mr. edward stephens by name , uttered with passion openly in westminster hall , in a case of the like injustice , viz. that we have not withdrawne our selves from our obedience to the king , to yeild our selves slaves and vassalls to the tyrannie of our fellow subjects . but you will say ▪ how shall we mend our selves , we have given our selves , lives , liberties , and all into the parliaments power ? to this i answer , that this free and abandoned confidence of ours , whereby they are intrusted with all that is deare and precious unto us , ought the rather to oblie●e them to a tender and conscientious care of the dispensation of t●● power . besides this soveraig● or legislative power ( which they make use of ) is not lent them for the ruine and destruction of our lawes and liberties ( no more then the kings prerogative ) but for the edification and strengthning of the same in particular , as well as generall . the abuse and overflowing of this power , is odious to god and man ; for princes , or what state soever , when they arrogate to themselves an unlimited jurisdiction , do degenerate into tyrants , and become hostes humani generis , enemies of mankind . and the angels ( which would be like to the most high ) were by his just judgement changed into the most wretched of all creatures : it belongs to god , and to god alone , to rule by the law of his blessed will . as for princes and states , when they break out into exorbitancy , and will be immitators of the power of god , in governing by an uncircumscribed authority , they run themselves into inevitable mischiefs , and the people ( whom they serve ) into unavoidable inconveniencies , and this comes to passe of necessitie ; for every state governed by fantasticall and arbitrary power , must needs be floting , inconstant , and subject to change ; besides , man is naturally ambitious and apt to encroach and usurpe upon the liberty of his inferiours . hence is derived that excellent maxim , melius sub iniquissima lege , quam sub aequissimo arbitro vivere ; it is better live under a rigorous and unjust law , then an arbitrary government though just , the reason is , because by the first , he is at certainty and knows what he must trust too , the last leaves him uncertaine and so in danger . but to returne to lievtenant collonel lilburne , who stands imprisoned by a vote of the house of commons for refusing to answere to the committees interrogatories , before cause shewed of his former imprisonment . j am informed by some members that this vote was obtained by bastwicke surreptitiously , when the house was thinne and emptie ; and therefore i conceive he may appeale from the house thin and emptie , to the house full and compleat , if this will not be accepted of , why should he not appeale to the people . for buchannan an author without reproach in his booke ( de jure regni apud scotos , concerning the scottish lawes ) doth boldly and positively affirme , supremam potestatem esse in populo , the supreame power to be in the people . and before buchannan , the common-wealth of rome ( which remaineth a patterne and example to all âges both for civill and military government ) i say this common-wealth in its best perfection did allow of this last refuge or appeale to the people . to this purpose , titus livius an unreproveable author , speakes in these tearmes . decad. 5. of his history . c. flaminius was the first ( or one of the first that un●●●standing the majestie of rome to be indeed wholly in the people , & no otherwise in the senate ▪ then by way of delegacy or grand commission , did not stand highly upon his birth and degree , but made his addresse to the multitude , and taught them to know and use their power over himselfe , and his fellow senators in reforming their disorders : for this the commons highly esteemed him , and the senators as deeply hated him , &c. but i hope the wisdome and providence of the parliament will prevent these extremities ; yet i cannot but put them in remembrance , that small sparkles do oftentimes occasion great fires . and that the english nation is sensible of nothing more then the breach of their liberties , and of violence offered to the freedome of their persons . witnesse the magna carta thirty times confirmed by the princes of this jland ; and witnesse the cheerefull readinesse of the people to serve the publique in this present great quarrell . and let no man dreame that the parliament may trench boldly thereon without check . a sillie conceit and aggravating the offence ; for a dog that devoureth his owne kind , we account more unnaturall , then a lyon or a beare of another kind ; besides the heart burning which is easily kindled when our owne fellowes domineere over us . there are but ●wo things of ●uing a people either by feare or love , the first may be more agreeable to master corbitt as sutable to his gallant and imperious nature , or to sir robert pyes canine humour , but is brittle , and will last no longer then the fome which supports it . the second of love , is safe and durable . camillus the roman speakes of it in two words , firmissunum imperium quo obedientes gaudent , the most stable lasting government under which the people rejoyce and live cheerfully . but lilburnes case is singular , that a member of the body represented ▪ 〈◊〉 free borne subject , in life and conversation without exception . considerable both in his actions and sufferings in this great cause , that such a subject contrary to the tennor of magna carta , contrary to the late covenant and petition of right , yet and the direct rule alleaged in scripture , should be three times imprisoned without shewing cause by a parliament professing reformation , and defence of our lawes and liberties , and without any urgent or apparent necessity of state enforcing it . this j professe is to me a riddle beyond all that this monstrous age hath brought forth ; i need not say how much the publique libertie , is wounded in the injurie doubled and trebled upon their fellow member , nor the consequences thereof , which if drawne into president , who can count himselfe free ? nor the consequences of a wicked sentence , ( which as chancellor bacon sayes ) is infinitely worse then a wicked fact , as being held a president or patterne , whereby oppression beginning upon one , is extended as warrantable upon all . and this conclusion he draweth out of this place of scripture , fons turbatus pede et vena corrupta , est justu● cadens coram impio . a just man falling into the hands of the wicked , is like a fountaine troubled with the foot , or the urines corrupted in the bodie . the horror of this sentence hath stricken the generality of the people with amazement , to behold the kid seething in the milke of the damme , that is to say , the chambers of justice ordained for our comfort , preservation , and safety , unkindly wrested to enslave , ruine , and destroy us . surely after-ages when they shall ponder these proceedings in cold and sober blood will be ashamed to own the actors for their parents or predecessors : and it is to be feared that the stones from the pavement , will rise in judgement one day against the abusers of the trust committed unto them . and let no man deceive himselfe , to thinke with sencelesse and frivolous distinctions to award the dishonour and danger , which may arise to the parliament hence ; as to say that the great charter is but suspended as to lilburne , but not abrogated ; and that the duty of the parliament is to provide for generalities , but is not at leysure to attend particular grievances ; these answeres satisfie none but ideots , or those that suck profit under their command . j mentioned before the danger and dishonour arising to the parliament hereby , which of necessity must ensue , for seeing that omne imperium in consensu et assensu parentium fondatur plinius , paneg. all lawfull empire or soveraigne command hath its basis or firme foundation in the consent , approbation and good liking of the people ; a rule without exception . what consent or good liking can bee expected from those who dayly see themselves abused , in their liberties ; and ruined in their estates ? nay , what hope of redresse , when as our petitions will not be accepted without great friends in the house ? to be short , it is not credible that either people or person , in any outward condition under which they mourne , sigh , or groane , will continue any longer therein , then they have occasion of good termes to be delivered , according to the saying of liv. lib. 8. non credibile est illum populum , vel hominem denique , in eâ conditione , cujus eum poeniteat , diutius quam necesse sit mansurum . hence it must necessarily follow , that the multitude toucht to the quick in their liberties and means of living , will be easily perswaded to shake off all bonds of obedience , so necessary to the magistrate ; and to cast the blame of their sufferings upon the authors , either as false to their trust , or uncapable of the great weight of authority committed unto them : for who but a mad-man will yeild obedience unto those , who are regardlesse of their lawes and liberties , or negligent of the means of their subsistance , livelihood , and safety ? the maine and only ends for which they are conveened and called together ; and not to provide offices for themselves , or to sollicite the causes of their particular friends , sometimes the greatest enemies of the state . i beseech you passe not lightly by these confiderations as idle and vaine feares ; for who shall hinder the multitude , if stung with a lively sence of their lost freedoms , and means of subsisting ; they shall endeavour the re-gaining thereof by some sudden attempt ; seeing that ( if the worst happen ) they cannot be in much worse condition then they now are : as to the committee for examinations ( mentioned in mr. lilburns letter ) which ought to be the touchstone , whereby to discern gold from counterfeit : and in equity and reason , ought to be free , equall , and open as well to the plantiffe , as defendant ; especially in criminall causes : but in cases of treason , or which concern the publique safety , ought rather to lend an attentive eare to the delators or accusers , then any way to discourage them : for if these necessary evills shall be disheartned , who will watch over the safety of the state ? besides , it is more safe and tollerable in the condition wherein we now are , that a mischief should happen to one man , then a ruine to the whole kingdome . as to this committee , i wish from my soule , that leiutenant colonell lilbvrne were the only complainant against them : let westminster-hall , the exchange , and other places of publique meeting , inform you ; what making of sides , browbeating of witnesses , baffeling of evidences , facing , and out-facing of the truth ? what impertinent distinguishing and abusing the formalities of the law , is there complained of ? and all this noise and turmoile to help a knave out of the briers . it were more for the honour of their justice , and the satisfaction of the people , if the usuall forms of proceeding in cases of charge of treason were observed : that is , that the person accused , were secured ; and the accusers heard with all equanimity , patience , and attention : whereas on the contrary , the accused is permitted to sit down covered , as peer and companion with the commissioners , and to arraign his accusers . o wretched times ! o miserable england ! which doest labour with all the symptoms , marks , and tokens , of a declining and dying state ! injustice avowed ; treason , countenanced ; oppression , become familiar , almost legall ; oaths , protestations , and covenants solemnly made in the presence of god and man , slighted , and set at nought : then to fill up the measure of our sorrowes , a civill war within our own bowels , nay almost in every family : and last of all , a generall corruption of manners , which assures us the malady will be lasting , if not incureable : what will be the end and issue of all this ? seeke to that oracle which cannot lye . propter injustitiam , et injurias , et contumelias et diversos dolos : regnum a gente in gentem transfertur , ecclesiasticus , chap. 10. verse 8. because of unrighteous dealings , injuries and riches got by deceit , the kingdome is translated from one people to another . to the reader . christian reader , having a vacant place for some few lin●● j have made bold to use some of major george withers his verses out of vox pacifica , pag. 199. let not your king and parliament , in one , much lesse apart , mistake themselves , for that , which is most worthy to be thought upon : or , think , they are essentially , the state ; let them not fancie , that , th' authority and priviledges upon them bestown , conferred , to set up a majesty , a power , or a glory , of their own . but , let them know , t' was for another thing , which they but represent ; and , which , ere long , them , to a strict account , will , doubtlesse , bring , if anyway , they doe it wilfull wrong : for , that , indeed , is , really , the face , whereof , they are the shadow , in the glasse . moreover , thus informe them , that , if either , they , still , divided , grow from bad , to worse ; or , ( without penitence unite together ) and , by their sin , provoke him to that course ; god , out of their confusions , can , and will create a cure ; and raise a lawfull-power , his promise to his people to fulfill ; and , his , and their opposers , to devour . yea , bid both king , and parliament , make hast , in penitence , united , to appeare : l●st , into those confusions , they be cast , which will affright them both ; and , make them feare , and , know , there is , on earth , a greater-thing , then , an unrighteous parliament , or king . finis . halesiados. a message from the normans, to the generall of the kentish forces. with the generalls answer to the normans letter. also two state-pasquils, 1. the independent suspended. 2. the leveller listed. halesiados. this text is an enriched version of the tcp digital transcription a44511 of text r218618 in the english short title catalog (wing h282). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 21 kb of xml-encoded text transcribed from 7 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a44511 wing h282 estc r218618 99830195 99830195 34645 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a44511) transcribed from: (early english books online ; image set 34645) images scanned from microfilm: (early english books, 1641-1700 ; 1778:24) halesiados. a message from the normans, to the generall of the kentish forces. with the generalls answer to the normans letter. also two state-pasquils, 1. the independent suspended. 2. the leveller listed. halesiados. [2], 10 p. s.n.], [london : printed in the yeare, 1648. verse. the words: "1. the .. listed." are enclosed in a left bracket. reproduction of the original in the bodleian library. eng levellers -early works to 1800. great britain -history -civil war, 1642-1649 -sources -early works to 1800. a44511 r218618 (wing h282). civilwar no halesiados. a message from the normans, to the generall of the kentish forces. with the generalls answer to the normans letter. also two sta halesiados 1648 3273 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2008-03 tcp assigned for keying and markup 2008-04 spi global keyed and coded from proquest page images 2008-06 judith siefring sampled and proofread 2008-06 judith siefring text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion halesiados . a message from the normans , to the generall of the kentish forces . with the generalls answer to the normans letter . also two state-pasquils , 1. the independent suspended . 2. the leveller listed . — famam spectate parentum . printed in the yeare , 1648. halesiados . a message from the normans , to the generall of the kentish forces . wonder not albion , that these lines are sent from th' norman duke to th' generall of kent . for wee 'r concern'd i' th' quarrell you are in , and must expect you be what you have been victorious champions ; as , to give your due , you shew'd your selves when we invaded you . your hearts , no doubt , are same , brave kentish-men , fighting for that which you pretended then , your liberties , laws , priviledges , rights , all which you gain'd in being opposites to our time-memoriz'd progenitour . whose valiant hand spred his commanding power o're all the brittish ile to thames fam'd flood , and by you onely in his march withstood . shall those victorious state-triumphant bayes which deckt your phanes & temples in those dayes , from you receive their winter : and decline through your remisnesse in this feverish time ? have you no minde to vindicate your wrongs , which shrilly eccho with as many tongues as there be nations ? if your easie rage be so soon calm'd , why did ye first engage your county in this action : or foreslow th' pursuit of that which ye resolv'd to doe ? when th' actor's on a stage , he must not start , his reputation prompts him to his part. and tell us , are ye not in self-same sphere of active worth and resolution here ? are not the eyes of all spectators on you , wishing you may performe what do's become you ? and will ye make retrait , when you may wing your fame , and right a state-devested king ? is this the copy which your valours shew to other parts in imitating you ? but you will say , " there 's not a helping hand " that would supply our breach , were we at stand : " all 's out of joynt : the fabrick of our state " findes onely fuell to a civill hate . " the people strive to please the consuls will , " the consuls in their synods act what 's ill : " the city times it ; cares not who 's opprest " so she may eye her private interest . admit all these ; you have a free-borne state , which were no county your associate , if ye reteine your valour , can oppose th' insulting braves of such licentious foes who forrage on your fortunes : and would eat the labours of your hands for which ye sweat . these came not to you , as we came to treat , or to debate , but violently beat , and with their vaunts amate your countrey bores by acting execution at their doors . where be those legats which ye sometimes sent unto our army from the wilde of kent ? these sleighted our proposalls , and would pledge their lives before they lost their priviledge . these could contest before by spritely power with brittains sole subduing conquerour , and stand upon their tearms , till they had got that grant which other counties purchas'd not . nought could decline their aimes : — and is it just such valiant spirits now should sleep in dust , and lose their memory unto your shame , whose actions gave your county life and fame ? who could endure to see an ancient shrine rear'd to preserve the honour of his line , and spreading family , to rubbish dasht , and not remember th' ashes that were plac'd in that obsequious urne ? — the case is yours : those who deriv'd their liberties from ours ; those who dis-valued popular command , and would be free-indeniz'd in a land subject to servile awe , lie there among you ; would ye then know by us what does become you ? preserve their fames ; let not a matchlesse state by spurious blood become degenerate . let those rich monumentall columns bear the names of those for which they mounted were : and in their modells , represent them too in acting those atchievements they would doe . now , should you answer , that you have not cause to fight as they did , since ye have your laws and liberties confirm'd : nor ought deni'de that might by law of armes be rectifide : hear your incensed friends : — what can be free before an independent enemie ? when soveraignties contemn'd , the law abus'd , and senatours just for their purpose chus'd ; when arms make laws : — nay , when astraeas seat such centaurs and such lapithees beget , as th' hall where justice sometimes sat aray'd in purple , now 's a sanguine shambles made begor'd with christian bloud ; that 't may appear justice has nought but swords to manage there . what canst thou challenge for thy self , brave kent , but that thou hast so many ages spent in the fruition of thy libertie , but now ore-aw'd by lawlesse tyrannie ? what a poor honour is 't for man to say , once in my time i had a prosperous day ? nought to oppose my wishes ; all successe to crown the abstract of mine happinesse . but evning crowns the day : 't is present state which humane frailty onely levells at : those glorious beames of his which shone so clear , when they 'r removed from his hemisphear , and with a sable sullen cloud impall'd , how may those vading rayes of his be call'd but lights before his death ? whose twinkling shine conducts him in the exit of his time . and such are you ; — for wherein could ye vant that you had freedomes other counties want ; as for example , * father goes to th' bough , and 's son enjoyes his state , and goes to th' plough : with sundry other priviledged powers conferred on you by our ancestours : when ye are stript of these , and made as nak't , as if such bounties ye had ne're partak't ? now tell us , do you not deserve the nooze if what they got , your cowardize shall lose ? rouze up your spirits then , and now prevent this imputation to the wilde of kent . reteine your pristine prowesse , and make good that antient-line all-uncorrupted blood , which ye derive from them from whence ye came , and who have chalk'd the way to crown your fame . but you will ask ; how is 't that normans are so interested in their kentish care for shielding of the honour they have got ? wee 'l tell you , generall , if you know it not . ballance the skale aright , and you 'l confesse that we , in our concerns can doe no lesse . ye , for an impreze on your parcels set that kentishmen were never conquer'd yet . nay , that ye conquer'd us , when we did shew our soverainty o're all your isle save you . and will you now that badge of honour lose by yeelding up the buckler unto those who are of such contemtible race they dare not look a norman in the face ? how may this correspond with valour , say , you to quell us , who are more stout then they 〈◊〉 whom yee 'r crush'd ? for tell us , are not these whom ye give way to plunder where they please ; souldiers of fortune , and the dregs o th' land , who would for pay be at the turks command ? and must this hand-full put brave kent to th' rout , who should they fall have small hope to recruite ? must these their orange-colour ensigns reare before your maid-stone and your rochester with a victorious entry and surprize ? can normans hear this , think you , with dry eyes ? for if the issue of these acts prove true , we were but cowards to subscribe to you . but we 'l renue no wounds ; wee 'l onely make this application : as your fames at stake it is too rich a gage for you to lose , or prostitute to such inferiour foes . be your selves still : let 's hear by next report there 's not a town , grainge , citadell nor fort your sword has not re-gain'd . — by sacred powers , those precious ashes of your ancestours , your glorious conquests , and whatsoere is dear , we do conjure you , like your selves appear death-fleighting kentists : this will make you great , i' th' court of honour , and restore your seat to her proceeding fame : our ears and eyes thirst after your succeeding victories : crown our desires , so shall your actions bring fame to your selves , and freedome to your king : and be such patterns unto others too , as pious zeal may do the same you do . let 's hear this from you , and wee 'l ne're repent since kent roles others , to be rul'd by kent . 't is no dishonour , so our stories shew , to be subdude by them that can subdue . the generall of kent's answer to the normans letter . yours we receiv'd ; and we confesse , we are bound to your princely favours for your care of our succeeding honour ; which shall be so fortifide with subjects loyaltie , as no rebellious hand shall e're undo that loyall contract wee 'r obliged to . the spirit of the camomile is showne by rising higher when it is trod down : and precious odours never smell so sweet as when they 'r pounded : then they breath their heat and balmy liquor : — you , perchance , may hear that we have born as much as men can bear ; taxes and onerous levies , as if sense had lost it self by souldiers insolence . all this we grant : our state has been distrest ; our wrongs petition'd ; but still unredrest ; with guilded promises , we oft were fed , and by committees into errour led : for when we hop'd they would our wrongs look o're , our hopes grew weaker then they were before : delayes spun our conclusions , which wrought such deep impression , as our county sought to right their wrongs , when justice would not doe it , by force of armes ; and so we flew unto it . but this induc'd us most : some did complaine that diverse just petitioners were slaine who came from neighb'ring counties for redresse , which they conceiv'd would prove remedilesse without the senats order : but so farre were they from help , as they commenc'd a warre upon those naked plaintiffs , who lay dead even in that roome where justice us'd to tread , by military cohorts , who were sent to execute this tragicall event . this much inrag'd our spirits : so as we presenting to our thoughts this injurie , or barbarous practise rather , we intended to lose our lives , or have these errours mended . nor was our senate slower in their care to have their powerfull army to prepare to answer our petition in the field , the onely choice receipt ( for so they held ) apt to deterre petitioners hereafter by this presentment of a kentish slaughter . now you expect th' event 'twixt us and them , and you shall have 't with an impartiall pen portray'd to life : for we do scorne our tongue should right our valour , and doe truth a wrong . chusing our ground , and our battalia set chearfull as if we at a banket met , some for a treaty look't , but they spake higher , the generall commanded to give fire : nor was this charge unanswer'd to our foes , shot answers shot , and blowes encounter blowes . but to joyn issue , we will here divide those losses that occurr'd to either side . 't is true , that we have lost two of our towns by the remisnesse of unmannag'd clowns ; who would no long time martiall order keep , lest by their absence they might lose a sheep : for this plebeian heard is such a beast it ever tenders private interest : his way is how he may some profit win , a crown at stake is nothing unto him . but in our losse and theirs the stories erre , for though they took maidestone and rochester , there was no breach but sealed with their blood , all which our foes have lately understood ; for we beleeve , they 'l scarce , for all their boast , recrute so many as their conquest lost . five hundred foot , we know lie buried there under those ruines : neither doe we fear the remnant of their army : well we know when forces are at height , they must grow low and feel their degradation : — when the sun to th' highest period his cariere hath run , he suffers a decline : his shade contracts : part of his former rigour too he lacks . so lakes and moats dry up that have no spring , so all unbounded powers that want a king : so trees grow haplesse , when they drop their fruite ; so armies hopelesse , when they want recrute . some of their party ( peradventure ) scoffe , and say , we came far better on then off : but when they play their cards ( as they must play ) they 'l grant we came far better off then they . our body holds compleat , prompt to receive active commands when they occasion have : but theirs are so disheartned of late , through want of present pay , and peoples hate , for though each man may have five shillings pay ( auxiliar's we mean ) for every day , scarce one of five , they were discourag'd so , will march one foot , but run before they go . there are indeed , some senat favorites , who in these stories of our age delights : and these will tell you , how our maidstone wives preferr'd the publick good before their lives . how they imbrude their hands in husbands blood , because the saints were by their force withstood . but there 's small truth in this : these wives through fear might pull their husbands back , or shed a tear , or beg a peace : — ( — no amazonian time for femal spirits to be masculine ! ) but to imbrue their hands i' th' blood of men is a meere fiction , odious to our pen . they speak the like , would credulous ears believe them , or for authentick histories receive them , that when they were at maidstone conquerers , they took in kent two thousand prisoners . but what were these ? infants that hung at th' teat , old men , whose toothlesse age requir'd chew'd meat ; weak helplesse women , criples , and such like , who wanted strength to stand , much more to strike ; these were those conquer'd captives which they took , to be registred in primaleons book . and yet these booties , to increase the wonder , put them together , fall short of their number . now to your princely self : — 't is your desire that kentish spirits should reteine that fire which our progenitours did sometimes shew when they receiv'd their liberties from you . let not your highnesse doubt on 't ; wee 'r the men both for our hearts and hands , that we were then . our generall like haile will fall upon them , and crush those foes to dust that sought to wrong them : hee 'l pound to powder these rebellious slaves , and cause the furies caper o're their graves . their late proscribed lords call'd home againe must not secure their house : say's plots are vaine , nay , should they all those rotten imps restore , wee 'd graple with them at their senats door . patience abus'd is boundlesse fury made , we finde by whom our country was berai'd . to chastice these , our forces have decreed to sacrifice their blood to right their head . if we turn tail , and not our state deliver , may long-tail'd kentists be cashir'd for ever : if time-succeeding annals shew not these , wee 'l forfeit charter of our liberties . mean time suspend your judgement : and reteine opinion of us , as our actions gaine : and if we prove same men we were before , hold us true kentish : we doe crave no more . the jndependent suspended . saint giles , though such as here reteine thy name , have got into the proverb to be lame : thy swift pursuing feet must not be so , in the revenge of a licentious foe ; lest independents act of priviledge commit upon thy temple sacriledge . but some will say , that act 's mis-understood , whats'ere they did , was for the churches good . o no! this crime must aggravate our grieves , to see the house of prayer a prey for theives . if this continue , our imperious foes may pitch on tiburne for their rendezvouze . the leveller listed . you , sir , who from a pure pretensive zeale observe the rule of plato's common-weale ; who would have all in common ; not for love but envy , seeing others rankt above and you below . — nor is it onely state that your anarchiall modell levells at . blood mixt with blood : wound parallel'd with wound , priority laid levell with the ground . listed in these designes you strive to be , and so you may : we hear from tartarie how prince and people are at great debate 'bout their precedent quality of state ; for this supremacy does so much move them , they 'l scarce endure heav'n to be sphear'd above them . imbark you in this action , and be gone ; leave us alone , and we shall knit in one . charon the tartars ferriman's a shore , and waited long to waft your worship o're . if you recoile ; let brandon have a care to nooze your levell betwixt earth and aire . finis . notes, typically marginal, from the original text notes for div a44511e-200 * the son no loser by his fathers attainture . notes for div a44511e-4700 referring to the sacriledge lately committed at s. giles church i' th' fields . a full narative [sic] of all the proceedings betweene his excellency the lord fairfax and the mutineers, since his excellencies advance from london, thursday may 10. to their routing and surprizall, munday may 14. at mid-night. vvith the particulars of that engagement, the prisoners taken, and the triall and condemning cornet thompson and cornet denn to die, who were the ringleaders in the mutiny. also his excellencies the lord generals letter to the speaker concerning the same. published by speciall authority to prevent false and impertinent relations. this text is an enriched version of the tcp digital transcription a84986 of text r204514 in the english short title catalog (thomason e555_27). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 21 kb of xml-encoded text transcribed from 10 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a84986 wing f2350 thomason e555_27 estc r204514 99864001 99864001 116219 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a84986) transcribed from: (early english books online ; image set 116219) images scanned from microfilm: (thomason tracts ; 86:e555[27]) a full narative [sic] of all the proceedings betweene his excellency the lord fairfax and the mutineers, since his excellencies advance from london, thursday may 10. to their routing and surprizall, munday may 14. at mid-night. vvith the particulars of that engagement, the prisoners taken, and the triall and condemning cornet thompson and cornet denn to die, who were the ringleaders in the mutiny. also his excellencies the lord generals letter to the speaker concerning the same. published by speciall authority to prevent false and impertinent relations. fairfax, thomas fairfax, baron, 1612-1671. lenthall, william, 1591-1662. [2], 14 p. printed for george roberts dwelling on snow-hill, london : 1649. annotation on thomason copy: "may 18th". reproduction of the original in the british library. eng thompson, william, d. 1649. denn, -cornet, d. 1649. levellers -early works to 1800. great britain -history -civil war, 1642-1649 -early works to 1800. burford (england) -history -early works to 1800. a84986 r204514 (thomason e555_27). civilwar no a full narative [sic] of all the proceedings betweene his excellency the lord fairfax and the mutineers, since his excellencies advance from fairfax, thomas fairfax, baron 1649 3604 9 0 0 0 0 0 25 c the rate of 25 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-05 apex covantage keyed and coded from proquest page images 2007-06 angela berkley sampled and proofread 2007-06 angela berkley text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a full narative of all the proceedings betweene his excellency the lord fairfax and the mutineers , since his excellencies advance from london , thursday may 10. to their routing and surprizall , munday may 14. at mid-night . vvith the particulars of that engagement , the prisoners taken , and the triall and condemning cornet thompson and cornet denn to die , who were the ringleaders in the mutiny . also his excellencies the lord generals letter to the speaker concerning the same . published by speciall authority to prevent false and impertinent relations . london , printed for george roberts dwelling on snow-hill . 1649. sir , i thought it my duty , having received another pledge and token of the mercy and goodnesse of god to this poor nation , to give you a speedy account thereof ; when i came to andover , after so tedious a march , ten troops of the mutineers marched from salisbury to marlborow , from thence to vvantage , and to the end they might get a conjunction of col. harrisons regiment they lay all this day between abington and oxford , at a place called blagrave , expecting to have more troops come , but there came onely to them cap. pecks and cap. vvinthrops , and marched all the day towards abington , some of the quarters being 22 miles from thence ; and when i came neer abington they were marched away , being in all twelve colours , towards newbridge , where colonel reynolds , major shilburne and others kept the bridge , which they would have forced ; but when they saw they could not do it , they march't up the river and got over at a ford neer a mile from the bridge . some three houres after they were gone i marched towards bampton in the bush , and from thence to burford , where , and in the adjacent villages we tooke ( i thinke ) almost the whole party ; the particulars i shall give you an account of ( god willing ) hereafter more exactly . those troops at salisbury of col. scroops regiment did wholly reject their officers , except one lieutenant , and two or three inferiour officers . sir , i hope this is none of the least mercies , i pray god you and wee may make a good use of it , it will be your glory and your honour to settle this poor nation upon foundations of justice and righteousnesse , and i hope this mercy will the more encourage you to doe so : for the poore people , how ever deluded by some cunning and turbulent spirits , yet they may see you will improve your power for their good , and then your enemies shall be found lyars , which i am confident you will : so i cease your further trouble , and remaine your most humble servant , tho. fairfax . burford , may 14. midnight , 1649. for the honourable william lenthall , esq . speaker of the honourable house of commons . an account in generall is already sent of the surprizing and dispersing of the mutinous regiments at burford ; a more particular account thereof will also come from the generall very shortly , yet thus much in briefe . that as they were surprized in the very nick of time ( when as one day more would have given them opportunity to have joyned with other regiments : so it was very happy it was done with so little bloodshed , there being but one of their party slaine ( who fought it out to the last ) and one of ours . the first horse that entered the town were those under col. reynolds , the dragoons under col. okey , and major shelburne , with the buckinghamshire horse . the generall brought up as a reserve his own regiment of horse , and col. scroop the reare . cap. fisher was sent with a troop of horse on the further side of the town , where he offering to charge two troops of the enemy ( who were likewise in a posture to charge him , with their swords drawn and pistols cockt ) upon his advance , and offering them quarter if they would submit to mercy , they all submitted but one , who discharged his pistoll , but did not hurt ; ( which two troopes he brought to the generall . ) cap. packers troop was very diligent , and this is observable , that he had but one man who joyned with this party , yet he did engage himselfe to his captaine to be faithfull , and it was his hap to take col. eyres , who was very earnest with him to let him goe , but because of his engagement to his captaine , he brought him prisoner to the generall . yesterday cornet denn , and cornet thompson ( brother to thompson the great ) was tried at a councell of war and condemned to die . denn hath bought himselfe a winding-sheet , and is so sensible of his errour , that he doth not desire to live ; he doth acknowledge the just hand of god upon him , and is putting forth a declaration to the world to shew the wickednesse of the designe , and by what means it was contrived . there are between three and four hundred prisoners in the church , the rest escaped in the darke ; many of them are very resolute , and say ( as the cavaliers used to speak ) it is our day to day , it may be theirs to morrow ; others of them are very penitent . the souldiers that beat up their quarters had their horses and arms for prize , and crookback ( who fought it out so stoutly ) being heretofore of masseys brigade , had 30 livre. about him when the souldiers pillaged him ; they had frequent advertisement from their friends in london and in the tower ▪ how to mannage their businesse , and as some of them confest ) had promise of money for the carrying on of their designe ; but more of this hereafter . the generall and the officers are very weary , having never in all the time of the former wars marcht 45 miles in one day ( in which the foot went a great part ) and to conclude the day to beat up quarters . two of col harrisons troops under ▪ cap. peek● , joyned with these men , and had a handsome cudgelling with the rest , and are dispersed . we had one dragoon shot , and some wounded ; col. reynolds made good newbridge with a small party of his own and major shelburnes horse , and parlyed with the mutineers , and forced them to ford the river about a mile below . col ▪ reynolds behaved himself very resolvtely both there and at burford ; more prisoners are to be tried to day . burford , wednesday may 16. 1649. the generall hath sent a warrant to all the justices of peace in these parts to apprehend all such of these mutineers as have escaped in the darke , and to secure their persons till they be brought to try all . the copies of severall letters sent to and from the mutineers , since the generals advance from london . the mutineers first letter to the generall . may it please your excellency , a proposition hath been made unto us for the service of ireland with a declaration of your excellencies pleasure , that it was lawfull for us , either to consent or deny , for no man was to bee forced . although many of us were very willing to put our lives in your hands for that service , it is a breach of former ingagements to suffer many of our fellow souldiers who could not go , to be disbanded without a competent pay in hand of their arrears to carry them home , and inable them to follow their occupations , we perceive such a representation of the business , hath been laid before your excellency , rendering us so vile in your eyes , that the next newes we heard was of forces marching towards us to subdue us , which hath put us upon an unusuall yet a necessary way , for our own preservation , least we should be distroyed , before we could be heard to speake to relinquish our officers , and flie for our present security , and now we do earnestly beseech your excellency patiently to heare us , and to take us under your protection . all that we require is the performance of our engagement made at triplo-heath , and we shall promise never to depart from your excelencies command in any thing which shall not be contrary to the said engagement , professing our selves very sorry , that we should have no better esteem in your excellencies iudgment . subscribed by the agents for comisary gen. ireton and col. scroops regiment . 12 may . 1649. gentlemen , i have received a letter from you of the 12th of the instant , among other false suggestions , whereby i beleeve you have been abused , that is a mistake and untrue surmise which you mention as an intendment to disband some of the souldiery 〈◊〉 the army , without a competent pay in hand of their arreares , it being never so thought , but otherwise taken care for , and put into as hopefull and setled a way as could be devised . i had rather pretermit , than take notice of your grounding this usuall course you have taken , upon the marching of forces towards you to subdue you , when as some if not all of you , by your disorderly precipitance into such an irregular way , the first and sole occasion of marching with forces . however , since you now desire to be heard and taken under my protection , i have given way to col. scroop to receive you under protection , and am ready to heare you in any thing concerning the engagement by you mentioned . t. fairfax . may 13. 1649. to the officers and souldiers of commissary iretons , & col. scroops regiments . we have received two letters from your excellency , the one by the hands of major white , the other by collonel scroope , both which we have received with thankfull acknowledgement of your lordships clemency towards us , and care over us ; the consideration whereof cannnot but produce in us ( unlesse we should be very ingratefull ) a more than ordinary respect towards your excellency . and that we may prevent jealouses subject to be begotten by misinformation , we doe confesse that next unto the great disturbance which is likely to be the fruit of these divisions , our second griefe is that we should be forced to procure your excellencies discontent , which doth appeare unto us by the heavy charge layed against us of rebellion and disobedience ; we do assure your excellency , that we have done no more than our solemne engagement did inforce us unto ; this is the testimony of our conscience in the presence of god , concerning our engagement . we do acknowledge our selves your excellencies souldiers , who have engaged our lives under your conduct through all difficulties , in order to the procurement of peace of this nation , whereof we are a part : but being lately designed by lot to be divided and sent over into ireland , for the prosecution of that service which we think necessary to be performed , but looking back unto our former engagement , we find that we cannot in conscience to our selves , in duty to god , in respect of this n 〈…〉 , and our fellow souldiers , undertake that ser 〈…〉 but by such a decision as may be agreeable to 〈…〉 engagement , made at triploe heath , iune 5. 1647. where we did with one consent solemnely engage one to another in the presence of god , not to disband nor divide , to suffer our selves to be divided untill satisfaction were given according to a councell of the army consisting of two officers and two souldiers of every regiment , indifferently chosen , together with the generall officers concurring ; and being now departed from our obedience to you , because , ( according to our apprehensions ) you kept not covenant with us in performing the engagement , we do promise not to harbour any evill thought , nor use any act of hostility against you unlesse necessitated thereunto in our owne defence , ( which the lord prevent . ) all that we desire ( the searcher of hearts is our witnesse ) is that your excellency would call a generall councell , according to solemne engagement , to sit once in 14 daies at the least , according to an act made in the generall councell at putney . in the judgement of this councell acquiescing , we wil not refuse to give account of our proceedings ; and we will every man with cheerefulnesse returne to our obedience , and submit to your excellency and the judgement of the councell , in all matters that concerne us as souldiers . this we beg earnestly of your excellency to grant in respect of your duty to god , this nation , and the army ; that we may thereby recover our peace , and procure the happinesse of this nation . mhis is the desire of our soules ; if you deny this we must lay at your doore all the misery , bloudshed , and ruine which will follow . may it please your excellency , in our last , we gave you information that the regiments were marched to abingdon , and intended to quarter there this night , but in our marching thither we found them quartered at wantage and in the villages adjacent . we have had some conference with them , and communicated your excellencies letter , which is to be communicated to them all to morrow at the randezvous intended at stanford plain , neere farringdon , at ten of the clock , where collonell harrisons regiment had engaged to meete with them , as they said ; and that there are the agents of 6 regiments with them , & are tursted for the managing of the affaires of the whole ; the chiefe thing they seemed to insist upon , is the procuring a generall councell , consisting of two officers and two private souldiers of each regiment , as is agreeable to the solemne engagement , by which councell they said they will be included in matters to which that solemne engagement referres unto ; and say that they were now justly put upon the claime of the same , being commanded to divide or disband . there are many honest men among them , and some too furious and impatient in their desires , and expresse much dissatisfaction at the disbanding collonel hewsons men with a fortnights pay , and that there was the like offered to them , if they would not engage for ireland ; some spake dissatisfaction at the proceeding against mr. lockyer , and of the strict dealing with the prisoners in the tower . they think themselves much injured by reports , which they intend to declare for the king ; if there be moderate proceeding , the differences may probably be taken up , but certainely there is nothing more probable to prove destructive then furious proceeding , but we shall pray to god to direct your excellency and councell in this matter of such weighty concernment , and intreat that hostility may be prevented , untill all other just meanes indefectuall ; we now heare that they remove quarters from wantage this night , and promise to direct us to their rendezvous in the morning . we have no more at present to informe your excellency , but that we are your excellencies humble servants . we have given them some hint of the declaration that was drawn to be printed , if your excellency have thoughts of it , for their view , we humbly conceive it might do well to have it against too morrow . may it please your excellency , we the officers of col. ●●goldesbyes regiment being very sensible of the sad disasters which are like to fall upon this nation , by the distractions and divisions which are at this present in the army and people of the nation ; and when we consider that the differences are amongst those which hav alwayes fought under one banner , in subduing the common enemies of the nation , which enemies we conceive are againe ready to take the opportunitie ( by these our differences ) to involve this wasted and languishing nation in a new warre ( if god by his providence doe not prevent the same ) and in regard that we are likewise very sensible of the danger and calamities which threaten to fall upon us , and the whole nation ( by reason of the irregular proceedings of those of your army , who have throwne off discipline and government ( which proceedings we doe dislike ) in case those divisions and breaches be not made up ) we have humbly addressed our selves to your excellency , that in your wisedome , and with the advice of your generall councell , there may be no good way left unassayed , in endeavouring the making up those wide breaches : and to that end we have here presented to your excellency such things as we conceive may very much tend to accomplish the same , and likewise may conduce in taking away the occasion of suspition of such honest men as are perswaded that your excellency nor the army will not endeavour the settlement of this commonwealth , according to what your excellency and the army have often declared , but especially in the remonstrance made at saint albans : and therefore we shall only set downe these things following , which in our apprehensions are of great concernment in the laying of a foundation to the establishment of a government of peace of this commonwealth , as also to the composing of the differences now in your excellencies army ; to wit , first , that so short and limited a time may be fixed , wherein this parliament shall certainly end , as may stand with justice . secondly , that this commonwealth may be setled by an agreement made amongst the faithfull people of this nation : in which agreement , we desire that provision may be made for the certain , beginning and ending of all future representatives , and for the removing of grievances . these particulars we humbly conceive have a very necessary attendancy to the settlement both of your excellencies army , as also to the well-being of the whole nation ; we have therefore presented the same to your excellencies serious consideration , further acquainting your excellency , that our regiment is at present in a quiet and peaceable condition , and under good discipline , and that we may keep them so , and prevent them from falling into those irregularities that others are run into , & that we may give your excellency a good account of this garrison , hath been one of the grounds in offering the premises to your excellencies consideration : all which we leave to the wisedome of your excellency , and subscribe our selves , may 14 ▪ 1649 : your excellencies most humble servants . whereas through gods mercy a mutinous party against the army , and in actuall armes against the peace of the nation , whereby they are guilty of rebellion and treason , are lately routed , and some of them taken prisoners , the rest escaped and fled , these are therefore to desire you to cause diligent search to be made after those who have so escaped , whether they be found on horseback or on foot : and also to cause hue and cry to be made after them , and such of them as shall be found , to secure and in safe custody cause to be kept , either in gaole , or otherwise , as shall be most fit for securing of them , to the end , for the future safety of the nation , justice may be done according to law . given under my hand and seale the fifteenth day of may , anno dom. 1649. tho : fairfax . to all sheriffs , justices of the peace , high and petty constables , and all other officers whomsoever . after the apprehending of any persons , by vertue hereof , i desire notice may be given unto me with all convenient speed . finis . a letter to the lord fairfax, and his councell of vvar, with divers questions to the lawyers, and ministers: proving it an undeniable equity, that the common people ought to dig, plow, plant and dwell upon the commons, without hiring them, or paying rent to any. delivered to the generall and the chief officers on saturday june 9. / by jerrard winstanly, in the behalf of those who have begun to dig upon george-hill in surrey. winstanley, gerrard, b. 1609. this text is an enriched version of the tcp digital transcription a96695 of text r204419 in the english short title catalog (thomason e560_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 26 kb of xml-encoded text transcribed from 7 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a96695 wing w3046 thomason e560_1 estc r204419 99863913 99863913 116129 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a96695) transcribed from: (early english books online ; image set 116129) images scanned from microfilm: (thomason tracts ; 86:e560[1]) a letter to the lord fairfax, and his councell of vvar, with divers questions to the lawyers, and ministers: proving it an undeniable equity, that the common people ought to dig, plow, plant and dwell upon the commons, without hiring them, or paying rent to any. delivered to the generall and the chief officers on saturday june 9. / by jerrard winstanly, in the behalf of those who have begun to dig upon george-hill in surrey. winstanley, gerrard, b. 1609. fairfax, thomas fairfax, baron, 1612-1671. [2], 13, [1] p. printed for giles calvert, at the black spread-eagle at the west end of pauls, london : 1649. annotation on thomason copy: "june 13". reproduction of the original in the british library. eng inclosures -england -early works to 1800. levellers -early works to 1800. great britain -history -commonwealth and protectorate, 1649-1660 -early works to 1800. a96695 r204419 (thomason e560_1). civilwar no a letter to the lord fairfax, and his councell of vvar,: with divers questions to the lawyers, and ministers: proving it an undeniable equi winstanley, gerrard 1649 4880 5 0 0 0 1 0 31 c the rate of 31 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 aptara keyed and coded from proquest page images 2007-06 mona logarbo sampled and proofread 2007-06 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a letter to the lord fairfax , and his councell of vvar , with divers questions to the lawyers , and ministers : proving it an undeniable equity , that the common people ought to dig , plow , plant and dwell upon the commons , without hiring them , or paying rent to any . delivered to the generall and the chief officers on saturday june 9. by jerrard winstanly , in the behalf of those who have begun to dig upon george-hill in surrey . london : printed for giles calvert , at the black spread-eagle at the west end of pauls . 1649. standing portion of livelihood to us and our children , without that cheating intanglement of buying and selling , and we shall not arrest one another . and then , what need have we of imprisoning , whipping or hanging laws , to bring one another into bondage ? and we know that none of those that are subject to this righteous law dares arrest or inslave his brother for , or about the objects of the earth , because the earth is made by our creator to be a common treasury of livelihood to one equall with another , without respect of persons . but now if you that are elder brothers ; and that call the inclosures your own land , hedging out others , if you will have magistrates and laws in this outward manner of the nations , we are not against it , but freely without disturbance shall let you alone ; and if any of we commoners , or younger brothers , shall steal your corne , or cattell , or pull down your hedges , let your laws take hold upon any of us that so offends . but while we keep within the bounds of our commons , and none of us shall be found guilty of medling with your goods , or inclosed proprieties , unlesse the spirit in you freely give it up , your laws then shall not reach to us , unlesse you will oppresse or shed the blood of the innocent : and yet our corn and cattell shall not be locked up , as though we would be propriators in the middle of the nation : no , no , we freely declare , that our corn and cattell , or what we have , shall be freely laid open , for the safety and preservation of the nation ; and we as younger brothers , living in love with you our elder brothers , for we shall endeavour to do , as we would be done unto ; that is , to let every one injoy the benefit of his creation , to have food and rayment free by the labour of his hands from the earth . and as for spirituall teachings , we leave every man to stand and fall to his own master : if the power of covetousnesse be his master or king that rules in his heart , let him stand and fall to him ; if the power of love and righteousnesse be his master or king that rules in his heart , let him stand and fall to him ; let the bodies of men act love , humility , and righteousnesse one towards another , and let the spiri● of righteousnesse be the teacher , ruler and judge both in us and over us ; and by thus doing , we shall honor our father , the spirit that gave us our being . and we shall honor our mother the earth , by labouring her in righteousnesse , and leaving her free from oppression and bondage . we shall then honor the higher powers of the left hand man , which is our hearing , seeing , tasting , smelling , feeling , and walk in the light of reason and righteousnesse , that is , the king and judge that sits upon this five cornered throne , and we shall be strengthned by those five well springs of life , of the right hand man , which is , understanding , will , affections , joy and peace , and so live like men , in the light and power of the son of righteousnesse within our selves feelingly . what need then have we of any outward , selfish , confused laws made , to uphold the power of covetousnesse , when as we have the righteous law written in our hearts , teaching us to walk purely in the creation . sir , the intent of our writing to you , is not to request your protection , though we have received an unchristian-like abuse from some of your souldiers ; for truly we dare not cast off the lord , and make choice of a man or men to rule us . for the creation hath smarted deeply for such a thing , since israel chose saul to be their king ; therefore we acknowledge before you in plain english , that we have chosen the lord god almighty to be our king and protector . yet in regard you are our brethren ( as an english tribe ) and for the present are owned to be the outward governors , protectors and saviours of this land , and whose hearts we question not , but that you endeavour to advance the same king of righteousnesse with us , therefore we are free to write to you , and to open the sincerity of our hearts freely to you , and to all the world . and if after this report of ours , either you , or your forces called souldiers , or any that owns your laws of propriety , called freeholders , do abuse or kill our persons , we declare to you that we die , doing our duty to our creator , by endeavouring from that power he hath put into our hearts to lift up his creation out of bondage , and you and they shall be left without excuse in the day of judgement , because you have been spoken to sufficiently . and therefore our reason of writing to you is this , in regard some of your foot souldiers of the generalls regiment , under captain stravie that were quartered in our town , we bearing part therein as well as our neighbours , giving them sufficient quarter , so that there was no complaining , did notwithstanding , go up to george-hill , where was onely one man and one boy of our company of the diggers . and at their first coming , divers of your souldiers , before any word of provocation was spoken to them , fell upon those two , beating the boy , and took away his coat off his back , and some linnen and victualls that they had , beating and wounding the man very dangerously , and fired our house . which we count a strange and heathenish practise , that the souldierie should meddle with naked men , peaceable men , countrymen , that meddled not with the souldiers businesse , nor offered any wrong to them in word or deed , unlesse , because we improve that victory which you have gotten in the name of the commons over king charles , do offend the souldierie . in doing whereof , we rather expect protection from you then destruction . but for your own particular , we are assured of your moderation and friendship to us , who have ever been your friends in times of straits ; and that you would not give commission to strike us , or fire or pull down our houses , but you would prove us an enemy first . yet we do not write this , that you should lay any punishment upon them , for that we leave to your discretion , only we desire ( in the request of brethren ) that you would send forth admonition to your souldiers , not to abuse us hereafter ; unlesse they have a commission from you ; and truly if our offences should prove so great , you shall not need to send souldiers for us , or to beat us , for we shall freely come to you upon a bare letter . therefore that the ignorant , covetous , free-holders , and such of your ignorant souldiers , that know not what freedom is , may not abuse those that are true friends to englands freedom , and faithfull servants to the creation , we desire , that our businesse may be taken notice of by you , and the highest councell the parliament , and if our work appear righteous to you , as it does to us , and wherein our souls have sweet peace , in the midst of scandalls and abuses ; then in the request of brethren , we desire we may injoy our freedom , according to the law of contract between you and us , that we that are younger brothers , may live comfortably in the land of our nativity , with you the elder brothers , enjoying the benefit of our creation , which is food and rayment freely by our labours ; and that we may receive love , and the protection of brethren from you , seeing we have adventured estate and persons with you , to settle the land in peace , and that we may not be abused by your laws , nor by your souldiers , unlesse we break over into your inclosures as aforesaid , and take away your proprieties , before you are willing to deliver it up . and if this you do , we shall live in quietnesse , and the nation will be brought into peace , while you that are the souldierie , are a wall of fire round about the nation to keep out a forraign enemy , and are succourers of your brethren that live within the land , who indeavour to hold forth the sun of righteousnesse in their actions , to the glory of our creator . and you and the parliament hereby , will be faithfull in your covenants , oaths and promises to us , as we have been faithfull to you and them , in paying taxes , giving free-quarter , and affording other assistance in the publike work , whereby we that are the common people , are brought almost to a morsell of bread , therefore we demand our bargain , which is freedom , with you in this land of our nativity . but if you do sleight us and our cause , then know we shall not strive with sword and speare , but with spade and plow and such like instruments to make the barren and common lands fruitful , and we have , and still shall , commit our selves and our cause unto our righteous king , whom we obey , even the prince of peace to be our protector ; and unto whom you likewise professe much love , by your preaching , praying , fastings , and in whose name you have made all your covenants , oaths , and promises to us : i say unto him we appeal , who is and will be our righteous judge , who never yet failed those that waited upon him , but ever did judge the cause of the oppressed righteously . we desire that your lawyers may consider these questions ( which we affirm to be truths ) and which gives good assurance by the law of the land , that we that are the younger brothers or common people , have a true right to dig , plow up and dwell upon the commons , as we have declared . 1. whether william the conqueror became not to be king of england by conquest , turned the english out of their birth-rights , burned divers townes , whereof thirty towns were burned by him in windsore forrest ; by reason whereof all sorts of people suffered , and compelled the conquered english for necessity of livelihood to be servants to him and his norman souldiers ? 2. whether king charles was not successor to the crown of england from william the conqueror , and whether all laws that have been made in every kings reign , did not confirm and strengthen the power of the norman conquest , and so did , and does still hold the commons of england under slavery to the kingly power , his gentry and clergie ? 3. whether lords of mannours were not the successors of the colonells and chief officers of william the conqueror , and held their royalty to the commons by lease , grant and patentee from the king , and the power of the sword was and is the seale to their title ? 4. whether lords of mannours have not lost their royalty to the common land , since the common people of england , as well as some of the gentry , have conquered king charles , and recovered themselves from under the norman conquest ? 5. whether the norman conqueror took the land of england to himself , out of the hands of a few men , called a parliament , or from the whole body of the english people ? surely he took freedom from every one , and became the disposer both of inclosures and commons ; therefore every one , upon the recovery of the conquest , ought to return into freedom again , vvithout respecting persons , or els vvhat benefit shall the common people have ( that have suffered most in these vvars ) by the victory that is got over the king ? it had been better for the common people there had been no such conquest ; for they are impoverished in their estates by free-quarter and taxes , and made vvorse to live then they vvere before . but seeing they have paid taxes , and given free-quarter according to their estates , as much as the gentry to theirs , it is both reason and equity that they should have the freedom of the land for their livelihood , vvhich is the benefit of the commons , as the gentry hath the benefit of their inclosures . 6. whether the freedom which the common people have got , by casting out the kingly power , lie not herein principally , to have the land of their nat●vity for their livelihood , freed from intanglement of lords , lords of mannours , and landlords , which are our task-masters . as when the enemy conquered england , he took the land for his own , and called that his freedom ; even so , seeing all sorts of people have given assistance to recover england from under the norman yoke , surely all sorts , both gentry in their inclosures , commonalty in their commons , ought to have their freedom , not compelling one to work for wages for another . 7. whether any lawes since the coming in of kings , have been made in the light of the righteous law of our creation , respecting all alike , or have not been grounded upon selfish principles , in feare or flattery of their king , to uphold freedom in the gentry and clergie , and to hold the common people under bondage still , and so respecting persons ? 8. whether all lawes that are not grounded upon equity and reason , not giving a universal freedom to all , but respecting persons , ought not to be cut off with the kings head ? we affirm they ought . if all lawes be grounded upon equity and reason , then the whole land of england is to be a common treasury to every one that is born in the land : but if they be grounded upon selfish principles , giving freedom to some , laying burdens upon others , such lawes are to be cut off with the kings head ; or els the neglecters are covenant , oaths and promise-breakers , and open hypocrites to the whole world . 9. whether every one without exception , by the law of contract , ought not to have liberty to enjoy the earth for his livelihood , and to settle his dwelling in any part of the commons of england , without buying or renting land of any ; seeing every one by agreement and covenant among themselves , have paid taxes , given free-quarter , and adventured their lives to recover england out of bondage ? we affirm , they ought . 10. whether the laws that were made in the daies of the kings , does give freedom to any other people , but to the gentry and clergy , all the rest are left servants and bondmen to those task-masters ; none have freedom by the laws , but those two sorts of people , all the common people have been , and still are burdened under them . and surely if the common people have no more freedom in england , but only to live among their elder brothers , and work for them for hire ; what freedom then have they in england , more then we can have in turkie or france ? for there , if any man will work for wages , he may live among them , otherwise no : therefore consider , whether this be righteous , and for the peace of the nation , that laws shall be made to give freedom to impropriators and free-holders , when as the poor that have no land , are left still in the straights of beggery , and are shut out of all livelihood , but what they shall pick out of fore bondage , by working for others , as masters over them , and if this be not the burthen of the norman yoke , let rationall men judge : therefore take not away men , but take away the power of tyranny and bad government , the price is in your hand , and let no part of the nation be wronged for want of a representative . and here now we desire your publike preachers , that say , they preach the righteous law , to consider these questions , which confirms us in the peace of our hearts , that we that are the common people born in england , ought to improve the commons , as we have declared , for a publike treasury and livelihood , and that those that hinder us are rebells to their maker , and enemies to the creation . first , we demand i or no , whether the earth with her fruits , was made to be bought and sold from one to another ? and whether one part of mankind was made a lord of the land , and another part a servant , by the law of creation before the fall ? i affirme , ( and i challenge you to disprove ) that the earth was made to be a common treasury of livelihood for all , without respect of persons , and was not made to be bought and sold : and that mankind in all his branches , is the lord over the beasts , birds , fishes , and the earth , and was not made to acknowledge any of his owne kind to be his teacher and ruler , but the spirit of righteousnesse only his maker , and to walk in his light , and so to live in peace , and this being a truth , as it is , then none ought to be lords or landlords over another , but the earth is free for every son and daughter of mankind , to live free upon . this question is not to be answered by any text of scripture , or example since the fall , but the answer is to be given in the light of it self , which is the law of righteousnesse , or that word of god that was in the beginning , which dwells in mans heart , and by which he was made , even the pure law of creation , unto which the creation is to be restored . before the fall , adam , or the man did dresse the garden , or the earth , in love , freedom , and righteousnesse , which was his rest and peace : but when covetousnesse began to rise up in him , to kill the power of love and freedom in him , and so made him ( mankind ) to set himself one man above another , as cain lifted up himself above abel , which was but the outward declaration of the two powers that strive in the man adams heart ; and when he consented to that serpent ▪ covetousnesse , then he fell from righteousnesse , was cursed , and was sent into the earth to eat his bread in sorrow : and from that time began particular propriety to grow in one man over another ; and the sword brought in propriety , and holds it up , which is no other but the power of angry covetousnesse : for , cain killed abel , because abels principles , or religion , was contrary to his . and the power of the sword is still cain killing abel , lifting up one man still above another . but abel shall not alwaies be slain , nor alwaies lie under the bondage of cains cursed propriety , for he must rise : and that abel of old was but a type of christ , that is now rising up to restore all things from bondage . 2. i demand , whether all wars , blood-shed , and misery came not upon the creation , when one man indeavoured to be a lord over another , and to claime propriety in the earth one above another ? your scripture will prove this sufficiently to be true . and whether this misery shall not remove ( and not till then ) when all the branches of mankind shall look upon themselves as one man , and upon the earth as a common treasury to all , without respecting persons , every one acknowledging the law of righteousnesse in them and over them , and walking in his light purely ? then cast away your buying and selling the earth , with her fruits , it is unrighteous , it lifts up one above another , it make● one man oppresse another , and is the burthen of the creation . 3. whether the work of restoration lies not in removing covetousnesse , casting that serpent out of heaven , ( mankind ) and making man to live in the light of righteousnesse , not in words only , as preachers do , but in action , whereby the creation shines in glory ? i affirm it . 4. whether is the king of righteousnesse a respecter of persons yea , or no ? if you say no , then who makes this difference , that the elder brother shall be lord of the land , and the younger brother a slave and beggar ? i affirm , it was and is covetousnesse , since the fall , not the king of righteousnesse before the fall , that made that difference ; therefore if you will be preachers , hold forth the law of righteousnesse purely , and not the confused law of covetousnesse , which is the murtherer : the law of righteousnesse would have every one to injoy the benefit of his creation , that is , to have food and rayment by his labour freely in the land of his nativity , but covetousnesse will have none to live free , but he that hath the strongest arme of flesh ; all others must be servants . 5. whether a man can have true peace by walking in the law of covetousnesse and self , as generally all do , or by walking in the law of universall righteousnesse ; doing as he would be done by ? i affirm there is no tr●e peace , till men talk lesse , and live more actually in the power of universall righteousnesse . then you preachers , lay aside your multitude of words , and your selfish doctrines , for you confound and delude the people . 6. whether does the king of righteousnesse bid you love or hate your enemies , if you say love them , then i demand of you , why do some of you in your pulpits , and elswhere , stir up the people to beat , to imprison , put to death or banish , or not to buy and sell with those that endeavour to restore the earth to a common treasury again ? surely at the worst , you can make them but your enemies ; therefore love them , win them by love , do not hate them , they do not hate you . 7. whether it be not a great breach of the nationall covenant , to give two sorts of people their freedom , that is , gentry and clergy , and deny it to the rest ? i affirm it is a high breach , for mans laws makes these two sorts of people , the antichristian task-masters over the common people . the one forcing the people to give them rent for the earth , and to work for hire for them . the other which is the clergy , that force a maintenance of tithes from the people ; a practise which christ , the apostles and prophets never walked in ; therefore surely you are the false christs , and false prophets , that are risen up in these latter daies . thus i have declared to you , and to all in the whole world , what that power of life is , that is in me . and knowing that the . spirit of righteousnesse does appear in many in this land , i desire all of you seriously in love and humility , to consider of this businesse of publike community , which i am carried forth in the power of love , and clear light of universall righteousnesse , to advance as much as i can ; and i can do no other , the law of love in my heart does so constrain me , by reason whereof i am called fool , mad man , and have many slanderous reports cast upon me , and meet with much fury from some covetous people , under all which my spirit is made patient , & is guarded with joy and peace : i hate none , i love all , i delight to see every one live comfortably . i would have none live in poverty , straits or sorrows ; therefore if you find any selfishnesse in this work , or discover any thing that is destructive to the whole creation , that you would open your hearts as freely to me in declaring my weaknesse to me , as i have been open-hearted in declaring that which i find and feel much life and strength in . but if you see righteousnesse in it , and that it holds forth the strength of universall love to all without respect to persons , so that our creator is honored in the work of his hand , then own it , and justifie it , and let the power of love , have his freedom and glory . jerrard winstanly . the reformation that england now is to endeavour , is not to remove the norman yoke only , and to bring us back to be governed by those laws that were before william the conqueror came in , as if that were the rule or mark we aime at : no , that is not it ; but the reformation is according to the word of god , and that is the pure law of righteousnesse before the fall , which made all things , unto which all things are to be restored : and he that endeavours not that , is a covenant-breaker . this letter with the questions were delivered by the authors own hand to the generall , and the chief officers , and they very mildly promised they would read it , and consider of it . finis . an appeal to the house of commons, desiring their ansvver: vvhether the common-people shall have the quiet enjoyment of the commons and waste land; or whether they shall be under the will of lords of mannors still. occasioned by an arrest, made by thomas lord wenman, ralph verny knight, and richard winwood esq; upon the author hereof, for a trespass, in digging upon the common-land at georges hill in surrey. / by gerrard winstanly, iohn barker, and thomas star, in the name of all the poor oppressed in the land of england. winstanley, gerrard, b. 1609. this text is an enriched version of the tcp digital transcription a96689 of text r204110 in the english short title catalog (thomason e564_5). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 28 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a96689 wing w3040 thomason e564_5 estc r204110 99863806 99863806 116021 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a96689) transcribed from: (early english books online ; image set 116021) images scanned from microfilm: (thomason tracts ; 87:e564[5]) an appeal to the house of commons, desiring their ansvver: vvhether the common-people shall have the quiet enjoyment of the commons and waste land; or whether they shall be under the will of lords of mannors still. occasioned by an arrest, made by thomas lord wenman, ralph verny knight, and richard winwood esq; upon the author hereof, for a trespass, in digging upon the common-land at georges hill in surrey. / by gerrard winstanly, iohn barker, and thomas star, in the name of all the poor oppressed in the land of england. winstanley, gerrard, b. 1609. barker, john, 17th cent. star, thomas. england and wales. parliament. house of commons. 19 [i.e. 16] p. s.n.], [london : printed in the year, 1649. place of publication from wing. p. 16 misnumbered 19. annotation on thomason copy: "july. 11.". reproduction of the original in the british library. eng inclosures -england -early works to 1800. levellers -early works to 1800. great britain -politics and government -1649-1660 -early works to 1800. a96689 r204110 (thomason e564_5). civilwar no an appeal to the house of commons,: desiring their ansvver: vvhether the common-people shall have the quiet enjoyment of the commons and wa winstanley, gerrard 1649 5053 19 0 0 0 0 0 38 d the rate of 38 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 aptara keyed and coded from proquest page images 2007-07 angela berkley sampled and proofread 2007-07 angela berkley text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion an appeal to the house of commons , desiring their ansvver : vvhether the common-people shall have the quiet enjoyment of the commons and waste land ; or whether they shall be under the will of lords of mannors still . occasioned by an arrest , made by thomas lord wenman ▪ ralph verny knight , and richard winwood esq ; upon the author hereof , for a trespass , in digging upon the common-land at georges hill in surrey . by gerrard winstanly , iohn barker , and thomas star , in the name of all the poor oppressed in the land of england . vnrighteous oppression kindles a flame ; but love , righteousness , and tenderness of heart ▪ quenches it again . printed in the year , 1649. an appeal to the house of commons , desiring their ansvver ; whether the common-people shall have the quiet enjoyment of the commons and waste lands : or whether they shall be under the will of lords of mannors still . sirs , the cause of this our presentment before you , is , an appeal to you , desiring you to demonstrate to us , and the whole land , the equity , or not equity of our cause ; and that you would either cast us by just reason under the feet of those we call task-masters , or lords of mannors , or else to deliver us out of their tyrannical hands : in whose hands , by way of arrest , we are for the present , for a trespass to them , as they say , in digging upon the common-land . the setling whereof , according to equity and reason , wil quiet the mindes of the oppressed people ; it will be a keeping of our nationall covenant ; it will be peace to your selves , and make england the most flourishing , and strongest land in the 〈◊〉 and the first of nations that shall begin to give up their crown and scepter , their dominion and government into the hands of jesus christ . the cause is this , we , amongst others of the common peopl●● that have been ever friends to the parliament , as we are 〈◊〉 red our enemies wil witness to it , have plowed and dig'd upon georges hill in surrey , to sow corn for the succour of man , offering no offence to any , but do carry our selves in love and peace towards all having no intent to meddle with any mans inclosures , or propriety , til it be freely given to us by themselves , but only to improve the commons and waste lands to our best advantage , for the relief of our selves and others , being moved thereunto by the reason hereafter following , not expecting any to be much offended , in regard the cause is so just and upright . yet notwithstanding , there be three men ( called by the people lords of manors ) viz. thomas lord wenman , ralph ve●ny knight , and richard winwood esquire , have arrested 〈◊〉 for a trespass in digging upon the commons , and upon the arrest we made our appearance in kingstone court , where we understood we were arrested for medling with other mens rights ; and secondly , they were incouraged to arrest us upon your act of parliament ( as they tell us ) to maintain the old laws ; we desired to plead our own cause , the court denied us ▪ and to fee a lawyer we cannot , for divers reasons , as we may shew hereafter . now sirs , our case is this , for we appeal to you , for you are the only men that we are to deal withall in this business ▪ whether the common people , after all their taxes , free-quarter , and loss of blood to recover england from under the norman yoak shal have the freedom to improve the comon● , and waste lands free to themselves , as freely their own , as the inclosures are the propriety of the elder brothers ? or whether the lords of manors shall have them , according to their old custom from the kings will and grant , and so remain task-masters still over us which 〈◊〉 the peoples slavery 〈◊〉 conquest . we have made our appeal 〈◊〉 , to settle this matter in the equity and reason of it , and to pass the sentence of freedom to us you being the men with whom we have to do in this business , in whose hands there is power to settle it , for no court can end this controversie ▪ but your court of parliament , as the case of this nation now stands . therefore we 〈◊〉 you to read over this following declaration , wherein we have declared our reason , that the commons and waste lands is the common peoples , and that in equity you ought to let them quietly enjoy them , as the elder brothers quietly enjoy their inclosures . the profit of this business to the nation , the quitting of the hearts of the poor oppressed that are groaning under burthens and streights and the peace of your own hearts , to see the peare of the nation setled in his plat-form , will much countervail the spending of so much time . sirs , you know , that the land of england in the land of our nativity , both yours and ours , and all of us by the righteous law of our creation , ought to have food and rayment freely by our righteous labouring of the earth , without working for hire , or paying rent one to another . but since the fall of man from that righteous law . the nations of the world have rise up in variance one against another , and sought against murdered , and stoln the land of their nativity one from another , and by their power of their conquests , have 〈◊〉 set up some to rule in tyranny over others , and thereby have enslaved the conquered , which is a burden the whole creation hath , and yet does groane under . the teeth of all nations hath been set on edge by this four grape , the covetous murdering sword . england , you know , hath been conquered and enslaved divers times , and the best laws that england hath , ( viz. magna charta ) were got by our forefathers importunate petitioning unto the kings , that stil were their task-masters ; and yet these best laws are yoaks and manicles , tying one sort of people to be slaves to another ; clergy and gentry have 〈◊〉 their freedom , but the common people stil are , and have been left servants to work for 〈◊〉 like the israilites under the egyptian task masters . the last enslaving yoak that england groaned under , ( and yet is not freed from ) was the norman , as you know ; and since william the conqueror came in , about six hundred years ago , all the kings that stil succeeded , did confirm the old laws ▪ or else make new ones , to uphold that norman conquest over us ; and the most favouring laws that we have , doth stil binde the hands of the enslaved english from enjoying the freedom of their creation . you of the gentry , as wel as we of the comonalty , all groaned under the burden of the bad government , and burdening laws under the late king charls , who was the last successor of william the conqueror : you and we cried for a parliament , and a parliament was called , and wars , you know , presently begun , between the king , that represented william the conqueror , and the body of the english people that were enslaved . we looked upon you to be our chief councel , to agitate business for us , though you were summoned by the kings writ , and chosen by the free-holders , that are the successors of william the conquerors souldiers ; you saw the danger so great , that without a war england was like to be more enslaved , therefore you called upon us to assist you with plate , 〈◊〉 , freequarter , and our persons ; and you promised us , in the name of the almighty , to make us a free people ; 〈◊〉 on you and we took the national covenant with joynt consent , to endeavour the freedom , peace and safety of the people of england . and you and we joyned purse and person together in this common cause ; and wil the conquerors successor , which was charls , was cast out ; and thereby we have recovered our selves from under that norman yoak ; and now unless you and we be meerly besotted with covetousness , pride , and slavish fear of men , it is , and will be our wisdom to cast out all those enslaving laws , which was the tyrannical power that the 〈◊〉 ●rest as down by : o shut not your eyes against the light , darken nor knowledg , by dispute about 〈◊〉 mens priviledges , when universal freedom is brought to be tried before you , dispute no further when truth appears , but be silent , and practise it . stop not your ears against the secret mourning of the oppressed , under these expressions , lest the lord see it , and be offended , and shut his ears against your cries , and work a deliverance for his waiting people some other way then by you . the maine thing that you should look upon is the land , which calls upon her children to be freed from the entanglement of the norman task-masters , for one third part lies waste and barren , and her children starve for want , in regard the lords of manors will not suffer the poor to manure it . when william the conqueror came in , he took the land from the english , both the enclosures from the gentry , and the commons and waste lands from the common people , and gave our land to his norman souldiers . therefore seeing we have with joynt consent of purse and person conquered his successor , charls , and the power now is in your hand , the nations representative ; o let the first thing you do , be this , to set the land free . let the gentry have their inclosures free from all norman enslaving intanglements whatsoever , and let the common people have their commons and waste lands set free to them , from all norman enslaving lords of mannors , that so both elder and younger brother , as we spring successively one from another , may live free and quiet one by , and with another , not burthening one another in this land of our nativity . and this thing you are bound to see done , or at least to endevor it , before another representative succeed you ; otherwise you cannot discharge your trust to god and man , for these reasons , first , if you free not the land from entanglement of all norman yoaks , or ●●ther bondages , so that the people 〈◊〉 well as another may enjoy the benefit of their 〈…〉 to have the land free to work upon , that they may eate their bread in righteousness ; that is to say , let the freeholders have there freedom to work quietly in their inclosures , and let the common people have their commons and waste lands 〈◊〉 to themselves . if you establish not this seeing power now is in your hand , you will be the first that break covenant with almighty god . for you swore in your national covenant to endeavour a reformation according to the word of god , which reformation is to restore us to that primative freedom in the earth , in which the earth was first made and given to the sons of men , and that is to be a common treasury of livelihood to all , without working for hire , or paying rent to any , for this is the reformation according to the word of god before the fall of man , in which there is no respect of persons . and seeing in particular you swore to endeavour the freedom , peace and safety of this people of england , shutting out no sort from freedom ; therefore you cannot say that the gentry and clergy were only comprehended , but without exception , all sorts of people in the land are to have freedom , seeing all sorts have assisted you in person and purse , and the common people more especially , seeing their estates were weakest , and their misery in the wars the greatest . therefore let the gentry and freeholders have their inclosures freed from all entanglements of fines , heriots and other burdens , and let the common people have their commons and waste lands freed from entanglements of the norman lords of mannors , and pluck up all norman tyranny by the roots , and so keep your covenant that you , and all 〈◊〉 of people may live in peace one among another . secondly , if this freedom be not granted quietly , you will pull the blood and cries of the poor oppressed upon heads ; first , because you have taken their money in taxes , and freequarter from them , whereby they are made worse able to live then before the wars . secondly , because in your low estate , when you called upon us to come and help a bleeding dying nation , and we did come with purse and person , and under-went great hardship , and you stil promised us freedom in the end , if in case you and we prevailed over the norman successor , and we have prevailed . and if now , while the price is in your hand , you should stil leave us under the norman lords of manors , and will not quietly suffer us to plant our selves upon the commons , and waste land , which is ours by the law of our creation , and which is ours now by conquest from under our oppressor , for which we have paid taxes , given free-quarter , and adventured our lives ; the common-land now is as freely the common peoples , as you can say the inclosures are your propriety . if you deny this freedom , then you justly pull the blood and cries of the poor oppressed upon you , and are covenant-breakers , and wil be proved double hypocrites : first , to almighty god , in breaking covenant with him , for in his name you made the covenant . secondly , to men , in breaking covenant with them , for the matter of the covenant was the freedom , peace , and safety of the people of england , taking in all sorts of people . thirdly , if you do not set us free from the norman yoake , now after you have taken our taxes and free-quarter from us , whereby we have dearly bought our freedom , and you thereupon promised freedom , and you have power now to give it , for if you speak the word the norman yoaks will be broke , and all sorts will rejoyce in freedom and righteousness ; but if you will not , you give a just occasion to the common people of england , never to trust the fair words of a parliament any more , as you were alwayes very slow in trusting the king , when he swore by the word of a king , because you found that subtilty and self lay under , and no reality . and truly the hearts of people are much falling from you , for your breach of promises when you have power to keep them , and for your neglect of giving them their freedom , and removing burthens ; and what danger may ensue by that to your selves , and the nations , you know how to judg ; and for our parts we are sorry to hear the muttering of the people against you . o that there were a heart in you to consider of these things , and act righteousnesse , how sweetly might you and the people live together : if you grant this freedom we speak of , you gain the hearts of the nation ; if you neglect this , you will fall as fast in their affections as ever you rise : i speak what i see , and do you observe ; slight not that love that speaks feelingly , from the sence of the nations burdens . fourthly , if still you should establish the old norman laws , and confirm lords of manors in their ancient custom , and oppressing power over the common-people , you would now at length , after the wars with king charls are over , take part with such ( as is known very well ) as have been either flat enemies , or ambidexters all along the wars , and will cast such as have been your true friends at the feet of the nations enemies , to be still oppressed by their cruelty . surely if these lords and free-holders have their inclosures established to them in peace , is not that freedom enough ? must they needs have the common land likewise ? as ahab , that was restlesse till he had naboths vineyard , and so in the midst of their abundance , yet will eat the bread out of the poores mouthes . o , the land mourns in her children , under the hard hearted covetousnesse of these men . fifthly , if you establish the old norman laws , that lords of manors shall still have the commons and waste lands , then you are the maintainers of the old norman murder and theft still ; for lords of manors came to be tyrants over the poor enslaved english , by the murder and theft of william the conqu●rour , and downwards to this day they have held title to their royalties therefrom , and from the will of the king ; for when he had conquered , he turned the english out , and gave their land to his norman souldiers . sixthly , if you establish the old norman laws , and this especially ▪ that the lords of manors shall still be lords of the common land and the common people be still enslaved to them , then you pull the guilt of king charles his blood upon your own heads ; for then it will appear to the view of all men , that you cut off the kings head , that you might establish your selves in his chair of government , and that your aym was not to throw down tyranny , but the tyrant . but alas , the kings blood was not our burthen , it was those oppressing norman laws , whereby he enslaved us , that we groaded under . let it not be said in the ears of posterity , that the gentry of england assembled in parliament , proved covenant-breakers , oaths , protestations , and promise brekkers to god , and the common people , after their own turn was served ; and killed the king for his power and government , as a thief kils a true man for his money . i do not say you have done so , but for shame dally no longer , but cut off the bad laws , with the kings head , and let the poor oppressed go free , as well as the gentry and clergy , and you will finde more peace . let the common land be set free , break the norman yoak of lords of manors ; and pull not the cryes and blood of the poor oppressed upon you seventhly , know this , that if ever you , or any parliament of england , do england good , you must make all your laws in the light of equity and reason , respecting the freedom of all sorts of people ; but if you respect some sort of people , to wit , the gentry , and clergy , and give freedom to them ; for they , by vertue of your act of parliament , establishing the old norman laws , do arrest and trouble me and others , for digging upon the commons , whereas by vertue of the victory over the king , in regard i have to my estate given free quarter and taxes for englands liberty , as they have done , i have as much right to the common land as they ; therefore i say , if the gentry and clergy must have their norman power established to them , and the common people , that are more considerable for number and necessities , be left still under the yoak , you will be proved the foolish builders . surely if you found out the court of wards to be a burden , and freed lords of mannors , and gentry from paying fines to the king ; and freed their children from the slavery of falling ward ; let the common people be set free too from paying homage to lords of manors ; and let all sorts have freedome by vertue of this conquest over the norman successor● and seeing you took away the will of the king from enslaving lords of mannors , take away the will of lords of mannors from enslaving the common people . thus sirs , we have made our appeal to you , as the only men that must and can give sentence of freedome in this controversie , and that you will not leave us in the cruell hands of lords of mannors , the successors of the norman task-masters ; for there are but three wayes that lords of man●●● can lay claime to the common land , and yet all three are too weak to build a just title upon : first , if they can prove , that the earth was made by almighty god peculiarly for them , and not for others equall with them , then we have trespassed in digging upon their rights ; but the earth was made as free for us as for them ; therefore they have trespassed against us their fellow-creatures , in troubling us by their tyrannicall arrest , and hindering us from our righteous labor . secondly , if they say , that others sold or gave them the title to the commons , by way of inheritance ; they are to prove by what authority any other had from the pure law of our creation , to give away or sell the earth from the use of any of their fellow creatures , it being the common store-house of livelihood for all , without respect of persons . he that sels the earth , and he that buyes , doth remove the land-mark from the third person , because the land that is bought and sold , belongs to the third man , as well as to the other two that buys and sels ; and they two persons that buys and sels , and leaves the land that is bought for an inheritance to their children , excluding others , they murder the third man , because they steal away his livelihood from him ; for after a man hath bought the land , and paid money for it to another , he saith , this is my land , i have paid for it : but the third man comes in , and saith , the land is mine , equall with you by the law of creation ; and so he that is the buyer , he begins to draw his sword , and to fight ; and if he conquer , he rejoyces , and sayes , the land is now mine indeed , i have bought , and i have conquered . but thou coverous person , so long as there is another man in the world besides thee , and him whom thou hast killed , the earth belongs to him as well as to thee ; and this is the case of the nations of the world , and thus propriety came in , and hath been left as an inheritance to children ; which is the burden the creation groans under . here we see who are thieves and murderers ; even the buyers and sellers of land , with her fruits , these are they that take away another mans right from him ; and that overthrowes righteous propriety , to uphold particular propriety , which covetousnes the god of this world hath set up . but thirdly , if lords of manors say , as it is truth , that they hold title to the commons by custome , from the kings will , as they do , this is as bad as the other ; for we know the king came in by conquest , and gave the land to these forefathers , to be task-masters over the conquered english . but if you say , that these later kings were chosen by the people , it is possible it might be so , but surely it was when his greatness over-awed them , or else they would never have chosen him to enslave them , and to set task-masters over them . but seeing the common people have joyned person and purse with you , to recover your selves from under the tyranny of kings , and have prevailed ; the common people now have more truer title to the common lands , then the lords of manors , for they held title by conquest and sword of the king ( we now the common people have recovered the land again by conquest and sword in casting out the king ) so that the title of lords of manors is broke . therefore now the common people have more true title to the common land , then lords of manors have , in regard they have recovered themselves out of slavery by taxes , free quarter , and conquest , yet we shut them not out , but let them take part with us as fellow creatures , and we with them , and so honour our creator in the work of his own hands . thus we have declared our cause without flattery to you ; if you leave us in the hands of oppression , and under the power of the old tyrannicall laws , know this , that we suffer in pursute of o●● nationall covenant , endeavouring a reformation in our place and calling , according to the word of god , and you shall be left without excuse . set the land free from oppression , and righteousnesse will be the laws , government , and strength of that people . these are some of the norman laws which william the conqueror brought into england . first , he turned the english out of their lands , and placed his norman souldiers therein , and made those that had the greatest portion , lords , and barons , and gave them a royalty to the commons , to hold from his will , as a custome , whereby the common people should not plant themselves anywhere in the land , upon any common-land , but some lord of manor or other should know of it , and hinder them , as these three that have arrested us , viz. wonman , verny , and winwood , lord , knight , and esquire , the three estates of the norman gentry , will not suffer us to dig quietly upon georges hill , but seek to drive us off , having no more claim thereunto but an ancient custom , which they hold from the kings will , where by they have , and stil would tyrannize over the people : and this is the rise and standing of lords of manors . secondly , another norman law is this ▪ william the conqueror caused the laws to be written in the norman and french tongue ; and then appointed his own norman people to expound and interpret those laws , and appointed the english people to pay them 〈◊〉 fee for their paines , and from hence came in the trade of lawyers ; he commanded likewise that noman should plead his owncause , but those lawyers should do it for them . thirdly , william the conqueror broke that good and quiet course of ending contro● versies in a neighbourhood , and commanded the people to come up to westminster ster to the four terms every year to have their causes tried . fourthly , william the conquer or brought in the paying of tithes to the clergy , in thankfulness to the pope , and clergies good services in preaching for him , and so to perswade the people to embrace him . these are some of the norman laws and burthens , which if removed , it would be much ease and quiet to this nation . finis . certaine observations upon the tryall of leiut. col. john lilburne this text is an enriched version of the tcp digital transcription a31499 of text r12622 in the english short title catalog (wing c1715). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 42 kb of xml-encoded text transcribed from 10 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a31499 wing c1715 estc r12622 11694213 ocm 11694213 48226 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a31499) transcribed from: (early english books online ; image set 48226) images scanned from microfilm: (early english books, 1641-1700 ; 20:1) certaine observations upon the tryall of leiut. col. john lilburne lilburne, john, 1614?-1657. 18 p. s.n., [s.l. : 1649] caption title. "for the honourable, william lenthall, esquire, speaker to the knights, citizens, and burgesses assembled in parliament" (p. [13]-18) is dated southwark, the 1. of decemb. 1649, and signed: john lilburn. date of publication from wing. reproduction of original in union theological seminary library, new york. eng lilburne, john, 1614?-1657. levellers. a31499 r12622 (wing c1715). civilwar no certaine observations upon the tryall of leiut. col, john lilburne. [no entry] 1649 7832 5 0 0 0 0 0 6 b the rate of 6 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2006-01 tcp assigned for keying and markup 2006-04 spi global keyed and coded from proquest page images 2006-06 john latta sampled and proofread 2006-06 john latta text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion certaine observations upon the tryall of leiut. col , john lilbvrne . in page 154. after an appendex annexed by the publisher , read thus . judicious reader , it appears in the first impression of mr. lilburnes tryall , that in the appendix the pen-man professeth , he hath been very indifferent in transcribing his notes , without maliciously wronging either the court or the prisoner ; yet if any thing be amisse , he hopes the second edition may mend it , if more exacter copies then his can be got , desiring that some man that understands the law , will take some paines to write some observations in law upon it , and truly being at that tryall , i have done something in the particulars desired , and here must adde a little more ( leaving the absolute compleating of it to abler pens and heads ) in case mr. lilburn had been found guilty by the jury as to matter of fact ; and thereupon they had delivered up to the judges a speciall verdict ; this or the like at the barre , might have been a good plea for him , after the court had asked him what he would say for himself , why judgement should not have past upon him , he might have answered 〈◊〉 1. that sheriffe wilson is a member of the parliament and councell of state , and thereby a party , in which regard the return of his grand-jury by him or his dependant officers is null and void in law , and so by consequence is also their verdict . 〈…〉 ugh justices of gaole-delivery , and justices of the 〈…〉 reforme and amend in open sessions the pannell re 〈…〉 inquire for the king by the statute of the 3. hen. 8. 〈…〉 12. yet this was a private or speciall court of oyer and ●●rminer , not an ordinary and open sessions ; and therefore to put by capt. sweeting that was summoned by the sheriffe , and in his stead put in thomas smith who was not legally summoned , but accidentally taken up in the hall , is expresly against the statute of the 11. hen. 4. chap. 9. and the indictment thereby , is null and void to all intents and purposes , as clearly appeares by the statute it self . 3. he ought to enquire whether any one of the jury be outlawed , and if any one of them were ; it totally nulls and makes void the indictment and all things depending upon , as is clear by 13. hen. 4. chap. 9. 4. he might alleadge , that he conceived the indictment was insufficient in law , and that he never heard nor saw it , it being in lattine , and whether that he heard read to him in english be rightly translated he knowes not , for that he knowes the lattine tongue cannot be rendred word for word in english ; and therefore in arrest or stop of judgement he might presse , that councell learned in the law might be assigned him , and a copy of the indictment given them to peruse ; for that first there doth to him further appeare these errors in the indictment . 1. that he was indicted in london , for pretended crimes done in surrey and middlesex ; and therefore the tryall or jury not coming out of the right place , the indictment is void in law . see arundels case . 2. he might alledge , that he was indicted upon a mistaken statute , which bears date after the pretended facts , and therefore void in law . 3. he might alleadge , that the offence in the indictment , is not certainly alleadged as to matter , time , and place , and that he had not a right addition or title , all which in law ought to be . 4. alledge that the statute whereupon the indictment of treason is grounded , is insufficient in law to ground a judgement upon , for that it saith , that whosoever doth such an act shall suffer the paines of death , &c. as in case of high treason hath been used , now the paines of death were not used in cases of treason at the making of that act , nor for divers yeares before , read the margent before in page 91. 5. alleadge that in the indictment it is not alleadged against whom this treason is committed , onely against the government ( and there may be severall sorts of governments ) or the keepers of the liberties of england , but who they are , or where they are to be found , is not named , and it is impossible he can owe allegiance to those unknown individua vaga , and where there is no allegiance due , there no treason can be committed in law ; for no man can owe allegiance to an unknown man , or unknown number of men , or to an vtopian common-wealth . 6. he might alleadge , that there was not two plain and evident testimonies to each of those facts , upon which the grand inquest found the bill , and therefore their verdict is void in law . 7. he might alleadge , the inquest in law could not return billa vera , a true bill , unlesse they had found all the parts of the bill to be true ; which they never did , nor possibly could do , in regard there was not one amongst all the grand inquest , that could exactly read and english , or understand the bill : so there was errors enough in the finding of it . 8. he might alleadge that in the body of the indictment it is said , fight no more for the men in present power ( and the next words saith ) meaning the present government ; this cannot be good in law , for that men are governours and not government , neither doth he name the men in present power , and there are severall kinds of powers ; yea , the army as properly as the parliament may be called present power . 9. he might alleadge , that treason signifies a breach of trust , and comes from trahit , which is treacherously to betray , now his trust , which was his liberty , his freedom and his protection by the law , was by his imprisonment ( in march last for treason ) taken off or taken away from him ; and therefore having then no trust upon him ( as in his imprisonment he had not ) he could not in that condition commit treason , but all the things laid unto his charge by mr. prideaux the attourney generall in the indictment , are facts done , or pretended to be done after his commitment to prison for treason ; which facts or actions are all void in law , and cannot in the least in the eye of the law , come within the compasse of treason , which is treacherously to betray , which cannot be done where there is no trust ; but in mr. lilburnes imprisonment there was no trust upon him , and therefore in that condition he could commit no treason , and the highest agravation of the attourney generalls ignorance and malice it was , in that he in his prosecution of mr. lilburne evads , or passeth by all those things pretended to be done by him , for which mr. lilburne was first committed ; yea , and sends for him about seven or eight moneths after his first imprisonment , to come to him in order to his tryall for treason , and then friendly in shew discourseth with him ; and afterwards at his arraignment for his life , brings that discourse or some part of it , as the principall facts of treason , or evidence for treason that he had against him ; therefore can there be greater ignorance in any man that professeth the knowledge and understanding of the law , thus to do , or greater malice in the most malicioust of men then in this ( empty tub ) prideaux . now for the more clearer confirmation of my foregoing observations , or the most of them , i shall desire the reader to cast his eye upon the third part of cookes institutes , chapters high treason & petty treason ( which book is published by the house of commons this parliament for good law ) but i shall speciall recommend to the reader as his speciall guide , in case he come into mr. lilburnes straits , his chapter of councell learned in pleas of the crown , follio 137. where he speaks expresly thus . where any person is indicted of treason or fellony , and pleadeth to the treason or fellony , not guilty ; which goeth to the fact best known to the party . it is holden that the party in that case shall have no counsell to give in evidence or alleadge any matter for him : but for as much as ex facto jus oritur , it is necessary to be explained , what matters upon his arraignment , or after not guilty pleaded , he may alleadge for his defence , and pray counsell learned in the law , to utter the same in forme of law . and first , upon the arraignment what advantage he may take , in case of high treason by the common law ; if it be for compassing the death of the king , he may alleadge , that in the indictment there is no such overt act set down in particular , as is sufficient in law , or the like . for it is to be observed , that in no case the party arraigned of treason or fellony , can pray counsell learned generally , but must shew some cause . secondly , in case of high treason by force of any statute , he may alleadge , that the indictment being grounded upon a statute ; the statute is either mistaken or not pursued . thirdly , of what matters he may take advantage equally concerning them both . he may alleadge , that there was not at the time of the indictment of high treason , two lawfull accusers , that is two lawfull witnesses . fourthly , of what matters he may generally take advantage in all cases of treason and fellony . he may alleadge , that the offence is not certainly alleadged in respect of the matter , time , and place , or that he is not rightly named , or have not a right addition , or that the offences were done before the last generall pardon . fifthly , after he hath pleaded not guilty , what advantage he may take upon the evidence . he may alleadge , that he ought to have two lawfull witnesses in case of high treason , to prove the fact against him . sixthly , he may take advantage in arrest of iudgement , if the verdict be found against him ; that the triall came not out of the right place , as it fell out in arundels case , convicted by a jury of wilfull murder ; he informed the court , that the iury that tried him came out of a wrong place , and thereupon he had counsell learned assigned him ; who indeed found , that the venire facias was mis-awarded , and the court thereof by the councell being informed , judgement was stayed . and that the prisoner may alleadge these or the like matters , it is evident ; because for every matter in law arising upon the fact , the prisoner shall have councell learned assigned him . also it is lawfull for any man that is in court , to informe the court of any of these matters , lest the court should erre , and the prisoner unjustly for his life proceeded with . and the reason wherefore regularly , in case of treason and felony , when the party pleads not guilty , he was to have no councell , was for two causes . first , for that in case of life , the evidence to convict him should be so manifest , as it could not be contradicted . secondly , the court ought to see that the indictment , triall , and other proceedings , be good , and sufficient in law , otherwise they should by their erronious judgement attaint the prisoner unjustly . so far sir edward cook . but now if any should say , all this availes nothing , in case the parliament takes away juries , and sets up arbitrary high court of justice , as already in their act for the earle of bedfords drayning of the isle of ely , and they have done . to which i answer , it 's true , it avails nothing , indeed if they so do , but it is impossible they should ; my reasons are first , because it is the most equallest and justest way of triall in it selfe , simple considered , that is , in the whole world , and hath been of so long continuance in this nation , that all the changes of turning the nation upside down , could never alter it , either by the conquest of the romans , saxons , danes , or the late normans : and though since william the conquerours time , some princes , and their fathers have attempted the alteration , and overthrow of that just way of triall , by twelve men as the neighbour-hood , yet it hath proved very fatall & destructive to those that were busied in it , witnes empson , dudly's losing their heads , as traitours , therefore although they had an act of parliament , viz. 11. h. 7. chap. 3. to bear them out in what they so did , and therefore it is un-imaginable , in meer policy the parliament will run the hazard of such an attempt , the which , when it is executed , the people are as absolute slaves , as possible can be , and have no probable certainty either for their lives , liberties , or estates ; of which case sir edward cook in his exposition of the twenty ninth chapter of magna charta , in his second part institutes from 51. thus saith upon the words , by the law of the land , that is to say , saith he , by the law of england ; and hereupon all commissions are grounded , wherein is this clause , to do what is just according to the law and custome of england , and it is not said , the law and custome of the king of england , left it might be thought to bind the king onely ; nor the people of england , left it might be thought to bind them onely ; but that the law might extend to all , it is said , by the law of the land , that is to say , england . and a little below he expresly saith , against this ancient and fundamentall law , and in the face thereof , i finde an act of parliament made ( viz. 11. h. 7. chap. 3. ) that as well justices of assize , as justices of peace ( without any finding or presentment , by the verdict of twelve men ) upon a bare information for the king , before them made , should have full power , and authority , by their discretions to hear , and determine all offences , and contempts committed , or done by any person , or persons , against the former ordinance , and effect , of any statute made , and not repealed , &c : by colour of which act , shaking this fundamentall law , it is not credible what horrible oppressions , and exactions , to the undoing of infinite numbers of people , were committed by sir richard empson , and edmund dudley , being justices of peace , throughout england . and upon this unjust and injurious act ( mark that well ) ( as commonly in like cases it falleth out ) a new office was erected , and they made masters of the kings forfeitters . but at the parliament holden in the first year of hen. 8. this act of 11. hen. 7. is recited , and made void , and repealed ; and the reason thereof is yielded , for that by force of the said act , it was manifestly known , that many sinister , and crafty , feigned , and forged informations , had been pursued against divers of the kings subjects , to their great damage , and wrongfull vexation : and the ill successe hereof , and the fearfull ends of these two oppressours , should deter others from committing the like , and should admonish parliaments , that instead of this ordinary and pretious triall , by the law of the land , they bring not in absolute and partiall trialls by discretion ; whose indictment for high treason you may read in his third part institutes fol. 208. and fourth part . fol. 198 , 199. and in the fourth part of his institutes fol. 37. chapter , high court of parliament , speaking of the manner of some proceedings of parliament , in some cases of attainder , let forgetfulnesse take it away if it can , if not , however , let it be buried in silence , for the more high and absolute the jurisdiction of the court is , the more just and honourable it ought to be in the proceeding , and to give example of justice to inferiour courts . and in fol. 39.40 . ibid. he further saith , and where by order of law , a man cannot be attainted of high treason , unlesse the offence be in law high treason by authority of parliament , ( as sometime hath been used ) but the high treason ought to be specially expressed , seeing that the court of parliament is the highest and most honourable court of justice , and ought ( as hath been said ) to give example to inferiour courts . there was an act of parliament ( saith he ) in the eleventh year of king henry the seventh , which had a fair flattering preamble , pretending to avoid divers mischiefs , which were . first , to the high displeasure of almighty god . secondly , the great let of the common law . and thirdly , the great let of the wealth of this land , as hereafter ( he saith ) shall manifestly appear ; which act he there at large recites , after which in fol. 41. he further thus saith . by pretext of this law empson and dudley did commit upon the subject unsufferable pressures and oppressions , and therefore this statute was justly soon after the decease of henry the seventh , repealed at the next parliament , after his decease , by the statute of 1. hen. 8. chap. 6. a good caveat ( saith he ) to parliaments to leave all causes to be measured by the golden and straight met-wand of the law , and not to the uncertain and crooked cord of discretion ; for , it is not almost credible to fore-see , when any maxime , or fundamentall law of this realm is altered ( as else-where hath been observed ) what dangerous inconveniences do follow , which most expresly appeareth by this most unjust and strange act of 11. hen. 7. for hereby not onely empson and dudley themselves , but such justices of peace ( corrupt men ) as they caused to be authorized , committed most grievous and heavy oppressions , and exactions , grinding of the face of the poore subjects by penall lawes ( be they never so absolute or unfit for the time ) by information onely without any presentment or triall by iury , being the ancient birth-right of the subject , but to hear and determine the same by their discretion , inflicting such penalty , as the statutes not repealed imposed . these and other like oppressions and exactions by , or by the means of empson and dudley , and their instruments brought infinite treasures to the kings cofers , whereof the king himselfe in the end , with great griefe and compunction repented , as in another place we have observed . this statute of 11. hen. 7. ( saith the lord cooke ) we have rented and shewed the just inconveniences thereof , to the end , that the like should never hereafter be attempted in any court of parliament , and that others might avoid the fearfull end of those two time-servers , empson and dudley . qui eorum vestigia insistunt , eorum exitus perhorrescant . my second reason why its impossible the parliament should overthrow tryals by juries , is because then they should overthrow the chief declared end of all the late warres , and of the whole stream of all the chiefest declarations ; now the main and principall end of all the warres they pretended , was for the peoples liberties and freedoms , amongst all which they reckon tryalls by juries one of the chiefest , as clearly in their first grand remonstrance , &c. appeareth , and therefore it was that in their 7th . article , they impeached the earl of strafford as a traytor , for subverting the fundamentall lawes of the land , in giving judgement upon mens estates , without tryalls of juries , yea , and they should not onely destroy their chiefest declarations , but also the chiefest and best lawes of the land , viz. the 29. chapter of magna charta , and that excellent law of the petition of right , as they themselves call it in their declaration of the 17. of march 1648. page 7. and if so , query , whether their so doing would not be as high a breach of trust in them as ever they charged the king with , and deserved as severe a punishment to be inflicted upon them , as ever they inflicted upon the king , for the breach of his trust . 3. they cannot overthrow tryals by juries , without an apparent and evident ruine and destruction to themselves and the whole nation , by a fresh imbroyling it again in warres , because that since they took off the kings head , for breach of his trust , they have solemnly declared in two severall declarations , viz. the 9. of february , 1648. and the 17. of march 1648. that they are fully resolved , and shall and will uphold , preserve and keep the fundamental lawes of this nation ; for , and concerning the preservation of the lives , prosperities and liberties of the people , with all things incident thereunto , and particularly that excellent law of the petition of right , which sufficiently establisheth juries , which good old lawes they call page 23. the badges of our freedoms which they there say , our ancestors injoyed long before the conquest , and spent much of their bloud to have confirmed by the great charter , and which have continued in all former changes , and being duly executed , are the most unjust , free , and equall of any other lawes in the world ; but if in a yeares time they should destroy both these declarations by destroying juries , the universality of the people would took upon them as the most faithlesse persideous men that ever breathed , and watch all oppertunities utterly to destroy and exterpate them , as monsters rather then men , so soone to degenerate . obj. i but put the case the prince should endeavour to set on foot a new warre , and so put the parliament into unavoidable necessity , may they not for terrour then set up a high court of justice as well as for the tryal of the late king . answ. no , for these reasons , first , because before the late kings death , all the lawes and process of the lawes , run in his name , therefore it was not possible in the old forme to try him ; but now the lawes and process of the law , run in the name of the common-wealth of england , or the keepers of the liberties of england . 2. before his death , all binding perminent lawes in all late ages , were past by king , lords and commons , and treason was onely committable by the letter of the law against the king ; but now that is changed , and the commons become the supream authority , and so declared by their representatives , at least by those that so judge themselves , and by two special acts made by them , upon which mr. lilburn was arraigned for treason , and printed in his tryal , page 87.88.89 . &c. dated the 14. of may 1649. and the 17. of june 1649. they declare it to be treason in any person that shall maliciously , or advised publish , by writing , printing , or openly declaring , that the said government is tyrannicall , usurped , or unlawfull ; or that the commons in parliament assembled , are not the supream authority of this nation , or shall plot , contrive , or endeavour to stir up , or raise force against the present government , or for the subversion or alteration of the same , or shall plot , contrive , or endeavour to stir up any mutiny in the army , or shall withdraw any souldiers or officers from their obedience , to their superiour officers , or from the present government , or shall procure , invite , aide , or assist any forraigners or strangers , to invade england or ireland , or shall adhere to any forces raised by the enemies of the parliament , or common-wealth of england ; now it is impossible any law can be more severe then to make words treason ; and therefore no necessity now can be pleaded to set up a high court of justice to try the arrantest cavalier in the world , who can be reputed at worst , no more then a traitor , for which the lawes declared by themselves already provides a punishment , and a cavalier is an english man , and thereby by law ought to have the priviledge of any other english traitour , and little doth men know the danger of breaking down banks , or pulling up universall land-marks , though it be in cases of highest and greatest enemies , which the people of athens ( as sir walter rawly fully declares ) felt sufficiently under their thirty tyrants , who had no way to introduce their tyranny upon the people , but in the subversion of their lawes , and freedoms , by making examples first , upon those offenders the people most hated , but then a little space the tyrant pleaded those presidents , and by little and little made the people taste of the same sauce , but it is hoped that now after the full alteration of the common-wealth , and acts of treason declared thereupon , if any shall dare , though authorized by parliament , to be judges in an high court of justice , now to take away any mans life , or estate , but shortly they shall lose their heads as traitors ; therefore as empson , and dudly did , who had an act of parliament made by king , lords and commons to bear them out , and yet by vertue of it never tooke away any one mans life , but onely medled with estate ; and as for the earl of bedfords act for drayning , that sets up a high court of justice , i am confident of it , upon examination it will be found some bribing lawyer , chareman , mis-informed and surprized at an house to passe it ; and therefore , i shall now conclude all according to my promise , with the copy of mr. lilburns letters to the speaker , of the 1. decemb. 1649. which thus followeth . for the honourable , william lenthall esquire , speaker to the knights , citizens , and burgesses assembled in parliament . these present . honoured sir , truth and justice , are two of the main attributes of god , with the practises of whom , he hath declared himself to be well pleased , and which he will advance and set up in his own time , maugre the malice of all that do oppose them . sir , i know you would be thought a lover of them , and out of that consideration , i now write unto you : so it is sir , that i am an english-man born , bred , and brought up , and i hope so to live , and so to dye ; and by vertue of being an englishman , i am entailed to all the liberties and freedomes , that the lawes and good customes of england , will afford to any of her children whomsoever ; and besides , the series of all my actions , from my childhood to this very day , have been constant demonstrations , that i love and honour all those her just boundaries , that distinguish meum and tuum , that supports just magistracy , and teaches subjection her due bounds , and that most equally dispenseth justicte indifferently unto all ; and that i hate and abhor , all subverting and levelling , of the just lawes , liberties , and freedomes thereof , to any mans will whatsoever , never coveting , in my own private thoughts or reason , any other rule to judge or bee judged by , but that righteous one of jesus christ , to do as you would be done to ; and because ( by reason of mans corruptions ) there is more difficulties , and niceties , in the laws of the land of my nativity and abode , then there is in the plain , and easie to be understood law , of civill behaviour , that the wife and righteous god of heaven and earth , hath given and dispensed in the volumn of truth ( viz. the old and new testament ) to the sons of men , but especially to all those that desire to approve their hearts unto him ; therefore i say in regard of the intricacie , of the laws of england , especially in the practick part of them , i have heartily laboured in my sphere , and private condition , as much as i could , to attain unto the knowledg of so much of it , as might be a safe guide unto me , in my conversings with my neighbours , country-men , and brethren ; and truly , it hath been my maxim , that amongst men , there was no safety for me , but in walking in a rationall conformity , to the dictates of the just and good old plain laws of england ; but of late many men supposed i was mistaken , and i confesse i was in great hazard of bodily destruction , for doing my duty , in walking in conformity , to the clearest dictates , that either the law of reason ( which is the soveraign law of god ) or the clearest and most highly priz'd laws of this nation , could dictate , to a conscientious , inquisitive , and ingenious soul , who holds it for the most indispensable maxim , that ever the wise god of heaven and earth established amongst the sons of men ; that evill must not , nor ought not , to be done by any , that good may come thereby : but the greatest good that i can do , is to be readily obedient to the pleasure , will , or command of him , that is absolutely soveraign , over both my soul and body , although my body should perish in the conformity to my duty . sir , i say i thought i had been safe enough , when i walked by the dictates of the best of the laws of england , i mean the petition of right and others consonant to it , and i thought i had a pretty competency of knowledge , to preserve my own self ; but yet at my late triall at guild-hall , i found my ignorance was very great , in divers essentiall things i ought to have known for my full and clear preservation , according to the formalities or practick part of the law ; but my good god , by his speciall or miraculous over-ruling providence , [ so judged by me ] having graciously delivered me , out of that transcendent snare , and setting my body as well as my soul at liberty , i had immedidiately two things in my eye ; first , whether it were better for me , and more conducing to my own peace and happinesse , to depart the nation , seeing in the first year of englands liberty , words and speeches are become treason ; that thereby no man knowes well , how to behave himself : or that i should resolve , with all the understanding i could enjoy from god , to rub it as wisely out in the land of my nativity , as i could ? and truly sir , as for the first , there was an impossibility upon me , at the present , in that i have now been above nine years , in pursuit from your house , for my star-chamber reparations , in the following of which , i do with safety aver it , i have really spent almost 2000.l . and yet am not much the nearer then i was the first day i begun , because that which was in part first and most justly assigned me , out of the lord cottrington's and sir francis windebank's estates , the two houses gave away to the lord sey , and otherwayes disposed of ; and then by severall votes and an ordinance , fixed my reparations , totally upon the lord coventry's estate , which in my eye , was very just , in regard he was my chiefest unjust judge , in both my star-chamber bloudy sentences : but truly sir , to deal ingeniously with you , i was then informed by a member of your house , that your self was then , one of the principall instruments , to get it ( after my ordinance had past once or twice in your house ) off from my lord coventry , out of fear of the future danger of the president of it ; and yet i must confesse , that the same party , and my own knowledge , told me , you were not a little active , to get it fixed , upon some delinquents estates as the states debt , where i might be sure ( in the eye of reason ) in a very short time to have it ; and accordingly it was fixed upon the estates , of sir henry bellingham , sir henry gibbs , and sir thomas bowes , lying in the county of durham ; whose estates in land ( in good times ) at wrack'd rent , amounted to about 900.l . per annum ; and sir henry gibbs his wood in bransburth park , whcih was commonly in that county accounted his , and much of it sold by his appointment , and for his use , and which wood was the principall security , that i had in my eye for my 3000. l. without which i should never freely have given my consent , to have left my lord coventry , and acquiesced in that security of delinquents lands , and which i was enabled by your house to fell and sell , to make up my mony speedily ; though the house of lords were pleased to restrain me from felling any more timber-trees , and only tyed me , to make my best of that which was already felled , which at my first journey to durham , upon the place was told me to be worth betwixt 1000 and 2000 l. but before the second time i could get down into the country , to take possession of it , old sir henry vane ( one of my star-chamber-judges , who in law and equity ought to be one of my repairers ) had by an order out of the exchequer , seized upon it all , as his pretended right , so that thereby i was deprived of the greatest part of my security , that i rested upon for my 3000. l. and afterwards the committee of durham , sold for me as many of sir thomas bowes his coals , and iron to sir arthur haslerigge , as he paid me 400.l . for , and put me in possession of the land , and by vertue thereof i received in rents , above 100.l . more , so that there remained about 24 or 2500 l. behinde ; and upon my last imprisonment in march last , sir arthur as also colonell george fenwick told my father , &c. i was a traitor , and he would seize upon my estate , and did so accordingly , and compounded with sir henry bellingham , and sir thomas bowes ( whose estates should have paid me proportionable to my remaining security about 1600 l. ) as a favourite of his said to be mr. cuthbert siddenham , the independent minister of newcastle , in a late book against me , in his 8. page tels me , for 402. l. and also stopt the rents of sir henry gibbs his lands , for a whole year together , so that my all is destroyed by him , &c. for want of which , i can neither travell , nor well follow any trade , to get a bit of bread , for the subsistance of my family . and then sir , in the second place ; being i am thereby nolens volens compelled to live in england , i confesse in reason and prudence , it is not safe for me here to abide , having so many potent and malicious adversaries as i have , without the attaining to the knowledge of all the formalities , punctillioes , and niceties of the practick part of the law , that study and unwearied industry can furnish me with , that so if ever malice lay hold of me again , i may be my own counsellour and lawyer , and stand in need of the help of no others ; especially considering , at my late triall at guild-hall , i was denied all those priviledges that are an englishmans right , and ought to be the means of his preservation , in the day of his triall ; and which priviledges of the help of counsell , &c. was granted to the earl of strafford , bishop of canterbury , the lord macguire , called the grand irish-rebel , and duke hammilton ; and which was granted to my self by the cavalier judges at oxford , as my right by law , and which was granted by some of the present judges , to major rolph , the last year in a most eminent manner , when he was accused of the highest treason that the letter of the law of england ever knew : and sir , knowing my own ignorance in the latin and french tongue , without the knowledge of which , i cannot reade the practick part of the law of england ( more is the pity and misery of the plain men of england ) i repaired to the temple to some of my acquaintance , and spoke with your self and severall other learned in the law of england , who all unanimiusly told me , that neither i nor any other free englishman , could be denied admittance into the temple , if we desired to study the law ; upon which i went to the butler to enter my name , and paid my entranoe money , that being the instructions i received , from those that for many years have been students of that house , and the butler told me your attourney-generoll mr. prideaux was the treasurer , and i must go to him for my admittance ; and to his chamber i went , and he being abroad , i acquainted mr. raddon his servant with my businesse , and paid 3l . 6s . 8d . to him , who desired me in the afternoon to call , and i should have my admittance under his masters hand , who it seems refused it , and thereupon i waited upon mr. prideaux himself the next morning , and found him something waspish , and did at present positively deny me admittance ; making thereby the quarrell personall betwixt him and me , in denying me ( a free and legall man of england ) liberty to study the law of the land of my nativity , in the place appointed for that end , although if i transgresse it ( and that through ignorance ) mr. prideaux , in all likelihood , will be as he hath been already , the irrationall malicious prosecutor of me to take away my life ; oh sir , will not rationall and unbyassed men blush , at the knowledge of the irrationality of this malicious man , whom i could easily strip and whip to the purpose with my pen , but i have no desire to do it , if by this epistle i can avoid it and enjoy my right : and therefore sir , i entreat you to oblige me so far unto you , as effectually perswade mr. prideaux , not further unavoidably to necessitate me , to that which i am sure , will be neither honourable for him , nor much profitable for my self . for the law by gods assistance i am resolved to study ; unlesse mr. prideaux will get an act made , that i shall not be hanged for transgressing of it : and truly sir , i shall further proffer this to mr. prideaux , that he may clearly see i have no minde to quarrell with him , unlesse he force me to it ; that if he please to be an effectuall instrument , speedily to help me to my mony , which is really my propriety , now detained from me , and destroyed by sir arthur haslerigge , i will trouble mr. prideaux no more for my admission at the temple , or if he will not do that , then in regard of my acquaintance there , which i hope will much help and teach me , and the conveniency of the place in the nighnesse of it to my family , i desire he will let me for my money , peaceably enjoy a chamber , from those i can take it of , or buy it from , to study the law in a private way , for my own content and recreation , and i will neither trouble him nor any of his associates any more for my admission into their society of the temple . and in the first place , i earnestly beseech you , to let me enjoy your utmost assistance for the procuring of my money down upon the nayl , either from sir arthur haslerigge , or from the estate of the late lord coventry , my chiefest unjust judge , upon whom it was once decreed and ordered to be fixed upon : and truly sir , in pure justice , i know not so clearly elsewhere , to seek it , as from one of their two hands . sir , i beseech you seriously ponder and consider of my condition , which truly and unfeignedly is this , i must either sit down in peace and silence , and so i and mine must unavoidably perish , for want of my mony which is my earthly all , or else i must nolens volens , be compelled to bussle again for it , though i apparently run the hazard of being hanged thereby , judging it more righteous naboth-like to perish in the preservation of my own right , then be my own executioner , in suffering my self to starve . sir , for your promised speedy , and hearty assistance in these particulars , i shall be very much obliged to remain , sir , yours in all just wayes heartily to serve you individually or generally , john lilbvrn . from my habitation at winchester house in southwark , the 1. of decemb. 1649. i shall make bold to wait upon you two or three dayes hence , for your answer herein . the crafts-mens craft. or the wiles of the discoverers. in abusing and incensing authority and the people against innocent and harmlesse men, by false accusations, and sophistical suggestions: viz. because they are not formalists they are atheists: because not superstitious, therefore irreligious: because they are against tyranny and oppression, therefore they are against government, magistracy, and laws: because for good and equal laws, therefore for no order or distinctions, and for equalling mens estates, &c. and these delusions are here cleerly manifested. / by h.b. h. b. this text is an enriched version of the tcp digital transcription a78129 of text r206018 in the english short title catalog (thomason e561_11). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 47 kb of xml-encoded text transcribed from 8 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a78129 wing b73 thomason e561_11 estc r206018 99865225 99865225 117462 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a78129) transcribed from: (early english books online ; image set 117462) images scanned from microfilm: (thomason tracts ; 86:e561[11]) the crafts-mens craft. or the wiles of the discoverers. in abusing and incensing authority and the people against innocent and harmlesse men, by false accusations, and sophistical suggestions: viz. because they are not formalists they are atheists: because not superstitious, therefore irreligious: because they are against tyranny and oppression, therefore they are against government, magistracy, and laws: because for good and equal laws, therefore for no order or distinctions, and for equalling mens estates, &c. and these delusions are here cleerly manifested. / by h.b. h. b. [2], 13, [1] p. printed by j. and j.m. for w.l. at the signe of the black-moor, within bishopsgate, london : 1649. a reply to: canne, john. the discoverer, part i. annotation on thomason copy: "june 25". reproduction of the original in the british library. eng lilburne, john, 1614?-1657 -early works to 1800. canne, john, d. 1677? -discoverer, part i. levellers -early works to 1800. sedition -england -early works to 1800. a78129 r206018 (thomason e561_11). civilwar no the crafts-mens craft. or the wiles of the discoverers.: in abusing and incensing authority and the people against innocent and harmlesse m h. b. 1649 8865 160 0 0 0 0 0 180 f the rate of 180 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-12 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 john pas sampled and proofread 2008-02 john pas text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion the crafts-mens craft . or the wiles of the discoverers . in abusing and incensing authority and the people against innocent and harmlesse men , by false accusations , and sophistical suggestions : viz. because they are not formalists they are atheists : because not superstitious , therefore irreligious : because they are against tyranny and oppression , therefore they are against government , magistracy , and laws : because for good and equal laws , therefore for no order or distinctions , and for equalling mens estates . &c. and these delusions are here cleerly manifested . by h. b. and they consulted together that they might take jesus and kill him . mat. 26.4 . and the jews which were of asia moved all the people , and said hands on paul , crying men of israel help , this is the man that teacheth all men every where against the people , and the law , and this place . act. 21.27.28 . be not a witnesse against thy neighbour without cause ; for wilt thou deceive with thy lips ? prov. 24.28 . go not forth hastily to strife , lest thou know not what to do in the end thereof when thy neighbour hath put thee to shame . london printed by j. and j. m. for w. l. at the signe of the black-moor , within bishopsgate . 1649. the crafts-mens craft . be a cause never so good , and the men never so innocent that promote it ; yet if it cross the stream , and be in dis-favor with authority ; it shall be sure to bear the brand of the worst design , and be clothed with the foulest and most deformed shapes that ar● and malice can invent . this is so far from being a new thing , that almost every age , history , and country , gives abundant instances thereof : so that though the present oppressed party ( usually , but opprobiously , called levellers ) suffer much , yet they suffer no more then what the prophets , our blessed sav●our , his apostles , the martyrs , the protestants in times of popery , the anabaptists , puritans , presbyters , in times of episcopacie , the separatists , and independents , during presbyterie , have endured before them . and why should not we also taste of that cup , so many , and so good having drunk deep draughts of it ? the potion may indeed be bitter , but 't is medicinal , and will ( by making us watchful and circumspect in all our waies and actions ) preserve us ( i hope ) from many frailties and infirmities we might otherwaies through the pravity of mans nature , be apt to slip into : so we may say with king david , it is good for us that we have bin afflicted , for otherwise we had gone astray . however , the guilt of josephs brothers , in going about to murder him , was ne●er the less , because it prov'd the means of making him the preserver of gods people in aegypt : the rods ( though instruments of chastisements in the lords hand ) are commonly thrown into the fire . and in testification of this also , history , and our own experience , is very copious . the times are necessitous , and rewards are to be had , is it to be supposed therefore , that officious , needy , or ambitious men will be wanting to themselves in this particular ? what way so easie to wealth , advancement , offices ? the labors of a mans life cannot produce so much , as a weeks time in a handsome , well-wrought , artificial fiction : alas ! what 's thirty pieces now ? 't is nothing ; every spy and intelligencer that is but any thing his crafts-master , proposes a greater largess for the traps and pit-falls he makes for innocent and harmless people : and therefore , what wonder is it that our friends in the tower , before their close restraint , had almost every day some visitants , that under the disguise of friendship , came to ensnare and betray ; and that it is already come to that pass , that a man dare hardly trust his bosome-friend , nor communicate himself to any man , without fear and inward reluctance ? what wonder is it that a busie and subtile people , should make it their work to vilifie and reproach us ; to mix with all companies , and scatter false reports and forgeries of us ? hoping thereby first to possess mens minds , knowing how difficult a thing it is ( eradicare errorem ) to remove a bel●ef ( though never so slightly grounded ) that has took root in them ? for when a scandal is once entertain'd , 't is afterward reported ; and the parties reporting , are thereby engaged , not onely to stand to the justification of that , but then greedily to suck in all new calumnies , so to keep down the injur'd from ever ha●ing opportunity to right themselves . what wonder is it to see book after book to fly abroad ( like the spirit of delusion amongst the false prophets ) to furnish every mans mouth with a false accusation aga●nst us ; and , as we have endeavored the good of all , to make us hated by all ; to take away first our reputations , that so they may the more easily take away our lives ; to mis-guide and incense authority , and the people against us , by falsly charging us with such things as are of greatest abomination to us ; that so they may the better cry out , crucifie , crucifie , away with such monsters from the earth , it is not fit they should draw breath amongst us ? and why all this ? but because we are faithful to the sublike interest , and will not shut our eys , and stifle our consciences , but dare still urge for those good things have bin so often declared for , and promised ; and can by no baits , threats , or allurements , be drawn there-from . much time hath bin spent already , and much hath bin said for our vindication ; but there are some men , who hearing , will not hear ; and seeing , will not understand ; whose work it is , not to believe , nor to suffer others to be rightly informed ; they should then ( ●l●um , & operam perdere ) lose their labour , and peradventure the recompense of their reward too . they have now sumd up all in a book call'd the discoverer , which is for the most part of it , the old scandals new modell'd ; calumny clothed in a more scholastical habit , and confident ( as the custom is ) of easier admittance , because of its finer apparel . at first it was usher'd into the world by the recommendation of the councel of state ; i know not whether that honor was really conferr'd , or fictitiously imposed , because in the copies last printed , the councel of state is left out , and the authors only ( and those unknown too ) substistuted in their rooms : but admit the first , 't is very usual , all know , for authority to be misinformed , especially when they have as yet only heard but the accusing party : when the iews had said many ( and those grieveous ) complaints against paul ; questionless , the spirits both of the hearers , and of his iudges were very much incensed against him ; but after he had pleaded for himself , the tyde was turn●d ; festus found nothing worthy of death in him , and agrippa was almost perswaded to be a paul . for my part , i make no doubt , but if the par●iament and councel of state will in time see how exceedingly we have been in●u●ed by the malevolent reports of bad men , and that both the ends we aime at , are in themselves good and beneficial to the common-wealth ; and the means we have used for the accomplishment thereof , very lawful and justifiable : which that they may , i shall make bold to do the best i can to discover our discoverer , his wilts and fallacies i mean ; in doing whereof , i shall not trace him in every politick and extravagant excursion , to which i shall only cursorily and occasionally speak , but as my main drift , extract so much out of him , as is most material , and whereto he seems to ●ring's proof ; the rest every un-prejudiced reader will ( i suppose ) of himself see thr●ugh , and take , as the customary stratagems , that designing-men use to make others odious . but before we come to his particulars , we also shall make one observation , as giv●ng light to our present discovery . prudential and ●ood men do well observe , that when a people or party prove obstina●e , that is , constant to their engagements , and resolute in the promotion of those things that tend to the good of the common-wealth ; and can by to means be taken oft , or with-drawn , to the promotion of another interest ; that then the common and politick cu●●om is , to make them odious , that ●o ( since they will not assist ) their complaints and opposition shall be as in-ef●ectual and inconsiderable as may be : and in making them odious , there particular waies and methods ( amongst many others ) are used . 1. to aggravate every weakness and frailty of any particular man , and impute is to the whole party . 2. to contrive , and confidently affix such scandals upon them , as are most distasteful to the people , and most difficultly disproved . 3. to impose upon them the deviations of other men , not of their party ; and yet make the world believe they are . 4. to interpret their intentions , and make indirect inferences upon their words and act●ons ; as , that because they are against tyranie and oppression , therefore they are against magistracy and government ; because they are for an isonomie , impartiality or equality in the law , therefore they are for no order of distinction , and for equalling mens estates . 5. to cry down , and charge them with hypocrisie , but in the highest and most visible manner exercise it themselves . 6. to evade the point in controversie , or the real difference ; and divert every mans thoughts there from , by false accusations , and reports , for that end raised , and taken up . 7. to up-braid them with their poverty , and intimating false and groundless surmises thereupon . 8. to invent nick-names , importing that of which they are not guilty : to charge them with heresie , atheisme , anti-scripturisme , sedition , treason , &c. and any thing that is of ill report among men ; that these , even all of them , and many more , both have bin , and are taken up , and made use of by the discoverer , and others against us , is as cleerly to be seen , as was gehazie's leprosie on his fore head ; which shall more cleerly be manifested in the following treatise ; and we do desire the reader to take good notice of it : for doing so , he shall the bet●er know the tree by the fruit . that we have urg'd the removal of tythes , excise , free-quarter , and other taxes , and grievances , is as the discoverer saies , very true : and 't is as false that we have done it either to ingratiate our selves , or to make the people disaffected towards the parliament . if he could truly enter into our hearts , as he takes upon him to do , he would find , that the onely motive engaging us to press for their removal , is our sense of the burden , and our compassion towards those that are more prest ( especially by free-quarter ) then our selves . we see not but that the parliament may remove them ; and their declaring so often that they will , is a motive to us ( it being not done ) to press them for the doing thereof . during their session , what hath bin more usual almost in every bus●ness that ●s in demur or suspense ? why should that therefore be justifiable in all others , and condemnable in us ? 2. for the impossibility of removing them , by which the non-removal is justified : under favor , he must excuse us if we see it not : we both see that it may be done , and how it may be done ; and have many things to offer in order thereunto , but that we can have no favorable acceptance . 3. he urges , that 't is by our means burdens are continued . 't is easily said indeed , but most difficultly ( we may say impossibly ) proved ; for what is not true in it self , cannot be proved . if one hundred thousand pounds , and twice the sum too , be spent upon intelligence , are we to be blamed for it , that have no other weapons but prayers and petitions ; and put the common-wealth to no other trouble or charge , but what goes to the reading and debating our humble addresses ? for the passages urg'd out of the picture of the councel of state , the letter of lieut. col. j. lilburn , and r. overton , to the general , and other writings that concern men so able to write in their own vindication , i purpose to leave them to the defence of their own pens ; onely i could wish that they and the discoverers were upon even terms ; and that the one for speaking were not in hope of a reward , and the other in fear of a punishment . for those harsh expressions which have past some of our friends writings , though we could wish they had not bin provoked thereunto , or that being provoked , they had forborn ; yet affliction , oppression , and that hard measure they judge they receive in their sufferings , may well excuse that heat and tartness that many times comes from them ; and we could wish likewise they had no cause . but on the other side , has it not bin with interest return'd by their adversaries upon them ? and does it not strike deeper too ? amounting to no less than an endeavor to take away their lives : we will agree with you , if you please , to perswade with our friends on both sides , to forbear all bitter language ; and desire you that you would press them likewise with those four argumen●s which for that end you urge upon us . sir , we know very well the disadvantages we●ly under , in that most of you are politick men , that have studied the behaviors and rules of other politicians , and have acquired thereby , an art of commanding your passions ; whereas we engage out of the plainess and singleness of our hearts , and desires of good to the nation , and have no arts of concealing our intentions or passions ; our spirits presently rise when we see things done to the prejudice of the common-wealth ; and in this regard , haply we may have somwhat disadvantaged our selves . your story of duron , you might have spared ; for you know well , our expressions were higher before the restraint of our friends , than since ; onely i see , you are willing to show u● ( though not the railing of your tongue , yet ) the rancor of your heart . you are very pleasant with your fables in other mens calamities ; and like the harpiae , that sing at the cries of mariners , and a shipwrack , so do you sport your self at the sad afflictions of your brethren ; and are very poetical in your malice , but very ridiculous withal ; for otherwise you could not imagine , that the vehement and hasty expressions of our friends , can be supposed by them to be a means to get themselves out , since in natural consequence , they must rather be judged the means to keep them longer in : from whence you may conclude , that they flow from them rather by instigation and necessity , than any designe . for the relinquishment is spoke of in the manifestation , of many good things proposed ; it relates most to the army , who have relinquisht many good things presented in their agreement : neither do we so much press for speed in the doing them , as assurance that they shall be done . and though our impatience be often urg'd upon us to our prejudice , yet we could instance a time , and a declaration ( which the discoverer has forgot ) wherein these very grievances of the people , which are not yet removed , were said to be so pressing , that but so many ( and those very few ) daies , could be allowed for their removal . sed non videmus ie manticae quod in tergo est . in other mens faults we are like linceus , in our own sand blind , and cannot see at any distance . you are pleased to give your guess and interpretation of our thoughts , what we mean by good things : and contrary to your own rules , p. 27. interpret all to the worst . we mean by good things , not what you surmise ; but we express in our petitions , representation , and agreement : he that but conjectures at that which is not , when he may be ascertained from that which is , must either be a weak , or a wicked man . we are neither for delay , where it is dangerous ; nor for hast , where it makes wast : but as for good things , so for a fit and convenient season , which we judge to be now ; and if it is not , let us have good reason for it , and we shall be satisfied . you next come to particulars , whither i will make bold to follow you . you urge , that though you know we profess , and urge our manifestaon for it , that we believe there is one omnipotent god , the author and preserver of all things in the world , &c. yet you suppose us atheists , and say in our profession we are hypocrites . alas ! how fain would you have us worse than we are ? how sorry are you that we are not so bad as you would have us ? what pains you take to make us seen to be what indeed we are not ? atheists . if so plain and candid a profession we have made , and you have recited , and our endeavors to square our lives answerable thereunto , be not sufficient to confirm men in a belief of our acknowledgement and submission to a deity ; what else can be ? i profess i know not . what greater testimony can you give us , of your not being atheists ? but you have reasons to believe us to be hypocrites : i pray , let 's examine them . alas , how you deceive the world ! they are citations out of a book none of us own , called , the new law of righteousness : what an inference is here ! a certain man to whom we have no relation , has wrote a book wherein are many particulars : from whence you infer the denyal of a deity ( and that but falsly too , as he will tell you ) and therefore we are atheists . good sir , speak no more of incongruities in us , so long as you can pass this over in your self . but you further urge m. overtons book , denying the immortality of the soul . si● , if you had perused the book , you would have found , that though he asserts the mortality of the soul with the body , yet he grant , also , and affirms that the whole man rises again , and both body and soul comes to judgement . so that the whole controversie in his book , is only of the nature of the soul ; and his opinion therein , though different from the common strain , yet when t●ken together , and not in piece-meal , it implies , and presupposes a deity , and a resurrection : and therefore here also you demonstrate , either your ignorance , in not exam●ning his book , ( which since you take upon you to judge , you ought to have done ) or your wilfulne●s ( to say no more ) in making a false conclus●on , that the premises no way will hear . lipsius in his politicks , and livie in his history , and some other of the heathens , tell you ( you say ) that religion , and gods worship , is necessary for t●e saf●ty and prosperity of a common-wealth . you a●e inform'd well ; neither do we think otherwise ; but what 's your inference hence ? nothing verbal , but tacitely you imply , and you would have the world believe , that we are wor●e than the heathens ; because we would have no religion : you suppose you have prov'd it before ; which whether you have or no , let the world judge . the presbyters are against toleration , though the independents are for conformity ; cleerly this is your argument ; for there it as g●eat disparity between the opinions of those he cite , and us ; as between the presbyters and independent . t is true indeed , we are not so much for the formal , or rather suppo●●tious part of gods service , further than is cleer and evident unto us ; but for the real and practical part of his worship , we wish we could more exactly sq●are our lives thereunto ; and i hope it will be every day more and more our endeavors that we may : but where we have not sufficient grounds , and certainty in the things , and judge the essential wanting , who●e we cannot take things upon ●rus● , and a traditional conveyance , as others can ; there we suspend our practise ; and from hence , because we will not be superstitious , we are said not to be religious . the ordinances were intended for the comfort and confortation of man ; and therefore , certainly for our own sakes , we would not neglect any of them , where we have plain and certain grounds for exerci●e thereof ; but for conforming our lives and conversation according to the rules and d●ctates of scriptures , which are plain , obvious , and ●ndisputable , ( which s. james define to be pure religion ) this is pr●ncipa●ly to honour god ; viz when our light doth so shine before men that they seing our good works , may glorifie our father which is in heaven . truly sir , we ever took good life not for the smoke , as you express it , but the substantial part of gods service : neither do we neglect , or have any other than precious e●●eem o● the ordinances , all things essential to the●r practise being present ; you do us exceeding wrong therefore , and your self too , to shew so much weakness , as to brand us ( and that upon so slight grounds , and no proof ) with atheisme ; especially considering how far the prejudice of such a slander will extend against us . a● atheist is not fit for humane society , for he has no●ty upon him , nothing within to check him from rushing with greediness upon any evil his lust or advantage can prompt him ●o ; he will say any thing of any man , do any thing against any man to prof●t himself ; no law holds him , no promises , no engagements , where they may safely , and for his commodity be broken : he saies not onely in his heart , but ●n all his actions , there is no god : and according to this descr●ption ( which certainly comes neer the matter ) the greatest atheists are politicians . not such as out of singleness of heart do the●r countrey service , and for that end , expose themselves to all hazards , neglect the pomp and van●ty of the wor●d ; and count it better to suffer affliction for a good cause , than to enjoy the pleasures of sin for a season . you have words no question , and fine stories ; and can by a cuning contexture thereof , make any thing of ●ny thing ; but when a right judgement is made , and matters cloe●ly lookt into , without the spectacles of prejudice , and the false opticks of your imagination ; we doubt not to stand right in the opinion of all good people , that take things as they are ; not as they are gloss'd and painted over , with such colours as your ends and interests engage you to set upon them . but you have one nail more to fasten atheisme upon us , and that is , that in all our agreement , there is not one thing proposed for the holding forth , and furtherance of gods worship and service ; whereas in all other platforms , you say , though drawn up by heathens , religion alwaies had the first place and pre-eminence : and the implied conclusion from hence must be , that we are men of no religion ; for that you are undertaking to prove . answ. 1. that the same complaint lies against the agreement of the army in this particular , as against us ; for religion had neither the first place there , nor was there any plat-form for the holding forth of gods worship and service , more there than in ours : so that mutatis nominibus de vobis fabula narratur : his excellency , and the officers of the army , by the same inference , must be his atheists . the parliament has already established a form and method of religion ; which as they have power to do , so is there no restriction in the agreement , but that they may at all times have the like ; for , where they are not restrain'd , there they are impowred . when are we like to have an agreement , if there must be in it a plat-form for religion ? considering the un●versal difference and discord●ncie in mens sp●rits about matters of religion : we have done as much ( we think ) in that particular , as is necessary ; in making necessary cautions and reserves against compuls●on and en●orcement ; further we could not go , w●thout the hazard of having no agreement at all , if we had put that into it , to which before-hand we were certa●n the people could not agree . for the parishoners chusing their own ministers , 't is no more but what in most places they may do already ; and where patrons are that impose , is there not the same likely h●o● that they may impose a turk , or a jew upon a parish , as that the parishoners should chuse one ? will a patron think you , be more careful of them , than they are of themselves ? every straw ( i see ) must be brought to your building : note also what your inference must be hereupon ; we would have the people chuse their own ministers , therefore are we atheists , and would have no religion : and to itch up this pitiful argument , the anabaptists of munster ( levellers you now call them ) must be brought in : the old trick of the bishops , and of every body else , that have designes on foot ; where proof is wanting , there resemblances are insinuated in their stead ; and comparisons made either in such things as are true of neither , or e●se , the party that is to be made odious , is likened to such as are alre●dy odious , in some particulars not material ; and yet thereby is suggested a similitude in all the rest . you have their proofs that we are atheists ; which though they promised you should be cleer and certain , out of our own books ; yet you see , when touched , they fall to dust ; like the fair seeming apples of sodome , and remain rather as proofs of their rancor and spleen against us ; or else , of their stratagems and designs upon us : non ut probant loquntur , sed ut decipiant : they speak not to prove , but to deceive . their next work is , to make us levellers ; in order whereunto , they cite two passages in the manifestation , page 4. as , first . we profess , we never had it in our thoughts to level mens estates ; it bring the uttermost of our aime , that the common wealth be reduced to such a pass , that every man may with as much security as may be enjoy his propriety . and secondly , vnderstanding by levelling , an equalling of mens estates , and taking away that right and title that every man hath to what 's his own : to attempt an enducing the same , is most injurious , unless there did precede an vniversal assent thereunto , from all , and every one of the people . thus far the manifestation : from whence they make this paraphrase ; disc as if they should say the thing is good , onely wanting means and power at present , it must be left , till there be further opportunity to do it . what is in these mens brain , or what in their hearts , that they can so confidently abuse us , and the world , yea , and themselves most of all ? for apparent falshood , are like arrows shot upright , that fall down upon the head of the shooter . what bars and bolts have we put against levelling , in our petitions , agreement , and all our writings ? how have we declared it to be without the power of parliament it self to do it , answered the objections concerning the primitive christians community ? every thing we have brought to light , our proposals , articles , and provisions , do all cleerly , and evidently imply and relate to propriety ; and yet to see , when it concerns men that the world should believe us to be levellers , how against all light , and apparent certainty of the contrary , they can urge it upon us . but they have further proofs , viz. expressions our of our writings , that do imply it as cleer as day . i confess the citations they have brought there , do not onely imply , but express it ; but the expressions cited , and the books out of which they cite them , are no more ours , or owned by us , then by them that cited them : and what dealing i pray is this , to lay other mens infirmities upon our shoulders ? his inference is , west●s horses came into gladmens grounds , therefore fields cattel shall be pounded . this is such a way to make men guilty , as was never heard of before , i think : a sure way , for allowing it , no man can be innocent : this is so far from taking doubtful actions in the best sense , and to make the fairest and noblest construction in things dubious , which is the discoverers rule , p. 27. that instead thereof , where actions and words are plain , and no waies dubious ; he puts a contrary sense upon them , and will force upon us , things which we utterly disclaim . two leaves he has spent in citations of this nature , which we shall not speak to , because they concern us not ; but shall onely desire , that the inferences and applications which are made thereupon , may ( and we know they will ) by all ingenuous men , have no reflection at all upon us . but before they leave this , they be think themselves , that our profession against levelling , is very plain and s●gnificant in the manifestation and therefore they have found a device to enervate and weaken it , as they th●nk ; and that is a special one ; you shall hear it . when we say , that levellihg is injurious , unless there did precede an vniversal assent in all , and every one of the people : first , they object , that we imply that the thing in it self is good . 2. that by all , we mean all restrictively ; that is , some and those the poor commoners . to the first we answer ▪ that we cannot suppose , nor do we think any rational men do believe the thing unlawful in it self ; for then the primitive christians d● unlawfully : but we say , it is unlawful and in●ur●ous for any sect or sort of men , to impose or enforce it ; but that to make it lawful , there must be an unanimous and ●ndividual assent of every man thereunto : and for a further vindication in this point , we refer to our manifestation . the second objection is the most absurd and groundless surmise , that ever any men took up ; that we should mean by all , onely some ; god defend us from such contrar●ety between words and meaning ; between the tongue and the heart : may our da●s be shortned , and the course of our lives expire before its natural term , rather than we live to such a degree of imposture , and wicked reservation : there is not any thing our souls do more abhominate ; and we desire a●l men to consider , how extremely in this particular we are abused . it our writings that are permanent , be thus wrested to a sense contrary to what in themselves they import ; how much more will they , and how much more indiscoverably may they abuse us in our speeches and discourses , which a●e semper in trans●●● , n●●hing remaining of them to cleer themselves , and evidence the falshood of the report . how careful were the manifestators to express themselves so plainly , so fully , as to put it past being mis-understood ; vnless there did precede an universal assent from all and every one of the people : three bolts they made , as if they had fore-seen an intention in the discoverers , to force a passage here , into their reputations ; and yet all will not serve the turn : paul must be a pestilent fellow , our saviour● a perverter of the nation ; and therefore , let them bear themselves how they will , and say what they can ; the bow is drawn , and the arrow must fly abroad . however , the wo●ld may see by this , that 't is not truth that guides these discoverers but design ; a handsom fiction will go as far ( they think ) as verity , till it comes to be laid open , and then ( as in tricks of legerdemain ) the wonderful art is but cleanly conveyance , and slight of hand : so here , the whole accusation amounts to no more , but a fiction well mou●ded , a fable artificially contrived , and told by a voluble tongue , and an inventive brain ▪ 't were well though , that somthing else were the subject matter of these mens dexterity , and not their brethren●lives and reputations . we have done with their two principal discoveries ; viz. that we are atheists , and levelle●s : which though at first they promised to demonstrate by reason and proof abundantly ; yet have they ( as many confident merchant ▪ use to do ) failed in the performance , and made it evident to all , that thereby they intended onely , to pre-occupate the peoples understandings , that men might piece up the defects and deficiencies of the discoverers reasons and arguments , with their willingness , and easie credulity . the next charge is , our sedition , and raising discontents , and differences amongst the souldiers , and incensing them against their officers ; by commending the goodness and fidelity of the one , and decrying the apostacie , ambition , perfidie , and cruelty of the other ; and by making the people out of love with the parliament . to this we answer ; that the proofs urged for the making of this good , are many of them out of books not owned by us , and therefore of no validity against us . the places that are cited out of some of our books , are cited but piece-meal , without the preceding and subsequent passages , necessary for the clearing our intentions , and manifesting the grounds and reasons of those passages : allowing this liberty ; it is an easie matter by the armies writings , to make them traytors to the parliament . is it so unpardonable a crime for inferior men to find fault with such as are in authority , as to be judged therefore traytors , seditions , mutineer● ▪ &c. that they must therefore suffer death for it . disc. p. 33. be cut asunder alive : ibid be hanged up in the most noted places of the land : nay , and be kill'd by any body that meets them ? certainly this doctrine is but of a late stamp and coynage : at new-marker it was otherwise , at reading , hammer smith , and many other places : if it be considered how much good hath arisen to this common-wealth by some irregular●ties that in probability but for them , we had bin ruined ; such complaints certainly as the discoverer mentions , which are far short of forcible opposition and resistance , which has by others bin exercised , would find a gentles , and more favorable sentence . if a general turns his canon against the souldier , or the pilot steers upon a rock ; the souldier may resist the one , and the mariner ; prevent the intended mischief of the other : so say the declarations of the army ; and make themselves iudge of the parliament : declar. novemb 30. 1648. p. 5. i see beams are but motes in some mens eys , and in other some , motes are made beams . i wish to god there were no ground of just complaint , and that every jealousie may be presented by an actual performance of promise● , and the many good things declared : would it be so , i should judge it the happiest time that ever came to england , and the best way to secure all men that have served their country , to allay all differences and discontents , to answer all scruples and objections . and i do likewise wish , and heartily desire of that party ( for so it will be called ) of which i am , that they would interpret all things to the best ; and allow , that though they see what things ought to be done ; yet that they may not see that onely so much , as things stand , can be done ; and accordingly to bear themselves . i speak not this , either for fear , of inf●rmations much less to administer an excuse for neglects or miscarriages ; but onely out of my desire to chalk out to both a way to union , if it be possible ; which i think is of greatest concernme●t to both , and to the common wealth that may be . for expressions that have bin bitter of either hand , it may be i may be mistaken , but i judge it best that they be remited and forgotten by both : i speak without commission , but i think , not without reason , and a due regard to both . if words have bin high from some of us , the provocations considered , and that their speeches have not bin altogether causless ; considering likewise , that the men so speaking , have spent themselves for their country , and cannot in truth be said to have other ends , than its freedom and safety ; having never either kept the tract , or used the means to make themselves great or rich , but slighted both ; which is no small badge of their integrity : these things considered ( i say ) it will be no bad advice i believe recepini canere ; to found a retreat ▪ and bethink our selves of the impossibility of a perfect ●in on , unless there be some rem●ssion of all hands , of the dangers of our differences , in case the enemy ever appear again : and of many other particulars that might be urged , but tha● some will be apt to surmise , that this proceeds from the apprehension of our present condition and not from a desire of peace , and strengthning the nation by a good and well joynted union ▪ however , it has ever bin counted good advice to the wisest states , to stint and moderate their fortunes ; and in greatest successes , rather to look backward than forward ; and rather to stop the current of dangers ensuing , than to follow the stream of that victory , by which they may be more encreased ▪ 't is tacitus advice , securitati potius , quam potentiae consulere ; to consult rather our security , than propose the increase and inlargement of power : this advice haply will be dis-relisht ; and who can help it ? however 't is given . but we urge against martial law , and so endeavor the breaking of the army ; for how can an army subsist without discipline ? and where is discipline , if there be no martial law ? answ. that what the law is express against , that we may urge against : but the law is express against martial law in time of peace ; ergo ▪ our ancestors it seems knew very well the rigor and severity of that law that aptness of its being extended beyond the camp , a chlamyde ad togam ; from the sould●er to the citizen ; and many other inconveniences of it ; and therefore have expresly provided against it ▪ exercise in times of peace . and cer●ainly , other men ought not to plead for that the law provides against : nor ought our desires to be so slighted and condemned , that are grounded upon express law . and whereas the discoverers urge , that we have made hurly-burlies , and therefore by our own arguments it may be exercised now ; we answer , first , that he is mistaken in his major , and takes that for granted , which we laterly disclaim , and is in it self false . 2. that allowing it to be true , yet our pleas against martial law , were before the hurly-burlies . 3. his conseque●ce is very infirm ; for the meaning of times of peace , is according to sir edw. cook , when the courts of justice are open ; in whom is to be had iustice against all faults and offences . some other excursion , and expostulations are made hereupon by the discoverers , which we onely desire may be read : we conceive there needs no answer . for the remaining part of their book , 't is spent in confuta●ion of the first and second part of englands new chains disco●ered : in doing whereof , i command their wisdoms for caving out the most , and most considerable parts thereof ▪ as ●ut 〈◊〉 f●othy , and impertinent passages : they have as safe a combat of this ▪ a● he that fenc'd with the ●ree , and need not fear any steping from beh●nd it : t is a hands●m predicament we are in , be●ng made traytors for holding our peace ; for what can't art and sophistry do ? and we should hardly scape he la●n or treason , if in this case we should speak . 't is a meritorious work indeed , and a gloriou● conquest , fir●t to hold our hands , and then to buf●et us ; to ●ag , and then re●●●e us : howe●er , we had thought these times , and men pretend●ng to freedom ▪ wou●d never have found fault with some things therein ; which have from the b●gini●g of these distractions bin justified by the ablest and most ingenuous men . but when is it a better time to condemn th●ngs good then when no man dares appear in their justification ? i wish some other way might be found to unt●ngle tho●e chains ; non respondendo , sed ar●ndo ▪ not by an●wer●ng , but doing : herodian . — the ey● are credulous , when the ears are not . the paper will remain , and when compar'd with the an●●ers in the di●coverer , disgusts i fear , and dis-●at●sfactions will continue ; as finding that the childs shoe cannot cover the mans foot : the things desired , are generally confest to be good , but the season is dislik●t , and haply the expression : for the last , let the strong bear with the weak : for the first , t is not good to be overmuch fixt and peremptory : let assurance be given that they shall a● a better reason be done , and see whether that will not satisfie . consider however , that e●ght yeers waiting may beget some impatience ; and on the other side , that they that have waited eight yeers , may tarry a little longer : thus it will become us all , one sort and another , to be indeed rather umpires , than parties ; to press for those things that are desired ; not as engaged men , or as particularly concern'd , but as agents or factors for the common wea●th ; not with heat , but reason ; not with reviling , but perswas●on ; the one makes parties and sets us at variance , the other begets love and concord , a●d will make it appear one to an●ther ( though i would have it be in reality , and not onely in appearance ) that though we may differ in the way , yet we really intend one anothers good . i pray god in the first place , to incline my heart exactly to fol●ow this councel ; and i think it will be needful also for all and every one of all parties ; and above all things , to intend un●on ; for as the discoverer observes , m walw●n well know , that by concord ▪ the least things encrease ; by discord , the greatest come to nothing . and though it 's said of us , that we follow the rule of divine & impera , devide and reigne : yet all impart●al men cannot but impute the following of that cursed maxime to any , rather than to us . for we not onely have declin'd all means of rule , having never put our selves forward , or bin eager in the pursuit of offices ; but our principles also do so bound all officers to express rules , limits , and accounts , as that the gain will not much over-po●●e the labor ; and we could wish it at that pass , and questionless it would be so , were it not for the large revenue , opportunity of corruption , &c. that instead of hunting after them , men should rather desire to dec●ine them , and that the discharge thereof , should be taken as a favor , and acceptable service to the common-wealth . other scandals there are dispersed through the book ; but because they are here●o●ore answe●ed by us , we shall not need to say any thing particularly to them , but refer the reader to the manifestation , the fountain of slander opened ; the charit● of church men ; desiring onely that notice be taken , that where answers be given ( as in that slander against m. walwyn of perswading the woman to make away with her self ) the answers are not considered and disprov●d , but the slanders afresh reported ; as if satisfaction were not desired , but rather slighted , as a means to prevent the intended work of making us odious . and so we have done with the first part of the discoverers ; onely we shall make one observation ; that what our party principally stick● to , they altogether decline ; viz. our mani●estation , and the agreement : by the one , unjust aspersions are wip'd on , and we manifest what we are not ; by the other , we evidence to all the world what we are , and what we seek for . other papers are personal , and concern haply this or that man , as they have bin by occasion and provocation necessitated from them ; but these do more generally concern us all , and are own●d by the party : and therefore , it will do better hereafter , that men make not excursions a causa , ad non causam ; from the cause , to the accident● : in the last , we say we center and acquiesce , especially in a constant and frequent representative ; and shall even judge it our duties to press for the establishment thereof . and so till the second part of the discoverers , we shall take respite ; desiring that they may well consider the evil effects which have proceeded from officious mens incensing and mis-guiding authority ; and that ahassuerus had never bin so violent against the jews , but for the instigations of haman ; nor paul●s compan●ons suffered so much at macedonia , but for the covetousness of demetrius and his crafts-men . finis . a fiery flying roll: a word from the lord to all the great ones of the earth, whom this may concerne: being the last warning piece at the dreadfull day of judgement. for now the lord is come to 1 informe 2 advise and warne 3 charge 4 judge and sentence the great ones. as also most compassionately informing, and most lovingly and pathetically advising and warning london. with a terrible word and fatall blow from the lord, upon the gathered churches. and all by his most excellent majesty, dwelling in, and shining through auxilium patris, vu alias, coppe. with another flying roll ensuing (to all the inhabitants of the earth.) the contents of both following. coppe, abiezer, 1619-1672. this text is an enriched version of the tcp digital transcription a80437 of text r206283 in the english short title catalog (thomason e587_13). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 48 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a80437 wing c6087 thomason e587_13 estc r206283 99865456 99865456 117697 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a80437) transcribed from: (early english books online ; image set 117697) images scanned from microfilm: (thomason tracts ; 90:e587[13]) a fiery flying roll: a word from the lord to all the great ones of the earth, whom this may concerne: being the last warning piece at the dreadfull day of judgement. for now the lord is come to 1 informe 2 advise and warne 3 charge 4 judge and sentence the great ones. as also most compassionately informing, and most lovingly and pathetically advising and warning london. with a terrible word and fatall blow from the lord, upon the gathered churches. and all by his most excellent majesty, dwelling in, and shining through auxilium patris, vu alias, coppe. with another flying roll ensuing (to all the inhabitants of the earth.) the contents of both following. coppe, abiezer, 1619-1672. [8], 15, [1] p. in the beginning of that notable day, wherein the secrets of all hearts are laid open; and wherein the worst and foulest of villanies, are discovered, under the best and fairest outsides, imprinted at london : 1649. [i.e. 1650] annotation on thomason copy: "jan. 4. 1649". reproduction of the original in the british library. the letters vu in the title, following "auxilium patris," are in hebrew characters. eng ranters -early works to 1800. levellers -early works to 1800. a80437 r206283 (thomason e587_13). civilwar no a fiery flying roll:: a word from the lord to all the great ones of the earth, whom this may concerne: being the last warning piece at the coppe, abiezer 1649 9255 60 0 0 0 0 0 65 d the rate of 65 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-02 tcp assigned for keying and markup 2007-02 apex covantage keyed and coded from proquest page images 2007-03 mona logarbo sampled and proofread 2007-03 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a fiery flying roll : a word from the lord to all the great ones of the earth , whom this may concerne : being the last warning piece at the dreadfull day of judgement . for now the lord is come to 1 informe the great ones . 2 advise and warne the great ones . 3 charge the great ones . 4 judge and sentence the great ones . as also most compassionately informing , and most lovingly and patheti●ally advising and warning london . with a terrible word and fatall blow from the lord , upon the gathered churches . and all by his most excellent majesty , dwelling in , and shining through auxilium patris , ףכ alias , coppe .. with another flying roll ensuing ( to all the inhabitants of the earth . ) the contents of both following . isa. 23. 9 , the lord of hosts ( is ) staining the pride of all glory , and bringing into contempt all the honourable ( persons and things ) of the earth . o london , london , how would i gather thee , as a hen gathereth her chickens under her wings , &c. know thou ( in this thy day ) the things that belong to thy peace — i know the blasphemy of them which say they are jewes , and are not , but are the synagogue of satan , rev. 2. 9. imprinted at london , in the beginning of that notable day , wherein the secrets of all hearts are laid open ; and wherein the worst and foulest of villanies , are discovered , under the best and fairest outsides . 1649. the preface . an inlet into the land of promise , the new hierusalem , and a gate into the ensuing discourse , worthy of serious consideration . my deare one . all or none . every one under the sunne . mine own . my most excellent majesty ( in me ) hath strangely and variously transformed this forme . and behold , by mine owne almightinesse ( in me ) i have been changed in a moment , in the twinkling of an eye , at the sound of the trump . and now the lord is d●scended from heaven , with a shout , with the voyce of the arch-angell , and with the trump of god . and the sea , the earth , yea all things are now giving up their dead . and all things that ever were , are , or shall be visible — are the grave wherein the king of glory ( the eternall , invisible almightinesse , hath lain as it were ) dead and buried . but behold , behold , he is now risen with a witnesse , to save zion with vengeance , or to confound and plague all things into himself ; who by his mighty angell is proclaiming ( with a loud voyce ) that sin and transgression is finished and ended ; and everlasting righteousnesse brought in ; and the everlasting gospell preaching ; which everlasting gospell is brought in with most terrible earth-quakes , and heaven-quakes , and with signes and wonders following . amen . and it hath pleased my most excellent majesty , ( who is universall love , and whose service is perfect freedome ) to set this forme ( the writer of this roll ) as no small signe and wonder in fleshly israel ; as you may partly see to the ensuing discourse . and now ( my deare ones ! ) every one under the sun , i will onely point at the gate , thorow which i was led into that new city , new hierulalem , and to the spirits of just men , made perfect ▪ and to god the judge of all . first , all my strength , my forces were utterly routed , my house i dwelt in fired , my father and mother forsook me ▪ the wife of my bosome loathed me , mine old name was rotted , perished ; and i was utterly plagued , consumed , damned , rammed , and sunke into nothing , into the bowels of the still eternity ( my mothers wombe ) out of which i came naked , and whetherto i returned again naked ▪ and lying a while there , rapt up in silence , at length ( the body or outward forme being aw●ke ●ll this while ) i heard with my outward eare ( to my apprehension ) a most terrible thunder-clap , and after that a ▪ second . and upon the second thunder-clap , which was exceeding terrible , i saw a great body of light , like the light of the sun , and red as fire , in the forme of a drum ( as it were ) whereupon with exceeding trembling and amazement on the flesh , and with joy unspe●k●ble in the spirit , i clapt my hands , and cryed out , amen , halelujah , halelujah , amen . and so lay trembling , sweating , and smoaking ( for the space of half an houre ) at length with a loud voyce ( i inwardly ) cryed out , lord , what wilt thou do with me ; my most excellent majesty and eternall glory ( in me ) answered & sayd ▪ fear not , i will take thee up into mine everlasting kingdom . but thou shalt ( first ) drink a bitter cup , a bitter cup , a bitter cup ; wherupon ( being filled with exceeding amazement ) i was throwne into the belly of hell ( and take what you can of it in these expressions , though the matter is beyond expression ) i was among all the devils in hell , even in their most hideous how . and under all this terrour , and amazement , there was a little spark of transcendent , transplendent , unspeakable glory , which ●urvived , and sustained it self , triumphing , exulting , and exalting it self above all the fiends . and confounding the very blacknesse of darknesse ( you must take it in these tearmes , for it is infinitely beyond expression . ) vpon this the life was taken out of the body ( for a season ) and it was thus resembled , as if a man with a great brush dipt in whiting , should with one stroke w●pe out , or sweep off a picture upon a wall , &c. after a while , breath and life was recurned into the form againe ; whereupon i saw various streames of light ( in the night ) which appeared to the outward eye ; and immediately i saw three hearts ( or three appearances ) in the form of hearts , of exceeding brightnesse ; and immediately an innumerable company of hearts , filling each corner of the room where i was . and me thoughts there was variety and distinction , as if there had been severall hearts , and yet most strangely and unexpressibly complicated or folded up in unity . i clearely saw distinction , diversity , variety , and as clearly saw all swallowed up into unity . and it hath been my song many times since , within and without , unity , universality , universality , unity , eternall majesty , &c. and at this vision , a most strong , glorious voyce uttered these words , the spirits of just men made perfect ▪ the spirits &c , with whom i had as absolut , cleare , full communion , and in a two fold more familiar way , then ever i had outwardly with my dearest friends , and nearest relations . the visions and revelations of god , and the strong hand of eternall invisible almightinesse , was stretched out upon me , within me , for the space of foure dayes and nights , without intermission . the time would faile if i would tell you all , but it is not the good will and pleasure of my most excellent majesty in me , to declare any more ( as yet ) then thus m●ch further : that amongst those various voyces that were then uttered within , these were some , blood , blood , where , where ? upon the hypocriticall holy heart , &c. another thus , vengeance , vengeance , vengeance , plagues , plagues , upon the inhabitants of the earth ; fire , fire , fire , sword , sword , &c. upon all that bow not down to eternall majesty , universall love ; i 'le recover , recover , my wooll , my flax , my money . declare , declare , feare thou not the faces of any ; i am ( in thee ) a munition of rocks , &c. go up to london , * to london , that great city , write , write , write . and behold i writ , and lo a hand was sent to me , and a roll of a book was therein , which this fleshly hand would have put wings to , before the time . whereupon it was snatcht out of my hand , & the roll thrust into my mouth ; and i eat it up , and filled my bowels with it , ( eze. 2. 8. &c. cha. 3. 1 , 2 , 3. ) where it was as bitter as worm-wood ; and it lay broiling , and burning in my stomack , till i brought it forth in this forme . and now i send it flying to thee , with my heart , and all per auxilium patris ףכ the contents . chap. 1. severall strange , yet true and seasonable informations to the great ones , as also an apologeticall hint of the authors principle , &c. chap. 2. severall new , strange , yet seasonable and good advice , and wholsome admonitions , and the last warning to the great ones , as from the lord . chap. 3. severall dismall , dolefull cryes , & out-crieo , which pierce the eares and heart of his excellent majesty , & how the king of kings , the king of heaven charges the great ones of the earth . chap. 4. how the judge of heaven and earth , who judgeth righteous ▪ judgment , passeth sentence against all those great ones , who like sturdy o akes & tall cedars wil not bow , and how hee intends to breake them , and blow them up by the roots ▪ chap. 5. a most compassionate information , and a most loving & patheticall warning and advice to london . chap. 6. a terrible word and fatall blow from the lord upon the gathered churches , who pretend most for god , yet defie the almighty more then the vilest . the second flying roll. chap. 1. the authors commission to write . a terrible woe denounced against those that flight the roll . the lords claim to all things ; together with a hint of a two-fold recovery , where through the most hypocriticall heart shall be ripped up , &c. chap. 2. how the lord will recover his outward things ( things of this life ) as money , corn , wool , flax , &c. and for whom : and how they shal be plagned that detaine them as their owne . wherein also are some mistical hints concerning st. michaels day , and the lords day following it this yeare ; as also of the dominicall letter d , &c. chap. 3. a strange , yet most true storie , vnder which is couch●d that lion , whose roaring shall make all the beasts of the field to tremble , and all the kingdomes of the world quake . wherein also ( in part ) the subtility of the welfavour'd harlot is discovered , and her flesh burnt with that fire which shall burn down all churches , except that of the first borne , &c. chap. 4. that the author hath been set as a sign and wonder , &c. as well as most of the prophets formerly ; as also what strange posturs that divine majestie ( that dwels in his forme ) hath set the'forme in : with the most strange and various effects thereof upon the spectators . his communion with the spirits of just men made perfect , and with god the judg of all hinted at . chap. 5. the authors strange and lofty carriage towards great ones , & his most lowly carriage towards beggars , rogues , prisoners , gypsies , &c. together with a large declaration what glory shall arise up from under all these ashes . the most strange & most secret and terrible , yet most glorious designe of god , in choosing base things , to confound ▪ things that are : and how , a most terrible viall poured out upon the well-favoured harlot ; and how the lord is bringing into contempt not only honourable persons ( with a vengeance ) but all honourable holy things also . wholsome advice , with a terrible threat to the formalists : and how base things have confounded base things : and how base things have been a fiery chariot to mount the author up into divine glory and unspeakable majestie : and how his wife is , & his life is in that beauty , which maketh visible beauty seem meere deformity . chap. 6. great ones must bow to the poorest peasants , or else they shall rue for it ; no material sword or humane power ( whatsoever ) but the pure spirit of universall love , who is the eternall god , can breake the necke of tyranny , oppr●ssion , and abhominable pride and cruell murther , &c. a catologue of severall judgments recited , as so many warning-pieces to approp●iators , impropriators , and ant● ▪ free communicants . chap. 7. a further discovery of the subtilty of the well favoured harlot , with a parley between her and the spirit . as also the hor●id villany that l●es hid under her smooth words , and sweet tongue ( in pleading against the letter and history , and for the spirit and mistery , and all for her own ends ) detected . also upon what account the spirit is put , and upon what account the letter , &c. and what the true communion , and what the true breaking of bread is . chap. 8. the wel-favoured harlots cloaths stript off , her nakednesse discovered , her nose slit . her ●unting after the young man void of understanding , from corner to corner , from religion to religion : and the spirit pursuing , overtaking , and destroying her , &c. with a terrible thunder-clap i' th close . a word from the lord to all the great ones of the earth ( whom this may concerne ) being the last warning piece , &c. 1 the word of the lord came expresly to me , saying , sonne of man write a roule , and these words , from my mouth , to the great ones , saying , thus saith the lord : slight not this roule , neither laugh at it , least i slight you , and cause all men to slight and scorne you ; least i destroy you , and laugh at your destruction , &c. 2 this is , ( and with a witnesse , some of you shall finde it , to be ) an edg'd toole ; and there 's no jesting with it , or laughing at it . it 's a sharp sword , sharpned , and also fourbished — no sleepy dormouse shall dare to creep up the edge of it . thus saith the lord , you shall finde with a witnesse , that i am now comming to 1 informe you , o ye great ones . 2 advise and warne you , o ye great ones . 3 charge you , o ye great ones . 4 judge and sentence you , o ye great ones . chap. i. containing severall strange , yet true and seasonable informations , to the great ones . as also an apologeticall hint , of the authors principle , standing in the front . — 1. thus saith the lord , i inform you , that i overturn , overturn , overturn . and as the bishops , charles , and the lords , have had their turn , overturn , so your turn shall be next ( ye surviving great ones ) by what name or title soever dignified or distinguished ) who ever you are , that oppose me , the eternall god , who am universall love , and whose service is perfect freedome , and pure libertinisme . 2 * but afore i proceed any further , be it known to you , that although that excellent majesty , which dwels in the writer of this roule , hath reconciled all things to himselfe , yet this hand ( which now writes ) never drew sword , or shed one drop of any mans blood . [ i am free from the blood of all men ] though ( i say ) all things are reconciled to me , the eternall god ( in him ) yet sword levelling , or digging-levelling , are neither of them his principle . both are as farre from his principle , as the east is from the west , or the heavens from the earth , ( though , i say , reconciled to both , as to all things else ) and though he hath more justice , righteousnesse , truth , and sincerity , shining in those low dunghils , ( as they are esteemed ) then in the sunne , moone , and all the stars . 3 i come not forth ( in him ) either with materiall sword , or mattock , but now ( in this my day — ) i make him my sword-bearer , to brandish the sword of the spirit , as he hath done severall dayes and nights together , thorow the streets of the great city . 4 and now thus saith the lord : though you can as little endure the word levelling , as could the lat-slaine or dead charles ( your foretunner , who is gone before you — ) and had as live heare the devill named , as heare of the levellers ( m●n-levellers ) which is , and who ( indeed ) are but shadowes of most terrible , yet great and glorious good things to come . 5 behold , behold , behold , i the eternall god , the lord of hosts ▪ who am that mighty leveller , am comming ( yea even at the doores ) to levell in good earnest , to levell to some purpose , to levell with a witnesse , to levell the hills with the valleyes , and to lay the mountaines low . 6 high mountaines ! lofty cedars ! its high time for you to enter into the rocks , and to hide you in the dust , for feare of the lord , and for the glory of his majesty . for the lofty looks of man shall be humbled , and the haughtinesse of men shall be bowed downe , and the lord alone shall be exalted in that day ; for the day of the lord of hoasts , shall be upon every one that is proud , and lofty , and upon every one that is lifted up , and he shall be brought low . and upon all the cedars of lebanon , that are high and lifted up , and upon all the oaks of bashan ; and upon all the high mountaines ; and upon all the hils that are lifted up , and upon every high tower ▪ and upon every fenced wall ; and upon all the ships of tarshish , and upon all pleasant pictures . and the loftinesse of man shall be bowed down , and the haughtinesse of men shall be laid low . and the lord alone shall be exalted in that day , and the idols he shall utterly abolish . and they shall go into the holes of the rocks , and into the caves of the earth , for scare of the lord , and for the glory of his majesty , when he ariseth to shake terribly the earth . in that day a man shall cast his idols of silver , and idols of gold — to the bats , and to the moles . to go into the clefts of the rocks and into the tops of the ragged rocks , for feare of the lord , and for the glory of his majesty . for the lord is now risen to shake terribly the earth , isa. 2. 10. to the end of the chapter . 7 hill ! mountains ! cedars ! mighty men ! your breath is in your nostrils . those that have admired , adored , idolized , magnified , set you up , fought for you , ven●ured goods , and good name ; limbe and life for you , shall cease from you . you shall not ( at all be accounted of ( not one of you ) ye sturdy oake ) who bowe not downe before eternall majesty : vniversall love , whose service is perfect freedome , and who hath put down the mighty ( remember , remember your fore-runner ) and who is putting down the mighty from their seats ; and exalting them of low degree . 8 oh let not , ( for your owne sakes ) let not the mother of harlots in you , who is very subtle of heart . nor the beast ( without you ) what do you call 'em ? the ministers , fat parsons , vica●s , lecturers , &c. who ( for their owne base ends , to maintaine their pride , and pompe , and to fill their owne paunche● , and purses ) have been the chiefe instruments of all those horrid abominations , hellish , cruell , devillish p●rsecutions , in this nation which cry for vengeance . for your owne sakes ( i say ) let neither the one , nor the other bewitch you , or charme your eares , to heare them say , these things shall not befall you , these scriptures shall not be fulfilled upon you , but upon the pope , turke , and heathen princes , &c. 9 or if any of them should ( through subtilty for their owne base ends ) creep into the mystery of that forementioned * scripture . and tell you , those words are to be taken in the mystery only ; and they onely point out a spirituall , inward levelling ( once more , for your owne sakes , i say ) believe them not . 10 't is true , the history , or letter , ( i speake comparatively ) is but as it were haire-cloth ; the mystery is fine flax. my flax , saith the lord , and the thief and the robber will steale from me my flax , to cover his nakednesse , that his filthinesse may not appeare . but behold , i am ( now ) recovering my flax out of his hand , and discovering his lewdnesse — verbum sat — 11 't is true , the mystery is my joy , my delight , my life . and the prime levelling , is laying low the mountaines , and levelling the hils in man . but this is not all . for lo i come ( saith the lord ) with a vengeance , to levell also your honour , riches , &c. to staine the pride of all your glory , and to bring into contempt all the honourable ( both persons and things ) upon the earth , isa. 23. 9. 12 for this honour , nobility , gentility , propriety , superfluity , &c. hath ( without contradiction ) been the father of hellish horrid pride , arrogance , haughtinesse , loftinesse , murder , malice , of all manner of wickednesse and implety ; yea the cause of all the blood that ever hath been shed , from the blood of righteous abell , to the blood of the last-levellers that were shot to death . and now ( as i live saith the lord ) i am come to make inquisition for blood ; for murder and pride , &c. 13 i see the root of it all the axe is laid to the root of the tree ( by the eternall god , my self , saith the lord ) i will hew 〈◊〉 down . and as i live , i will plague your honour , pompe , greatnesse , superfluity , and confound it into parity , equality , community ; that the neck of horrid pride , murder , malice , and tyranny , &c. may be chopt off at one blow . and that my selfe , the eternall god , who am vniversall love , may fill the earth with universall love , universall peace , and perfect freedome ; which can never be by humane sword or strength accomplished . 14 wherefore bow downe , bow downe , you sturdy oakes , and tall cedars ; bow , or by my self i le break you . i le cause some of you ( on whom i have compassion ) to bow &c. and will terribly plague the rest . my little finger shall be heavier on them , then my whole loynes were on pharaoh of old . 15 and maugre the subtilty , and sedulity , the craft and cruelty of hell , and earth : this levelling shall up . not by sword ; we ( holily ) scorne to fight for any thing ; we had as live be dead drunk every day of the weeke , and lye with whores i' th market place , and account these as good actions as taking the poore abused , enslaved ploughmans money from him ( who is almost every where undone , and squeezed to death ; and not so much as that plaguy , unsupportable , hellish burden , and oppression , of tythes taken off his shoulders , notwithstanding all his honesty , fidelity , taxes , freequarter , petitioning &c. for the same , ) we had rather starve , i say , then take away his money from him , for killing of men . nay , if we might have captains pay , and a good fat parsonage or two besides , we would scorne to be swordsmen , or fight with those ( mostly ) carnall weapons , for any thing , or against any one , or for our livings . 16 no , no , wee 'l live in despite of our foes ; and this levelling ( to thy torment , o mighty man ) shall up , not by sword , not by might , &c. but by my spirit , saith the lord . for i am risen , for i am risen , for i am risen , to shake terribly the earth , and not the earth onely , but the heavens also , &c. but here i shall cease informing you . you may for your further information ( if you please ) reade my roule to all the rich inhabitants of the earth . reade it if you be wise , i shall now advice you . chap. ii. containing severall new , strange , yet seasonable admonitions , and good advice ; as the last warning to the great ones of the earth . from the lord . 1 thus saith the lord : b : * wise now therefore , o ye rulers , &c. be instructed , &c. kisse the sunne , &c. yea , kisse beggers , prisoners , warme them , feed them , cloathe them , money them , relieve them , release them , take them into your houses , don't serve them as dogs , without doore . &c. owne them , they are flesh of your flesh , your owne brothren , your owne sisters , every whit as good ( and if i should stand in competition with you ) in some degrees better then your selves . 2 once more , i say , own them ; they are your self , make them one with you , or el●e go howling into hell ; bowle for the miseries that are comming upon you , sowle . the very shadow of levelling sword-levelling , man-levelling , frighted you , ( and who , li●e your selves , can blame you , because it shook your kingdome ? ) but now the substantiality of levelling is coming . the eternall god , the mighty leveller is comming , yea come , even at the door ; and what will you do in that day . repent , repent , repent , bow down , bow down , bow , or howle , refigne , or be damned ; bow downe , bow downe , you stu●dy oakes , and cedars , bow downe . veile too , and kisse the meaner shru●s . bow , or else ( by my self saith the lord ) i le breake you in pieces ( some of you ) others i will teare up by the roots ; i will suddenly deale with you all , some in one way ; some in another . wherefore each begger that you meet eall down before him , kisse him in the street . once more , he is thy brother , thy fellow , flesh of thy flesh . turne not away thi●e eyes from thine own ▪ flesh , least i pull out thine eyes and throw thee headlong into hell . 3 mine eares are fill●d brim full with cryes of poore prisoners , newgate , ludgate cryes ( of late ) are seldome out of mine eares . those dolefull cryes , bread , bread , bread for the lords sake , pierce mine eares , and heart , i can no longer for●eare . werefore high you apace to all prisons in the kingdome , 4 bow before those poore , nasty , lousie , ragged wretches , say to them , your humble servants , sirs ▪ ( without a complement ) we let you go free , and serve you , &c. do this ( or as i live saith the lord ) thine eyes ( at least ) shall be boared out , and thou carried captive into a strange land . 5 give over , give over , thy od●ous , nasty , abominable fasting , for strife and debate , and to smite with the fist of wickednesse . and instead thereof , loose the bands of wickednesse , undo the heavy burdens , let the oppressed go free , and breake every yoake . deale thy bread to the hungry , and bring the poore that are cast out ( both of houses and synagogues ) to thy house . cover the raked : hide not thy self from thine owne flesh , from a creeple , a rogue , a begg●r , he 's thine owne flesh . from a whoremong●r , a thief , &c. he 's flesh of thy flesh , and his theft , and wheredome is flesh of thy flesh also , thine owne flesh . thou maist have ten , times more of each within thee , then he that acts outwardly in either , remember , turn not away thine eyes from thine own flesh . 6 give over , give over thy midnight mischief . let branding with the letter b ▪ alone . be no longer so horridly , hellishly , impudently , arrogantly , wicked ▪ as to judge what is sinne , what not , what evill , and what not , what bla●phemy , and what not . for thou and all thy reverend divines , so called ( who divine for tythes , hire , and money , and serve the lord jesus christ for their owne bellyes ) are ignorant of this one thing . 7 that sinne and transgression is finisht , it s a meere riddle , that they , with all their humane learning can never reade . neither can they understand what pure honour is wrapt up in the kings motto , honi soit qui mal. y. pense . evill to him that evill thinks . some there are ( who are accounted the off scouring of all things ) who are noble knights of the garter . since which — they could see no evill , thinke no evill , doe no evill , know no evill . all is religion that they speak , and honour that they do . but all you that eat of the tree of knowledge of good and evill , and have not your evill eye pickt out , you call good evill , and evill good ; light darknesse , and darknesse light ; truth blasphemy , and blasphemy truth . and you are at this time of your father the devill , and of your brother the pharisee , who still say of christ ( who is now alive ) say we not well that he hath a devill . 9 take heed , take heed , take heed . filthy blinde sodomites called angels men , they seeing no further then the formes of men . 10 there are angels ( now ) come downe from heaven , in the shapes and formes of men , who are full of the vengeance of the lord ; and are to poure out the plagues of god upon the earth , and to torment the inhabitants thereof . some of these angels i have been acquainted withall . and i have looked upon them as devils , accounting them devils incarnate , and have run from place to place , to hide my self from them , shunning their company ; and have been utterly ashamed when i have been seen with them . but for my labour ; i have been plagued and tormented beyond expression . so that now i had rather behold one of these angels * pouring out the plagues of god , cursing ; and teaching others to curse bitterly . and had rather heare a mighty angell ( in man ) swearing a full-mouthd oath ; and see the spirit of nehemiah ( in any form of man , or woman ) running upon an uncleane jew ( a pretended saint ) and tearing the haire of his head like a mad man , cursing , and making others fall a swearing , then heare a zealous presbyterian , independent , or * spirituall notionist , pray , preach , or exercis● . 11 well ▪ ! to the pure all things are pure . god hath so cleared cursing , swearing , in some , that that which goes for swearing and cursing in them , is more glorious then praying and preaching in others . and what god hath cleansed , call not thou uncleane . and if peter prove a great transgressor of the law , by doing that which was as odious as killing a man ; if he at length ( though he be loath at first ) eat that which was common and unclean &c. ( i give but a hint ) blame him not , much lesse lift up a finger against , or plant a hellish ordinance — against him , least thou be plagu●d , and damned too , for thy zeale , blinde religion , and fleshly holinesse , which now stinks above ground , though formerly it had a good savour , 12 but o thou holy , zealous , devout , righteous , religious on● ( whoever thou art ) that seest evill , or any thing uncleane ; do thou sweare , if thou darest , if it be but ( l'faith ) i 'le throw thee to hell for it ( saith the lord ) and laugh at thy destruction . while angels ( in the forme of men ) shall sweare , heart , blood , wounds , and by the eternall god , &c. in profound purity , and in high honour , and majesty . 13 well! one hint more ; there 's swearing ignorantly , i' th darke , vainely , and there 's swearing i' th light , gloriously . well! man of the earth ! lord esau ! what hast thou to do with those who sweare upon the former account ? vengeance is mine , judgement , hell , wrath , &c. all is mine ( saith the lord ) dare not thou to set thy foot so impudently and arrogantly upon one step of my throne : i am judge my self — be wise , give over , have done — 14 and as for the latter sort of swearing , thou knowest it not when thou hearest it . it 's no new thing for thee to call christ beel-zebub , and beel-zebub christ ; to call a holy angell a devill , and a devill an angell . 15 i charge thee ( in the name of the eternall god ) meddle not with either , let the tares alone , least thou pull up the wheat also , woe be to thee if thou dost . let both alone ( i say ) least thou shouldest happen of a holy swearing angell ; and take a lion by the paw to thine owne destruction . — never was there such a time since the world stood , as now is . thou knowest not the strange appearances of the lord , now a daies . take heed , know thou hast been warned . 16 and whatever thou dost , dip not thy little finger in blood any more , thou art up to the elbowes already : much sope , yea much nitre cannot cleanse thee , &c. much more have i to say to thee ( saith the lord ) but i will do it secretly ; and dart a quiver full of arrowes into thy h●art ; and i will now charge thee . chap. iii. containing severall dismall , dolefull cryes , and outcries . which pierce the eares and heart of his excellent majesty , the king of kings . and how the king of heaven chargeth the great ones of the earth . 1 thus saith the lord , be silent , o all flesh , before the lord ; be silent ; o lofty , haughty , great ones of the earth . there are so many bils of indictment preferred against thee , that both heaven and earth blush thereat . how long shall i heare the sighs and groanes , and see the teares of poore widowes ; and heare curses in every corner ; and all sorts of people crying out oppression , oppression , tyranny , tyranny , the worst of tyranny , unheard of , unna●urall tyranny . — o my back , my shoulders . o tythes , excize , taxes , pollings , &c. o lord ! o lord god almighty ! what , a little finger heavier then former loynes ? what have i engaged my goods , my life , &c. forsooke my dearest relations , and all for liberty and true freedome , for freedome from oppression , and more laid on my back , &c. 2 mine eares are filled brim full with confused noise , cries , and outcries ; o the innumerable complaints and groanes that pierce my heart ( thorow and thorow ) o astonishing complaints . was ever the like ingratitude heard of since the world stood ? what ! best friends , surest friends , slighted , scorned , and that which cometh from them ( in the basest manner ) contemned , and some rewarded with prisons , some with death ? o the abominable persidiousnesse , falseheartednesse ; self-seeking , self-inriching , and kingdome-depopulating , and devastating , &c. these , and divers of the same nature , are the cries of england . and can i any longer for beare ? i have heard , i have heard , the groaning of my people . and now i come to deliver them , saith the lord . woe be to pharaoh king of egypt . you great ones that are not tackt nor tainted , you may laugh and sing , whom this hitteth it hitteth . and it shall hit home . and this which followeth , all whom it concerneth , by what name or title soever dignified or distinguished . 3 you mostly hate those ( called levellers ) who ( for ought you know ) acted as they did , out of the sincerity , simplicity , and fidelity of their hearts ; fearing least they should come under the notion of covenant-breakers , if they did not so act . which if so , then were they most barbarously , unnaturally , bellishly murdered ; and they died martyrs for god and their countrey . and their blood cries vengeance , vengeance , in mine ears , saith the lord . 4 well! let it be how it will ; these * levellers ( so called ) you mostly hated , though in outward declarations you owned their tenents as your owne principle . so you mostly hate me ( saith the lord ) though in outward declarations you professe me , and seeme to owne me , more then a thousand whom you despise , and account worse than your selves , who are neerer the kingdome of heaven then your selve . you have killed levellers ( so called ) you also ( with wicked hands ) have slain me the lord of life , who am now risen , and risen indeed , ( and you shall know , and feele it with a witnesse ) to levell you in good earnest . and to lay low all high hils , and every mountaine that is high , and lifted up , &c. 5 well! once more , read jam. 5 , 1. to 7 — ye have killed the just — ye have killed , ye have killed , ye have killed the just . the blood cryeth in mine eares , vengeance , vengeance , vengeance , vengeance is mine , i will recompence . well! what will you do with bray , and the poore prisoners elsewhere ? you know not what you do . you little know what will become of you . one of you had best remember your dream about your fathers moule — 6 neither do i forget the one hundred spent in superfluous dishes ( at your late great london feast , for i know what — ) when hundreds of poore wretches dyed with hunger ▪ i have heard a sound in mine eares , that no lesse then a hundred died in one week , pined , and starved with hunger . howle you great ones , for all that feast daies dole , &c. heare your doome . chap. iv. how the judge of heaven and earth , who judgeth righteous judgement , passeth sentence against all those great ones , who ( like oakes and tall cedars ) will not bow . and how he intends to blow them up by the roots . 1 thus saith the lord : all you tall cedars , and sturdy oakes , who bow not down , who bow not down — this sentence is gone out of my mouth against you , mene , mene , tekel . thou art weighed in the ballances , and art found wanting . god hath numbred thy kingdome , and finished it . and thou , and all that joyne with thee , or are ( in the least degree ) accessary to thy former , or like intended pranks , shall most terribly and most strangely be plagued . 2 there is a little sparke lies under ( that huge heap of ashes ) all thine honour , pomp , pride , wealth , and riches , which shall utterly consume all that is uppermost , as it is written . the lord , the lord of hosts , shall send among his fat ones , leanenesse ; and under his glory he shall kindle a burning , like the burning of a fire , and the light of israel shall be for a fire , and his holy one for a flame , and it shall burne and devoure his thornes , and his briers in one day . and shall consume the glory of his forrest , and of his fruitfull field , both soule and body ( i. e. this shall be done inwardly and outwardly , and shall be fulfilled both in the history and mystery ) and the rest of the trees of his forrest shall be few , that a childe may write them . and the lord , the lord of hoasts , shall lop the bough with terror , and the high ones of stature shall be hewen down , and the haughty shall be humbled , and he shall cut down the thickets of the forrest with iron , and lebanon shall fall by a mighty one , isa. 10. 3 behold , behold , i have told you . take it to heart , else you 'l repent every veine of your heart . for your own sakes take heed . it s my last warning . for the cryes of the poore , for the oppression of the needy . for the horrid insolency of proud man , who will dare to sit in my throne , and judge unrighteous judgement . who will dare to touch mine annoynted , and do my prophets harme . for these things sake ( now ) am i arrisen , saith the lord , in auxilium patris ףכ chap. v. 1 o london , london , my bowels are rolled together ( in me ) for thee , and my compassions within me , are kindled towards thee . and now i onely tell thee , that it was not in vaine that this forme hath been brought so farre to thee , to proclaime the day of the lord throughout thy streets , day and night , for twelve or thirteen dayes together . and that i have been made such a signe , and a wonder before many of thine inhabitants faces . 2 many of them ( among other strange exploits ) beholding me , fall down flat at the feet of creeples , beggers , lazars , kissing their feet , and resigning up my money to them ; being severall times over-emptied of money , that i have not had one penny left , and yet have recruited againe — 3 and now my hearts ! you have been forwardly in all the appearances of god , there is a strange one ( now on foot ) judge it not , least you be judged with a vengeance . 4 turne not away your eyes from it , least you ( to your torment ) heare this voyce — i was a stranger , and ye tooke me not in . well! bow down before eternall majesty , who is universall love , bow down to equality , or free community , that no more of your blood be split ; that pride , arrogance , covetuousnesse , malice , hypocrisie , self seeking , &c. may live no longer . else i tremble at what 's comming upon you . remember you have been warned with a witnesse . deare hearts farewell . chap. vi . a terrible word , and fatall blow from the lord , upon the gathered churches ( so called ) especially upon those that are stiled anabaptists . 1. he that hath an eare to heare , let him hear what the spirit saith against the churches . thus saith the lord : woe be to thee * bethaven , who callest ) thy selfe by the name * bethel , it shall be more tollerable ( now in the day of judgement , for tyre and sydon , for those whom thou accountest , and callest heathens , then for thee . 2 and thou proud lu●ifer , who exaltest thy self above all the stars of god in heaven , shalt be brought down into hell ; it shall be more tollerable for sodom and gomorrah , for drunkards and whoremongers , then for thee . publicans and harlots shall , publicans and harlots do sooner enter into the kingdome of heaven , then you . i 'le give thee this fatall blow , and leave thee . 3 thou hast affronted , and defied the almighty , more then the vilest of men ( upon the face of the earth ) and that so much the more , by how much the more thou takest upon thee the name of saint , and assumest it to thy self onely , damning all those that are not of thy s●ct . 4 wherefore be it knowne to all tongues , kinreds , nations , and languages upon earth , that my most excellent majesty , the king of glory , the eternall god , who dwelleth in the forme of the writer of this roll ( among many other strange and great exploits ) hath i' th open streets , with his hand fiercely stretcht out , his hat cockt up , his eyes set as if they would sparkle out ; and with a mighty loud voyce charged 100. of coaches , 100. of men and women of the greater ranke , and many notorious , deboist , swearing , roystering roaring cavalliers ( so called ) and other wilde sparks of the gentry : and have proclaimed the notable day of the lord to them , and that through the streets of the great citie , and in southwark ; many times great multitudes following him up and down , and this for the space of 12. or 13. dayes : and yet ( all this while ) not one of them lifting up one finger , not touching one haire of his head , or laying one hand on his raiment . but many , yea many notorious vile ones , in the esteeme of men ( yea of great quality among men ) trembling and bowing to the god of heaven , &c. but when i came to proclaim ( also ) the great day of the lord ( among you ) o ye carnall gospellers . the devill ( in you ) roared out , who was tormented to some purpose , though not before his time . he there shewed both his phangs and pawes , and would have torn me to pieces , and have eaten me up . thy pride , envy , malice , arrogance , &c. was powred out like a river of brimstone , crying out , a blasphemer , a blasphemer , away with him : at length threatning me , and being at last raving mad , some tooke hold of my cloak on one side , some on another , endeavouring to throw me from the place where i stood ( to proclaime his majesties message ) making a great uproar in a great congregation of people : till at length i wrapt up my self in silence ( for a season ) for the welfavour'd harlots confusion , &c. and to thine eternall shame and damnation ( o mother of witchcrafts , who dwellest in gathered churches ) let this be told abroad : and let her flesh be burnt with fire . amen , halelujah . finis . notes, typically marginal, from the original text notes for div a80437e-320 * it not being shewen to me , what i should do , more then preach and print something , &c. very little expecting i should be so strangely acted , as to ( my exceeding joy and delight ) i have been , though to the utter cracking of my credit , and to the rotting of my old name which is damned , and cast out ( as a toad to the dunghill ) that i might have a new name , with me , upon me , within me , which is , iam — notes for div a80437e-930 * an apologeticall hint concerning the authors principle , the re●ult — is negative ; hee speaks little in the affirmative because not one in a hundred , yea even of his former acqu●intance , now know him , neither must they yet . * isay 2 ▪ * serò sapiunt p●ryges , sed nunquam sera est ad bonos mores via , 1 admonition to great ones . 2 admonition to great ones . 3 admonition to great ones 4 admonition to great ones * rev. 15 , judges 5 , revel. 10 , neh. 13. 25 , * this will come in request with you next ; you may remember that independency , which is now so hug'd , was counted blasphemy , and banishment was too good for it . 5 admonition to great ones * once more know , that sword-leveling is not my principle ; i onely pronounce the righteous judgements of the lord upon earth , as i durst . * the house of vanity . * the house of god . martin's eccho: or a remonstrance, from his holinesse reverend young martin mar-priest, responsorie to the late sacred synoddicall decretall, in all humility presented to the reverend, pious, and grave consideration of the right reverend father in god, the vniversall bishop of our soules, his superlative holinesse sir symon synod. overton, richard, fl. 1646. this text is an enriched version of the tcp digital transcription a90239 of text r200131 in the english short title catalog (thomason e290_2). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 55 kb of xml-encoded text transcribed from 11 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90239 wing o630 thomason e290_2 estc r200131 99860936 99860936 113063 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90239) transcribed from: (early english books online ; image set 113063) images scanned from microfilm: (thomason tracts ; 48:e290[2]) martin's eccho: or a remonstrance, from his holinesse reverend young martin mar-priest, responsorie to the late sacred synoddicall decretall, in all humility presented to the reverend, pious, and grave consideration of the right reverend father in god, the vniversall bishop of our soules, his superlative holinesse sir symon synod. overton, richard, fl. 1646. robinson, henry, 1605?-1664?, 20 p. s.n., [london : 1645] attributed to richard overton, who used the pseudonym martin mar-priest. william prynne, in his "fresh discovery" (wing p3963), attributes this to henry robinson--mcalpin catalogue, union theological seminary. caption title. imprint from wing. annotation on thomason copy: "june 27 1645". reproduction of the original in the british library. eng levellers -early works to 1800. great britain -church history -17th century -early works to 1800. a90239 r200131 (thomason e290_2). civilwar no martin's eccho: or a remonstrance, from his holinesse reverend young martin mar-priest,: responsorie to the late sacred synoddicall decreta overton, richard 1645 9486 10 0 0 0 0 0 11 c the rate of 11 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-04 aptara keyed and coded from proquest page images 2008-09 john latta sampled and proofread 2008-09 john latta text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion martin's eccho : or a remonstrance , from his holinesse reverend young martin mar-priest , responsorie to the late sacred synoddicall decretall , in all humility presented to the reverend , pious , and grave consideration of the right reverend father in god , the vniversall bishop of our soules , his superlative holinesse sir symon synod . whereas his holinesse , reverend young martin-mar-priest , taking into his grave and learned consideration , the insufferable arogancy of our ambitious aspiring presbytrie , their super-prelaticall supremacy , their ravenous blood-thirsty malice against the poore saints of the most high god , their inordinate insatiable covetousnesse after the fatt things of the land , their unparalel'd hypocricy , their plausible pretences , their incomprehensible policy , craft and subtilty , their cunning insensible encroachments upon the priviledges of parliament , the just liberties and freedome of the people , their enchanting delusions , wherewith they bewitch both parlialiament and multitude , the cruell thraldome , inhumane slavery , insufferable bondage they would reform us and our children into from generation to generation , their powerfull endeavours to make the parliament betray their trust , break their oathes , pull downe old courts of tyranny and opression , to set up new ; free us from episcopall persecution , to devour us with presbyterian cruelty , convey our native rights and freedome to the pontificall usurpation of the clergy , that neither wee nor our children after us , ( notwithstanding the expence of our estates , ruine of our families , effusion of our blood to redeem them ) may live in the land , without the hazard of imprisonment , losse of goods , banishment ▪ hanging , &c. except wee be presbyterian , these and many other things of high concernment , reveren'd young martin taking into his serious and deliberate consideration , and seeing this eminent irrecoverable ruine , ready to devour both parliament and people , hang over their heads , threatning certain destruction to us and our posterity , if not timely and suddenly prevented ; hereupon his holinesse , reverend young martin , out of sincerity to god , and naturall love unto his distressed country , most willingly became servant to your superlative holinesse , to ease your burthen in this your toylsome time of classicall exaltation , of a little state-ambition , and spirituall supremacy , and as much as in him lyeth , to vindicate the priviledge of parliament , our birth-rights and native freedome from your divine spirituallity , ehat you might have the more time to stuffe your guts , extend your panches , cram your bellies , farcinate your ventricles , snort out directories , blurt out ordinances , grin at christ , and snerle at his sectaries , and for his meritorious pious endeavours , martin expected a reward , as very justly he might ; but to cloake your covetousnesse and ingratitude , you pick quarrells against him for some small failings in his treatise ; i hope you will deale better with mr. prynne for his mid-night dreames , his distracted subitaine apprehensions , i can tell you ▪ he expects it , but martin might have considered your ingratitude to the lord bishops , from whom formerly you received the holy ghost , with all your spirituall preferments , and were first put into a capacity of lording it , as you now doe , over the people , whom , like ungra●ious children , viperous vermine , inhumane caniballs , notwithstanding their grace and favour , you have devoured up , and share their inheritance amongst you ; ( o divine pillage ! gratefull children ! ) or if he had considered your pious providence to make sure the ordinance for tithes , before you could be inspired with the directory , hee would first have had his 400l . per annum , with the deane of pauls house , confirmed by an ordinance of parliament , upon him during his naturall life , like as our brother burges hath ( a super-episcopall induction ! ) or else dedicated his labours according to your antient practise , to some great lord or other in the kingdome , in whose hands was the desposall of some good church livings , and then doubtlesse , the spirit of his lord ( like as it was wont to doe with you , ) would have moved upon dr. martin ▪ to lift up his hands , and elevated his eyes unto the skies for his lordship , his most honoured lord and patron , or rather have done , as now in your divine wisedomes , you find it expedient to give us example , all livings being fallen into the hands of the parliament , to have dedicated my book , to the honourable house of commons , &c. but forasmuch , as instead of a considerable gratuity , you threaten to deal with him as ill or worse then your bloody fathers did with those worthy and faithfull servants of god and their countrey , barrow , greenwood , penry , and others , hee is resolved to deal with you according to your iniquity , yet that you might have nothing against martin , and that his holinesse ( like yours ) might appeare immaculate and infallible to the whole world , martin proclaimeth and remonstrates to all persons ecclesiasticall , by what name or title soever dignify'd or distinguished , whether archbishop-calamies , or other inferiour single-sol'd presbyters , that his holinesse , reverend young martin mar-priest , freely offereth plenary pardon and full remission to that trayterous blood-thirsty man-eater , sir symon synod , for his foule ingratitude , his malicious , mischievous , murtherous debates , consultations and conclusions , to shed the innocent blood of his holinesse , reverend young martin mar-priest , and deliver him as a prey to the monstrous , huge iron fangs , and venomous boarish tusks of his son jack , and his bloody crue , ( * break their teeth , o god , in their mouth : breake out the great teeth of the young lyons , o lord : ) if the said salvage barbarous caniball , sir symon synod , the next day of humiliation , after the publishing hereof , shall very penetentially , ( as if hee were to preach a fast sermon ) come in unto reverend martin , and humbly submit himself to his holinesse at his sanctuary in toleration-street , right opposite to state-opression , and synodian tyranny , and there humbly before reverend young martin , confesse his evill , acknowledge his errours , and be heartily sorry for the same , live sociably and quietly amongst his neighbours , never molest or injure any man for conscience , suffer his teeth and nayles to be pluck'd out and pared by an honest independent barber , that hereafter hee may never bite nor scratch , and then peaceably returne to his parochiall charge , render up all the goodly fat benefices in the kingdome to supply the necessities of the state , pay their arreares in the army , gratifie their sicke , lame , and maimed-souldiers with a reward more honourable ( according to their deserts ) then a ticket to begge , supply the calamity , poverty and misery of poor widdows and orphans , whose dear husbands and fathers have been slayen in the service of the state , and not ( out of synodean state-policy ) to save their charity , subject the innocent babes to be led by the spirit into indian deserts and wildernesses , and under pretence of authority , rob the tender mothers of the fruit of their wombs ( a wickednesse insufferable in a common-wealth ) and to send the free-borne out of their native protection , to forraign destruction , least the cry of the fatherlesse and widdows should call for reliefe out of their fat benefices , pontificall revenues , &c. o the civetousnesse of the priests , and the mercy of god ( as the germaine saith ) endure for ever , if hee shall hereto assent , renounce the ordinance of tythes , be content with the good will of the vulgar , lay downe his state-ambition , and usurpation of the civill power , suffer the commons of the land ( both rich and poor ) which are a free-born people , to enjoy quietly their own native freedome , that we may freely & unanimously engage our lives , fortunes and estates in the just defence of the parliament , whom we have honoured , and are still ready to honour with the sacrifice of our hearts blood against their enemies in all fidelity , uprightnesse and syncerity , for their just priviledges , and redemption of the common liberty of the common people of england , &c. and that as wee have been faithfull , and done better service for the state then all the english or scotch presbyters in the kingdome have done , that in justice and honour to the parliament and kingdome of england , wee may equally enjoy our freedomes and protection with them , and be numbred amongst the free-borne of the land : if sir symon shall hereunto freely assent , and humbly accept of this grace offered , reverend young martin-mar-priest poclaimeth unto the whole world , that after the assurement thereof , he will not deride you any more , but will as freely ingage his life and fortunes for honest mild presbytry , without any grutch or heartburning for by-past injuries , as for any other sect of people whatsoever . but if sir symon shall reject this grace and favour freely offered to him , and to all the sir johns in the kingdome by his holinesse , reverend young martin mar-priest , out of his divine clemency thus gratiously extended from his holinesse , that the said martin ( with reverence be it spoken ) remonstrates and proclaimeth to the whole assembly of sir johns , and to the whole kingdome , that come bondage , come liberty , come life , come death , come what come will , by the grace of god , young martin is resolved to unmaske your villany to posterity and lay a foundation for a future , if not for a present recovery of the priviledge of parliament , and liberties of the common people from your synodicall classicall presbyterian predominancy , and therefore sir symon be advised betime , accept of this grace and favour offered , harden not your hearts , as in the dayes of the bishops , least the fierce wrath of the lord , even sudden destruction fall upon you , as it did upon them , for be assured , swift and fearfull destruction and ruine does attend you , and the lord will avenge his quarrell at your hands , and as it is done unto your fathers the bishops , so shall it be done unto you , and if your rising ambition be not suddenly repell'd , your rise , reigne and fall will be terrible to the kingdome , you may delude the people a while , but the time hastneth , that the people will call you to an account , the lord grant , it be not as i fear , by the sword . as for your 400l . ( sir symon ) thy many perish with thee , thou art in the gall of bitternesse , and in the bond of iniquity , &c. and martin must have a 1000. tyth goose-egges per annum forsooth , well said symon suck-egge : i thought somthing was the matter , that made you so lusty , sir symon , you have such good store of egges , 't is true indeed , the holy tribe 's as venerious as venerable , but martin , for the honour of his cloath , will whist there a little . well sr. simon , if you wil not mend your manners , martin wil observe heares all your postures , and tells you plainly , that hee 'l not only fall upon your bones himself , but hee 'l set his celestiall brother , christopher scale-skie , his chatachisticall brother rowland rattle-priest , his divine brethren , martin claw-clergy , and brtholmew bang-priest , all upon your back , and amongst us all , we shall in time turne up the foundation of your classicall supremacy , and pull downe your synodean spheare about your eares ; behold a troope commeth sir simon , martin is of the tribe of god , though an hoast of sir johns overcome him , yet hee shall overcome at last , yea , hee 'l jeare you out of your black cloaks , and make you asham'd of king henry the seventh chappell , and be glad to worke with your hands , or to be content with the good will of the vulgar , and then it will be too late to compound with reverend martin and his divine brethren , therefore consider with your selfe , sir simon , before the mighty acts of the house of martin come out against you , wee doe not intend to dally with you , wee 'l handle you without mittins , thwack your cassocks , rattle your jackets , stampe upon the panch of your villanny , and squeeze out the filth and garbidge of your iniquity , till you stink in the nostrills of the common-people , yea , wee 'l beat you and your son jack , gutts and all into a mouse-hole , ther 's not one of the martins tribe , but 's a man of mettle , and hates a tyth-devouring persecuting priest , as he hates the devill , scornes their bribes , and bids defiance to their malice : these are to advise you sir symon , turne ye to martin , into tolerationstreet , ye stiffe-necked generation of priests , least the fierce wrath , and fore displeasure of mighty martin fall upon you , confound you and your whole sir john generation , root and branch ; hearken ye rebellious assembly unto martin , persecute no more , take no more tythes , be content with the good will of the vulgar . but to leave off jeasting , on the sudden i am struck with compassion over you , to remember the great complaints made of divers of you , that the hedge of your vinyard is broaken downe , all government and discipline of the church laid in her grave , and all the putredinous vermine of bold schismaticks , and frantick sectaries glory in her ashes , making their fall their owne rising to mount your pulpits , &c. and alas ( as old ephraim saith ) your poor church is oppressed , and who layeth hand to help , the plague of heresy is among you , and you have no power to keep the sick from the whole ; the wolves that were went to lie in the woods , are come into your sheepfold , and roare in the holy congregations . oh thou shepheard of israel , why hast thou broaken downe the hedge of this thy vinyeard , which thy right hand hath planted ? the bore of the wood , and the wilde boast out of the field doe devoure , &c. heresiog . pag. 41. i cannot but very much deplore your grievous losse thereby sustained ; but why did you your selves put to your hands with such violence to break down the hedge by pulling up the hedge-stakes thereof , the lord bishops , &c. as was evident by your petitioning and preaching against them , and therefore if the wolves , or the wild beast of the field , or the bullock martin roare in your congregations , waste and devour your vinyeard , yet doe not you blame the parliament for it ; what would you have them alwayes to attend you , that as soon as you , at your pleasures have pluck'd up the bishops , the old stakes , that they be ready with their hedging-betles to knock downe the new stiffe presbyters into their holes ? such hath been their good service to the church and state , that for my part , it should not much trouble me to see them all well knock'd downe ; i mean to see to dr. burges , and a competent number of his brethren , set downe upon their presbyterian thrones , judging the tribes of this our israel ; oh then our church would shine most gloriously in their sattin doublets , and cloakes lin'd through with plush , their wives and children flourish like young princes , their spits fill'd with pigges , geese and capons , their caldrons with beefe , their barnes with corne , their pastures with sheep , their prisons with hereticks ; widowes , orphanes , and lame souldiers , standing with their pitchers , begging pottage at others doores , and the independants , brownists and anabaptists driven into augure-holes , as it was in the primative times — we have forgot the chapter and verse , and so cannot quote the place , wherefore dear brethren , for the accomplishment hereof , let me advise you in good sober-sadnesse , to take martins counsell : for i have seriously considered your indefatigable industrie , to wrestle through this great worke of church reformation from episcopacy to presbytry , and your difficulties , lets , and inconveniences to be innumerable , your enemies inexpugnable , desperate and factious , yet ( good sym ) be not discouraged , let not your hands be feeble , your tongues remisse and silent , or your inventions slow and unactive , for a great part of the people of the land , besides our scoth brethren , advanced lately as far into the south , as from bramptonmo●re to westmerland for your assistance , are all yours , by vertue of the holy league and covenant , which they may in no wise falsefie , untill they see it convenient for them so to doe , as in your most sacred exhortation to the taking of the said league and covenant you have taught them , pag 4. the churches reformation , as hath been often declared by our reverend brother , the new dean of paules , by mr. sedgewick and others in their learned sermons , hath ever proved a difficult worke : nehemiah and the jewes with him at the re-building of the wall of the citie of jerusalem was so assaulted by sanballet , tobiah , &c. that in one hand they were faine to hold a weapon , whil'st they wrought with the other ; doe you every man of you the like , be ye mounted upon your great coach-horses , which trundle you too and fro from london to westminster ; mount all your new canons , and advance like mighty men of valour , the horsemen and chariots of israel , even whole black regiments of you into the fields , under the conduct of your generallissimo wil. twisse prolocutour , and fire all your new cast ordinances at once in the face of your enemies , and so finish your good worke your selves , and trust your sacred cause no longer in the hands of the profane , nor yet rely upon the help of your enemies the brownists and anabaptists , ( those white noone devills , as mr. edwards in his antipol . very vertuously calleth them , which now will hardly ever doe you any good , though formerly they intruded themselves into your service ) but obtaine an ordinance to expell them especially , and all their tub-preaching out of the cities of strength , garrisons , and severall armies , yea forth of the kingdome , to the depopulated cities in munster in ireland , and so wash your owne hands ( pilate-like ) from their blood , by delivering them to the rebells , to slaughter them for you , and then there is no feare but your worke will prosper and goe forward , if that withall you be but carefull to continue your zealous course of fasting , long prayers , &c. and in the mean time , cease not to possesse both parliament and people , that all that oppose you by word or writing , ( though never so conformable to truth ) are unnaturall enemies and rebbells to their countrey , and insufferable in a common-wealth , and that it is not against your sect and faction they onely strike at , but through your sides all persons , lawes and government , both magisteriall and ecclesiasticall , even utterly to confound all , and reduce all to confusion and community , and leave us neither the face of a church or common-wealth , as in your various sermons and writings you have in a good measure already performed ; these are onely to put you in remembrance of these things ; i know you are not ignorant hereof , let not their writings come into the publike against you , and if they chance like martins , to steale into the world , be sure to blast them with non-sense , ignorance , blasphemy , heresy , &c. to prejudicate the people against them , and make those sectaries , and all , who like the men of su●eoth , and the inhabitants of meroz , refuse to come into your assistance against the mighty , seem odious and contemptible in the affections and estimations of your hearers , with infamous reproaches , lies , slanders and calumnies , as if they were the monsters of men , the most vile , blasphemous , and wicked under the whole heavens , overshadow their good actions with an esteeme of hypocrisy , vain-glory or the like ; if they propose any course ( though never so considerable and honest ) unto the parliament , for their assistance , blast it with sedition , brand it with conspiracy , be sure to anticipate their acceptance , for should they be inclined to their fidelity , it would be very prejuditiall to your pollicy , you know what you have to doe , deale wisely with them , so that they neither see nor perceive it , if any petitions for redresse , or remonstrances of their miseries from them be presented to the house , let them have a courteous and compassionate acceptance , and a friendly compliance in some trivialls to keepe them in hope , and deferre their businesse through the urgency of present occasion to another time , and like humble moderate men , they 'l depart with much content and gratitude for your favourable respect , and thus suspend the businesse ; and it will bury it selfe in a small processe of time : but if they shall further persist , and renew their addresses to the parliament , be sure to traduce the promoters and presenters of such matters , as too furious and heady , and reward their sticklers and chief men in the businesse with a prison , and then the poore innocent soules will easily let the suit fall , and you may tread upon them most triumphantly , like mire in the street . further , you must be very vigilant in their conversations , and if you catch them in any failings or transgression , remember them in your pulpits , draw them out to the full length , set them upon the tentures , aggrevate them to the utmost ; as for their tenents , sift them , and cull out those that the vulgar distaste and speake ill of , and thereon be sure to lay load , so shall you more easily grind to powder the credit of their faction , and worke your wills over them . for their opinions that are generally received , and reputed as orthodox , christen them with other names , such as is contemptible and ridiculous in the vulgar acceptance , and under that banner you may render them and all that they hold wicked and intollerable in a common-wealth , and conquer them as you please . and in your dealing with them , take your advantage at their severall and various opinions , their controversies and dissentions among themselves , make their divisions greater , if you can possible , but be sure to present them in a multiplying-glasse to the people , that the people may conclude , there 's nothing but madnesse and confusion amongst them , and be afraid to come neer them , thus maugre their innocency and uprightnesse , your designes will be carried on the more smoothly against them through the people . these my instructions and such like chiefly relate unto your predicatory practise , wherefore i would have you , according to your lawdible custome , before you devote them to the presse , pare off such passages as too grosly betray your pollicy , or may incite them to a just vindication of themselves , and a discovery of your knavery , as passages which only in speaking had their use , the more to inculcate , and the better to set on the matter , but would not have been so gratefull in writing , &c. i speake not this to undervallue you , for i know you are most expert thereat ; if you have any designe against them , conceal your purpose , and face your intentions with some shew of lenity , or tender respect over them , be sure of substantiall pretences in the procurement of lawes and ordinances against them , observe the temper and humour of the parliament , which way it runnes , and be sure to comply therewith , magnifie them , as if they were so many gods , buzze into their ears things sutable to their natures , and so you shall make them your owne , incense them against those that oppose your ambition and covetousnesse ( as i know you can easily doe it ) and then they will vote for you against them , and an ordinance will be quickly dispatch'd to enjoyne all men under the paine of a fine , imprisonment without bayle or mainprise , and banishment ( except martin ) not to speake or write against the directory , to engage every one in the forfeiture of — that abstaineth a moneth from his parish-church , and the like ; such like ordinances , if you 'l be but wise , you shall have at your pleasure , and brethren , i doe not blame you of folly , only as a brother i advise you : you must not respect what your adversaries say against you , you must be instant in season and out of season , never leave undermining and suggesting with plausible specious pretences , if one project faile , set upon another , never give out , till you obtaine your just desires , your new intended high-commission , i know i miscall it , but you must pardon my weakness , lapsus linguae non est error mentis , you can never long enjoy the inheritance of your fathers without it ; what though your adversaries say , such courts are unlawfull and destructive to their liberties , you must not regard what they say , tell them , these whips of scorpions , the back-breaking , heart-sinking courts , which are now broken downe and dissolved , were unlawfull for the bishops , but not for the presbyters , that know how to use them ; you must be carefull that your directory , and all other your ecclesiasticall acts , be with great sanctity and reverence ador'd amongst the people , or else your esteem will goe downe , and this cannot be done without some severe lawes , ordinances , and the like to that end , which you must put the parliament upon , you know your power , and influence upon them , they 'l gratifie you with such toyes , it may be the sectaries will tell you , that while they have hearkned unto you , to deale evilly with them , the lord hath delivered their strength into the hands of the enemy . while they were in debate how to suppresse the anabaptists , &c. exeer became a prey to the enemy . another time consulting upon your motion , to send them out of the land , the besiegers at newark upon trent were routed , all their armes taken ; &c. and when you had over-powred the parliament , and had procured an ordinance to be drawn up to suppresse them in the armies and elsewhere , the day before it was to be drawn up , newes came that his excellency was wholly routed in the west , bagge and baggage , all their armestaken , and forced to composition for their lives . and now being busied to satisfie your cry to fortify your directory , &c. in the meane time lecester is taken , thousands put to the sword , &c. the sectaries will tell you these are tokens of gods wrath to forewarne them from hearkning longer to your delusions , but doe not beleeve them what ever they say , or can make out against you with unanswerable proof , steel your hearts against them , make to your selves faces of brasse , and out-brazen them in your pulpits , though they manifestly make it appeare , that you have been the fomenters , and are the proroguers of this warre , that you intend to enslave the kingdome in greater bondage then the bishops , &c. to confute them before your hearers , and regaine and retaine your esteem , cry to the lord , if wee have done this , if there be such iniquity in our hands , then let the enemy persecute our soule , and take it ; let them tread downe our life upon the earth , and lay our honour in the dust , &c. and the people will beleeve you ; i need not tell you , you know it by experience , you can wipe off a thousand of these infamies with a wet eye ; you see , i improve my witts for your advance above the state and people , but doe not thinke evilly of me for my loving advise , as some unhappy varlets would make me beleeve , who say that you are intended for a reserve to the city , least their fatt beefe and mutton should putrifie in the butchers shambles , i heare that you have more mind to eat then to fight , and i partly beleeve it , i would it were otherwise ; if you thinke it not yet convenient to restraine the wicked anabaptists , brownists and independants from spilling their blood , and ruinating their families , to helpe forward your reformation , be carefull to keep them from all places of command , as you did in the new moulding of your army , that so you may be able to crush them at your pleasure , least according to your practice and principles for the preservation of religion and liberties , as dear to them as to your selves , they should having power in their hands , scramble for a share amongst you . knit your browes against them , thunder them in your pulpits , and especially when you are victorious against the kings party , otherwise be somewhat silent , as if you meant to suffer them to inherit in the kingdom their native birth-rights with your selves , keep them in suspence , least they should be too soone wholly discouraged , and so in your greatest need desert you , as you know not what may come to passe . yet neverthelesse , according to your usuall customes , in lords , knights , aldermen , and gentlemens houses , you may privately sollicite against them , declare them to be the only disturbers of the kingdomes peace , and so keep them under contempt and ignomie , and though their valour and fidelity be never so prosperous and successfull , yet possesse them , that god useth the wicked for his own ends , and often effecteth glorious things by them , yet he will destroy them , and those that are competitours with them in the end , so that though they suffer some of them to venture their lives in their behalves , yet they must be wary , that in the end , when the cavaliers are all kill'd , holy presbytry established , and our seotch brethren gone home againe , that according to their covenant taken for that entent , they conscionably and piously recompence the remainder of them , with the gallowes , prison , or banishment . but some happily will say , that this will be very hard measure , thus to requite your friends , you may be sure that they are none of your owne faction that so say , and consequently destitute of the spirit , and so not able to judge in cases of this nature , for it is the spirituall men , such as your selves , that judgeth all things , and these themselves are to be judged of no man , 1 cor. 2. 15. if of your own party , as why not ? for it is an evill rot , where no sheep escape ; in that tyrant nero his owne family , some were found enemies to tyranny , then you are to tell them , that you have taken a covenant , which according to our dear brother edwards his interpretation , bindes you thus to doe , as you will as swer it at the last day ; and the spirit of all the prophets must be subject to the spirit of this prophet , 1 cor. 14. 29. according to the obedient example of mr. prinne , in his second dosen of queries , the last page , as i take it , and old ephraim pagett , in his epist. ded. to his heresiogr . and in the mean time , you are also to move , that order may be taken , that the supervisers , whom the malignants blasphemously and ignorantly call the heaven-drivers , because ( as they conceive ) by their practise , they drive whole heards to heaven against their wills , which otherwise ( as the arminians say ) would have run headlong to hell ; that they be very zealous in their places , make diligent search and enquiry after all conventicles and private meetings , &c. for they are very dangerous and destructive to your proceedings , for truly their practise and obedience of christ , will make your law and gospel , your ord for tithes , and your directory , the two great commandements , the fulfilling of the law , and the prophets your fathers , of none effect . wherefere be ye sure , to prepare an ordinance against all such private meetings , to be published after your next great victory over the king , that being judged by you , as i conceive by your former proceedings , the most convenient time , to attempt their totall suppression ; untill which time , seeing they are a great party , and some of them silken ones too , as was lately observed by dr. bastwick , who perchance have yet some money left , let that be scraped out of them under one pretence or another , and when they have nothing left , they are easily suppress'd , make them poore , and you may doe what you will with them , poverty will humble a stout spirit , so that if happily they chance to begger , or lie in the streets , the spirits as happily may steale them away from you , for your wisedomes cannot thinke it safe , to carry your selves too insolently against them , untill first triumphantly you have set your feet upon your fathers necks , the lord bishops , as the israelites captaines did upon the necks of those five wicked kings . josh. 10. 24. one thing i had like to have forgot , which i must needs trouble your patience with , or else all my instructions will prove dangerous and prejuditiall to you , you must not forget to make all the pulpits in london , to ring against martin , and perswade the people , that he is a jesuite , and under that notion you 'l easily prejudice them against his writings , but you must doe it cunningly , with powerfull perswasions , and all presbyterian subtilty that may be , forewarne them of him , as of a serpent , tell them , that wherein hee is most rationall , and hath the greatest shew of truth , therein hee is most delusive , latet anguis in herba , beleeve him by no meanes , his seeming reasons are but wiles to entrap you , to delude and seduce your understandings , so that you shall perswade them not to beleeve their owne eyes though they see it never so plainly , tell him that his immitation of your practise , prosecuting your steps through the society of jesv , the villany of machiavell , and the taking your sayings into his mouth , to discover your hypocrisy , subtilty and pollicy is blasphemy , and brand him for an incendiary and a divider of the two nations , when 't is but of your villany from the parliament and people . tell them hee 's an agent sent from the kings quarters , to foment principles of division amongst our selves , to divide us one against another , &c. when as indeed it is your selves that are the originall of all our divisions ; you first divided the kingdome into two desperate parties , each resolved to devour other , old soaking episcopacy , and new upstart frisking presbytrie , wrestling for mastery , and now least any beside your selves should reap the benefit of purchase in this quarrell , you have , as neer as you can , made a third party , in labouring by your jesuiticall machiavilian subtilty to devide the parliament , contrary to the trust reposed in them from the godly party , who have assisted them with their estates and blood , and to deny those their faithfull friends of their just deservings , their purchased freedomes , which should they doe , they would be branded as infamous to posterity , even unfaithfull , ungratefull , &c. at meliora spero , i hope better of them , if your wicked machiavillian assembly were but taken from them , and sent to their particular charges . yea , tell the people , that martin is a conjurer , and deales with the divell , and the spirit of jesus christ is not in the least measure to be found in his writings , but are stuffed with nothing but profanenesse , hypocricy , blasphemy , &c. when by your favour , good sym , mutatio nomine de te fabula narratur , they are your owne , which in the personating of your worship forsooth , hee useth , to make a discovery thereof , that the people might not longer be fed with glosses , pretences , shaddows , &c. thus you may see , martin is very jealous over you , even with an holy jealousie ( and well he may , that hath got such a payre of reverend hornes , ) yet notwithstanding this his pure advice , elabourately gathered from you forth of the schools , the venerable examples of the men of your owne cloath , as also from a dilligent observation of the course of the present times , hee shall hardly finde either acceptance with you for the same , or any considerable reward , the gallowes excepted , &c. i have many other things to write unto you , which by pen and inke are not fit to be revealed , which i shall suspend for the present : for it may be , shortly i shall see you , and wee shall speake face to face , and that of mine owne accord i should have endeavoured it , and ere this have come unto you ( even i martin ) once and againe , but satan ( with your foure hundred pound ) hindred mee . wherefore i shall leave you for this time , and commit this my pure advice to your sacred perusall , and apply my self in a word or two to the common people , as you call them , and so conclude . rejoyce ! rejoyce , good people , for this blessed reformation ; which is ready , like an evening wolfe , to cease upon you , and your loving friends and neighbours , stand still gaping with your mouthes , and quietly bow downe your backs , whilst you are bridled and sadled , and let the holy , humble , and gentle presbyters get up and ride , they will doubtlesse deal very meekly with you , and not put you out of your pace , though the proverbe be , s●t a begger a hors-back , and hee 'l ride to the devill , though they have spurs , yet they will not use them ; you remember how the bishops poasted you furiously too and fro like jehu the son of nimshy , untill with foundring and surbates they had even wearied you of your lives , the gentle presbyters will in no wise ride you so hard , though some malignants would make you beleeve , that sir john will never be off of your backs , because it is intended hee shall have his holy spirituall courts in every parish in the kingdome , but this benefit you are like to have , that if by his continuall riding , he so gawle your backs and shoulders , that you can no longer endure , but cry out by reason of your soare oppression , you shall have liberty granted you , to leap out of the frying-pan into the fire , by making your appeal to the common-councell of presbyters forsooth , where when you shall come with this complaint , your fathers the bishops made our yoak grievous , and our parochiall presbyters , ( those lyons whelps , ) doe adde thereto , now doe you ease somewhat the grievous servitude , and heavy yoak put upon us . you may expect from this honourable court , an answer like unto that of rehoboams to those distressed people that cryed unto him , our fathers made your yoaks heavy , but wee will adde thereto ; our fathers chastised you with whips , but wee will chastise you with scorpions , and mend your selves as you can , for we are the divine power , and consequently the law-givers both of church and state , and therefore you are to be content , and submit your selves to your superiours : your severall presbyters , in your severall parishes , that have the rule over you , must in no wise be resisted , but as it is meet , be humbly obeyd in all things , that they shall command you , and their power is not to be questioned , for the same power which lately was resident and confind to the breast of one man , to wit , an archbishop , is inherent , and of divine right in the body of the presbytry , and convey'd equally to every particular presbyter , therefore if their episcopall power be offensive and obnoxious to you , never expect to have it otherwise , for your parliaments themselves cannot lawfully help you . now have you not cause to rejoyce for this jubilee , this yeere of deliverance from your antichristian servitude to egyptian bondage ? yes sure ; therefore , i say , rejoyce and be glad , & again rejoyce , lift up your heads , for doubtlesse your redemption draweth nigh , the righteous shall be delivered out of trouble , and the wicked shall come into his stead . prov. 11. 8. but in plain termes ( loving freinds , neighbours and countrey-men , ) let us a little reason together seriously : have not you borne the brunt and heat of this unnaturall warre ? is it not you that pay all the taxes , cessments and oppressions whatsoever ? is not the whole burthen laid upon your backs ? burthen after burthen , even till your backs breake ? how many thousands of you , who were of great estate , are even reduced your selves , your dear wives and children to misery and extream poverty ? how many thousands and millions have you exhausted ; yea , hath not your hands been liberall beyond your abilities ? how freely have you brought in your gold , your silver , your jewells , rings , &c. which in london , midlesex , and essex , amounted to above 11. millions , besides threescore millions extracted out of the counties , with the innumerable summes otherwise raised , and spent in this service ? hath not your blood , the blood of your deare children and friends , been only engaged and spilt , and is it not daily shed in this quarrell , while the presbyters clap you on the backs , animate , encourage and preach out your very lives and estates , and involve you in all these miseries , and themselves touch it not with the tip of their little finger , you have your husbands , your sonnes and servants impress'd from you , and forsooth , a priest must not be medled withal , under sacralidge , blasphemy or profanesse at least ; they are freed from all charges , a●d taxations , and all is laid upon you , and notwithstanding your insufferable misery , your unsupportable charge and oppression under which you groane , and are fit to expire , those greedy wretches are not ashamed to exact their tythes , though they pluck it out of your childrens mouthes , there had been more need of an ordinance to have cess'd the priests , and impress'd them to the warres , for that would have been more conducent to the kingdomes good ; for should but the king set his episcopall clergy , and the parliament their presbyterian clergy in the fore-front of their battells , forlorne hopes , and put them in stead of other honest innocent harmlesse soules , upon all their desperate attempts , without doubt they would as zealously preach for peace , as they doe now for warre , they would quickly agree , and turn as they were , rather then loose all , i am confident , this would prove the most effectuall meanes for our reconsiliation , then any that hath yet been attempted ; consider this i beseech you , call to mind all your former expences , ventures and cessements for this present war , and the miserable condition you and the whole kingdome strugleth in , as it were for life , and are now all ready to be devoured , your estates are wasted , your men slayne , your hands weakned , and the kingdome is fit to be over-runne , your strength decayeth , and your enemie encreaseth , and all your assistance hath been convey'd through the hands of the presbyterian party , they have borne all offices , and have had all in their owne disposing , but what is become of it ? wise men say , that the treasures and wealth that hath been spent for the mannaging of this warre , would have maintained a greater warre seven yeeres longer , some body have feathered their nests , though yours are bare ; now how think you it is otherwise possible , but the kingdome must be ruin'd , if this course be con●inued , and to adde more certaintie of destruction to it , these men now in this our greatest extremity , labour to divide the parliament partie in twaine ; before the synod was assembled , the cryes of the people were heard , their petitions answered , miseries redress'd , monopolies removed , oppression eased , tender consciences respected , the servants of god delivered out of prisons , courts of tyranny and oppression suppress'd , &c. but since their session the case is quite altered , nothing but jesuiticall and machiavillian pollicy hath been on foot , thousands of petitions of poor widdows , orphans , and all manner of distressed , oppressed persons , who cry daily , and cannot be heard , and these fatt priests can have ordinance upon ordinance for their ends , they can have the sweat of other mens browes confirm'd upon them by an ordinance , whiles others cannot have their just requests for their owne rights answered , though their wives and children perish , our prebyters wives must goe like ladies , with their silkes and taffety , some with their fans , and silver watches forsooth hang by their girdles , to please the pretty sweet-fac'd lovelie mopphets withall ; prittie things , 't is pittie there 's not an ordinance al this while for them to weare rattles : consider this with your selves , and for what your estates and blood hath been engag'd , the liberties of the subject , and the protestant religion , now how much , after this vast expence , this sea of blood , of the subjects liberties , have you attain'd ? even thus much ; hee that shall open his mouth freely for the vindication of your native liberties , cannot doe it without the hazard of his owne , yea of his life ; i know that the priests thirst after my blood ; but i call the god of heaven to witness , would it quench their thirst , and be a ransome for our posterity , i would freely offer it to the common good : and as for the protestant religion , hath it not been lock'd up in the breasts of the assembly ? hath not your faith been pin'd upon their sleeve ? your estates spent , and your blood shed for the result of their minds , right or wrong , and so have fought for you know not what ? but it may be you 'l say , you have engag'd for the suppression of prelacy , high-commission , &c. you have indeed beat the bush , but the presbyters have caught the hare , in stead of one high-commission , in the whole kingdom , you shall have one in every parish under the name of a parochiall sessions , besides the generall high commission call'd the common counsell of presbyters , now have you not , to shun the smoak , skipt into the fire ? is the matter any thing amended ; sure you have got a worthy reformation , but it may be you have a better esteem of these new courts , then of the old high commission ; let me aske you ? doe you thinke that they 'l be better then their patterne ? let me give you a glance of the proceedings of our scotch brethren in ireland , and i think you may discerne a bear by his paw : one timothy miller , and adam lease , englishmen of belfast in irel being chosen to the eldership there , but through their ignorance of the office , and inability to performe their duties therein , they refused the place , whereupon they were summoned to appeare before the presbyters of the scotch nation at newtowne , aug. 7. 1644. mr. mackeleand minister being moderatour , where after many eatching intergatories to entrap them , mackeleland demanded , if they had taken the covenant ; their answer was yea ; mackeleland said , you shall fare the worse for it , and we will deal worse with you , then with him that hath not taken the covenant : they answered , we desire to be dealt by as the covenant was read and explained unto us , it is not yet determined by the parl. of england , that the kirk of scotland is to be a patterne to the church of england and ireland , we now joyn with you in hearing , &c. mackeleland . we will not let their church alone till the parliaments determination , but see to correct and doe what is fitting for present , and the parliament is bound to give us thanks for so doing . and all that will not joyn with us , and doe as we doe , shall pack and be gone , &c. and in the conclusion they were banished , and could not obtaine a copy of their censure , thus you may see what you are to rely upon , if in conscience you cannot submit to any thing they command , you know your wages , you must be banished ; and doe not our presbyters not only labour for the banishment , but for the lives of the contrary minded to them ? and is not this think you , as evill measure as ever was measured out of the high-commission ? wherefore i beseech you freinds , consider what you doe , consider the fruit of your bodies , into what slavery you are fit to enthrawl them , i know you wou'd be loath your children after you should be deprived of trading or living in the kingdom , though they should differ a little in opinion from others . i could wish wee might lay down this controversy about opinions , and not thus devour , rend and tear one another about them , every one with violence labouring to exalt himself , & his own , but with patience bearing one with another , unanimously to joyn together against the common adversary , for the generall purchase of our freedomes , &c. for never was there greater need , we are weakned , and divided , and the enemy is strengthned ; i may be bold to presage certaine & sudden destruction to the kingdom , if this breach be not healed , & our differences amongst our selves composed , for how is it possible in all humane judgment , to conquer , or defend our selves , when our strength is departed ? i beseech you therefore , save your selves from this wicked generation , who have spent your estates , your blood and all , and you are now worse then ever you were hitherto , all hath been in their disposing , and you are betray'd and daily delivered as a prey to the enemy : the lord deliver us , amen . young martin mar-priest . finis . notes, typically marginal, from the original text notes for div a90239e-30 psal. 58. 6. burges , serm. nov. 5. 1641. pag. 60. cor. burges , serm. nov. 17. 1640. epist. ded. p. 2. burges , serm. nov. 5. 1641. pag. 54. newcom . serm. craft & cruelty . n●v . 5. 1643. pag. 39. a vvatch-vvord to the city of london, and the armie: wherein you may see that englands freedome, which should be the result of all our victories, is sinking deeper under the norman power, as appears by the relation of the unrighteous proceedings of kingstone-court against some of the diggers at george-hill, under colour of law; but yet thereby the cause of the diggers is more brightened and strengthened: so that every one singly may truly say what his freedome is, and where it lies. / by jerrard winstanly. winstanley, gerrard, b. 1609. this text is an enriched version of the tcp digital transcription a96699 of text r206174 in the english short title catalog (thomason e573_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 53 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a96699 wing w3057 thomason e573_1 estc r206174 99865349 99865349 117589 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a96699) transcribed from: (early english books online ; image set 117589) images scanned from microfilm: (thomason tracts ; 88:e573[1]) a vvatch-vvord to the city of london, and the armie: wherein you may see that englands freedome, which should be the result of all our victories, is sinking deeper under the norman power, as appears by the relation of the unrighteous proceedings of kingstone-court against some of the diggers at george-hill, under colour of law; but yet thereby the cause of the diggers is more brightened and strengthened: so that every one singly may truly say what his freedome is, and where it lies. / by jerrard winstanly. winstanley, gerrard, b. 1609. [4], 16 p. printed for giles calvert at the sign of the black spread-eagle, at the west end of pauls, london : 1649. annotation on thomason copy: "sept: 10th". reproduction of the original in the british library. eng levellers -early works to 1800. great britain -history -commonwealth and protectorate, 1649-1660 -early works to 1800. a96699 r206174 (thomason e573_1). civilwar no a vvatch-vvord to the city of london, and the armie:: wherein you may see that englands freedome, which should be the result of all our vic winstanley, gerrard 1649 10145 77 0 0 0 1 0 86 d the rate of 86 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2008-04 elspeth healey sampled and proofread 2008-04 elspeth healey text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a watch-word to the city of london , and the armie : wherein you may see that englands freedome , which should be the result of all our victories , is sinking deeper under the norman power , as appears by this relation of the unrighteous proceedings of kingstone-court against some of the diggers at george-hill , under colour of law ; but yet thereby the cause of the diggers is more brightened and strengthened : so that every one singly may truly say what his freedome is , and where it lies . by jerrard winstanly . when these clay-bodies are in grave , and children stand in place , this shewes we stood for truth and peace , and freedom in our daies ; and true born sons we shall appear of england that 's our mother , no priests nor lawyers wiles ●imbrace , their slavery wee 'l discover . london , printed for giles calvert at the sign of the black spread-eagle , at the west end of pauls , 1649. to the city of london , freedome and peace desired . thou city of london , i am one of thy sons by freedome , and i do truly love thy peace ; while i had an estate in thee , i was free to offer my mite into thy publike treasury guild-hall , for a preservation to thee , and the whole land ; but by thy cheating sons in the theeving art of buying and selling , and by the burdens of , and for the souldiery in the beginning of the war , i was beaten out both of estate and trade , and forced to accept of the good will of friends crediting of me , to live a countrey-life , and there likewise by the burthen of taxes and much free-quarter , my weak back found the burthen heavier then i could bear ; yet in all the passages of these eight yeers troubles i have been willing to lay out what my talent was , to procure englands peace inward and outward , and yet all along i have found such as in words have professed the same cause , to be enemies to me . not a full yeere since , being quiet at my work , my heart was filled with sweet thoughts , and many things were revealed to me which i never read in books , nor heard from the mouth of any flesh , and when i began to speak of them , some people could not bear my words , and amongst those revelations this was one , that the earth shall be made a common treasury of livelihood to whole mankind , without respect of persons ; and i had a voice within me bad me declare it all abroad , which i did obey , for i declared it by word of mouth wheresoever i came , then i was made to write a little book called , the new law of righteousnesse , and there in i declared it ; yet my mind was not at rest , because nothing was acted , and thoughts run in me , that words and writings were all nothing , and must die , for action is the life of all , and if thou dost not act , thou dost nothing . within a little time i was made obedient to the word in that particular likewise ; for i tooke my spade and went and broke the ground upon george-hill in surrey , thereby declaring freedome to the creation , and that the earth must be set free from intanglements of lords and landlords , and that it shall become a common treasury to all , as it was first made and given to the sonnes of men : for which doing the dragon presently casts a flood of water to drown the manchild , even that freedom that now is declared , for the old norman prerogative lord of that mannour m drake , caused me to be arrested for a trespasse against him , in digging upon that barren heath , and the unrighteous proceedings of kingstone court in this businesse i have here declared to thee , and to the whole land , that you may consider the case that england is in ; all men have stood for freedom , thou hast kept fasting daies , and prayed in morning exercises for freedom ; thou hast given thanks for victories , because hopes of freedome ; plentie of petitions and a vvatch-word to the city of london , and the army . whereas we henry bickerstaffe , thomas star , and jerrard vvinstanly , were arrested into kingstone court , by thomas vvenman , ralph ver●y , and richard vvinwood , for a trespasse in digging upon george-hill in surrey , being the rights of mr. drake the lord of that mannour , as they say , we all three did appear the first court day of our arrest , and demanded of the court , what was laid to our charge , and to give answer thereunto our selves : but the answer of your conrt was this , that you would not tell us what the trespasse was , unlesse we would fee an attorney to speak for us ; we told them we were to plead our own cause , for we knew no lawyer that we could trust with this businesse : we desired a copie of the declaration , and profered to pay for it ; and still you denied us , unlesse we would fee an attorney . but in conclusion , the recorder of your court told us , the cause was not entred ; we appeared two court daies after this , and desired to see the declaration , and still you denied us , unlesse we will fee an attorney ; so greedy are these attorneys after money , more then to justifie a righteous cause : we told them we could not ●●e any , unlesse we would willfully break our nationall covenant , which both parliament and people have taken joyntly together to endeavour a reformation . and unlesse we would be professed traytors to this nation and common-wealth of england , by upholding the old norman tyrannicall and destructive lawes , when they are to be cast out of equity , and reason be the moderator . then seeing you would not suffer us to speak , one of us brought this following writing into your court , that you might read our answer ; because we would acknowledge all righteous proceedings in law , though some slander us , and say we deny all law , because we deny the corruption in law , and endeavour a reformation in our place and calling , according to that nationall covenant : and we know if your lawes be built upon equity and reason , you ought both to have heard us speak , and read our answer ; for that is no righteous law , whereby to keep a common-wealth in peace , when one sort shall be suffered to speak , and not another , as you deal with us , to passe sentence and execution upon us , before both sides be heard to speak . this principle in the forehead of your laws , foretells destruc●● to this common-wealth : for it declares that the laws that foll●● such refusall , are selfish and theevish , and full of murder , protecting ●● that get money by their laws , and crushing all others . the writer hereof does require mr. drake , as he is a 〈…〉 man ; therefore a man counted able to speak rationally , to 〈…〉 cause of digging with me , and if he shew a just and rationall 〈…〉 lords of mannours have to the commons , and that they have 〈◊〉 power from god , to call it their right , shutting out others ; 〈…〉 will write as much against it , as ever i writ for this cause . but if i 〈◊〉 by the law of righteousnesse , that the poorest man hath as true a 〈◊〉 and just right to the land , as the richest man , and that undeniably the earth ought to be a common treasury of livelihood for all , without ●●specting persons : then i shall require no more of mr. drake , 〈◊〉 that he would justifie our cause of digging , and declare abroad , 〈◊〉 the commons ought to be free to all sorts , and that it is a great 〈◊〉 passe before the lord god almighty , for one to hinder another of 〈◊〉 liberty to dig the earth , that he might fe●d and cloath himself with the fruits of his labor therefrom freely , without owning any landlord , or paying any rent to any person of his own kind . i sent this following answer to the arrest , in writing into kingstone court : in foure passages , your court hath gone contrary to 〈◊〉 righteousnesse of your own statute laws : for first it is mentioned in 36. ed. 3. 15. that no processe , warrant , or arrest should be served , till after the cause was recorded and entred ; but your 〈…〉 could not , or would not tell us the cause when he arrested us , and mr. rogers your recorder told us the first court day we appeared , that our cause was not entred . secondly , we appeared two other court daies , and desired a copy of the declaration , and profered to pay for it , and you denied us . this is contrary to equity and reason , which is the foundation your lawes are , or should be built upon , if you would have england to be a common-wealth , and stand in peace . thirdly , we desired to plead our own cause , and you denied us , but told us we must fee an attorney to speak for us , or els you would mark us for default in not appearance . this is contrary to your own laws likewise , for in 28. ed. 1. 11. chap. there is freedome given to a man to speak for himself , or els he may choose his father , friend or neighbor to plead for him , without the help of any other lawyer . fourthly , you have granted a judgement against us , and are proceeding to an execution , and this is contrary likewise to your own laws , which say , that no plaint ought to be received , or judgement passed , till the cause be heard , and witnesses present , to testifie the plaint to be true , as sir edward cook 2. part of institutes upon the 29. chap. of magna charta , fol. 51. 52. 53. the mirror of justice . but that all men may see , we are neither ashamed nor afraid , to justifie that cause we are arrested for , neither to refuse to answer to it in a righteous way , therefore we have here delivered this up in writing , and we leave it in your hands , disavowing the proceedings of your court , because you uphold prerogative oppression , though the kingly office be taken away , and the parliament hath declared england a common-wealth ; so that prerogative laws cannot be in force , unlesse you be besotted by your covetousnesse and envy . we deny that vve have trespassed against those three men , or mr. drake either , or that vve should trespasse against any , if vve should dig up , or plovv for a livelihood , upon any the vvast land in england , for thereby we break no particular law made by any act of parliament , but only an ancient custome , bred in the strength of kingly prerogative , vvhich is that old lavv or custome , by vvhich lords of mannours lay claime to the commons , vvhich is of no force novv to bind the people of england , since the kingly povver and office vvas cast out : and the common people , who have cast out the oppressor , by their purse and person , have not authorized any as yet , to give away from them their purchased freedome ; and if any assume a power to give away , or withhold this purchased freedome , they are traytors to this common-wealth of england and if they imprison , oppresse , or put to death any for standing to maintaine the purchased freedome , they are murderers and thieves , and no just rulers . therefore in the light of reason and equity , and in the light of the nationall covenant , which parliament and people have taken , with joynt consent : all such prerogative customes , which by experience we have found to burden the nation , ought to be cast out , with the kingly office , and the land of england now ought to be a free land , and a common treasury to all her children , otherwise it cannot properly be called a common-wealth . therefore we justifie our act of digging upon that hill , to make the earth a common treasurie . first , because the earth was made by almighty god , to be a common treasury of livelihood for vvhole mankind in all his branches , without respect of persons ; and that not any one according to the word of god ( vvhich is love ) the pure law of righteousnesse , ought to be lord or landlord over another , but whole mankind was made equall , and knit into one body by one spirit of love , which is christ in you the hope of glory , even all the members of 〈◊〉 body , called the little world , are united into equality of love 〈◊〉 serve the whole body . but since the fall of man there from , which came in by the risin●● of covetousnesse in the heart of mankind ( to which serpent the 〈◊〉 consented ) and from thence mankind was called adam : for this covetousnesse makes mankind to be a stoppage of freedome in the ●●●tion , and by this covetous power , one branch of mankind began to lift up himself above another , as cain lifted up himself , and killed his brother abel : and so one branch did kill and steal away the comfortable use of the earth from another , as it is now : the elder brother lives in a continuall thee very , stealing the land from the younger-brother . and the plain truth is , theeves and murderers upheld by preaching witches and deceivers , rule the nations : and for the present , the laws and government of the world , are laws of darknesse , and the divells kingdome , for covetousnesse rules all . and the power of the sword over brethren in armies , in arrests , in prisons , in gallows , and in other inferiour torments , inflicted by some upon others , as the oppression of lords of mannours , hindring the poore from the use of the common land , is adam fallen , or cain killing abel to this very day . and these prerogative oppressors , are the adamites & cainites that walk contrary to the word of god ( which is love ) by upholding murder and theft , by laws which their fathers made , and which they novv justifie ; for in the conquests that . kings got , their ancestors did murder and kill , and steal away the earth , and removed the land mark from the conquered , and made lavvs to imprison , torment , or put to death , all that vvould adventure to take the land from them againe , and left both that stoln land , and murdering lavvs to their children , the lords of mannours , and freeholders , vvho novv vvith violence , do justifie their fathers vvickednesse , by holding fast , that vvhich vvas left them by succession . for vvhat are all the lavvs of the nations , in this corrupt covetous government , lifting up one branch of adam mankind above another , the conqueror , above the conquered , or those that have povver above them that are vveak , i say vvhat are they , but lavvs of murder and theft , yea enmity it self , against the lavv of righteousnesse , vvhich is love , vvhich makes people do , as they vvould be done unto ? and so all kingly power , ( in one or many mens hands ) raigning by the sword , giving the use of the earth to some of mankind ( called by him his gentry ) and denying the free use of the earth to others , called the younger brothers , or common people , is no other but cain li●ted up above abel ; the prerogative lavves is belzebub , for they are the strength of covetousnesse and bondage in the creation , lifting up one , and casting dovvn another : the atturneys , and priests , and lawyers , and bayliffs are servants to belzebub , and are devils ; their prisons , whips , and gallows are the torments of this hell , or government of darknesse ; ●or mind it all along , and you shall see , that covetousnesse and bitter envie gets freedome by these lavves ; but the sincere and meek in spirit , is trod under foot . and this is that povver , that hath made such havock in the creation , it is that murderer and devill that is to be cast one : this power of covetousnesse , is he that does countenance murder and theft in them that maintaines his kingdom by the sword of iron , and punishes it in others : and so that vvhich is called a sin in the common people , if they act such things , is counted no sin in the action of kings , because the have they povver of the svvord in their hands , the fear whereof makes people to feare them . but since this kingly office by the parliament , is cast out of england , and england by them is declared to be a free state or common-wealth , we are in the first place thereby set free from those bonds and ties that the kings laid upon us : therefore this tyranny of one over another , as of lords of mannors over the common people , and for people to be forced to hire lavvyers to plead their causes for them , vvhen they are able to plead themselves , ought to be taken away vvith the kingly office , because they are the strength of the ancient prerogative custom . secondly we justifie out digging upon george's hill to make the earth a common treasury , because all sorts of people have lent assistance of purse and person to cast out the kingly office , as being a burden england groaned under ; therefore those from vvhom money and blood vvas received , ought to obtain freedom in the land to themselves and posterity , by the law of contract between parliament and people . but all sorts , poor as well as rich , tenant as vvell as landlord , have paid taxes , free-quarter , excise , or adventured their lives , to cast out that kingly office . therefore , all sorts of people ought to have freedom in the land of this their nativity , vvithout respecting persons , novv the kingly office is cast out , by their joynt assistance . and those that doe imprison , oppresse and take avvay the livelihood of those that rise up to take possession of this purchased freedome , are traitors to this nation , and enemies to righteousnesse : and of this number are those men that have arrested , or that may arrest the diggers , that endeavour to advance freedom ; therefore i say all sorts ought to have their freedom . and that in regard they have not only joyned persons and purses together , but in regard likewise , they took the nationall covenant , vvith joynt consent together , which the parliament did make , of whom mr drake that caused us to be arrested was one ; which covenant likewise , the ministers in their sermons , most vehemently prest upon the people to take the int●●● vvhereof was this , that every one in his severall place and calling , should endeavor the peace , safety and freedom of england , and that the parliament should assist the people , and the people the parliament , and every one that had taken it , should ●ssist those that had taken it , while they were in persuit thereof , as in the sixth article of the nationall covenant . bu● now mr drake that was one that made this covenant , and the surrey ministers that took it vvith great zeal at kingstone , which i was eye witnesse to , and shall be of their hypocrisie therein , have set up a le●●urer at cobham one purpose to drive off the diggers to forsake the persuit of their covenant are the most vehement to break covenant and to hinder them that would keep it , neither entring into peace themselves , nor suffering them that are entring into enter . but in regard some of us did dig upon george's hill , thereby to take possession o● that freedom we have recovered out of the hands of the kingly office , and thereby endeavour a reformation in our place and calling a cording to the word of god which is love : ) and vvhile vve are in persuit of this our covenant , vve expect both parliament that made the covenant , and the officers of this court , and parish ministers , and lords of mannors themselves , and especially mr drake , to assist 〈◊〉 herein , against all that shall oppose us in this righteous vvork of making the earth a common treasury ; and not to bear us , imprison us , or take away our estates or lives , unlesse they will wilfully break covenant with god and man , to please their own covetous frovvard hears , and thereby declare themselves to be the worst of devils . therefore , in that we doe d●g upon that hill , we do not thereby take away other mens rights neither do we demand of this court , or from the parliament , what is theirs and not ours : but we demand our own to be set free to us and them out of the tyrannicall oppression of ancient custome of k●ngly prerogative ; and let us have no more gods to rule over us , but the king of righteousnesse only . therefore as the free-holders claime a quietnesse and freedom in their inclosures , as it is fit they should have , so we that are younger brothers , or the poore oppressed , vve claime our freedome in the commons , that so elder and younger brother may live quietly and in peace , together freed from the straits of poverty and oppression , in this land of our nativitie . thus we have in writing declared in effect , what we should say , if we had liberty to speak before you , declaring withall , that your court cannot end this controversie in that equity and reason of it , which wee stand to maintaine : therefore we have appealed to the parliament , who have received our appeal and promised an answer , and we wait for it ; and we leave this with you , and let reason and righteousnesse be our iudge ; therefore we hope you will do nothing rashly , but seriously consider of this cause before you proceed to execution upon us . you say god will blast our work , and you say , you are in the right , and we are in the wrong : now if you be christians , as you say you are ; then doe you act love to us , as we doe to you ; and let both sides waite with patience on the lord to see who be blesses ; but if you oppose by violence , arrest us judge , condemn and execute us , and yet will not suffer us to speak for our selves , but you will force us to give money to our enemies to speak for us , surely you cannot say your cause is right ; but hereby you justifie our cause to be right , because you are the persecutors of a loving meek spirited people , and so declare that the god you say that will blast us , is covetousnesse , vvhom you serve by your persecuting power . covetous might may overcome rationall right for a time , but rationall right must conquer covetous might , and that 's the life of mine . the law is righteous , just and good , when reason is the rule , but who so rules by the fleshly will , declares himself a foole . well , this same writing was delivered into their court , but they cast it away and would not read it , and all was because i would not see an atturney ; and then the next court day following , before there was any tryall of our cause , for there was none suffered to speak but the plaintiffe , they passed a iudgement , and after that an execution . now their iury was made of rich free-holders , and such as stand strongly for the norman power : and though our digging upon that barren common hath done the common good , yet this ●ury brings ●n damages of ten pounds a man , and the charges of the plaintiffe in their court , twenty nine shil●ing , and a peny ; and this was their sentence and the passing of the execution upon us . and 2 dayes after ( for in this case they can end a cause speedily in their court ; but when the atturney and lawyer● ge● money they keep a cause depending seven yeares , to the utter undoing of the parties , so unrighteous is the law , and lawyers ) i say , two dayes after they sent to execute the execution , and they put henry beckarstaffe in prison , but after three dayes , mr drake released him again , beckarstaffe not knowing of it till the release came ; they seek after thomas star to imprison his body , who is a poore man not worth ten pounds . then they came privately by day to gerrard winstanleys house , and drove away foure cowes ; i not knowing of it and some of the lords tenants ●ode to the next town shouting the digger● were conquered , the diggers were conquered . truly it is an easie thing to beat a man , and cry conquest over him after his hands are tied , as they tyed ours . but if their cause be so good , why will they not suffer us to speak , and let reason and equity , the foundation of righteous lawes , judge them and u● . but strangers made rescue of those cowes , and drove them astray out of the bailiffes hands , so that the bailiffes lost them ; but before the bailiffes had lost the cowes , i hearing of it went to them and said here is my body , take me that i may come to speak to those normans that have stolne our land from us ; and let the cowes go , for they are none of mine ; and after some time , they telling me that they had nothing against my body , it was my goods they were to have ; then said i take my goods , for the cowes are not mine : and so i went away and left them , being quiet in my heart , and filled with comfort within my self , that the king of righteousnesse would cause this to work for the advancing of his own cause , which i prefer above estate or livelyhood , saying within my heart as i went along , that if i could not get meat to eat , i would feed upon bread , milk and cheese ; and if they take the cowes , that i cannot feed on this , or hereby make a breach between me and him that owns the cowes , then he feed upon bread and beere , till the king of righteousnesse clear up my innocency , and the justice of his own cause : and if this be taken from me for maintaining his cause , i le stand still and see what he will doe with me , for as yet i know not . saying likewise within my heart as i was walking along , o thou king of righteousnesse shew thy power , and do thy work thy self , and free thy people now from under this heavy bondage of miserie , pharaoh the covetous power . and the answer in my heart was satisfactory , and full of sweet joy and peace : and so i said father , do what thou wilt , this cause is thine , and thou knowest that the love to righteousnesse makes me do what i do . i was made to appeal to the father of life in the speakings of my heart likewise thus : father thou knowest that what i have writ or spoken , concerning this light , that the earth should be restored and become a common treasurie for all mankind , without respect of persons , was thy free revelation to me , i never read it in any book , i heard it from no mouth of flesh till i understood it from thy teaching first within me . i did not study nor imagine the conceit of it ; self-love to my own particular body does not carry me along in the mannaging of this businesse ; but the power of love flowing forth to the liberty and peace of thy whole creation , to enemies as well as friends : nay towards those that oppresse me , endeavouring to make me a beggar to them . and since i did obey thy voice , to speak and act this truth , i am hated , reproached , and oppressed on evere side . such as make profession of thee , yet revile me . and though they see i cannot fight with fleshly weapons , yet they will strive with me by that power . and so i see father , that england yet does choose rather to fight with the sword of iron , and coveteousnesse , then by the sword of the spirit which is love : and what thy purpose is with this land , or with my body , i know not ; but establish thy power in me , and then do what pleases thee . these and such like sweet thoughts dwelt upon my heart as i went along , and i feel my self now like a man in a storm , standing under shelter upon a hill in peace , waiting till the storm be over to see the end of it , and of many other things that my eye is fixed upon : but i will let this passe , and return again to the dragons den , or horners nest , the selfish murdering fleshly lawes of this nation , which hangs some for stealing , and protects others in stealing ; lords of mannours stole the land from their fellow creatures formerly in the conquests of kings , and now they have made lawes to imprison and hang all those that seek to recover the land again out of their thieving murdering hands . they took away the cowes which were my livelyhood , and beat them with their clubs , that the cowes heads and sides did swell , which grieved tender hearts to see : and yet these cowes never were upon george hill , nor never digged upon that ground , and yet the poore beasts must suffer because they gave milk to feed me , but they were driven away out of those devills hands the bailiffes , and were delivered out of hell at that time . and thus lords of mannours , their bailiffes the true upholders of the norman power , and some freeholders that doe oppose this publick work , are such as the countrey knowes have beene no friends to that cause the parliament declared for , but to the kingly power ; and now if they get the foot fast in the stirrup , they will lift themselves again into the norman saddle ; and they do it secretly ; for they keep up the norman lawes and thereby traytours to freedome , get into places of law and power , and by that will enslave england more then it was under the kingly power . therefore england beware ; thou art in danger of being brought under the n●rman power more then ever . the king charles that was successour to william the conquerour thou hast cast out : and though thy parliament have declared against the kingly office , and cast it out , and proclaimed england a common wealth , that is to be a free land for the liberty and livelyhood of all her children ; yet william the conquerours army begins to gather into head againe , and the old norman prerogative law , is the place of their randezvous : for though their chief captain charles be gone , yet his colonells , which are lords of mannours , his councellours and divines , which are our lawyers and priests , his inferiour officers and souldiers , which are the freeholder● and land-lords , all which did steal away our land from us when they killed and murdered our fathers in that norman conquest : and the bailiffes that are slaves to their covetous lusts and all the ignorant bawling women , against our digging for freedome , are the snap●ack boyes and the ●mmunition sluts that follow the norman camp . these are all str●ving to get into a body againe , that they may set up a new norman slaverie over us ; and the place of their randezvous , prerogative power is fenced already about , with a line of commun●cation . an act made by a piece of the parliament to maintain the old lawes , which if once this camp be fortified in his full strength , it will cost many a sighing heart , and burdened spirit before it be taken . and this norman camp are got into so numerous a body already , that they have appointed their sutlers to drive away the cowes which were my livelyhood , and some of them they would sell to make money of to pay the atturney , gilder , and lawyers their fees , for denying the diggers our priviledge to plead our own cause ; for as it is clearly seen that if we be suffered to speak we shall batter to pieces all the old lawes , and prove the maintainers of them hypocrites and traitours to this common wealth of england , and then the atturneys and lawyers trade goes down , and lords mannours must be reckoned equall to other men . and this covetous ●●sh and blood cannot endure . and other of the cows were to be killed to victuall the camp , that is , to feed those normans , wil star & ned ●utton , both freeholders & others the snapsack boyes , and ●mmunition drabs that helped to drive away the cows that they might be encouraged by a belly full of stoln goods to stick the closer to the businesse another time . or else the price of these cowes were to pay for the sack and tobacco which the norman officers of knights , gentlemen , and rich freeholders did spend at the white zion at cobham , when they met the 24. of august 1649 , to advise together what course they should take to subdue the diggers ; for say they , if the cause of the diggers stand , we shall lose all our honour and titles , and we that have had the glory of the earth shall be of no more account then those slaves our servants and yonger brothers that have been footstools to us and our fathers ever since the norman william our beloved generall took this land ( not by love ) but by a sharp sword , the power by which we stand : and though we own christ by name , yet we will not do as he did to save enemies , but by our sword we will destroy our enemies , and do we not deserve the price of some of the diggers ●ow● to pay us for this our good service ? and doe not our reverend ministers tell us that william the conquerour , and the succeeding kings were gods annointed ? and do not they say that our inclosures which were go● by that murdering sword , and given by william the conquerour to our fathers , and so successivly , from them , the land is our inheritance , and that god gave it us , and shall these broken fellows , and beggarly rogues take our rights from us , and have the use of the land equall with us ? thus do these norman gentlemen comfort their hearts , and support themselves with broken reeds , when they meet together in their counsels . but stay you norman gentlemen , let me put in a word amongst you , doth the murderers sword make , any man to be gods anointed ? surely , iesus christ was called gods annointed not because he conquered with a sword of iron , but because he conquered by love , and the spirit of patience : therefore your generall was not gods annointed , as christ was . and then the earth was not made to be the successive inheritance of children of murderers , that had the strongest arm of flesh , and the best sword , that can tread others under foot with a bold brasen forehead under colour of the law of justice as the norman power does ; but it was made for all by the law of righteousnesse , and he gives the whole earth to be the inheritance of every single branch of mankind without respect of persons , and he that is filled with the love of this righteous king , doing as he would be done by is a true annointed one . therfore , that god whom you serve , and which did intitle you lords , knights gentlemen , and landlords , is covetousnesse , the god of this wo●ld , which alwayes was a murderer , a devil and father of lies , under whose dark governing power , both you and all the nations of the world for the present are under . but the king of righteousnesse or god of love whom i serve , did not call the earth your inheritance , shutting out others , but gave the earth to be a common treasurie to whole mankind ( who is the lord of it ) without respect of person . this power of love , is the king of righteousnesse , the lord god almighty that rules the whole creation in peace , that is the seed that breaks covetousnesse the serpents head ; he is the restoring power , that is now rising up to change all things into his own nature , he will be your iudge , for vengance is his ; and for any wrong you have done me , as i can tell you of many , yet i have given all matters of judgment and vengance into his hand , and i am sure he will doe right , and discover him that is the true trespasser , that take away my rights from me . and take notice of this , you lords of mannors , and norman gentry , though you should kill my body or starve me in prison , yet know , that the more you strive , the more troubles you hearts shall be filled with ; and doe the worst you can to hinder publick freedom , you shall come off losers in the later end , i meane you shall lose your kingdom of darknesse , though i lose my livelihood , he poor cowes that is my living , and should be imprisoned ; you have been told this 12 months agoe , that you should lose ground by striving , and will you not take warning , will you needs shame your selves , to let the poore diggers take away your kingdome from you ? surely , the power that is in them , will take the rule and government from you , and give it a people that will make better use of it . alas ! you poor blind earth mouls , you strive to take away my livelihood , and the liberty of this poor weak frame my body of flesh , which is my house i dwell in for a time ; but i strive to cast down your kingdom of darknesse , and to open hell gates , and to break the devils bands asunder , wherewith you are tied , that you my enemies may live in peace , and that is all the harm i would have you to have . therefore you lords of manners , you free-holders , you norman-clergy , oppressing tith-mungers , and you of the parliament men , that have plaid fast and loose with this poor nation , for what is past let it goe ; hereafter advance freedom and liberty , and pluck up bondage ; and sinne no more by lording it over your lords and masters , that set you upon those parliament seats , lest worse things befall you then yet hath . but to return again to mr gilders advice , the atturney of kingstone court , and the proceeding of that court with the cowes ; you heare how they did judge , condemn and execute me , not suffering me to speak ; and though those four cowes were rescued out of their hands by strangers , not by me ; and so by their own law , they should have looked after the rescuers , yet contrary to their own law , they came againe to winstanleys dwelling a fortnight after , and drove away seven cowes and a bull in the night time , some of the cowes being neighbour's that had hired pasture ; and yet the damage which their norman iury , and their covetous besotted ignorant atturney mr gilder , had judged me to pay for a trespasse in digging upon that barren george's hill , was but eleven pound nine shillings and a penncy charges & all , which they are like never to have of 〈◊〉 , for an empty carrier will dance and sing before these norman theeves and pick-purses : and thus you see they judged and passed sentence upon me but once at their prerogative pleasure , which they call englands law : but they executed me twice , that they might be sure to kill me . but yet th●se 〈◊〉 likewise are brought home againe , and the heart of my enemies is put into the pound of vexation because the cowes are set free . surely , these lords of mannors and the atturney mr gilder , that gave advice to arrest us for digging , have burned their bibles long agoe , because they have so quite and clean forgotten that petition in the lords prayer , forgive 〈◊〉 our trespasses as we forgive them ; for they make this a trespasse against them , for digging upon the wast land of our mother the land of england for a livelihood , when as their law it self saith , that the commons and wasts bylong to the poore . so that you see the norman camp is grown very numerous and big that they want much beeffe to vituall them and they are such hungry ones , that they will eat poor lean cowes that are little better then skin & bone ; and poor cowes if i keep them in the winter , they are like to be poorer for for want of hay ; for before the report of our digging was much known , i bought three acres of grasse of a lord of a mannor , whom i will not here name because i know the councel of others made him prove fals to me ; for when the time came to mow , i brought mony to pay him before hand ; but he answered me , i should not have it , but sold it to another before my face ; this was because his parish priest , and the surrey ministers , and sorry ones too they are that have set up a lecture at cobham for a little time , to preach down the diggers , have bid the people neither to buy nor sell with us , but to beat us , imprison us , or banish us ; and thereby they prove themselves to be members of the beast that had two horns , like a lamb , and yet speak like a dragon , & so they fulfill that scripture in rev. 13. 16. that no man might buy and sell , save he that had the mark of the beast . or else surely , they do it on purpose to quicken u●to our work , and to drive us to plant the commons with all speed as may be . but though the cowes were poor , yet they care not , so the skins will but pay the lawyers and arturneys gilder his fees , and the flesh to feed the snapsack boyes , either to eat and make merry with , or else to sell to make money of , to pay those that drive away the cowes for their paines or charges they have been at , in this 18 weeks striving to beat the diggers off their work : but the bones will serve the bailiffs to pick , because their action wil be both p●oved thievery in stealing another mans cattell , and their trespasse very great against the same man , in opening 〈…〉 round about the ground , where winstanley dwels , and let hegs and common cattell ▪ into the standing barly and other corn ▪ which the right owner will seek satisfaction for . so that the fury of this norman camp against the diggers is so great , that they would not only drive away all the cowes upon the ground , but spoyl the corn too , and when they had done this m●schief , the bayliffs , & the other norman snapsack boyes went hollowing and shooting , 〈◊〉 if they were dancing at a whitson ale ; so glad they are to do mischief to the diggers , that they might hinder the work of freedome . and why are they so furious against us ? but because we endeavour to dig up their tythes , their lawyers fees , their prisons , and all that art and trade of darknesse , whereby they get money under couller of law ; and to plant the plesant fruit trees of freedom , in the room of that cursed the nbush , the power of the murdering sword ; for they say , they doe all they do by the law of the land which the parliament hath confirmed to them by an act : and if so , then souldiers where is the price of you● blood ? and countrey-men , and citizens , where is the price of your taxes and free-quarter ? if this be the freedom , you are like to have , to be beaten and not be suffered to say why doe you so , and shall have no remedy , unlesse you will fee a lawyer ( an enemy ) to plead for you , when you are able to plead your own cause better your self , and save that charge , and have your cause ended sooner and wich more peace and quietnesse . and you zealous preachers , and professors of the city of london and you great officers and souldiery of the army , where are all your victories over the cavaliers , that you made such a blaze in the land , in giving god thanks for , and which you begged in your fasting dayes , and morning exercises ; are they all sunck into the norman power again , and must the old prerogative laws stand ; what freedom then did you give thanks for ? surely , that you had killed him that rid upon you , that you may get up into his saddle to ride upon others ; o thou city , thou hypocriticall city ! thou blindfold drowsie england , that sleps and snorts in the bed of covetousnesse , awake , awake , the enemies is upon thy back , he is ready to scale the walls and e●ter possession , and wilt thou not look out . does not the streames of bondage run in the same river that it did , and with a bigger stream of norman power ; so that if you awaken not betimes , the flood of the norman prerogative power , will drown you all ; here 's more rivers comes into the maine stream , since the storm fell and the waters of fury rises very high , banked in by laws ; and while you are talking and disputing about words , the norman souldiers are secretly working among you to advance their power again ; and so will take away the benefit of all your victories by a subtile act of intricate lawes , which the swor● in the field could not do against your and when you have lost that freedom , whic● you boasted of that you will leave to your posterity , then who must give thanks you that vapoured in words , or they that lay close in action , waiting to trip up you heels by pollioy , when the sword could not do it . i tell thee thou england , thy battells now are all spirituall . dragon against the lamb , and the power of love against the power of covetousnesse ; therefore all tha● will be souldiers for christ , the law of righteousnesse joyn to the lamb . he tha● takes the iron sword now shall perish with it , and would you be a strong land and flourish in beauty , then fight the lambs battels , and his strength shall be thy wall and bulwarks . you knights , gentlemen , and freeholders , that sat in councell at the whi● lion it cobham to find out who are our backers , and who stirs us up to dig the commons i le tel you plainly who it is , it is love , the king of righteousnes ruling in our hearts that makes us th●●… to act that the creation may be set at liberty , and now i have answered your inquirie , do what you can to him and us his servants : and we require you in his name , to let our cause have a publick triall , and do not work any longer in darknesse , set not your bail●ffes and slaves to come by night to steal away the cowes of poore men under colour of justice , when as the cause was never yet heard in open court . he that backs you ; and that sets you to work to deny to us our younger brother the use of the common land , is covetousnesse , which is beelzebub the greatest , devill so that there is the 2 generalls known , which you & we fight under , the 2 great princes of light and darknes bondage and freedom , that does act all flesh in the great controversies of the world . these are the 2 men that stir in this busines , that is , the wicked man that councels , & broke you to be so envious and furious against us , and the righteous man christ , that backs and councells us to love you our enemies ▪ and do we not see that gebal , ammon and amaleck , and all the rabble of the nations , lords , knights , gentlemen , lawyers , bailiffes , priests , and all the norman snapsack boyes , and ammunition women to the old norman camp do all combine together in the art of unrighteous fury , to drive the poore diggers off from their work , that the name of commmunity and freedome which is christ , may not be known in earth . thus i have deale plainly with you all , and i have not flattered parliament , army , city , nor countrey , but have declared in this , and other writings the whole light of that truth revealed to me by the word of the lord : and i shall now wait to see his hand to do his own work in what time , and by what instruments he pleases . and i see the poore must first be picked out , and honoured in this work , for they begin to receive the word of righteousnesse , but the rich generally are enemies to tru freedome . the work of digging still goes on , and stops not for a rest ▪ the comes were gone , but are return'd , and we are all at 〈◊〉 ▪ no money 's paid , nor never shall , to lawyer or his man to plead our cause , for therein wee 'll do the best we can . in cobham on the little heath our digging there goes on . and all our friends they live in love , as if they were but one . thus you gentlemen , that will have no law to rule over you 〈◊〉 your prerogative will must be above law , and above us that are the yonger brothes in the land ; but if you say , no , your wil shal be subject to law : then i demand of you mr drake , mr gilder , and other the bailiffes and officers of kingston court , why will you ●●rest us , and trouble us , and say we trespa●●e against you , and though we came to answer to your arrest , and to plead our own cause , yet contrary to the equity ●ay contrary to the bare letter that the law , as i shewed you before , you denyed me th●● priviledge , but went on and did condemne and execute a forceable power upon body and goods , is not your will here , above law ? do you not hereby uphold the norman conquest ? mr drake , you are a parliament man , and was not the beginning of the quarrel between king charles and your house ? this the king pleaded to uphold prerogative , and you were against it , and yet must a parliament man be the first man to uphold prerogative , who are but servants to the nation for the peace and liberty of every one , not conquering kings to make their wil a law ? did you not promise liberty to the whole nation , in case the cavalier party were cast out ? and why now wil you seek liberty to your self and gentry , with the deniall of just liberty and freedome to the common people , that have born the greatest burden ? you have arrested us for digging upon the common land , you have executed your unrighteous power , in distraining cat●el , imprisoning our bodies , and yet our cause was never publickly heard , neither can it be proved that we have broke any law , that is built upon equity and reason , therfore we wonder where you had your power to rule over us by will , more th●n we to rule over you by our will . we request you before you go too far , not to let covetcousnesse be your 〈…〉 not others under your fear , under colour of law , as if none knew equity of law but you● for we and our estates shall be horns in your eye● , and pricks in your sides , and you may curse that councell bid you beg our estates , or imprison our persons . but this we request that you would let us a have a fair open triall , and do not carry on the course of law insecret , like vicodem●● that is afraid to have his businesse come to light ; therefore i challenge you once more , seeing you professe your selves christians , to let us be brought to a trial of our cause ; let your minister● plead with us in this scriptures , & let your lawyers plead with us in the equity & reason of your own law ; and if you ●rove us transgressions , then we shal lay down our work and acknowledge we have trespassed against you in digging upon the commons , & then punish us . but if we prove by scripture & reason that unden●ably the land belongs to one as well as another , then you shal own our work , justifie our cause , & declare that you have done wrong to christ , who you say is your lord and master , in abusing us his servants , & your fellow creatures , while we are doing his work . therefore i knowing you to be 〈◊〉 of moderation in outward shew , i desire that your actions towards your fellow creatures may not be like one beast to another , but carry your selves , like man to man ; for your proceeding in your pretence of law hitherto against us , it both unrighteous , 〈◊〉 & d●●velish , and nothing of the spirit of man seen in it . you atturnies and lawyers , you say you are ministers of justice , & we know that equity and reason is , or ought to be the foundation of law ; if so , then plead not for mony altogether but stand for universall justice & equity ; then you will have peace ; otherwise both you with the corrupt clergy will be cast out as unsavoury salt . finis . inclosure thrown open: or, depopulation depopulated. not by spades and mattocks; but, by the word of god, the laws of the land, and solid arguments. and the most material pleas that can be brought for it, considered and answered. / by henry halhead. halhead, henry. this text is an enriched version of the tcp digital transcription a86571 of text r206364 in the english short title catalog (thomason e619_2). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 52 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a86571 wing h284 thomason e619_2 estc r206364 99865525 99865525 117770 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a86571) transcribed from: (early english books online ; image set 117770) images scanned from microfilm: (thomason tracts ; 95:e619[2]) inclosure thrown open: or, depopulation depopulated. not by spades and mattocks; but, by the word of god, the laws of the land, and solid arguments. and the most material pleas that can be brought for it, considered and answered. / by henry halhead. halhead, henry. [4], 19 [1] p. printed by ja. cottrel, for giles calvert, at the black spread-eagle at the west-end of paul's, london : 1650. annotation on thomason copy: "dec. 4th.". reproduction of the original in the british library. eng inclosures -england -early works to 1800. levellers -early works to 1800. a86571 r206364 (thomason e619_2). civilwar no inclosure thrown open: or, depopulation depopulated.: not by spades and mattocks; but, by the word of god, the laws of the land, and solid halhead, henry. 1650 9921 6 0 0 0 0 0 6 b the rate of 6 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2008-03 tcp assigned for keying and markup 2008-05 spi global keyed and coded from proquest page images 2008-06 pip willcox sampled and proofread 2008-06 pip willcox text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion inclosure thrown open : or , depopulation depopulated . not by spades and mattocks ; but , by the word of god , the laws of the land , and solid arguments . and the most material pleas that can be brought for it , considered and answered . by henry halhead . london , printed by ja. cottrel , for giles calvert , at the black spread-eagle at the west-end of paul's . 1650. christian reader , being desired by the author to make these of his against inclosure common ; i shall as publikely expose the reason of my undertaking the same . i have known the author from my childhood , and have observed him ( ever since i observed any thing ) to be a constant and zealous witness against depopulation ; and no encroachment of new times , places , or things , could ever remove this land-mark from off his spirit . yea , now ▪ in his old-age , his courage and hope against this is as fresh and green as ever . so that this is no new nor sudden conception of his fancie , but a setled and well-digested principle in his heart through a long tract of time & observation . nor can any particular interest of his own ( by those that know him ) be suspected to set him on work ; he living the best of his time in a burrough-town , where he was a magistrate , and exercised his calling in the house , as a shop-keeper ; not in the field , as a husbandman : vntil providence snatching him thence , made him governour of the onely island called by her name ; where he continued , until the isle of great britain , being about to be born again into a new and free state , might deservedly be christned the isle of providence ; whither he might be brought back , as we may soberly judge , for this end , partly , if not mainly , to give in his witness and testimony against depopulation . and no sooner were his other travels ended , but the pangs of this travel came fresh upon him ( though he had never been dischared of them ; ) and the office of delivering these his meditations , and bringing them forth to light , he laid upon me , for the long acquaintance he had with me ; charging me , under a very great and solemn adjuration , not to neglect the same . vpon this score do i put my hand to this work ; otherwise , i confess , it is a question remote from my cognizance , which i should not therefore undertake to determine . i skill onely the equity of it ; and certainly that is obvious to all men . depopulation is odious and abominable both to god and men : therefore , that inclosure which is guilty of depopulation , must needs be unlawful : otherwise , i suppose , the author himself is not against such inclosure as is for the necessary accommodation of house-keeping . the truth is , the just bounds and limits cannot be set by me , nor , i think , by any man ; yet all men may see there is a fault among us . and when god comes to judge , ( which how near that may be to us , is not perhaps considered ) he will finde means in every mans conscience to convince and reprove them , wherein they have served their covetousness in pretence of necessary accommodation . did men believe they were stewards , and have for others sakes whatever they have more then food and raiment , i am perswaded the heat of their covetous ambition would soon be over . we are taught by our saviour , to pray onely for our daily bread ; and that to be given us this day , ( or from day , to day . ) it will not be a good plea to say , i inclosed my ground , because , though i could maintain my charge on my revenue , yet i could not raise my family . but were the inclosure or close-fistedness of mens mindes thrown open into the largeness and bounty of a divine spirit , we should not need to regulate the inclosure of land . for i would not have any think it is the form we strictly aim at but the equity : whether in the form of inclosure , or of common field , let men answer the end , which is charity . the law was not made for a righteous man , but for the ungodly and sinners . those whom the spirit of the lord jesus hath made free , need no law to prescribe them : but to such as are not under that law of the spirit , are these things intended , and are profitable , yet not for righteousness , as that they should think , when they have answered this letter , they may rest therein ; but it is for a witness and testimony unto them of that inward spirit and power which they are humbly to wait for to come upon them , in the exercise of this outward rule ; that so what they do , may be done in truth . and those that are above the coercion of an outward rule of this kinde , yet will stoop to the observation of it for others sakes , as hath been the practice of christs free-men formerly . for , to him that is resolved of the end , and principled to it , whereto there are various ways and methods tending and serving equally , though he be not simply in bondage to one more then another , yet it is ( and must needs be ) to him indifferent any of them ; and that which through any advantage may be most conducing , must needs be most acceptable . they to whom this counsel is the savour of death unto death , let them remember , the time is coming that their gold shall rust , and their silver canker ; and that rust and that canker shall eat into their hearts : for they are the last days . thine , in the lord , joshva sprigge . inclosure thrown open : or , depopulation depopulated . eccles. 4.1 . so i returned , and considered all the oppressions that are done under the sun ; and behold , the tears of such as were oppressed , and they had no comforter . and on the side of their oppressors there was power ; but they had no comforter . chap. 5. vers. 8. if thou seest the oppression of the poor , and violent perverting of judgement and justice in a province , marvel not at the matter : for he that is higher then the highest , regardeth ; and there be higher then they . the consideration of these and many more scriptures , hath put me upon consideration what might be the causes of that displeasure of god ( for it hath been a mixt dispensation ) that hath appeared against this nation in his late administration . and finding ▪ in the reading of the holy scriptures , by the threats and woes denounced by all the prophets , that , amongst other things , violence and cruelty , of any sort , hath been a most provoking sin , much cried out of : and observing , in the late experience , the woes denounced against such sin to have been fulfilled in part , in these our times ; i thought it my duty to hold forth my observation , that so , in this time of reformation , there might be some lawful remedy found out , for the amendment of the provoking evils , before desolation come upon us , as it came upon the old world . the end of all flesh is come before me , saith the lord : for the earth is filled with violence . in the beginning of the world , almighty god , after the rest of the creatures , made man , appointing him lord over them all , and giving him dominion , that he should subdue the earth , and rule over the creatures . yet so it is come to pass , through the lust of man , even the covetousness and self-seeking of many , regarding their own profit more then the glory of god , that the course of things is altered from their first order ; where through , the brute creatures are now , in some sence , become subduers of mankinde ; to the great dishonour of god and his institution , as well as to the hurt and prejudice of mankinde in general , and of societies and commonwealths in particular ; yea , to the utter subversion of the same , without some speedy course be taken for redress thereof : which , how it should be done , is almost beyond the apprehension of man to conceive ; those which should be the reformers of such disorders and horrible abuses in a state , being , for the most part , the greatest offenders , or their fathers being so before them : which causeth much sighing and crying out by the poor , in the bitterness of their spirits , to that god who will no doubt hear their cries . now for the oppression of the poor , and the sighing of the needy , will i arise , saith the lord . if it were my purpose to reckon up all those sins , that , according to the declaration that god hath made of himself in his word , might justly be suspected to procure the wrath of god against this nation , i might not forget , nay i should remember in the first place , that violence and cruelty that was practised against the saints and servants of god ; not onely in the marian days , but in our days , by the bishops , for non-conformity ; silencing and ejecting many faithful and able ministers , to the utter undoing of them , their wives and children , for things that the persecutors themselves then called indifferent , and are now cast out as superstitions . yea , which addes to the cruelty , not onely were they cast out of the ministery , but means used to deprive them of life and livelihood ; a proclamation being sent forth , that such deprived ministers should not be suffered either to keep lecture or school , or be of any trade ; nor should it be lawful for any man to entertaine them in his house , or allow them any maintenance . o horrible and bloody cruelty ! and yet exercised against persons that their very persecutors durst not but at other times say , were honest godly men . indeed , they were painful and zealous witnesses of the truth in their time , content with meane things , not seeking augmentations , or power to lord it over their brethren , as some of late dayes have done , that have come in their places . these did good , and received evil ; being termed factious , troublers of the land , enemies of the state : when as , like sheepe , they suffered loss and spoile patiently ; some being imprisoned , and dying there , others constrained to flee out of the land . they were scoffed , reproached , scorned of the world ; slighted , and insulted over by those ministers that came in their places . thus they did of old , they mocked the messengers of the lord , misused his prophets , until the wrath of the lord brake forth against them , and there was no remedy . and for this hath the lord taken vengeance on the prelacie ; and let those ministers look to it , that were content to see this cruelty exercised against their brethren , and to come into their places . and let it be of warning to us all , to take heed of the like spirit and practices against the people of god , under a new name and pretence . if the edomites , for their violence against jacob , were destroyed for ever ; what will become of these now-a-dayes , that seek to root out and destroy any of the people of god , under the notion of sectaries , and disturbers of the state ; though they have many of them adventured their lives to do them good ! but my intent is not to be large in this : onely i could not but hint the wrong that was done to the silenced ministers . the maine evill which i am to decry , and which remaines yet unremedied , after all that hath been done towards reformation , is , depopulation ; which , it cannot be denied , is a most cruel and bloody sin . o that men would consider of it , and lay it to heart ! many are the woes , in scripture , that are denounced against it . all the prophets cry out of it , as a sin that brings desolation . our own experience seals to it . how many great families are come to nought ! although they have had ( many times ) much more then their fathers had , yet some secret hand of god hath followed them , that they have been brought even to misery and want : whereof no man could give any other reason . yet notwithstanding , men will not be warned , but are as eager upon that cruel bloudy sin as ever . wherefore , i am induced to declare my experience : yea , i am enforced ( by the manifold cryes i hear daily , and the distresses of thousands destitute of livelihood through this , and seeing unavoidable misery coming upon this nation thereby ) to put pen to paper in this kinde ; hoping in god , that some or other , of the godly learned , that are better seen ▪ not onely into the scriptures , but into the laws of the land against depopulation , ( for we are not without such provisions ) and that are of more large and copious observation and experience , may be stirred up to set themselves to lay open the evil and abominableness of this sin , and the mischeivous consequences thereof . and therefore , as in a publike danger , ( for example , if a towne were on fire ) no man will blame the poorest and meanest creature , that , spying the fire breake out , shall cry , fire , fire , because every mans interest is concerned in such a publike danger ; upon the same account , i beseech you , whosoever shall peruse these , blame not me ( the unworthiest of all ) that i cry out of depopulation ; having seen and felt the danger of it . and truly , in my apprehension , and by all that i am able to discerne , it is a desolating sin . and whereas it is said in the text , they had no comforter ; here is the sad condition , and complaint of the people of this land , that , notwithstanding the pressures and burthens they have a long time groaned under , by depopulation , wracking of rents , cruel usury , and other the like courses ; yet hath there no way or meanes appeared to them , from whence they could yet have , or indeed hope for redress . complaine to the judges , they could not help them : complaine to parliaments ; o that it might not be said , that they , or their fathers , have been deep in this transgression ! and that they , aswell as others , have inclosed common-fields , or do keep them inclosed , that were once for the common use ; and wrack up their rents , whereby poore people are constrained to work in the very fire , for the maintenance of them that do live deliciously , if not very vitiously , as too many of the gentry have done . but since it hath pleased god , by his mighty hand and outstretched arme , to create for us an opportunity for reformation , ( which hath not been gained without much bloud , and very many difficulties ) and to turne the faces at least ( we hope , the hearts ) of the whole nation towards the same ; i beseech you all , our representatives in parliament , as you tender the glory of god , and the flourishing of this common-wealth , that you deny your own interest , wherein it tends to the ruine of a country or nation ; and that ye all joyne heart and hand together , for the recovering of this almost-ruined land out of this weake estate whereinto it is fallen , by depopulation : that so ye repairing the old waste places , and raising up the foundations of many generations , may justly be called , the repairers of the breach , restorers of paths to dwell in . oh! how would this engage the hearts of the people unto you ! i know some will say , they did not depopulate or inclose but they bought it so , or it was so left them by their fathers , and the poore were provided for when it was first inclosed and turned to pasture . i , but where are they and their breed ? are they not constrained to flee into other towns , to the great annoyance and charge of the places whither they were driven ? where , i say , are those good house-keepers that brought store of corne to the market ? and where are the horse , beasts , and sheep that were bred there , besides men , women , and children that dwelt there ? these things would be enlarged , by the experiences of ancient men , that know more of this then i can utter . and this may be one reason why free-quarter of souldiers is so exceeding burthensome , because many houses of husbandry are decayed , and the lands layd down to sheep-pasture ▪ whereby it comes to pass that the charge lies but upon a few . but of the reasons and arguments against depopulation , in their place . and to reduce what i have to say to some method , i shall , first , endeavour to convict this sin , by the lawes of god , and of the land where we live , to be a forbidden , an accursed thing . secondly , i shall endeavour to lay open the mystery , and the way of it . thirdly , i shall offer such arguments as i have ready against it . fourthly , i shall answer what objections i have met withall in the behalfe of it . the first scripture-evidence i shall produce against it , is , isa. 5.8 . woe unto them that joyne house to house , and that lay field to field , till there be no place left , that they may dwell alone in the midst of the earth . in mine eares said the lord of hosts , of a truth many houses shall be desolate , even great and faire without inhabitant . the place is plaine and pregnant ; i shall forbear to gloss upon it : onely at the event , we may give glory to god , and be his witnesses , that what he hath spoken with his mouth , he hath fulfilled with his hand . as , might i call all the ancient men to witness , they were able to say , where ever they knew any that did throw down townships and houses of husbandrie , to set up faire houses for themselves and theirs , and either they , or their children , came not to poverty and want ? see , in the next place , mich. 2.1 . a woe denounced against them that devise iniquity , and worke evil upon their beds , and when the morning is light they practise it , because it is in the power of their hands . and what is the evil ? why , ( vers. 2. ) 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 . therefore behold , vers. 3 , the lord comes in with his device : thus saith the lord , behold , against this family do i devise an evil , from which you shall not remove your neckes , neither shall you goe haughtily ; for this time is evil . in that day , they shall take up a parable against you , and lament with a doleful lamentation , ( and truely so they do now-a-dayes ) and say , we are utterly spoiled : for they have taken our fields . now follows their judgement : therefore thou shalt have none that shall cast a cord by lot in the congregation of the lord . for the meaning whereof , whether it be , that for their cruelty and oppression they were to be cut off from the assemblies of the godly in that time , or that in time of dividing their inheritances they were to have no lot among their brethren , or both these , i commend you to the godly learned to examine . habakkuk likewise denounceth against this wickedness , hab. 2.9 10 , 11. woe to him that coveteth an evil covetousness to his house , that he may set his nest on high , that he may be delivered from the power of evil . thou hast cosulted shame to thy self by cutting off many people , and hast sinned against thy soule . for the stone shall cry out of the wall , and the beame out of the timber shall answer it . how many of these houses have there been of late years , that were built by blood and cruelty , by wracking of rents , and overthrowing whole townships and houses of husbandry ! thus we may see , by some few instances , the lawes of god are against this sin of depopulation . neither are the lawes of the land for it . first , in the fourth yeer of henry the seventh , chap. 19. item , the king our soveraign lord having a singular pleasure , above all things , to avoid such enormities and mischiefs as be hurtful and prejudicial to the common-weal of this his land , and his subjects of the same , remembreth , that , amongst all other things , great inconveniences daily do increase , by desolation , and pulling down and wilful waste of houses and towns within this realm , and laying to pasture lands which customably have béen used in tilth ; whereby idleness , which is the ground and beginning of all mischiefs , daily doth increase . for , where in some towns two hundred persons were occupied , and lived in their lawful labours , now bin there occupied two or thrée herds-men , and the residue fall into idleness . thereby , husbandry , which is one of the greatest commodities of this realm , is greatly decayed , churches destroyed , the service of god withdrawn , the patrons and curates wronged , the defence of this land against our enemies much féebled and impaired ; to the great displeasure of god , to the subversion of the policie and good rules of this land , if remedy be not provided . wherefore the king our soveraign lord , by the advice of the lords spiritual and temporal , and the commons in the said parliament assembled , and by the authority of the same , have ordained , enacted , and established , that no person , of what estate , degrée , or condition soever he be , that hath any house or houses , that at any time within thrée yéers past , hath béen , or now is , or hereafter shall be letten to farm , with twenty acres at least , or more , lying in tillage and husbandry , that the owner or owners of every such house , or houses and land , to kéep , sustain , and maintain houses and buildings upon the said ground or land , convenient and necessary , for maintaining and upholding of the said tillage and husbandry . so also in the statute made anno 39 of queen elizabeth , intituled , an act for the maintenance of husbandry and tillage , is the like provision made against depopulation by inclosure , wherein also is to be found a recital of several laws ( always some or other in force ) from the 27 of hen. 8 , until the 35 of her majesties reign , ordaining and requiring the conversion and continuance of a certain quantity and proportion of land for tillage unalterably . yet notwithstanding this good and wholesome provision of the laws against this evil , it hath by notable sleights insinuated and upheld it self . and it may not be useless , but afford some content and satisfaction , to lay open the manner how these kinde of oppressors do work this their unnatural work , to displant men , and place sheep in their rooms ; that so it may appear in its odiousness to all that shall consider the same ; and that men may be aware of the beginnings of their plots , and wicked devices upon their beds . 1. they will claim to be chief lords of the town which they mean to depopulate . 2. they will alter the customs of the sides of the fields , and hain that that was not wont to be hained , and alter ancient known ways in the field . 3. they will go about to make new field-orders , overthrowing the old field-orders or customs . 4. they labour by fair means , with the common people , to obtain their consent for inclosure ; telling them , that for some little charge , their living will be made three times as good as they are , for profit . 5. they will say , inclosure is a goodly thing ; it stops many strifes and contentions , when men may have things by themselves ; it nourisheth wood in hedges , whereof there is great need ; and keeps sheep from rotting . 6. if by fair means and perswasions they cannot prevail , then they will commence a suit in law , and make the poor people dance attendance in some of the courts , for many yeers together , as i have known , of my own knowledge . and then they will offer them large money , to buy them out : and if that take not , then on goes the suit ; and a decree is got out of chancery , pretending stubbornness , and that men will not be ruled by any good order . some also have soug●● to pick a quarrel against men in the law of their god , as for going from their parish-church , when they have no sermon at home , or as good as none ; and so vex them in the chancellors-court . but they are now down , and gone , blessed be god . 7. they will ditch in their own demeasns , and so make the poor commoners go about to their lands , to their great toil , and against their old customs : and all this , to weary and tyre them out of their possessions . they will also alleadge that their demeasns is too little for their families , and that they would enlarge it : but , in truth , their mindes are too great for their means ; and so at last they set up a fair house , and overthrow many a family . 8. some have also laboured to entitle the king to their land , without any cause . they will also make coney-grees in some places , and let them increase , that they may eat up the labours of poor men , to their great hinderance and discouragement at length . and thus , by these means , they seek to obtain their ends . now , in the next place , i shall give you my reasons against this course of depopulating inclosure ; and endeavour to satisfie the objections and arguments that are made in behalf of it . 1. and first , it appears to be highly dishonourable to almighty god ; altering that course and order he appointed in nature ; who said unto man , grow , increase and multiply , replenish the earth , and subdue it : which by these practices is prevented and obstructed ; cattel being increased in stead of men . 2. likewise , hereby are overthrown many churches and congregations of men , who , by holding up their hands to god , might pull down blessings on a nation , and divert judgements therefrom . 3. and where are the souldiers in those decayed towns , the men that should do their country service , and stand in the face of an enemy coming to invade ? where are the horses that many country-men bred for the service ? but the evils that come to the commonwealth , are more then can soon be reckoned , or easily expressed : for , in such towns that are depopulated , the inhabitants are constrained to flee to other towns , to their impoverishment . neither do the inclosers keep a house according to their estates ; but many a farmer spends as much as they . when these places were all champion-countries , many a shiver of bread was given : but now , all such liberality is laid by , and a fair house is set up , with goodly demeasns ; but no hospitality at all . and , that i may not let it pass , another burden lieth upon the commonwealth , and that is , that the high-ways , about such places , are most intolerable , and , for the most part , unpassable ; especially in the winter-time : for which , many a bitter oath is cast out against them . and if the people so depopulated , should be strictly tied to mend the ways , and repair the church , it would be more then their poor means will afford , their rents are so exceedingly inhansed . and what reason can be rendered , that that soil should not pay as much to the state as ever before , as much to the church as before , as much to the poor , and keep as many people as ever it did ? yet if they should be compelled thereunto , they would get nothing by their inclosure : for i dare boldly affirm , that never did any man get by depopulating inclosure , but he saved it out of the bodies of men , or by not keeping of cattel according to the old proportions . 2. it is a great increaser of idleness : for , when the plow goes forward , the old saying is , the plow-man's work is never at an end . but , in such decayed towns , they have very little to do : then they fall to a habit of idleness , and so they turn to haunt ale-houses , to adultery , and other felonies , and destroying and wasting their bodies , estates , and wits . 3. it increaseth usurers , the vipers of the common-wealth , to eat out the bowels of it ; so that free lending is for the most part taken away . and it hardens mens hearts one against another : for , they make their little land into a stock , and so they get to some market-town , and either turn usurers , ale-house-keepers , or maultsters , to the no-small hurt of the common-wealth . 4. it fills market-townes with husbandmens children ; who , because they cannot take any livings for reasonable fines , as before-time , do thrust themselves into such market-towns , and there use unprofitable trades , such as this common-wealth hath no need of ; to the great hurt of those that be borne in that soile . and because there is no law to forbid men to remove , to dwell in market-towns , they and their posterity , being thrust out from such decayed places , and constrained to go where they can , resort thither ; to the great burthen of such places . 5. and unhappy experience shews , that market-towns and cities being so pestered with people which are driven thither on heaps , onely that they might live , are thereby mainly exposed to dangerous infection , as of the plague , and other diseases , and also to unavoidable poverty . and if any service be to be done for the state's wars , then they have recourse to those places where men are ; which places do not only finde men , but also furniture for such men , to their great burden ; the soil wherein those men were bred , in the mean time , finding neither men nor money . 6. it is also the utter decay of trading : for the yeomen and husbandmen , they lack all the commodities the tradesmen have to sell ; hats , bands , jurkins , dublets , points , breeches , stockings , garters , shooes , and all other necessaries : iron-work for cart-wheels , and for harrowes , and plowes , and all other necessaries that they know full well . all which things set men on work , and maintain tradesmen , who maintaine londoners , and so merchants , and so to the highest and best of men . but the depopulating-incloser overthrows all at once , and lives either in london , or in some city , or town corporate , and gets heapes of money , though all in vaine ; they , or the most part of them having it with a witness , to their utter overthrow and ruine ; for , i never saw any of them , but some remarkable hand of god followed them . oh that it might feare men from such cruel courses ! 7. depopulating inclosure doth not onely drive out men from such places , but it makes them poor that live there : the houses , for want of straw , do drop down ; so that there is no comfortable dweling for the poore : the richer sort are gone away , the poorer sort are cruelly handled : for , there is some bailiff set over them , that is like to the fuller that dresseth northern cloth ; they do so wrack them , and straine them , that at length they break their hearts . these bailiffs are something like to the task-masters of egypt , who cruelly vexed the poor israelites : and the landlord ( being absent from them ) dwelling at london , or elsewhere , little condoles their misery ; so that these poor tennants know not to whom to complain . besides , they do raise things to so great a rate , that men know not whither to go in this land to ease their grief unless , with their many sighs and teares , to almighty god , who no doubt will heare their complaints . now for the oppression of the poore , and sighing of the needy , i will up , saith the lord , &c. 8. it doth mightily impoverish and oppress other towns that are not depopulate : for , they that are driven out elsewhere , do press into such towns , and erect cottages . this , if you ask , you shall finde , that every town is mightily increased with poor people , so as there are not houses to be taken for reasonable money , that have any land belonging unto them . but the breed of man-kind increasing , and the great ones thrusting them thus on heapes , men are driven to live wonderful hardly ; so that if the state should want souldiers , strong and able men , there are very few to be had in such decayed townes . now it followes that i should answer some of their objections . 1. their maine objection is , that the benefit of inclosure is great , and doth countervaile all that can be said against it . where before it is said it nourisheth idleness ; they say , that many sheep are kept on such grounds so inclosed , the wool whereof doth serve to set many poor on work ; and so it doth much good . answ. it is true , they are set on work ; but what have they for their work ? and how is their work able to maintaine them and theirs ? and what can they lay up for their posterity ? and how many strong and able souldiers doth such labour maintain for the states service ? how hardly do they fare ? how bare do they go ? and much a-do to live in plentiful yeares . but if a dear yeer come , how are they pinched and starved ! or if the clothier have not sale for his cloth , and be constrained to sell at lowe rates , then come they upon the poor with abatement , which utterly overthrows them : so that , at such a time , the labours of the poor will not neer maintain them . and herein , by the way , the gatherers of the labours of the poor are like the task-masters , that exact more and more upon them . and when ▪ did you see any , out of their mean and meer labour , marry their children , and provide for their posterity , in a comfortable manner ? 2 object . it nourisheth wood , which the country hath great need of . answ. to the which i answer , that first of all , for the most part , they destroy all the great elms and oaks about such towns . it is true , they plant hedge-wood , which , in the age of a man comes to have some bigness to be sold ; but by that time their mounds be served , and hedges fenced , there comes little to a common use , but most goes for repairs : and before they come to defend themselves , they take up much wood to preserve them ; so that the commonwealth hath no benefit hereby . 3. object . it keeps sheep from rotting : and they are better kept in pasture-grounds , then they were wont to be in common-fields , and yeeld more profit . answ. to the first , i answer , they may as well , by digging and trenching , be preserved in common-fields , as in pasture-grounds , if men would be orderly ; which they should be tied unto by law , rather then by their janglings destroy houses and towns , and subvert a kingdom and nation . the second part of the third objection , is , they are better kept , and yeeld more profit . i confess that is true , they are better kept ; for they keep fewer then in common-fields they do : but if they kept as many cattel as were kept before such depopulations , the grounds would not bear it . it is observed by many , ( which i confess i cannot shew the reason of ) that a lordship inclosed will keep nothing neer so many , no , not by the half , ( being , i say , inclosed and depopulated ) either horse , beasts , and sheep , or men , women , and children , as it was wont to do , before such inclosure and depopulation ; besides all the corn they brought to the markets . so that it is to me manifest , that there is some secret hand of god in it , whereby he shews his dislike of such depopulation . many a father hath lived comfortably and well with the tenth part of what the son hath had ; yet the son could not live of it . if you mark it , they keep no houses , many of them ; but run in debt , and , many times , are not able to pay . yet there is no man that taketh warning by these examples , neither will they see the high hand of god upon them . 4 object . but you see corn as cheap , many times , since such depopulating inclosure , as it hath been before-time ; and what need is there then of so many open fields ? answ. to which i answer : god hath sometimes blessed the earth with abundance , to shew , that he can make a little , by his blessing , to be an abundant store , and so to be cheap : but no thank to such depopulators . but will you know a further reason ? it is , because much land is laid down from a common use , and men are much diminished in such depopulated places , and cattel are much abated , and become fewer then have been in former times . for , if there were men to spend it , and cattel , swine , and pullen proportionable to former times , much corn would be spent that way , which is now saved . much corn would be for seed , which now is not used . horses might be better kept , which should be for service : and store would be preserved , against a time of dearth . mankinde , the best of all the creatures , would be nourished and bred up stronger , and able to do more service to god and their country , and have in their hand to lay up for their posterity . but , if you do but take notice of it , you shall see those house-keepers that of old used to buy a strike of corn , do now buy a loaf or two of bread . people are not kept in heart ; they are famished in many places , and are so pinched with poverty , that it would grive the heart of man to see : neither have they any thing about them , but live poor and meanly . and as for works of mercy , and for the maintenance of the worship of god , they have not any thing to contribute ; no , not to pay for the education of their children . so then , the laying down of land , is the diminishing of men and cattel ; and that is the cause of cheapness of corn in plentiful times . 5 object . i , but such inclosers will plow up their pasture-grounds when corn is dear , and so bring in plenty . when the land hath gotten strength , they will take out that strength ; and so the incloser doth good . answ. the answer to which , is : there lieth a great mystery ; but i will tell you mine opinion , that the corn so increased , turneth to no good to the common-wealth . first , when the land is laid down , it is a good space of time before it turn to be a good sward ; which is a hurt to the common-wealth . then they will break it up : but observe , they will keep no constant houses of husbandry therewith ; but take the heart out of the land , and lay it down again : so that the time before it gather heart , and the time after it is laid down , it is no way so profitable for a common good . but the yeoman or husbandman that keepeth a constant family upon his land , doth till it ; and when it groweth out of heart , doth fetch it in again : and it never lieth still , but one yeer in four , for the better husbandry of it ; which fourth yeer will ( by gods blessing ) bring a double increase . then again , the gentleman sells his corn at dear rates , dearer then the husbandman : for he can give some time with his corn ; and so wrap in the poor husbandman , that in haste he cannot get out . the poor man selleth for his need , to buy necessaries ; and , most commonly , selleth six pence in a strike cheaper then the gentleman doth . so that when the yeoman should make his profit at seed-time , he cannot sell his corn ; the country is supplied with one that keeps no constant husbandry . 6 object . the sixth objection is , that ditches do preserve corn from spoiling by passengers that travel upon the way : and therefore it is good . answ. then might they ditch from the way onely , and not divide it into smaller parcels ; and ditch also in such places where there are stones to make good such high-ways , and not in deep clay-countries , where to inclose , is to bring high-ways to such a dangerous passage , that no man can passe , without danger both of horse and man ( at least , to the great annoyance of both ) many having perished of late yeers thereby . and besides all this , the former exchanging of lands before shewed , shews mens intent . thus have i endeavoured to answer the most of their objections , as i can remember . 7. i , but it will be demanded , will you say that inclosures in all places are unlawful ? we see , that such countries where there are such inclosures , are the richest of all . let me not be mistaken : i say , and shall prove , that all inclosures wherein is depopulation , and thrusting out of poor men from their dwellings , or making their dwellings uncomfortable to them , wherein one fair house is set up , by the throwing down of many housholds , is utterly unlawful , both by the law of god , and this land ; and is one of the crying sins of our time . and if in any country this be practised , it is the overthrow of that country , as hereafter will more appear . now therefore i beseech you all , that are the ancient yeomen and husbandmen of every county , declare your experiences of the evil of depopulation , and overthrowing of houses of husbandry ; and what you have seen , and what hath befallen those that have been actors in it , and the evils that have come of it , and the pressure and burden that hath come upon those towns that have not been inclosed , by the means of those that have been inclosed , and turned from the common use . oh that in all the counties of this kingdom , there might be a view of all the villages , and towns , and houses of husbandry , that have been decayed within these fifty yeers , and the desolation that hath come by that means , by laying of lands accustomed to tillage , and now turned into pasture-grounds ; whereby idleness , one of the sins of sodom , is much increased , men women , and children , and their progenies be diminished , and husbandry , the greatest commodity of the land ( for the sustenance of man ) is decayed , churches be destroyed , the service of god is withdrawn , cities and market-towns be brought to great ruine and decay , necessaries for mans use and sustenance be made scarce and dear , the people of this common-wealth be sore minished , the power and defence thereof is enfeebled and decayed ; to the high displeasure of god , and against his laws ; and to the subversion of the common-wealth , and desolation of the same . wherefore , and for the redress thereof , there have been good laws made in parliament , in former times , for the repressing of these disorders , but never put in execution in my time ; whereby this oppression and desolation is very usual and common . yea , so bold are they grown , that now in parliament-time , which we thought should have been a time of easing of burdens , this monster none dares to attempt . oh that our present parliament might be of the number of them that build the old waste places , and raise up the foundations of many generations ; that they might be called , the repairers of the breach , and the restorers of places to dwell in . wherefore , you the yeomen and husbandmen of all counties , should humbly petition to the honourable house of parliament , ( now that they intend the reformation of things amiss ) that they , amongst their great affairs of this distracted nation , would be pleased to look upon this horrible , oppressing , desolating , crying sin , which ( no doubt ) amongst and above most other is one of the highest nature , and worst consequence , which god himself hath promised to devise an evil against ; as more at large shall appear , god willing . and to the end it may appear in its colours , i pray you take some paines to let the state know , how many men , women , and children ; horse , beast , and sheep , swine , and pullen , have been usually maintained upon such villages , and towns , and houses of husbandry now decayed : which , by proportion you may know , counting how many plow-land there where , and how many do usually go with a plow : that so , the number being guessed at the parliament may see the mighty decay there hath been and is in this land ; that their hearts may be wrought upon . and you may , and ought to complain ; for there is none that can better tell where the shooe pincheth , then those that weare it . and they are your mouthes in parliament , the highest court of justice in the land ; who ought to seek your good , and keep you from tyranny , and oppression . and if by this lawful meanes you can finde no redress , do not murmure , nor muteny against god or them : but silently sit down , and waite upon god ; who hath promised , for the oppression of the poor , and the sighing of the needy , he will arise , and set at liberty those whom the wicked have snared . for , be you well assured , that if help come not by these lawful meanes and wayes , god will send help and deliverance another way . and then , let those oppressours , with their houses and posterity , look to it . if thou seest the oppression of the poor , and violent perverting of jugdment and justice in a province , marvel not at the matter : for he that is higher then the highest , regardeth ; and there be higher then they . moreover , the profit of the earth is for all : the king himself is served by the field that is tilled . yet through the extream wickedness of man , who hath perverted the course of almighty god ; the inferiour creature comes to be preferred above man ; who is made after the image of god : which is a sin of a very high nature ; all the prophets crying out of it , and denouncing fearful woes against it . for god tenders the good of his people now , as well as ever he did before-time . he calls the house of israel his vineyard , and the men of judah his pleasant plant : he looked for judgment , but behold oppression ; for righteousness , but behold a cry . and is it not so in our dayes ? and as then the lord did ( by his prophet ) denounce woes against the oppression of those times , even so doth he now against all the oppressions of these times : for the righteous lord hates and abhorres all manner of violence , cruelty , and oppression , as much now , as ever he did . furthermore , god would have men grow , increase and multiply , replenish the earth , and subdue it : but the oppressors of our times do what in them lieth to diminish men , women , and children , by whom god is honoured , and the common-wealth sustained . and therfore , the lord is risen up , and standeth to plead for his people , and to judge their cause . he will enter into judgment with the ancients of the people , and the princes thereof : for they have eaten up the vineyard ; and the spoile of the poor is in their houses . and the lord will know what they mean , in dealing so with his people . vers . 15 , what mean ye , that ye beat my people to peeces , and grinde the faces of the poor , saith the lord of hosts ? much like to the times wherein we live . also , in her skirts is found the blood of the soules of the poore innocents : looke to the end of the chapter . the kings of the earth , and all the inhabitants of the world , would not have believed that the adversary and the enemy should have entered into the gates of jerusalem . yet , for the sinnes of the prophets , and the iniquities of the priests , that have shed the blood of the just in the midst of her , it was done . therefore , let none of us make to our selves any vain confidences , or put our trust in any arme of flesh , or the strongest fortifications that can be made by any of the sonnes of men : for jerusalem was a famous city , and very strongly fortified ; so that it would hardly have been believed , that that should have befallen it , that did . but we see ( as aforesaid ) that , for the sinnes of the prophets , and for the iniquities of the priests , the lord laid it waste . and it is further shewed , concerning those rebellious children , ( spoken of in the 30 chapter of isaiah ) that strengthened themselves in the strength of pharaoh , and trusted in the shadow of egypt ; the lord saith , ( by his prophet ) vers . 8 , now go , write it before them in a table , and note it in a book , that it may be for the time to come , for ever and ever , that this is a rebellious people , lying children , children that will not hear the law of the lord ; and that their downfall will be sudden , like a swelling wall . read also from this chapter to the 31 , 32 , and 33. where it is declared in vers . the 14 , who shall be surprized with feare ; and those are there said to be hypocrites : and also who shall stand in the trying-time ; which the scripture there holds forth to be godly men , by this signe : he that walketh righteously , and speaketh uprightly ; he that despiseth the gain of oppressions , that shaketh his hands from holding of bribes , that stoppeth his eares from hearing of blood , and shutteth his eyes from seeing evil , it is said of him , verse the 16 , he shall dwell on high ; his place of defence shall be the munitions of rocks ; bread shall be given him , his water shall be sure . lay not wait , o wicked man , against the dwelling of the righteous ; spoile not his resting place . remove not the old land-mark , and enter not into the field of the fatherless : for their redeemer is mighty ; he shall plead their cause . finis . notes, typically marginal, from the original text notes for div a86571e-730 gen. 6.13 . isa. 58.12 . psal. 12.5 . eccle. 5.8 . vers . 9. isa. 5.7 . isa. 59.14 , 15. isa. 3.13 , 14 , 15. ier. 2.34 . lament. 4.12 , 13. isa. 30.1 , 2 , &c. isa. 33.14 . vers . 16. a coppy of a letter written by john lilburne, close prisoner in the wards of the fleet, which he sent to iames ingram and henry hopkins, wardens of the said fleet. wherin is fully discovered their great cruelty exercised upon his body lilburne, john, 1614?-1657. 1640 approx. 80 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a05465) transcribed from: (early english books online ; image set 21816) images scanned from microfilm: (early english books, 1475-1640 ; 843:15) a coppy of a letter written by john lilburne, close prisoner in the wards of the fleet, which he sent to iames ingram and henry hopkins, wardens of the said fleet. wherin is fully discovered their great cruelty exercised upon his body lilburne, john, 1614?-1657. 30, [2] p. s.n., [london? : 1640?] caption title. place and date of publication conjectured by stc. verses appended at end. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng levellers -early works to 1800. 2003-11 tcp assigned for keying and markup 2003-12 spi global keyed and coded from proquest page images 2004-12 ben griffin sampled and proofread 2004-12 ben griffin text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion a coppy of a letter written by john lilburne , close prisoner in the wards of the fleet , which he sent to iames ingram and henry hopkins , wardens of the said fleet. wherin is fully discovered their great cruelty exercised upon his body . sirs , you are both so rooted in oppression , and so malicious in thirsting after innocent blood , that the actions of the one , may be attributed and judged , to be the actions of you both ; there is such a harmony betwixt you in wickednesse , so that i will now put you both in the singuler number , and write unto you , as if you were but one ; desireing to let you understaud , that in december was 2. yeares , the devil your old father , iohn 8 , 44. ( for my innocencie ) cast me into prison , and william laud his obedient sonne , got me committed to your custodie to be tormented , in which art you are very exquisite , and expert ; and your plots to murther me , and to take away my innocent blood from me , have not been a few , which have been , and still are so palpable , that they cannot be hid from the world ; unto the view of which i have already in part , in my printed books , layd them open in a brief way : but much more then i have in publique said , have i yet behind , truly to declare . you may remember that last yeare , the 17. of september , you set the greatest part of twenty of your blood hounds , to murther me , with whom i was forced to fight the greatest part of two houres , to save my life , and my left hand in the broyle i had like to have lost ; and to requite one of them for his good indeavours to take away my life , you gave him halfe a crown , as he himselfe confessed : but when i was under the chyrurgions hands , more likely to dye upon the wound , then to live , yet would you neither pay the chyrurgions for the cure , nor suffer my friends to come to me , that so i might get moneys to pay them my selfe . also , when your slaughtermen my keepers afterwards did still prosecute the taking away of the last drop of my blood ( divers quarts of which i lost the day before mentioned ) i in a large letter in december after in a faire way acquainted you with it , intreating you in peaceable termes to take some course , that i for my innocencie might not be murthered by your men : then you and they together , as to'me it seems , invented another way , if it were possible to put an end unto my dayes , and therfore placed two chamber-mates with me , the 12. of december , contrary unto my order , which is , that i should lye alone , and so made use of them as instruments to get me into your cheating and poysoning shoppe , the lodge , that so in a tubbe of liquor i might receive my deaths wound : into which place when i absolutely refused to come ( though i were severall times earnestly solicited ) then upon the 15. of december you set your murthering slaughter-men or cruell blood hounds , not onely to kill and murther my selfe , but also one of my friends that came to the prison dore , to inquire after my necessaries ▪ and in likelyhood they had fulfilled their bloody intentions , if some prisoners had not been that saved my life by rescuing of me from their devouring hands . and then betwixt that time and the beginning of the last parliament , in april last , many plots there was contrived against me , and for feare that i should there prosecute you as a blood-thirsty and murthering man , you procured one of your affidavite slaves many times to pick quarrels with me , that so some slight occasion might be taken to lock me up againe , to frustrate me in my just and grievous complaints , and some blowes was struck upon the second day of the parliament : i being not the beginner of the quarrell , but onely a defender of my selfe , as many of your prisoners can justifie , and the next morning you sent 5. or 6. of your murthering officers unto me , as though you would speake with me , but they coming in such a hostile manner as they did , made me afraid that they would indeed kill me ; and therefore to save my life , i kept my doore barred against them , whereupon i was locked up , which when you had done , i wanted some water to dresse my diate ; and you have kept an honest gentleman up ever since closse prisoner , for giving me but three bottles of water , that so the cruelty inflicted upon him , might make all the rest of the prisoners afraid to doe the least courtesie for me , that so you might at least prevayle against me , to take away my life and blood from the earth . and my friends being severall times assaulted by your officers ( for coming to the prison dore to see me , and speake to me ) to the great hazard of some of their lives ; some of them to avoyd the danger , that formerly they went through , did goe up into thomas deanes room over against me , that so they might know how it fared with me , there being the breadth of the prison yard betwixt us ; and our discourse and talke was such , that we did not care who heard it , which the prisoners not onely walking in the yard , but also those that were in their lodgings might heare , if they would , as well as our selves : but seeing that still i live , and that your malice cannot put an end unto my dayes , you have taken him to task severall times , as though my order were so strickt , that you shall incurre a great deale of detriment , if persons came there to speake with me . and therfore have you commanded him , either to leave his lodging , or else to suffer no more persons to speak to me out of his chamber . well , it may be , before you and i have done , you had as good have held your peace , and have said nothing . you can execute my order when you please , and you can break it when you lift , or doe any thing that my life may be brought in danger : for time hath been when my friends would yeeld to the covetous exactions of my keepers , to give them 12 pence , 18 pence , and 2 shillings , and more at a time , for coming to see me , and speake with me , they might be let up into my chamber to talke with me . yea to such a height of covetousnesse was your man murry grown unto , that he would not let my friends servants up with that diate they brought me , unlesse they would give him money , which was the first occasion of his out-fall and mine . and you have not onely broke my order , by placing others in my chamber to lodge with me , but also by your man murry in giving me leave to walke at my pleasure in the prison yard , and to come into his cozening and murthering lodge , to drinke with whom i would , and this i can justifie by honest men , that were the messengers severall times to bring me up the tidings : but because i was afraid of poysoning ( as i told them ) and would not upon any termes come into the lodge to receive it : the strictnesse of my order must be executed upon me againe , and i must be locked up closse in a room , and my friends must not come to me , to relieve me , nor come to speake with me , to see if i be alive or no ; and the poor prisoners must be punished , and tormented ; if they give me but a little water , or doe any other courtesie for me ( some of whom have had three beds taken from under them , by your command and order , and several times put off the charity , and threatned by your selfe to be put in irons , for helping me to my victuals ) and yet , you , nor your great lord and master will not alow me one farthing to live upon : and if this be not hard measure , then sure i am , the devils instruments , never measured any in their lives . but for my order , the strictnesse of which at some times you so much stand upon , let me tell you without feare , that i verily beleeve , if beelzebub the prince of devils had sate in personall presence at the inner star-chamber , instead of the pope of lambeth , his dutifull son , he could not have made a more mercilesse inhumane order against me , then my order is which the bloody prelat caused to be made against me the 18. of aprill was 2. yeares , after he had caused me to be whipped at a carts arse , from fleet bridge to westminster hall. for how can a man live when all resort of persons shall be kept from him , and that necessary subsistence from his friends , and yet his enemies will not allow him a bit of bread , or a drop of drinke . well sir , if by your new plots you take away my life from me , before i can have justice against you in the parliament , know thus much , that i have already made my will , and bequeathed my soule , to him that purchased it with his own blood , and my body to the dust , from whence it came ; and if the priests will not suffer it to be buried in the church-yard ( as they call it ) then would i have it layd beside the coblers , in finsbury fields : and for my goods they are soon disposed of , for the prelats , have already robbed me of the most part of them ; for canterburies catchpoles took from me last yeare , at the custom-house , almost two thousand of my books , as they came from amsterdam : but when i was informed that they had cozened him of the greatest part or them , and sent them to scotland for filthy lucres sake , at whose parliament they were fold as publique as martin parker ( the bishops champion ballad maker ) ballads are sould here at london , it made me to laugh at my losse : but yet for all that i have left you for a legacie , a biting whippe to lash and scourge your fat and knavish sides ; for to my executor as the greatest part of my treasure , that i have to leave him , have i bequeathed to him , a punctuall anatomie , of some part of your matchlesse knavery , villany , and bloodthirstinesse , with a strict order to put it in print , with some marginall notes to it ; and also to prosecute you in the greatest court in england , for a criminall , and fellonious person , for murthering the kings loyall and faithfull subjects , for their innocencie , and their honest , reall , and good indeavours for the welfare of his kingdomes . and though you have bin so observant of that wicked man that beares so great a sway in the ruling of the kingdome ( of whom and his commands you have said you must be observant ) so that it seems if the kings trayterly enemies be great ones , you must be a combinator with them to destroy the kings best subjects ● yet me thinks the time is hard at hand , wherein , you and he both , for all your wickednesse , and blood-thirstinesse , will receive , your just , and long since due deserts at saint tyborne , if you doe not make your feet , to be worth two payre of hands unto you , as your predecessour harr● did before you in a former parliament , in the beginning of king charles his reigne ( which is the thing that i am greatly afraid of ) which if you doe , know , that i will indeavour to get martin parker the papist , or some other ballad maker , to send some of their rimes after you , to jeare you for a runaway : but if you dare but stay by it , the which i would intreat you , though you now by your greatnesse tyrannize over me , in my afflicted and distressed condition , yet i doubt not but time is a coming , wherein my innocencie , and my honesty , will procure me more friends , then all your base and ill gotten gold , and silver will doe you ; a great part of which hath been gotten by cussening , cheating , and robbing of the poore , and by exacting and oppressing of the prisoners in their fees and chamber rents ; of some of whom to my own knowledge , you have taken 20. shillings , where 5. shillings was not your due ; and for tyrannising with unheard of cruelty , over others , to the taking away of some of their lives , and in●angering of divers others , it may be for bribes given to you by their potent adversaries ; or else because you in revenge would plague and hamper them for complaining of your lawlesse and bloody oppre●sions , that so your cruell punishment inflicted upon them might be a terrifying example , to all the rest of the prisoners no to trouble , or molest you in your in●ollerable wicked , and ungodly practises : but take notice , that i for my part , by these my lines , bid defiance to you , letting you understand , that doe the worst you can , you can doe no more unto me , then the devill did to iob ; and i have by large experience found the tenderest of your mercies towards me , to be cruelty ; and for my own particular , i neither feare you , nor care for you , nor ever a conferate the devils agents hath upon the earth , for the righteous are as bold as a lyon , though the wicked flee when none persues them , prov. 28. 1. and for my subsistence in my condition , as i told the prelat , in my booke , called , come out of her my people , which i writ , when my hands were fettered together , with irons , that by faith , i could live in every condition , whether it were in hunger , or nakednesse , in want , or scarcity ▪ in pr●son , or in dungion ▪ in exile , or in banishment ; and now i tell you ; that so strong is my faith , that by it i can live upon a stony , and flinty mountaine , where neither bread , nor water is to be had , nor found : yea so great is my grounded confidence in the lords goodnesse , and allmightinesse , tha● i verily beleeve before i want that which is fitting for me , he will make the stones , and sencelesse creatures , to change their natures , and be serviceable in ministring to my necessities . you told my neighbour deane , when you commanded him to depart his lodging , for letting people talke with me , out of his roome , that you were afraid to get a great deale of anger about my books : true it is that you● barbaro●s , and more then pagan like cruelty , made me the last yeare with shrillnesse and lowdnesse , by way of just complaint , bitterly to cry out to the lord maior and aldermen of london , also to my fellow aprentices ; which now with foure other book are all in print ; and it is a wonder to me ( but onely unrighteousnesse , doth trample down justice , and equity ) that you are not call'd to a strict accompt ; indeed , for my just and lamentable complaints against you : and to let you know , that when i had my health , which was before my friends were acquainted with thomas deane , i was not idle , but writ the● , and have at command now , more sheets of paper ( which many moneths agoe i sent into holland to my printer , which the world yet never see ) then all my printed books doe contain , filled full of such lines as will not onely vexe the prelate of canterburies heart , but also shake his rotten antichristian and babylonian kingdome , as will be seen when the time is come that i have determined that they shall be dispersed in . it may be you will demand if i be mad , to write such lines as these to you . it is true indeed oppression will make a wise man mad : but if you say these are a mad mans lines , you shew your selfe a foole , for i am as able to give a reason , for any thing that i doe , as your selfe . and if you would know a reason why i thus write , first of all , it is because , i love and take delight to rubbe a gald horses backe , especially , when i perceive he will make sport , by winching and kicking handsomely , that so i may have something to laugh a●in my solatary condition , now you have deprived me of the figh● of the face , of my friends . 2. secondly , that i might a little informe you , of the foolishnesse of your wayes , to bring me to your bow ; for before any man that ●rongs me as you have done , get me to crouch unto him by tyrannyzing ever me , i will first dye at hi● foot : and therfore know , that the more cruelty you exercise upon me , the more notches you set upon the tally , to make the bill of my complaint in parliament the larger against you ; and the more i● my spirit exasperated to cleave and sticke as closse unto you , as the shirt opon your back , or a● drake did to the spaniard : and the closser you locke me up , and the more you deprive me of the fight of my friends , the more active and nimbler in my meditations , and invention to quit scores with you , and pay you in your own coyne . yea did but your great master , his holynesse of lambeth know , how good service i have done , to helpe to pull down his wicked antichristian kingdome , since yeu last locked me up ( though i never made use of my neighbour deane to carry nor bring none of my bookes ) he would give you no thanks for your so doing , to provoke me to it . 3. lastly , i send you this , that so you may know , that though your cruelty make many cowards in this prison , yet i am not turned one , as your great lord laud is ( though he be the king , and head of the blacke regiment of locusts in this kingdome ) yet never durst looke upon my face since i silenced him in the star chamber in the open court ( almost 3. yeares agoe ) though i have often since , as you very well know challenged him to a disputation , for i have still a true bred souldiers heart in my belly , that dreads , nor feares none of my adversaries , and therfore know , seeing you have dealt with me as you have done , that if there be but a printing-house in any of the cities in the provinces of holland , i will cause this letter to be printed ; that so , if it be possible , it may be claimed up upon the posts , and made as publique as the coblers sermon , that so you may if you will read it in the streets , as you goe to the parliament house : for because i hitherto , could never get iustice against you , as i have often sent you word , i will now print some more of your knavery . and as for the old knave lewis the steward , who as i am told , was the chiefe informer against my neighbour deane , and my friends , because i have lately told him a little of his own , by taking him to taske for his insolent domineering , and insulting over the poore ma●● and for his combination with your selfe , to cozen and cheate them of their due : but time is a coming , wherein if i live , in the poore mens behalfe , i shall in another manner tell him my mind ; and so at present i rest , from your common and bloody slaughter-house , called the wards of the fleet , this 4 th of october , 1640. your lawlesse oppressed closse prisoner , that now scornes to be beholden to your courtesie , but bids defiance to your malice , honest john lilburne . and this i counted my weding day in which i was married to the lord iesus christ● for now i knowe ●e loues me in that he hath bestowed soe rich apparrell this day upon me , and counted me worthie to suffer for his sake . i hauing a desire to retire into a private roome from the multitude of people that were about me , which made me like to faint : i had not been ther long but mr. lightburne the tibstaffe of the star-chamber , came to me saying the lords sent him to me , to knowe if i would acknowledge my selfe to be in a fault and then he knew what to say unto me . to whom i replied , haue their honours caused me to be whipt from the fleet to westminster , and doe they now send to knowe if i wil acknowledge a fault . they should have done this before i had beene whip● ; for now seeing i have v●dergone the greatest part of my punishment , i hope the lord will assi●t me to goe through it all . and besides , if i would haue done this at the first i needed not to haue come to this , but as i tould the lords when j was before them at the barre . soe i desire you to tell them againe , that i am not conscio●s to my selfe of doing any thing that deserues a submission , but yet i doe willingly submit to their lordships pleasures in my censure . he told me if i would confesse , a fault it would saue me astanding on the pillary o●herwise i must undergoe the burden of it . wel , ( said i ) j regard not a little outward d●sgrace for the cause of my god , i haue ●ound alreadie that sweetnesse in him in whom i haue beleeued , that through his strength i am able to undergoe any thing that shalb●e inflicted on me ; but me thinks that j had verie hard measure that i should be condemned and thus punished vpon two oaths , in which the party hath most falslie foresworne himself● : and because i would not take an oath to betray mire owne innocency ; why ' raul found more favour and mercy from the heathen roman-governors , for they would not put him to an oath to sccuse himselfe , but suffered him to make the best defence ●e could for himselfe , neither would they condemne him before his accusers and he were brought face to face , to justifie and fully to proue their accusation : but the lords haue not d●alt so with m● , for my accusers and i were neuer brought face to face to justi●●e their accu●ati●n against m● : it is true two false oathes were sworne against mee : and i was therevpon condemned , and because i would not accuse my selfe . it is true ( said hee ) it was soe with paul but the lawes of this land , are otherwise then their lawes were in those dayes . then said i , they are vvorse and more cruell , then the lawes of the pagans and heathen romans were . whoe would condemne no man without wittnesses , and they should be brought face to face , to justifie their accusation . and so hee went away , & i prepared my selfe for the pillary , to which j went with a joyfull courage . and when i was vpon i● , i made obeysance to the lords , some of them as ( j suppose ) looking out at the sarr-chamber-window , towards mee . and so i putt my neck into the hole , which beeing a great deale to low for me , it was v●ry painfull to me in regard of the continuance of time that i stood on the pillary : which was a bout two houres , my back also being very sore , and the sunne shining exceeding hot . and the topstaffe man , not suffering mee to keepe on my hat , to defend my head from the heat of the sunne . so that i stood there in great paine . yet through the strength of my god i vnderwent it with courage : to the very last minute . and lifting vp my heart and spirit vnto my god , while i was thus standing on the pillary ▪ j craued his powerfull assistance : with the spirit of wisdome and courage , that i might open my mouth with boldnesse : and speake those things that might make for his greatest glory , and the good of his people , and soe casting my eyes on the multitude , i beganne to speake after this manner . my christean b●ethren , to all you that loue the lord iesus christ. and desire that hee should raigne and rule in your hearts and liues , to you especially : and to as many as heare me this day : i direct my speech . j stand here in the place of ignominy and shame . yet to mee it is not so , but i owne and imbrace it , as the wellcome crosse of christ. and as a badge of my christian profession . i haue been already whipt from the fleet to this place , by vertue of a censure : from the honourable lords of the starr chamber hereunto , the cause of my censure i shall declare unto you as briefly as i canne . the lord by his speciall hand of prouidence so ordered it , that not long agoe i was in holland . where i was like to haue settled my selfe in a course of trading , that might haue brought me in a pretty large portion of earthlie things ; ( after which my heart did too much runne ) but the lord hauing a better portion in store for mee , and more durable riches to bestow vpon my soule . by the same hand of providence : brought me back a gaine . and cast me into easie affliction , that there by i might be weaned from the world , and see the vanitie and emptines of all things therein . and he hath now pitched my soule vpon such an object of beautie , amiablenessc : & excelencie , as is as permanent and endurable as eternitie it selfe , namely the personall excelencie of the lord iesus christ. the sweetnesse of whose presence , no affliction can ever be able to wrest out of my soule . now while j was in holland , it seemes ther were divers bookes . of that noble and renowned dr. iohn bastwicks sent into england . which came to the hands of one edmond chillington , for the sending over which i was taken , and apprehended . the plot being before laid , by one iohn chilliburne ( whom i supposed ) & tooke to be my friend ) servant to my old fellow souldier mr. iohn wharton living in bow-lane ( after this manner . ) i walking in the street , with the said iohn chilliburne , was taken by the pursevant and his men . the said iohn as i verily beleeve , hauing given direction to them : where to stand , and he himselfe was the third man that laid hands on me to hold mee . now at my censure before the lords : i there declared vpon the word of a christian that i sent not over those bookes , neither did i know the shipp that brought them . nor any of the men that belonged to the shipp , nor to my knowledge did i ever see , either shipp : or any appertaining to it , in all my dayes . besides this , i was accused at my examination before , the kings atturny at his chamber , by the said edmond chillington button seller ●iving in canon street neere abchurch lane , and late prisoner in bridewell & newgate , for printing 10. or 12. thousand bookes in holland , and that j would haue printed the vnmasking the mistery of iniquitie if i could haue gott a true copie of it , and that i had a chamber in mr. iohn foot 's house at delfe where hee thinkes the bookes were kept . now here i declare before you all , vpon the word of a suffering christian : that hee might haue as well accused mee of printing ahundred thousand bookes , and the on been as true as the other ; and for the printing the vnmasking the mistery of iniquity , vpon the word of an honest man i never ●aw , nor to my knowledge heard of the booke , till i came back againe into england : and for my having a chamber in mr. iohn foot 's house at delfe , where he thinkes the bookes were kept . j was soe farre from having a chamber there , as i never lay in his house , but twice or thrice at the most , and upon the last friday of the last tearme i was brought to the star-chamber barre , where before mee was read the said edmond chillingtons affidavit , vpon oath , against mr. iohn wharton and my selfe . the summe of which oath was , that hee and i had printed ( at rotterdam in holland , ) dr. bastwicks answer , and his letany , with divers other scandalous bookes . now here againe i speake it in the presence of god , & all you that heare mee . that mr. wharton , and i never joyned together in printing , either these or any other bookes whatsoever . neither did i receive any mony from him , toward the printing any . withall , in his first oath , hee peremtorilie swore that wee had printed them at rotterdam . vnto which i likewise say , that hee hath in this particular forsworne himselfe . for my owne part , i never in all my daies either printed , or caused to be printed , either for my selfe or mr. wharton any bookes at rotterdam . neither did i come into any printing house there all the time i was in the citty . and then vpon the twe●day after he swore , against both of us againe . the summe of which oaths was , that i had confessed to him ( which is most false ) that i had printed dr. bastwicks answer to s● . iohn banks his information , and his letany ; & another booke called certaine answers to certaine objections ; and another booke called the vanity & impiety of the old letany ; & that j had divers other bookes of the said dr. bastwicks in printing , & that mr. wharton had beene at the charges of printing a booke called a breviat , of the bishops late proceeding ; and another booke called 16. new queries , and in this his oath hath sworne they were printed at rotterdam , or some where else in holland ; & that on iames oldam . a turner keping shop at westminster hall-gate disperced divers of these bookes . now in this oath he hath againe forsworne himselfe in a high degree , for wheras he took his oath that i had printed the booke called the vanitie and impiety of the old letany , i here speake it before you all , that i never in all my daies did see one of them in print , but i must confess , i haue seen & read it , in written hand , before the dr. was censured , & as for other books , of which he saith i haue diverse in printing . to that i answer , that for mine owne perticuler i never read nor saw any of the drs. bookes : but the forenamed foure in english. and one little thing more of about two sheetes of paper , which is annexed to the vanity of the old letany , and as for his lattine bookes j never saw any but two : namely his flag●llum , for which he was first censured in the high. commission court : and his apologeticus , which were both in print long before j knew the dr. but it is true , there is a second edition of his flagellum , but that was at the presse aboue two yeares agoe : namly anno 1634. and some of this impression was in england before j came out of holland . and these are the maine things for which i was censured and condemned . being two oaths in which the said chillington , hath palpably forsworne himselfe . and if hee had not forsworne himselfe . yet by the law ( as i am given to vnderstand ) i might have excepted against him , being a guilty person himselfe and a prisoner , and did that which hee did against ●ee for pvrchasing his owne liberty which he hath by such iudasly meanes gott and obtained . who is also knowne to bee a lying fellow , as j told the lords i was able to proue and make good . but besides all this , there was an inquisition-oath-tendered vnto mee ( which j refused to take ) on foure severall daies ; the summe of which oath is thus much . you shall sweare that you shall make true answer to all things that shall be asked of you : so helpe you god. now this oath i refused as a sinfull and vnlawfull oath : it being the high-commission oath , with which the prelates euer haue and still do so butcherly torment , afflict and vndoe , the deare saints and servants , of god , it is also an oath against the law of the land , as mr. nicholas fuller in his argument doth proue . and olso it is expressly against the petition of right an act of parlament enacted in the second yeare of our king. againe , it is absolutely against the law of god , for that law requires noe man to accuse himselfe , but if any thing be laid to his charge : there must come two or three witnesses at the least to proue it . it is also against the practise of christ himselfe , who in all his examinations before the high priest would not accuse himselfe : but vpon their demands , returned this answer : why aske yea mee , go to them that heard mee . with all this oath is against the uery law of nature , for nature is alwaies a preserver of it selfe and not a distroyer . but if a man takes this wicked oath he distroyes and vndoes himselfe , as daily experience doth witnesse . nay it is worse then the law of the heathen romans , as we may reade act. 25. 16. for when paull stood before the pagan governours , and the iews required iudgement against him , the governour replyed , it is not the manner of the romans to condemne any man before his accusers & hee were brought face to face to justify their accusation . but for my owne part , if i had beene proceeded against by a bill , j would haue answered & justified all that they coulde have proved against me , & by the strength of my god would have sealed whatsoever i have don with my bloud , for i am privy to mine own actions , & my conscience beares me witnes that i have laboured ever since the lord in mercy made the riches of his grace known to my soule , to keep a good conscience and to walke inoffensably both towards god , & man. but as for that oath that was put unto me i did refuse to take it , as a sinfull and unlawfull oath , & by the strength of my god enabling me i wil never take it though i be pu●d in peices with wilde horses as the ancient chritians were by the bloudy tirants , in the primitive church , neither shall i thinke that man a faithfull subject , of christs kingdome , that shall at any time hereafter take it , seeing the wickednes of it hath been so apparently laid open by so many , for the refusall wherof many doe suffer cruell persecution to this day . thus have i as briefly as i could ; declared unto you , ●he whole cause of my standing here this day , i being upon these gr●unds censured by the lords at the starr-chamber on the last court day o● the last tearme to pay 500. pō. to the king and to receive the punishment which with rejoicing i haue undergon , vnto whose censure i do with willingnes & cheerefulnes submit , my selfe . but seeing i now stand here at this present , i intend the lord assisting me with his power , and guiding me by his spirit , to declare my minde unto you . i haue nothing to say to any mans person , and therefore will not meddle with that . onlie the things that i have to say in the first place , are concerning the bishops & their calling . they challeng their callings ●o be iure divino , & for the oppugning of which , those three renovvned living marters of the lord , dr. bastwick m. burton & m. prinne : did suffer in this place , and they have sufficientlie proved , that their , calling is not from god , which men i love and honour , and doe perswade my selfe their soules are deere and precious in the sight of god , though they were so cruellie and butcherlie dealt with by the prelates , and as for mr. burton and mr. prynne they are worthie and learned men , but yet did not in manie things write so fullie as the dr. did , who hath sufficientlie & plentifullie set forth the wickednes , both of the prelates themselves & of their callings . ( as you may reade in his bookes ) that they are not iure divino , which noble and reverend dr. i love with my soule . and as he is a man that stands for the truth and glorie of god , my verie life and hart blood i will lay downe for his honour , and the maintaining of his cause , for which he suffered , it being gods cause . as for the bishops , they vsed in former times to challeng their jurisdiction , callings , and power from the king. but they haue now openly in the high commission court renounced that . as was heard by many , at the censure of that noble dr. and as you may fullie read in his apollogeticus . and in his answer to sr. iohn bankes his information . novv j will here mantaine it before them all . that their calling is so farre from being iure diuino ( as they say they are ) that they are rather iure diabollico . which if i be not able to proue , let me be hanged vp at the hall gate . but my brethren , for your better satisfaction . read the 9. & 13. chapters of the reuelation , and there you shall see , that there came locust out of the bottomlesse pitt , part of vvhom they are . and they are ther liuely discirbed . also you shall there finde , that the beast ( which is the pope , or roman state and goverment . ) hath given to him by the d●agon ( the devill ) his power and seate , and great authoritie . soe that the popes authoritie comes from the devill , and the prelates , and their creatures in their printed bookes , do challenge their authoritie jurisdiction and power , ( that they exercise over all sorts of people ) is from rome . and for proving of the church of england to be a true church , their best & strongest argument is : that the bb. are lineally discended from his holines ( or impiousnes ) of rome : as you may read in pocklingtons booke , called sunday no sabboth . so that by their own confession they stand by that same power and authoritie that they haue receaved from the pope . soe that their calling is not from god but from the divill . for the pope cannot give a better authoritie or calling to them , then he himselfe hath . but his authoritie and calling is from the devill : therefore the prelates calling and authoritie is from the devill alsoe . revel . 9. 3. and there came out of the smoake , locusts upon the earth : and unto them was given power as the scorpions of the earth haue power to hurt . and vndoe men , as the prelates dailie doe . and also revel . 13. 2. and the beast which i sawe ( saith s. iohn ) was like unto a leopard , and his feete were as the feete of a beare , and his mouth as the mouth of a lion , and the dragon ( that is to say the devill ) gaue him his power , his seat , and great authority . and ver . 15. 16. 17. and whether the prelates as well as the pope , do not daily the same things : let every man that hath but common reason judge . for do not their daily practises and cruell burdens , imposed on all sorts of people , high and low , rich and poore : witnesse that their discent is from the beast , part of his state and kingdome . soe also revel . 16. 13. 14. all which places do deçlare , that their power a●d authority being from the pope , ( as they themselues confesse ) therefore it must needes originally come from the devill for their power & callings , must of necessitie proceede either from god , or else from the divill , but it proceeds not from god , as the scriptures sufficiently declares ▪ therefore there calling and power proceeds from the devill , as both scripture and there owne daily practises doe demonstrate and prove . and as for that last place cited rev. 16. 13. ●4 . jf you please to reade the second , and third parts of dr. bastwicks letany , you shall finde , he their proves that the prelates practises doe every way suite ●with , and make good that portion of scripture to the vtmost . for in their sermons that they preach before his majestie : how doe they incense the king & nobles against the people of god. labouring to make them odious in his sight & stirring him up to execute vengance vpon them , though they be the most harmelesse generation of all others . and as for all these officers that are vnder them & made by them , for mine own particular i cannot se but that their callings ●re as unlawfull as the bishops themselves , and in particular for the callings of the ministers , j do not , nor will not speake against their persons , for i know some of them to be very able men , and men of excellent gui●tes and quallifications , and i perswade my ielfe their souls are very deare and pretious in the sight of god. yet not withstanding , this proves not their callings to be ever the better . as it is in civill government . if the king ( whom god hath made a lawfull majestrate ) make a wicked man an officer , hee is as true an officer and as well to be obeyed , comming in the kings name , as the best man in the world comming with the same atthoritie . for in such a case , he that is a wicked man hath his calling from as good authority as the godliest man hath : and therefore his calling is as good as the others . but on the other side , if he that hath noe authoritie make officers , though the men themselues be never so good and holie . yet their holines maks their calling never awhitt the truer , but still is a false a calling : in regard his authority was not good nor lawful that made thē , & evē so the ministers , be they never so holy mē : yet they haue one and the same calling with the wickedest that is amongest them , their holines proues not their callings to be ever the truer : seeing their authority that made them ministers is false , and therefore they haue more to answer for then any of the rest : by how much the more god hath bestowed greater guists vpon them then vpon others , and yet they detaine the truth in vnrighteousnesse from gods people : and do not make knowne to them as they ought , the whole will and counsell of god. and againe , the greater is their sinne if their callings be vnlawfull , ( as j verily beleeve they are ) in that they still hold them and doe not willingly lay them downe & renounce them , for they do but deceiue the people and highly dishonour god , and sinne against their owne soules , while they preach vnto the people by vertue of an antichristian and vnlawfull calling , and the more godlie and able the minister is that still preaches by vertue of this calling , the more hurt he doth , for the people that haue such a minister will not be perswaded of the truth of things , though one speake & informe them in the name of the lord ; but will be ready to reply , our minister that preaches still by vertue of this calling , is so holy a man , that were not his calling right & good : i do assure my selfe he would no longer preach by vertue thereof , and thus the holines of the minister is a cloake to couer the unlawfulnes of his calling , and make the people continue rebells against christs his scepter and kingdome , which is an agreuation of his sinne . for by this meanes the people are kept off from receiving the whole truth into their soules , & rest in being but almost c●ristians , or but christians in part . b●t oh my brethren , it behoues all you that feare god , and tender the salvation of your owne soules , to looke about you & to shake of that long security & formality in religion , that you have layne in . for god of all things cannot indure lukewarmenes revel 3. 16. and search out diligently the truth of things , and try them in the ballance of the sanctuary . i beseech you take things no more vpon trust , as hitherto you haue done , but take p●ines to search and fi●de out those spirituall and hidden truthes that god hath enwraped in his sacred booke , and finde out a bottom for your owne soules . for if you will haue the comforts of them , you must bestow some labour for the getting of them , and you must search dilligently before you finde them pro. 2. labour also to withdraw your neckes from vnder that spirituall and antichristian bondage , ( unto which you haue for a long time subjected your soules ) least the lord cause his plagues and the searcenesse of his wrath to seize both vpon your bodies and soules : seeing you are now warned of the danger of these things . for hee himselfe hath said revel . 14. 9. 10. 11. that if any man worship the beast and his image , and receiue his marke in his forehead or in his hand . the same shall drinke of the wine of his wrath : which is powered out without mixture into the cup of his indignation , and he shal be tormented with fire and brimstone in the presences of the holy angels , & in the presence of the lambe , and the smoake of their torment ascended , vp for ever and ever , and they haue noe rest day nor night , who worship the beast , & his image , and whosoever receiveth the m●ke of his name . therefore as you loue your owne soules and looke for that immortall crowne of happines in the world to come , looke that you with draw your selves from that antichristian power & slavery that you are now vnder , even as god himselfe hath commanded and injoyned you in rev. 18. 4. saying come out of her my people that you bee not pertaker of her sinns and that yee receive not of her plagues , for her sinnes have reached vnto heaven , and god hath remembred her iniquities . here is the voyce of god himselfe commanding all his chosen ones , though they have lived vnder this antichristian slavish power and estate along time , yet at last to withdraw their obedience , and subjection from it . my brethren , wee are all at this present in a very dangerous and fearefull condition , vnder the ●dolatrous , and spirituall bondage of the prelates , in regard wee have turned tray tours vnto our god , in seing his almighty great name and his heavenly truth troden under foote , and soe highlie dishonoured by them , and yet wee not onely let them alone in holding our peace , but most slavishlie & wickedly , subject our selves unto them , fearing the face of a peece of durr , more then the almightie great god of heaven and earth , who is able to cast both body & soule in to everlasting damnation . oh repent , i beseech you therefore repent , for that great dishonour you have suffered to bee done unto god by your fearfullnes , and cowardlines , & for the time to come , put on couragious resolutions like valiant souldiers of iesus christ , and fight manfullie in this his spirituall battell , in which battell some of his souldiers haue allready lost part of their blood , and withall ; study this booke of the revelation , and there you shall finde the mistery of iniquitie fullie vnfolded and explaned ; and also you shall se what great spirituall battels haue beene fought betwixt the lambe & his servants , and the dragon ( the devill ) and his vassals , and some are yet to fight . therefore gird on your spirituall armour spoken of ephes. 6. that you may quit your selves like good & faithfull souldiers , and feare no coulors the victory and conquest is ours allready , for wee are sure to have it , ( i do not speake of any bodily and temporall battell but onelie of a spirituall one ) and be not discouraged and knoct of from the study of it , because of the obscurity and darkenes of it , for the lord hath promised his enlightening spirit unto all his people that are laborous and studious to know him aright , and also he hath promised a blessing and pronounced a blessednes vnto all that read and labour to keepe the things contayned in this booke rev. 1. 3. my christian brethren , in the bowels of iesus christ i beseech you doe not contemne the things that are delivered to you , in regard of the meanesse and weaknesse of mee the instrument , being but one of the meanest and unworthiest of the servants of je●us christ , for the lord many times doth great things by weake meanes , that his power may be more seene , for wee are to ready to cast our eye vpon the meanes and instrument : not looking up unto that almighty power that is in god , who is able to doe the greatest things by the weakest meanes , and therefore out of the mouthes of babes & suckling● he hath ordayned strength psal. 8. 2. and hee hath chosen the foolish things of the world to confound the wise , and god hath chosen the weake things of the world to confound the things which are mighty , & base things of the world , & things which are dispised hath god chosen , yea things which ate not , to bring to nought things that are 1. cor. 1.27.28 . and he giues the reason wherefore he is pleased so to do . that no flesh should glory in his presence so you se god is not tyed to any instrument & means to effect his own glory , but ●ee by the least instrument is able to bring to passe the greatest things . it is true , i am a yong man and noe scoller , according to that which the world counts scollership , yet i have obtayned mercie of the lord to be faithfull , & hee by a divine prouidence hath brought me hither this day , & i speak to you in the name of the lord , being assisted with the spirit & power of the god of heaven and earth , & i speake not the words of rashnes or inconsideratenesse , but the words of sobernes , and mature deliberation , for i did consult with my god before i came hi●her , and desired him that he would direct and enable me to speake that which might be for his glory and the good of his people , and as i am a souldier fighting under the banner of the great and mightie captaine the lord iesus christ , and as j looke for that crowne of immortality which one day i know shall bee set upon my temples , being in the condition that i am in , i dare not hold my peace , but speake unto you with boldnes in the might and strength of my god , the things which the lord in mercy hath made knowne unto my soule , come life come death . when i was here a bout , there came a fat lawier , i do not know his name , & commanded me to hold my peace & leave my preaching . to whom i replied and said , sr. i will not hold my peace but speake my minde freely though i be hanged at tiburne for my paines . it seemes he himselfe was gauled and toucht as the lawiers were in christ time , when hee spake against the scribes & pharisees , which made them say , master in saying thus thou reuilest us alsoe . soe he went away and ( i thinke ) complained to ●he lords , but j went on with my speech and said , my brethren , be not discouraged at the waies of god for the affliction and crosse that doth accompany them , for it is sweete & comfortable drawing in the yoake of christ for all that , and i haue found it soe by experience , for my soule is fild so full of spirituall and heavenlie joy , that with my tongue j am not able to expresse it , neither are any capeable ( j thinke ) to partake of soe great a degre of consolation but onelie those upon whom the lords gracious afflicting hand is . and for mine owne part i stand this day in the place of an evill doer , but my conscience witnesseth that i am no● soe . and here about i put my hand in my pocket , and puld out three of worthie dr. bastwicks bookes and threw them among the people and said . there is part of the bookes for which i suffer , take them among you , and read them , and see if you finde any thing in them , against the law of god , the law of the land , the glory of god , the honour of the king or state . i am the sonne of a gentle man , and my friends are of rancke and quality in the countrie where they live , which is 200. miles from this place , and i am in my present condition deserted of them all , for i know not one of them dare meddle with me in my present estate , being j am stung by the scorpions ( the prelates ) and for any thing i know , it may bee i shall never haue a fauourable countenance from any of them againe , and wi●hall , i am a yong man and likelie to haue lived well and in plentie , according to the fashion of the world . yet notwithstanding , for the cause of christ , and to doe him service , i haue and doe bid adue to father , friends , riches , pleasures , ease , contented life and bloud , and lay all downe at the footstoole of iesus christ , being willing to part with all rather then i will dishonour him , or in the least measure part with the peace of a good conscience , & that sweetnesse and joy which i haue found in him , for in naked christ is the quintisence of swetnes & i am so farr from thinking my affliction and punishment which this day i haue endured and still doe indure and groane under ( a disgrace ) that i receive it as the welcome crosse of christ , and doe thinke my selfe this day more honoured by my sufferings then if a crowne of gold had beene set upon my head , for i haue in some part beene made conformable to my lord and master , and have in some measure drunke of the same cupp which he himselfe drank of , while he was in this sinfull world , for he shed his most precious bloud for the salvation of my poore soul , that so i might be reconsiled to his father , therfor am i willing to undergo any thing for his sake , & that in ward joy & consolation within me that carries mee high aboue all my pains & torments . & you ( my brethren ) if you be willing to haue christ , you must owne him and take him upon his own tearmes , & know that christ and the crosse is in seperable , for he that will live godlie in christ iesus must suffer persecution and affliction , it is the lott and portion of all his chosen ones , through many afflictions & trials we must enter into glorie and the apostell faith , that if we be without afflictions whereof all are partakers , then are yee bastards and , not sonnes . and therfore if you will haue christ sit down & reckon before ever you make profession of him what he will cost you ; leaft when you come to the triall you dishonour him , and if you bee not willing and contented to part withall ; and let all goe for his sake , you are not worthy of him . if parents , husband , wife or children , lands or livings , riches , or honours , plea●ure , or ease , life or blood , st●nd in the way , you must be willing to parte with all these and to entertaine christ naked & alone , though you haue nothing but the crosse , or else you are not worthy of him math. 10.37.38 . oh my brethren there is such sweetness and contentednes in enjoying the lord iesus alone , that it is able where it is felt , to make a man goe through all difficulties ' & endure all hardshipps that may possibl●e come vpon him . therefore if hee call you to it , doe not deny him nor his truth in the le●st manner , for he hath said , hee that denies him before men ▪ him will hee denie before his father which is in heaven . and now is the time that wee must shew our selves good souldiers of iesus christ , for his truth , his cause and glorie lies at stake in a high degree , therefore put one couragious resolutions , and withdraw your necks and soules from all false power and worship , and fight with courage and boldnes in this spirituall battell , in which battell the lord befor your eyes hath raised vp some valiant champions that fought up to ●he eares in bloud , therefore be couragious souldiers and fight it out brav●ly , that your god m●y be glorifi●d by you , and let him onelie have the service , both of your inward and outward m●n , and stand to his cause , and loue your owne soul●s , and feare not the face of any mortall man , for god hath promised to bee with you and uphold you that they shall not preuaile against you , isay. 41.10.11 . but alas , how fewe are there that dare shew any courage for god and his cause , though his glorie lies at the stake , but thinke themselves happy and well , and count them selves wise men if they can sleepe in a whole skinn , when christ hath said , hee that will saue his life shall loose it , and hee that will loose his life for his sake shall finde it , what shall it profit aman if he gaine the whole world & loose his owne soule ? ' therefore is it better for a man to bee willing and contented to let all goe for the enjoying of christ and doing him service , then to sit downe and sleepe in a whole skinne , though in soe doeing hee ga●e all the w●rld and see him dishonoured , his glorie and truth ●r●den under so●t , and the bloud of his servants shed and spilt ? yes , without doubt it is . but many are in these times so far from suffering valientlie for christ , that they rather dis●wade men from it , and count it a point of singularitie and pride , and selfe ends for a man to put himselfe forward to doe god service ; a●●ing , what calling and warrant any private man hath thereunto , seeing it bel●ngs to the ministers to speake of these things . yes soe it doth , but alas they are so cowardly and fearfull that they dare not speake ; and therefore it belongs also to thee , or mee , or any other man , if thou beest a souldier of iesus christ , whatsoever by place or calling thy rancke or degree bee , bee it higher or lower , yet if hee call for thy service , thou art bound though others stand still , to mainetaine his power and glory to the utmost of thy power and strength , yea to the sh●dding the last drop of thy blood , for he hath not loued his life vnto the death for thy sake , but shed his precious blood for the redemption of thy soule , bath hee done this for th●e , and darest thou see him dishonour●d and his glory lie at the stake , and not speake on his behalfe , or doe him the best service thou canst ? if out of a base and cowardlie spirit thus thou do●● , let me tell thee here and that truly to thy face , thou hast a d●l●la in thy heart which thou louest more then god , and that thou shalt on day certainly finde by wofull experience . alas if men should hold th●ir peace in such times as these , the lord would cause the verie stones to speake to convince man of his cowardlie basenesse . having proceeded in amanner thus ●arre by the strength of my god , with boldnes and courage in my speech , the warden of the fleete came with the fatt lawier , and commanded mee to hold my peace . to whom i replied , i would speake and declare my cause and minde , though j were to bee hanged at the gate for my speaking . and he caused proclamation to be maid upon the pillary : for brin ging to hi● the bookes . so then he commanded me to be gagged , and if i spake any more that then j should bee whipt againe upon the pillary . so i remained about an houre & a halfe gagged , being intercepted of much matter which by gods assistance i intended to haue spoken , but yet with their cruelty i was nothing at all daunted , for i ●was full of comfort and courage , beeing mightily strengthned with the power of the almightie which made me with cheerefullnesse triumph over all my sufferings , not shewing one sad countenance or a disconted heart . and when i was to come downe having taken out my head out of the pillarie , i looked about mee upon the people and said . i am more then a conquerer though him that loved me . vivat rex . let the king live for ever , and soe i came downe , and was had backe againe to the tavern , where i together with mr. wharton , staid a while till one went to the warden to know what should be done with me , who gaue order wee should be carried back againe to the fleete , and as i went by land through the streetes , greate store of people stood all along to behold me , and many of them blessed god for enabling me to undergoe my sufferings with such cheerefullnes and courage as i did , for i was mightily filled with the sweete presence of gods spirit , which caused me notwitstanding the paines of my sufferings to go along the streets with a joyfull countenance not shewing the least discontentednes , as if i had beene going to take possession of some great treasures . after j came back to the prison , none were suffered to come at me but the surgió to dresse me , & i feeling my self somwhat fevorish i went to bed , & my surgion doubting the same also , gaue me a glister , and appointed to come the next morning & let me blood ▪ but when he came , he could not be permitted to come at me : no● any else , for the porter kept the key , and lockt me vp very close : saying the warden gaue him straight command so to doe . wherevp on i desired the surgion to go to westminster to the warden & certifie him how it was with me , ( being very ill ) & that he might haue liberty to come at me to let me blood and dresse mee , which could not be obtained till the warden himself came home . about one of the clock iohn hawes the porter came to me , to knowe what i had to say to the warden , to whom i said , mr. hawes , this is very cruell & harsh dealing , that after so sore whipping my surgió shal not be admitted to come & dresse me , nor any other be suffered to administer to my necessities , having not eaten all this day nor the last ev̄eing but a little caudle , i hope the lords will be more mercifull then after the undergo●ing the extremity of my censure to take my life from me , by letting mee perish for want of looking to , therefore i pray speake to mr. warden ▪ that he would be pleased to give leave to my chirurgion to come dresse me and let mee bloud ; otherwise i was in danger of a feaver , which might take away my life ; so he wished me to have written to the warden ; j told him , if he would helpe me to penne inke and paper , so i would . no ( said hee ) i dare not doe that ; then i desired him to deliver my mind to the warden by word of mouth ; who then went away , and after i was in my bedd , he came to me againe , and said thus unto me : mr. lilburne i have one suite to you . what is that , said j ? it is this , said he , that you would helpe me to one of those books that you threw abroad at the pillary , that i might reade it , for j never read any of them ; i speake not for it to doe you any hurt , only i have a great desire to reade one of them . sir , i thinke you doe not ( said j ) but i cannot satisfie your desire , for if i had had more of them ; they should yesterday have all gone . j verily beleeve you , said he , and so we parted . and in a very little while after , came the warden himselfe with the porter , and j being in my bedd , hee asked me how j did ? said j , i am well , i blesse my god for it , and am very merry and cheerfull . well ( said hee ) you have undone your selfe with speaking what you did yesterday . sir ( said i ) i am not sorry for what i said , but am hartely gladd that the lord gave mee strength and courage to speake what i did , and were i to speake againe , i would speak twice as much as i did , if j could have liberty , though i were immediatly to loose my life afrer it . wouldst thou so , said he ? ey indeed sir would i , with the lords assistāce , said i , for i fear not the face of man ; and concerning what i yesterday spake , j did not in the least manner speake against any of the lords , but did openly declare , that i did willingly with all contentednes submitt my selfe to their censure ; and as for the bishops , i said nothing against any of their persons , but only against their callings . ey , said the warden , and thou saidst their calling was from the devill . yes sir so i did , said i , and j will prove it , and make it good , or else i wil be willing to loose my dearest blood ; for if you please to reade the 9. & 13. chap. of rev. you shall there finde , that the beast which ascended out of the bottomloste pitt ( which is the pope and roman state , hath his power and authority given him by the dragon ; ( the devill ) so that all the power which the pope hath and doth exercise , originally comes from the devill : if you reade also some bookes lately set forth by the p●elates themselves and their creatures , you shall there finde , that they claime their jurisdiction , standing , and power from the pope : now , if their power and calling be from the pope , ( as they themselves say it is ) then it must needs be from the d●vill also ; for the popes power a●d calling is from the devill ; and he cannot give a better power and calling to them then he himselfe hath ; and i pray sir , if the bishop of ca●terbury be offended at that which j spake yesterday , tell him i will seale it with my bloud ; and if he please to send for me , i will justifie it to his face , and if i be not able to make it good before any noble man in the kingdome , let mee loose my life . ey , but it had been a great deale better ▪ said he , for thine owne particular good to have beene more sparing of thy speech at that time . no sir , said i , nothing at all , for my life and blo●d is not deare and precious to me , ●o i may glorifie god , and doe him any service therewith . i assure thee , said he , i was exceedingly chidd about thee ; and also there were old businesses rubd up ●gainst mee concerning dr. lai●on and mr. burton , for that liberty that they had . wherefore were yo● chidd fo● me , said i ? about the bookes , said he , that you threw abroade , in regard you were close prisoner , and yet had those bookes about you ; i would aske you one question : did you bring those bookes to the f●eete with you , or were they since brought to you by any other ? i beseech you sir pardon me for revealing that said i. then he would have knowne who they were that most resorted to me . i desired i might be excused in that also . ey , but you must give me an answer , said hee , for i must certifie the lords thereof . then , said i , i pray you tell their honours , i am unwilling to tell you . what were those bookes , said he , that you threw abroade , were they all of one sort ? those that have them , said i , can certifie you of that . i my selfe have one of them , said he , and have read it , and i can finde no wit in it , there is nothing but railing in it . sir , said i , i conceive you are mistaken , for the booke is all full of wit ; it is true , this booke which you lighted on ▪ is not so full of soliditie as other of his bookes are ; but you must understand , that at that time when the dr. made that booke , hee was full of heavines and in danger of a great punishment , for the prelates had breathed out more crueltie against him for writing his apology ; and at that time also he was compassed about on every side with the p●stilence ; th●refore he made that booke to make himselfe merrie . but , said he , hee doth not write any thing in it to the purpose against the bishops callings . sir , said i , i must confesse , you lighted on the wo●stof the 3. and it is true , there is not much soliditie and force of argument in it but only mirt● ; but the other two are as full of s●l●ditie as this is of mir●h . what , were they ●f 3. so●ts , said he ? yes sir , that they were , said i. what were the other two called , said he ? the one ( said i ) was his answer to sr. i●hn ba●ks his information ; the other is an answer to some objections that are made against that booke which you have ; but if ever you reade his latine bookes , you shall there finde soliditie enough , and the wickednes and unlawfulnes of the bishops callings and practises set forth to the full . what latine bookes be they , said he ? his flagelluw , for which hee was first censured , said i. what , hath hee been twice censured , said he ? yes , said i , he was censured in the high-commission court , for writing his flagellum ; and after that he wrote his apology ; and that little booke which you have , which were the cause of his censure in the starr-chamb●r . but hast thou any more of those bookes , said he ? sir , said i , if i had had 20. of them more , they should all have gone yesterday . but , hast thou any more of them now , said he ? sir , said i , i verily think● , that if i should tell you , i had not , you would not beleeve me , and therefore if you please , you may search my chamber . so i must ( said he ) for the lords have commaunded me so to doe , therefore open your trunke . sir , said i , it is open alreadie . search it iohn hawes , said he . so he search it , and found nothing there . open the cubbard , said he . so i gave the porter the key of my cubbard , to search it , and he found nothing there but my victuals . search his pocket said the warden . indeed sir , said i , there is none in them ; yet he searched them , and found as i said . then he searched all my chamber over , but found nothing at all . well sir , said i , now you can certifie the lords how you finde things with me ; but i pray sir , mu●● i still be kept close prisoner ? i hope , now the lords have inflicted their censure on me , they will not still keepe me close . no , said hee , within a little time you will be eased of it ; so we tooke our leaves each of other , and hee went away . and the next day , being fryday , and a starr-chamber-day , j hoped i should have had the libertie of the prison ; but in stead thereof , newes was brought me at evening , that i must be removed to the common goale , or a worse place , and that i must bee put in irons . well , for all this my god enabled me to keep my hold still , and not to let my confidence goe ; for ( blessed be his name for it ) this newes did not in the least manner trouble me . and upon saterday morning iohn hawes the porter came with the woman that looked to mee to my chamber , to stand by her that none might speake with me till she had made my bedd , and done other things for me ; and he told me , hee was sorrie to heare such newes as he did concerning me . vvhat is it , said i ? i heare , said he , that the lords have ordered , that you must be put into the wards , and kept close prisoner there , and lie in irons , and none must be suffered to come at you , to bring you any thing ; but you must live upon the poore mans box. sir , that 's verie hard , said j , but the will of my god be done ; for mine owne part , i● nothing at all troubles me ; for i know in whom i have beleeved , and i know , not one haire of my head shall fall to the ground without his providence ; and i have cast up my account alreadie what it will cost me ; therefore i waigh not any thing that can be inflicted on me ; for i knovv , that god , that made paul and silas to singe in the stocks at midnight , will also make me rejoyce in my chaines ; but it is verie much that they wil let none com to me , to bring me any thing ; it seemes , they wil be more cruell to me then the verie heathens and pagan romans were to paul , who when he was in prison , did never refuse to let any come to him , to administer to his necessities ; but i vvaigh it not , for i knovv my god is and vvill be with me , to make me goe through all my afflictions with cheerefulnes , for i feele his power within me so mightily supporting and upholding me , that no condition in this world can make me miserable ; and for mine owne part , i doe no more sett by my life and blood in this cause , then i doe a peece of bread when i have newly dyned . afterwards the vvoman telling mee shee hoped i should not have so sore a punishment laid on me , but that i might have things brought me from my freinds , i told her i did not ●uch care how it went with me , for ieremies dungeon , or daniels denn , or the 3. childrens fornace , is as pleasant and welcome to me as a pallace ; for wheresoever i am i shall finde god there , and if i have him , that is enough to me ; and for victuals , i told her i did not doubt but that god that fed the prophet eliah by a raven , would preserve me , and fill me to the full by the way of his providence ; and if no meate should be brought me , i knew , if they take away my meate , god would take away my stomack ; therefore i wayed not their crueltie ; and thereupon uttered to her these 4. verses : i doe not feare nor dread the face of any mortall man , let him against me bend his povver , and doe the vvorst he can , for my vvhole trust , strength , confidence , my hope , and all my aide is in the lord iehovahs fence , vvhich heaven and earth hath made . the rest that i intended by the strength of my god to have spoken ( if j had not beene prevented by the gag ) i now forbeare to set downe , in regard i heare j am to come into the feild againe to fight a second battell , unto which time i reserve it , if the lord so order it that i may have libertie to speake , i doubt not but by the might and power of my god , in whom i rest and trust , valiantly to display the weapons of a good souldier of iesus christ ; come life , come death ; and in the meane time to what i have here said and written , i set to my name , by me iohn lilbvrn , being written with part of my owne bloud ; the rest of which by the lords assistance i will willingly shed , if hee call for it , in the maintaining of his truth and glory , and that which i have here said and written by me iohn lilbvrne . my verses are to follovv here . i doe not (a) feare the face nor power . of any mortall man , though he against me rise , to doe the worst he can , because my (b) trust , my hope my strength , my confidence and aide is in the lord iehovahs power , both now and ever staide . therefore my soule shall never cease , triumphantly to sing , thou art my fort , (c) my sure defence , my saviour and my king , for in my (d) strayts and trials all , thou well with me hast delt , thy mercies and (e) upbearing hand , most sweetly i have felt . thou hast in my (f) distresses great , my stripes and bitter smart so held my soule as from thy truth , i never once did start . but to thy truth with cheerfulnesse , and courage have i stood , though tortur'd for it were my flesh , and lost my dearest blood , when from fleet-bridg to westminster , at carts arsse i was whipt , then thou with joy my soule (g) upheldst , so that i never wept . likewise when i on pillary , in pallace-yeard did stand , then by thy helpe against my foes , j had the upper-hand , for openly i to their face , did there truely declare , that from the pope our prelates all , descended still they are , and that i might for what i said , make confirmation , j nam'd chapters the 9. and 13. of revelation . likewise i then did fearelesly , unto the people shew that what pocklington hath writ , is found now very true , namely , that they com lineally , from (h) antichrist his chaire , even to him that now doth raigne , the great arch-bishop here . all which i did on pillary , there offer to make good , or else i would loose willingly , my best and dearest blood , moreover there to gods people , i did most plainly shew that we have been , and so are still , rul'd by a popish crew ; therefore against them valiantly , we must (i) fight in the feild , and to their lawes at any hand , not ever once to yeild . but from their (k) yoake without delay , we must our neckes outdraw , if that we will true subjects bee , unto our saviours law. (l) therefore my freinds , if that you will , christ iesus here (m) enjoy , withdraw your selves from these vile men , and eve●y popish toy , and (n) naked christ be willing still , and ready to embrace ; though for the same you suffer shame , and wicked mens (o) disgrace , because in him is more content , more full and (p) sweeter blesse then can be found in any (q) thing ; that in the world now is , and this i have by (r) triall tound , what here i doe declare that to the comforts of our god , the earthly nothing are , and he that will not (s) quite denie , all things for iesus sake , the joyes of christ he neither heare , nor (t) after shall partake ; (v) reject their antichristian lawes , and from christ never swerve , because the lord hath said on those , his (x) wrath shall surely come , his sorest ire , his greatest stroakes , his deepest plagues and doome , that doe on hand or head receive , the hell-marke of the houre , or doe the beast and his image , not cease for to adore thus and much more on pillarie , there openlie i saide , till at the last my mouth was gagd , and by them baselie staide ; and threatened there once againe , that my backe should be wipt , if that my tongue but one word more , against romes preists let slipt , thus with a straight gagg in my mouth , about an houre stood i , having my god to comfort mee , in all my miserie ; and having stood a long time there , j was at length downe brought . most sweetly cheered with (y) his blood , that had my poore soul bought ; and when i was come downe , j cheerefully did say , i am more then a conquerer , (z) through christ that is my stay . hallelujah , (a) all blessing , glorie , honour , laud and praise , be rendered to thee my god ; of mee (b) and thine alwaies , for though that i was in my selfe ; a creature poore and (c) weake , yet was j made through thy great strength , with boldnes for to speake it was (d) thou lord , that didst uphold , with mercie and thy grace , my feeble (e) flesh so that i did , rejoyce in my disgrace , thou fildst my soule so full of joy , and inward feeling peace as that my tongue thy praise to tell , no time shall ever cease , and now , o lord , keepe thou my (g) soule , most humblie i thee pray , that from thy just (h) commandements , i never runne a stray , but unto thee , and to thy truth , my heart may still be fast , and not offend in any (i) thing , so long as life doth last , and as thou hast in mee (i) begunne , the saving worke of grace , so grant , that i thy poore servant , may still therein increase , and when i shall lay downe this house , of fraile mortalitie , then let thy angels bring my soule , sweet iesus unto thee . these verses were my meditation the next day , after the executiō of my censure ; after the warden of the fleet had been with me , from the lords of the counsell , and had searched my chamber , it being after noone , and i being not 〈…〉 notes, typically marginal, from the original text notes for div a05465-e4020 (a) psa. 27 1.2 , 3 , & 3.6 , & 118.6 . isa. 51.12 (b) isa. 18. 2 , & 31. 3 , & 28. 7.8 . (c) psa. 33 & 119 , 5. 7. ioh. 20. revel . 1.5 (d) psal. 37. 7. (e) isa. 41. 10. 13. 14 & 40. 31 (f) revel . 2.13 , & 3. 8. psal. 119. 167. 168. (g) psal. 1●6 . 8 . (h) goodwin ● catol . of bb. dr. bastwicks answer to the information : the 2. & third parts of his letany (i) revel . 2. 7 , & 14.4 , & 15.3 , & 20.4 . (k) revel . 18.4 . (l) psal. 2 (m) 1. cor. 7. 9.30.31 , & ioh. 2. 15.16 . (n) matth. 10.37.38.39 . (o) mark. 13.13 . ioh. 15. 9 , & 16.2.3 . (p) ioh. 14 16.17.18 , 27 , & 16.33 . (q) ps●l . 37. 16. (r) psal. 119. 67. ●1 . ●5 . (s) mat. 19.21 , 22 23 , & 16. 24 , 25. luke 14 , 26.27 . (t) mat. 10 , 23. luke . 12 , 8 , 9. (v) isa. 5 , 2.11 . 1 cor. 6.17 . revel . 14 (x) revol . 14 , 9 , 10 , 11 & 17 , 8 , & 19 , 20. (y) heb. 6 1.10.1 , 7. rev. 1 , 5. (z) rom. 8 , 37. (a) rev. 19 1 , 4. (b) psa. 34 1 , 2 , 3 , 4 , & 10 3 , 1 , 2 (c) psal. 119 , 141. (d) isa. 4 , 1 , 3 , & 26 , 4 , 5. (e) psal. 27 , 13. (g) psal. 31 , 5 , & 119 , 94. (h) psal. 119 , 80 , & 66 , 34. (i) 119 , 112 , 118 , 157. (i) philip. 1. 6. a new-yeers gift for the parliament and armie: shewing what the kingly power is; and that the cause of those that they call diggers is the life and marrow of that cause the parliament hath declared for, and the army fought for; the perfecting of which work, will prove england to be the first of nations, of the tenth part of the city babylon, that fals off from the beast first, and that sets the crown upon christs head, to govern the world in righteousness: / by jerrard winstanley a lover of englands freedom and peace. winstanley, gerrard, b. 1609. this text is an enriched version of the tcp digital transcription a96697 of text r206278 in the english short title catalog (thomason e587_6). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 107 kb of xml-encoded text transcribed from 26 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a96697 wing w3050 thomason e587_6 estc r206278 99865450 99865450 117691 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a96697) transcribed from: (early english books online ; image set 117691) images scanned from microfilm: (thomason tracts ; 90:e587[6]) a new-yeers gift for the parliament and armie: shewing what the kingly power is; and that the cause of those that they call diggers is the life and marrow of that cause the parliament hath declared for, and the army fought for; the perfecting of which work, will prove england to be the first of nations, of the tenth part of the city babylon, that fals off from the beast first, and that sets the crown upon christs head, to govern the world in righteousness: / by jerrard winstanley a lover of englands freedom and peace. winstanley, gerrard, b. 1609. [2], 49, [1] p. printed for giles calvert, london : 1650. annotation on thomason copy: "jan: 1st 1649"; the 50 in imprint date has been crossed out. reproduction of the original in the british library. eng levellers -controversial literature -early works to 1800. millennialism -early works to 1800. economics -religious aspects -christianity -early works to 1800. great britain -church history -17th century -early works to 1800. a96697 r206278 (thomason e587_6). civilwar no a new-yeers gift for the parliament and armie:: shewing what the kingly power is; and that the cause of those that they call diggers is the winstanley, gerrard 1650 20593 12 0 0 0 0 0 6 b the rate of 6 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 aptara keyed and coded from proquest page images 2007-06 john latta sampled and proofread 2007-06 john latta text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a new-yeers gift for the parliament and armie : shewing , what the kingly power is ; and that the cause of those they call diggers is the life and marrow of that cause the parliament hath declared for , and the army fought for ; the perfecting of which work , will prove england to be the first of nations , or the tenth part of the city babylon , that fals off from the beast first , and that sets the crown upon christs head , to govern the world in righteousness : by jerrard winstanley a lover of englands freedom and peace . die pride and envie ; flesh , take the poor's advice . covetousnesse be gon : come , truth and love arise . patience take the crown ; throw anger out of dores : cast out hypocrisie and lust , which follows whores : then england sit in rest ; thy sorrows will have end ; thy sons will live in peace , and each will be a friend . london , printed for giles calvert , 1650. a new yeers gift sent to the parliament and armie . gentlemen of the parliament and armie ; you and the common people have assisted each other , to cast out the head of oppression which was kingly power , seated in one mans hand , and that work is now done , and till that work was done you called upon the people to assist you to deliver this distressed bleeding dying nation out of bondage ; and the people came and failed you not , counting neither purse nor blood too dear to part with to effect this work . the parliament after this have made an act to cast out kingly power , and to make england a free common-wealth . these acts the people are much rejoyced with , as being words forerunning their freedome , and they wait for their accomplishment that their joy may be full ; for as words without action are a cheat , and kills the comfort of a righteous spirit , so words performed in action does comfort and nourish the life thereof . now sirs , wheresoever we spie out kingly power , no man i hope shall be troubled to declare it , nor afraid to cast it out , having both act of parliament , the souldiers oath , and the common peoples consent on his side ; for kingly power is like a great spread tree , if you lop the head or top-bow , and let the other branches and root stand , it will grow again and recover fresher strength . if any ask me , what kingly power is ? i answer , there is a twofold kingly power . the one is , the kingly power of righteousnesse , and this is the power of almightie god , ruling the whole creation in peace , and keeping it together . and this is the power of universall love , leading people into all truth , teaching every one to doe as he would be done unto . now once more striving with flesh and blood , shaking down every thing that cannot stand , and bringing every one into the unitie of himself , the one spirit of love and righteousnesse , and so will work a through restauration . but this kingly power is above all , and will tread all covetousness , pride , envy , and self-love , and all other enemies whatsoever , under his feet , and take the kingdom and government of the creation out of the hand of self-seeking and self-honouring flesh , and rule the alone king of righteousness in the earth ; and this indeed is christ himself , who will cast out the curse ; but this is not that kingly power intended by that act of parliament to be cast out , but pretended to be set up , though this kingly power be much fought against both by parliament , armie , clergie , and people ; but when they are made to see him , then they shall mourn , because they have persecuted him . but the other kingly power , is the power of untighteousness , which indeed is the devil ; and o that there were such a heart in parliament and army , as to perform your own act ; then people would never complain of you for breach of covenant , for your covetousness , pride , and too much self-seeking that is in you . and you on the other-side would never have cause to complain of the peoples murmurings against you . truly this jarring that is between you and the people is , the kingly power ; yea that very kingly power which you have made an act to cast out ; therefore see it be fulfilled on your part ; for the kingly power of righteousness expects it , or else he will cast you out for hypocrites and unsavory salt ; for he looks upon all your actions , and truly , there is abundance of rust about your actings , which makes them that they do not shine bright this kingly power , is covetousness in his branches , or the power of self-love , ruling in one or in many men over others , and enslaving those who in the creation are their equals ; nay , who are in the strictness of equity rather their masters : and this kingly power is usually set in the chair of government , under the name of prerogative , when he rules in one , over other : and under the name of state priviledge of parliament , when he rules in many over others : and this kingly power , is alwayes raised up , and established by the sword , and therefore he is called the murderer , or the great red dragon , which fights against michael , for he enslaves the weakness of the people under him , denying an equal freedom in the earth to every one , which the law of righteousness gave every man in his creation . this i say is kingly power under darkness , and as he rules in men , so he makes men jar one against another , and is the cause of all wars and complainings ; he is known by his outward actions , and his action at this very day fills all places ; for this power of darkness rules , and would rule , and is that only enemy that fights against creation and national freedom : and this kingly power is he , which you have made an act of parliament to cast out . and now you rulers of england , play the men , and be valiant for the truth , which is christ : for assure your selves god will not be mocked , nor the devil will not be mocked ; for first you say and profess you own the scriptures of prophets and apostles , and god looks that you should perform that word in action : secondly you have declared against the devil , and if you do not now go through with your work , but slack your hand by hypocritical self-love , and so suffer this dark kingly power to rise higher and rule , you shall find , he will maule both you , and yours to purpose . the life of this dark kingly power , which you have made an act of parliament and oath to cast out , if you search it to the bottom , you shall see it lies within the iron chest of cursed covetousness , who gives the earth to some part of mankind , and denies it to another part of mankind : and that part that hath the earth , hath no right frow the law of creation to take it to himself , and shut out others ; but he took it away violently by theft and murder in conquest : as when our norman william came into england and conquered , he turned the english out , and gave the land unto his norman souldiers every man his parcel to inclose , and hence rose up propriety ; for this is the fruit of war from the beginning , for it removes propriety out of a weaker into a stronger hand , but still upholds the curse of bondage ; and hereby the kingly power which you have made an act , and sworn to cast out , does remove himself from one chair to another ; and so long as the sword rules over brethren , ( mind what i say ) so long the kingly power of darkness rules , and so large as yet is his kingdom ; which spreds from sea to sea , and fills the earth ; but christ is rising who will take the dominion and kingdom out of his hand , and his power of righteousness shall rise and spred from east to west , from north to south , and fill the earth with himself , and cast the other cursed power out , when coveteousness sheaths his sword , and ceases to rage in the field ; he first makes sharp laws of bondage . that those that are conquered , and that by him are appointed not to enjoy the earth , but are turned out , shall be servants , slaves , and vassals to the conquerers party : so those laws that upholds whips , prisons , gallows is but the same power of the sword that raged , and that was drunk with blood in the field . king charles , it is true , was the head of this kingly power in england , and he reigned as he was a successor of the last norman conquerer : and whosoever you be , that hath propriety of land , hath your titles and evidences made to you in his or his ancestors name , and from his and their will and kingly power ; i am sure , he was not our creator , and therefore parcelled out the earth to some , and denied it to others , therefore he must needs stand as a conquerer , and was the head of this kingly power , that burdens and oppresses the people , and that is the cause of all our wars and divisions ; for if this kingly power of covetousness , which is the unrighteous divider , did not yet rule : both parliament , army , and rich people , would cheerfully give consent that those we call poor should dig and freely plant the waste and common land for a livelihood , seing there is land enough , and more by half then is made use of , and not be suffered to perish for want . and yet o ye rulers of england , you make a blazing profession , that you know , and that you own god , christ , and the scriptures : but did christ ever declare such hardness of heart ? did not he bid the rich man go and sell all that he hath and give to the poor ? and does not the scripture say , if thou makest a covenant , keep it , though it be to thy loss : but truly it will not be to your loss , to let your fellow creatures , your equals in the creation , nay those that have been faithful in your cause , and so your friends ; i say it will not be to your loss to let them quietly improve the waste and common land , that they may live in peace , freed from the heavie burdens of poverty ; for hereby our own land will be increased with all sorts of commodities , and the people will be knit together in love , to keep out a forreign enemy that endeavours , and that will endeavour as yet , to come like an army of cursed ratts and mice to destroy our inheritance ; so that if this freedom be quietly granted to us , you grant it but to your selves , to english-men , to your own flesh and blood : and you do but give us our own neither , which covetousness , in the kingly power hath , and yet does hold from us ; for the earth in the first creation of it , was freely given to whole mankind , without respect of persons ; therefore you lords of mannors , and you rulers of england , if you own god , christ and scripture , now make restitution , and deliver us quiet possession of our land , which the kingly power as yet holds from us . while this kingly power raigned in one man called charls , all sorts of people complained of oppression , both gentrie and common people , because their lands , inclosures , and copieholds were intangled , and because their trades were destroyed by monopolizing patentees , and your troubles were that you could not live free from oppression in the earth : thereupon you that were the gentrie , when you were assembled in parliament , you called upon the poor common-people to come and help you , and cast out oppression ; and you that complained are helped and freed , and that top-bow is lopped off the tree of tyrannie , and kingly power in that one particular is cast out ; but alas oppression is a great tree still , and keeps off the son of freedome from the poor commons still , he hath many branches and great roots which must be grub'd up , before every one can sing sions songs in peace . as we spie out kinglie power we must declare it , and cast it out , or else we shall deny the parliament of england and their acts , and so prove traitors to the land , by denying obedience thereunto . now there are three branches more of kinglie power greater then the former that oppresses this land wonderfully ; and these are the power of the tithing priests over the tenths of our labours ; and the power of lords of mannors , holding the free use of the commons , and wast land from the poor , and the intolerable oppression either of bad laws , or of bad judges corrupting good laws ; these are branches of the norman conquest and kingly power still , and wants a reformation . for as for the first , william the couqueror promised , that if the clergie would preach him up , so that the people might be bewitched , so as to receive him to be gods anointed over them , he would give them the tenths of the lands increase yeerly ; and they did it , and he made good his promise ; and do we not yet see , that if the clergie can get tithes or money , they will turn as the ruling power turns , any way ; to popery , to protestanisme ; for a king , against a king , for monarchy , for state-government ; they cry who bids most wages , they will be on the strongest side , for an earthly maintenance ; yea , and when they are lifted up , they would rule too , because they are called spiritual men : it is true indeed , they are spiritual ; but it is of the spiritual power of coveteousness and pride ; for the spiritual power of love and righteousness they know not ; for if they knew it , they would not persecute and raile against him as ●hey do . the clergie will serve on any side , like our ancient laws , that will serve any master : they will serve the papists , they will serve the protestants , they will serve the king , they will serve the states ; they are one and the same tools for lawyers to work with under any government . o you parliament-men of england , cast those whorish laws out of doors , that are so common , that pretend love to every one , and is faithful to none ; for truly , he that goes to law , as the proverb is , shall die a beggar : so that old whores , and old laws , picks mens pockets , and undoes them : if the fault lie in the laws , and much does , burn all your old law-books in cheapside , & set up a government upon your own foundation : do not put new wine into old bottles ; but as your government must be new , so let the laws be new , or else you will run farther into the mud , where you stick already , as though you were fast in an irish bogge ; for you are so far sunke , that he must have good eyes that can see where you are : but yet all are not blind , there are eyes that sees you : but if the fault lies in the judges of the law , surely such men deserve no power in a reforming common-wealth , that burdens all sorts of people . and truly i le tell you plain , your two acts of parliament are excellent and righteous : the one to cast out kingly power ; the other to make england a free common-wealth : build upon these two , it is a firm foundation , and your house will be the glory of the world ; and i am confident , the righteous spirit will love you : do not stick in the bogge of covetousness ; let not self-love so be-muddy your brain , that you should lose your selves in the thicket of bramble bush-words , and set never a strong oak of some stable action for the freedome of the poor oppressed that helped you when you complained of oppression . let not pride blind your eyes , that you should forget you are the nations servants , and so prove solomons words good in your selves , that servants ride on horse-back and coache● , when as princes , such as chose you , and set you there , go on foot : and many of them , through their love to the nation , have so wasted themselves , that now they can hardly get bread , but with great difficulty . i tell you this is a sore evil , and this is truth ; therefore think upon it , it is a poor mans advice , and you shall finde weight in it , if you do as well as say . then secondly for lords of mannors , they were william the conquerors colonels and favourites , and he gave a large circuit of land to every one , called a lord-ship , that they might have a watchful eye , that if any of the conquered english should begin to plant themselves upon any common or waste land , to live out of sight or out of slavery , that then some lord of mannor or other might see and know of it , and drive them off , as these lords of mannors now a dayes , endeavours to drive off the diggers from digging upon the commons ; but we expect the rulers of the land will grant unto us their friends , the benefit of their own acts against kingly power , and not suffer that norman power to crush the poor oppressed , who helped them in their straits , nor suffer that norman power to bud fresher out , & so in time may come to over-top our deer bought freedom more then ever . search all your laws , and i le adventure my life , for i have little else to lose , that all lords of mannors hold title to the commons by no stronger hold then the kings will , whose head is cut off ; and the king held title as he was a conqueror ; now if you cast off the king who was the head of that power , surely the power of lords of mannors is the same ; therefore performe your own act of parliament , and cast out that part of the kinglie power likewise , that the people may see you understand what you say and do , and that you are faithful . for truly the kinglie power reigns strongly in the lords of mannors over the poor ; for my own particular , i have in other writings as well as in this , declared my reasons , that the common land is the poor peoples proprietie , and i have digged upon the commons , and i hope in time to obtain the freedom , to get food and raiment therefrom by righteous labour , which is all i desire ; and for so doing , the supposed lord of that mannor hath arrested me twice ; first , in an action of 20 l. trespass for plowing upon the commons , which i never did ▪ and because they would not suffer me to plead my own cause , they made shift to pass a sentence of execution against some cows i kept , supposing they had been mine , and took them away ; but the right owner reprieved them , & fetched the cowes back ; so greedy are these theeves and murderers after my life for speaking the truth , and for maintaining the life and marrow of the parliaments cause in my actions . and now they have arrested me again in an action of 4. l. trespas for digging upon the comons , which i did , & own the work to be righteous , & no trespas to any : this was the attorney of kingstone's advice , either to get money on both sides , for they love mony as deerly as a poor mans dog do his breakfast in a cold morning ( but regard not justice ) or else , that i should not remove it to a higher court , but that the cause might be tryed there , and then they know how to please the lords of mannors , that have resolved to spend hundreds of pounds but they will hinder the poor from enjoying the commons ; for they will not suffer me to plead my own cause , but i must fee an enemie , or else be condemned and executed without mercy or justice as i was before , and ●o to put me in prison till i pay their unrighteous sentence ; for truly attourneys are such neat workmen , that they can turn a cause which way those that have the biggest purse will have them : and the countrie knows very well , that kingstone court is so full of the kinglie power ; that some will rather lose their rights , then have their causes tryed there : one of the officers of that court , told a friend of mine , that if the diggers cause was good , he would pick out such a jurie as should overthrow him : and upon my former arrest , they picked out such a jurie as sentenced me to pay 10. l. damages for plowing upon the commons , which i did not do , neither did any witness prove it before them : so that from kingstone juries , lords of mannors , and kinglie power , good lord deliver us . do these men obey the parliaments acts , to throw down kinglie power ? o no : the same unrighteous doing that was complained of in king charles dayes , the same doings is among them still : monies will buy and sell justice still : and is our 8 yeers wars come round about to lay us down again in the kennel of injustice as much or more then before ? are we no farther learned yet ? o ye rulers of england , when must we turn over a new leaf ? will you alwayes hold us in one lesson ? surely you will make dunces of us ; then all the boyes in other lands will laugh at us : come , i pray let us take forth , and go forward in our learning . you blame us who are the common people as though we would have no government ; truly gentlemen , we desire a righteous government with all our hearts , but the government we have gives freedom and livelihood to the gentrie , to hae abundance , and to lock up treasures of the earth from the poor , so that rich men may have chests full of gold and silver , and houses full of corn and goods to look upon ; and the poor that works to get it , can hardly live , and if they cannot work like slaves , then they must starve . and thus the law gives all the land to some part of mankind whose predecessors got it by conquest , and denies it to others , who by the righteous law of creation may claim an equall portion ; and yet you say this is a righteous government , but surely it is no other but self-ishnes , which is the great red dragon , the murtherer . england is a prison ; the variety of subtilties in the laws preserved by the sword , are bolts , bars , and doors of the prison ; the lawyers are the jaylors , and poor men are the prisoners ; for let a man fall into the hands of any from the bailiffe to the judge , and he is either undone , or wearie of his life . surely this power the laws , which is the great idoll that people dote upon , is the burden of the creation , a nurserie of idleness , luxurie , and cheating , the only enemie of christ the king of righteousness ; for though it pretend justice , yet the judges and law-officers , buy and sell justice for money , and wipes their mouths like solomons whore , and says it is my calling , and never are troubled at it . two things must cast out this idoll : first , let not people send their children to those nurseries of covetousness , the innes of court . secondly , let not people live in contention , but fulfill christs last commandment , love ; and endeavour to practice that full point of the law and the prophets , doe as you would be done by , and so cast out envie and discontent . woe to you lawyers , for your trade is the bane and miserie of the world ; your power is the only power that hinders christ from rising ; the destruction of your power will be the life of the world ; it is full of confusion , it is babylon , and surely its fall is neer , in regard the light of truth is rising , who will consume your power , but save your persons by the words of his mouth , and brightnesse of his coming . the lawyers trade is one of the false prophets , that says , lo here is christ , i le save you in this court , and lo there is christ , i le save you in that court : but when we have tried all , we are lost , and not saved , for we are either utterly made beggars by this saviour , the law , or else we are nursed up in hardnesse of heart and cruelty against our fellow creature whom we ought to love and preserve , and not destroy : this saviour jeeres righteousnes , and bids every man save himself , and never regard what becomes of another , and so is a plain destroyer of the creation ; surely that wo pronounced against lawyers by the man christ must be fulfilled , delay is no payment : therefore you parliament and army that have power in your hands , reform the law ; and suffer none to be called to practice law but reformed ones ; nay suffer every man to plead his own cause , and choose his own lawyer , where he finds the most ingenuous man : wel , every mans burthen in this age fills their mouths with words of lamentation against law and lawyers sufficiently ; therefore you that have an opportunitie to ease the cry of the oppressed , shut not your eies and eares , but cast out this couetous corruption whereby corrupt lawyers doe oppress the people ; it is another branch of the kingly power . you gentlemen of surrey , and lords of mannors , and you mr parson platt especially , that lay almost a fortnight waiting and tempting the lord fairfax to send souldiers to drive off the diggers ; when he granted your desire , it was but to secure the shereiff , for he did not give them commission to beat us , which we thank him for ; and we thank the souldiers for their moderation , that they would not st●●● poor wormes , englands and the creations faithfull friend● , though you would have moved them thereunto . my advice to you gentlemen is this , hereafter to lie still and cherish the diggers , for they love you , and would not have your finger ake if they could help it , and why should you be so bitter against them ? o let them live by you , some of them have been souldiers , and some countrie men that were alwayes friends to the parliaments cause , by whose hardship and meanes you enjoy the creatures about you in peace ; and will you now destroy part of them that have preserved your lives ? o do not do so ; be not so besotted with the kinglie power ; hereafter let not the attourneyes or lawyers neatly councel your money out of your purses , and stir you up to beat and abuse the diggers , to make all rational men laugh at your folly , and condemn you for your bitterness : if you have yet so much money , give it not away to destroy men , but give it to some poor or other to be a stock , and bid them go and plant the common ; this will be your honour , and your comfort ; assure your selves you never must have true comfort tell you be friends with the poor ; therefore come , come , love the diggers , and make restitution of their land you hold from them , for what would you do if you had not such labouring men to work for you ? and you great officers of the army and parliament , love your common souldiers , ( i plead for equity and reason ) and do not force them by long delay of payment to sell you their deer bought debenters for a thing of naught , and then to go and buy our common land , and crown land , and other land that is the spoil one of another , therewith : remember you are servants to the commons of england , and you were volunteers in the wars , and the common people have paid you for your pains so largely , that some of us have not left our selves hardly bread to eate ; and therefore if there be a spoil to be gathered of crown lands , deans , bishops , forrests lands and commons , that is to come to the poor commons freely ; and you ought to be content with your wages , unless you will denie christ and the scriptures ; and you ought not to go and buy one of another that which is common to all the nation ; for you ought neither to buy nor sell other mens proprietie by the law of creation ; for christ gives you no such warrant . as soon as you have freed the earth from one intanglement of kinglie power , will you intangle it more , and worse by another degree of kinglie power ? i pray consider what you do , and do righteously : we that are the poor commons , that paid our money , and gave you free quarter , have as much right in those crown lands and lands of the spoil as you ; therefore we give no consent that you should buy and sell our crown lands and waste lands , for it is our purchased inheritance from under oppression , it is our own , even the poor common peoples of england : it was taken from us , and hath been held from us by former conquests , whereof the norman conquest was the last , which is cast out by yours and our joynt assistance ; therefore you cannot in equity take it from us , nor we cannot in equity take it from you , for it is our joynt purchased inheritance ; we paid you your wages to help us to recover it , but not to take it to your selves , and turn us out , and buy and sell it among your selves ; for this is a cheat of the kinglie swordlie power which you hold up ; and we profess to all the world , in so doing you denie god , christ and the scriptures whom ye professed you own : for god , christ , and scriptures owne no such practice : likewise we profess to all the creation , that in so doing , you rob us of our rights ; & you kill us , by denying to give us our livelihood in our own inheritance freely , which is the crown land and cōmon land and waste lands , bishops & deans , which some of you begin to say you are not satisfied in your conscience to let us have ; i , well spoke , tender hearted covetousness ; if you do so , you will uphold the kinglie power , and so disobey both acts of parliament , and break your oath , and you will live in the breach of those two commandements , thou shalt not kill : thou shalt not steal ; by denying us the earth which is our livelyhood , and thereby killing us by a lingring death . well , the end of all my speech is to point out the kingly power , where i spie it out , and you see it remains strongly in the hands of lords of mannors , who have delt discourteously with some who are sincere in heart , though there have some come among the diggers that have caused scandall , but we dis-own their wayes . the lords of mannors have sent to beat us , to pull down our houses , spoil our labours ; yet we are patient , and never offered any violence to them again , this 40 weeks past , but wait upon god with love till their hearts thereby be softned ; and all that we desire is , but to live quietly in the land of our nativity , by our righteous labour , upon the common land which is our own , but as yet the lords of the mannor so formerly called , will not suffer us , but abuse us . is not that part of the kingly power ? in that which follows i shall cleerly prove it is , for it appears so cleer that the understanding of a child does say , it is tyranny , it is the kingly power of darkness , therefore we expect that you will grant us the benefit of your act of parliament that we may say , truly england is a common-wealth , and a free people indeed . sirs , though your tithing priests and others tell you , that we diggers do deny god , christ , and the scripture , to make us odious , and themselves better thought of ; yet you will see in time when the king of righteousness whom we serve does cleer our innnocencie , that our actions and conversation is the very life of the scripture , and holds forth the true power of god and christ . for is not the end of all preaching , praying , and profession wrapped up in this action , ( namely , love your enemies , and doe to all men , as you would they should do to you , for this is the very law and the prophets . this is the new commandement that christ left behind him . now if any seem to say this , and does not do this , but acts contrary , for my part i owne not their wayes , they are members that uphold the curse . bare talking of righteousnesse , and not acting , hath ruled , and yet does rule king of darkness in the creation ; and it is the cause of all this immoderate confusion and ignorance that is in men . but the actings of righteousnesse from the inward power of love , shall rule king of righteousnesse in the creation now in these later dayes , and cast the other serpent and fiery scorpion out ; for this is christ the restoring power : and as he rises up , so multitude of words without action ( which is hypocrisie ) is to die , his judgment hastens apace . if any sort of people hold the earth to themselves by the dark kingly power , and shut out others from that freedom , they deny god , christ , and scriptures , and they overthrow all their preaching , praying , and profession ; for the scriptures declare them to be hypocrites , scribes and pharisees , that say , and do not ; they have words , and no deeds : like parson platt the preacher at horsley in surrey , a lord of mannor ( by marriage ) of the place where we digg , who caused a poor old mans house that stood upon the common , to be pulled down in the evening of a cold day , and turned the old man , and his wife , and daughter to lie in the open field , because he was a digger : and he , and other lords of mannors , and gentlemen sent their servants up and down the town , to bid their tenants and neighbours , neither to give the diggers lodging nor victuals , on pain of their displeasure . though this parson platt preach the scriptures , yet i 'll affirm , he denyes god , christ , and scriptures , and knowes nothing of them ; for covetousness , pride , and envie hath blinded his eyes . a man knowes no more of righteousness than he hath power to act ; and surely , this cruelty of preaching platt is an unrighteous act . if the diggers were enemies , ( oh you lords of mannors ) as they are not , you ought to love them : i am sure , they love you ; and if you doubt it , put them to the tryall ; you shall find them more faithfull than many of those pick-thank slaves , and belly-god servants to whom your ears are open , when they bring tales full of envie to you against us . we are told likewise , that to make us who are called diggers , odious , and to incense you against us , there came to the generall and councell of state , divers justices , and others , and told you , that we diggers were cavaliers , and that we waited an opportunity , and gathered together to stand up for the prince . but all that know us can prove that to be a false report , to the dishonour of those justices ; for we have been friends to the parliaments cause , and so do continue , and will continue ; for this work of digging , to make england a free common-wealth , is the life and marrow of the parliaments cause . and the two acts of parliament , the one , to cast out kingly power , the other , to make england a free common-wealth , declares it : and we do obey those acts , and will obey them , for they hold forth righteousnesse . but for our rising in arms for the prince , or any other , let any come and see our strength and work , and they will say , it is a meer envious slander cast upon us , to incense you against us . besides , you shall see by and by , that our principles are wholly against kingly power in every one , as well as in one . likewise we hear , that they told you , that the diggers do steal and rob from others . this likewise is a slander : we have things stollen from us ; but if any can prove that any of us do steal any mans proper goods , as sheep , geese , pigs , as they say , let such be made a spectacle to all the world : for my part , i own no such doing , neither do i know any such thing by any of the diggers . likewise they report , that we diggers hold women to be common , and live in that bestialnesse : for my part , i declare against it ; i own this to be a truth , that the earth ought to be a common treasury to all ; but as for women , let every man have his own wife , and every woman her own husband ; and i know none of the diggers that act in such an unrationall excesse of female communitie : if any should , i professe to have nothing to do with such people , but leave them to their own master , who will pay them with torment of minde , and diseases in their bodies . these and such-like tales , we hear , are brought to you , to incense you against us : but we desire you to mark them that bring them , for we partly know who they be , and we can tell them to their faces , they were cavaliers , and had hands in the kentish rising , and in stirring up that offensive surrey petition , which was the occasion of bloodshed in westminster-yard , and they would rejoyce to see the prince come in with an armie to over-top you : for we know , they love you not but from the teeth outwards , for their own ends : and these are the proud hamans , that would incense you against the mordecaies of the land , even your true-hearted friends , the diggers . well , in the midst of our slanders we rejoyce in the uprightness of our hearts , and we do commit our cause to him that judgeth righteously . upon these lying reports , and importunitie to the general , it seems the general granted the lords of mannor to have some souldiers to go along with the sheriff , to pull down the diggers houses ; and so the souldiers did come : but they were very moderate and rationall men , and as they were sent to secure the sheriff , so they did : but there was no cause ; for , though the gentlemen possess'd the general , that they feared opposition from the diggers , yet the souldiers saw they lifted not up a finger in discontent , but fought against those dragons , the lords of manors , with the spirit of love and patience : for when the two lords of manor sat among the souldiers on hors-back and coach , and commanded their fearfull tenants to pull down one of the diggers houses before their faces , and rejoyced with shouting at the fall ; yet some of the diggers stood by , and were very chearfull , and preached the gospel to those turkish bashaws , which are words of life , and in time will prove words of terrour , to torment their awakened consciences . and the poor tenants that pulled down the house , durst do no other , because their land-lords and lords looked on , for fear they should be turned out of service , or their livings ; as a a poor honest man , because he looked with a cheerfull countenance upon the diggers ( though he was affraid to come neer , or affraid to speak openly , lest his landlords setting-dogs should smell the sound of his words , and carry a pick-thank tale , which his lords ears are much open to ) a baily was sent presently to him , to warn him out of his house . can the turkish bashaws hold their slaves in more bondage than these gospel-professing lords of manors do their poor tenants ? and is not this the kingly power ? o you rulers of england , i pay see that your own acts be obeyed , and let the oppressed go free . and when the poor enforced slaves had pulled down the house , then their lords gave them ten shillings to drink , and there they smiled one upon another ; being fearfull , like a dog that is kept in awe , when his master gives him a bone , and stands over him with a whip ; he will eat , and look up , and twinch his tail ; for they durst not laugh out , left their lords should hear they jeer'd them openly ; for in their hearts they are diggers . therefore , you lords of manors , if you have none to stand for you but whom you force by threatning , then leave off striving against the spirit , and say you are fallen , and come in and embrace righteousnesse , that you may finde mercy betimes . the next day after this , there came two souldiers and three country-men to another house which the diggers had set up , ( which the sheriff the day before had let alone , for , as some say , he was grieved to see what was done , ) one of these souldiers was very civill , and walked lovingly with the diggers round their corn which they had planted , and commended the work , and would do no harm ( as divers others were of the same minde ) and when he went his way , gave the diggers 12 d. to drink : but the other souldier was so rude , that he forced those three country-men to help him to pull down the house , and railed bitterly : the men were unwilling to pull it down ; but for fear of their landlords , and the threatning souldier , they did put their hands to pull it down . and seeing parson platt ( the lord of that manor ) will not suffer the diggers to have a house , ( wherein he forgets his master christ , that is persecuted in naked , hungry , and houselesse members ) yet the diggers were mighty cheerfull , and their spirits resolve to wait upon god , to see what he will do , and they have built them some few little hutches like calf-cribs , and there they lie anights , and follow their work adayes still with wonderfull joy of heart , taking the spoyling of their goods cheerfully , counting it a great happinesse to be persecuted for righteousnesse sake , by the priests and professors , that are the successors of judas , and the bitter-spirited pharisees that put the man christ jesus to death . and they have planted divers acres of wheat and rye , which is come up , and promises a very hopefull crop , committing their cause to god , and wait upon him , saying , o thou king of righteousnesse , do thine own work . o that you would search and try our wayes narrowly , and see whether we deny god , christ , scriptures , as the priests slander us we do ; and you shall finde , that the scriptures warrant our action , and god in christ is the life of our souls , and the support of our spirits in the midst of this our sharp persecution from the hands of unreasonable men , who have not faith in christ , but uphold the kingly power , which you have voted down . likewise , you shall see , that we live in the performance of that work which is the very life and marrow of the parliaments cause , whereby we honour the parliament and their cause : as you shall see by this following declaration , unfolding the foundation whereupon englands laws are , or the freedom of a common-wealth ought to be built , which is equity and reason . in the time of the kings , who came in as conquerors , and ruled by the power of the sword , not only the common land , but the inclosures also were captivated under the will of those kings , till now of late that our later kings granted more freedom to the gentry than they had presently after the conquest ; yet under bondage still : for what are prisons , whips and gallows in the times of peace , but the laws and power of the sword , forcing and compelling obedience , and so enslaving , as if the sword raged in the open field ? england was in such a slavery under the kingly power , that both gentry and commonaltie groaned under bondage ; and to ease themselves , they endeavoured to call a parliament , that by their counsels and decrees they might find some freedom . but charles the then king perceiving that the freedom they strove for , would derogate from his prerogative-tyranny , therupon he goes into the north , to raise a war against the parliament , and took william the conqueror's sword into his hand again , thereby to keep under the former conquered english , and to uphold his kingly power of self-will and prerogative , which was the power got by former conquests ; that is , to rule over the lives and estates of all men at his will , and so to make us pure slaves and vassals . well , this parliament , that did consist of the chief lords , lords of manors , and gentry , and they seeing that the king , by raising an army , did thereby declare his intent to enslave all sorts to him by the sword ; and being in distresse , and in a low ebb , they call upon the common people to bring in their plate , moneys , taxes , free-quarter , excise , and to adventure their lives with them , and they would endeavour to recover england from that norman yoak , and make us a free people : and the common people assent hereunto , and call this the parliaments cause , and own it , and adventure person and purse to preserve it ; and by the joynt assistance of parliament and people , the king was beaten in the field , his head taken off , and his kingly power voted down ; and we the commons thereby virtually have recovered our selves from the norman conquest , we want nothing but possession of the spoyl , which is a free use of the land for our livelyhood . and from hence we the common people , or younger brothers , plead our propriety in the common land , as truly our own by vertue of this victory over the king ; as our elder brothers can plead proprietie in their inclosures ; and that for three reasons in englands law . first , by a lawfull purchase or contract between the parliament and us ; for they were our landlords and lords of mannors that held the freedom of the commons from us , while the king was in his power ; for they held title thereunto from him , he being the head , and they branches of the kingly power , that enslaved the people by that ancient conquerors sword , that was the ruling power : for they said , come and help us against the king that enslaves us , that we may be delivered from his tyranny , and we will make you a free people . now they cannot make us free , unlesse they deliver us from the bondage which they themselves held us under ; and that is , they held the freedom of the earth from us : for we in part with them have delivered our selves from the king : now we claim freedom from that bondage you have , and yet do hold us under , by the bargain and contract between parliament and us , who ( i say ) did consist of lords of manors , and landlords , whereof mr. drake , who hath arrested me for digging upon the common , was one at that time : therefore by the law of bargain and sale , we claim of them our freedom , to live comfortably with them in this land of our nativity ; and this we cannot do , so long as we lie under poverty , and must not be suffered to plant the commons and waste land for our livelihood : for , take away the land from any people , and those people are in a way of continuall death and misery ; and better not to have had a body , than not to have food and rayment for it . but ( i say ) they have sold us our freedom in the common , and have been largely paid for it ; for by means of our bloods and money , they sit in peace : for if the king had prevailed , they had lost all , and been in slavery to the meanest cavalier , if the king would . therfore we the commons say , give us our bargain : if you deny us our bargain , you deny god , christ , and scriptures ; and all your profession then is and hath been hypocrisie . secondly , the commons and crown land is our propriety by equall conquest over the kingly power : for the parl did never stir up the people by promises and covenant to assist them to cast out the king , and to establish them in the kings place and prerogative power : no , but all their declarations were for the safety and peace of the whole nation . therefore the common-people being part of the nation , and especially they that bore the greatest heat of the day in casting out the oppressor : and the nation cannot be in peace , so long as the poor oppressed are in wants , and the land is intangled and held from them by bondage . but the victory being obtained over the king , the spoyl which is properly the land , ought in equity to be divided now between the two parties , that is , parliament and common-people . the parliament , consisting of lords of manors , and gentry , ought to have their inclosure lands free to them without molestation , as they are freed from the court of wards . and the common-people , consisting of souldiers , and such as paid taxes and free-quarter , ought to have the freedom of all waste and common land , and crown-land equally among them ; the souldiery ought not in equity to have all , nor the other people that paid them to have all ; but the spoyle ought to be divided between them that stay'd at home , and them that went to warr ; for the victory is for the whole nation . and as the parliament declared , they did all for the nation , and not for themselves onely ; so we plead with the armie , they did not fight for themselves , but for the freedom of the nation : and i say , we have bought our freedom of them likewise by taxes and free-quarter : therefore we claim an equall freedom with them in this conquest over the king . thirdly , we claim an equall portion in the victory over the king , by vertue of the two acts of parliament , the one to make england a free-common-wealth ; the other to take away kingly power . now the kingly power ( you have heard ) is a power that rules by the sword in covetousnesse and self , giving the earth to some , and denying it to others : and this kingly power was not in the hand of the king alone ; but lords , and lords of manors , and corrupt judges , and lawyers especially , held it up likewise ; for he was the head , and they , with the tything-priests are the branches of that tyrannical kingly power ; and all the several limbs and members must be cast out , before kingly power can be pulled up root and branch . mistake me not , i do not say , cast out the persons of men : no , i do not desire their fingers to ake : but i say , cast out their power , whereby they hold the people in bondage , as the king held them in bondage . and i say , it is our own freedom we claim , both by bargain , and by equality in the conquest ; as well as by the law of righteous creation , which gives the earth to all equally . and the power of lords of mannors lies in this : they deny the common people the use and free benefit of the earth , unless they give them leave , and pay them for it , either in rent , in fines , in homages , or heriots . surely the earth was never made by god , that the younger brother should not live in the earth , unless he would work for , and pay his elder brother rent for the earth : no ; this slavery came in by conquest , and it is part of the kingly power ; and england cannot be a free common-wealth , till this bondage be taken away . you have taken away the king ; you have taken away the house of lords : now step two steps further , and take away the power of lords of mannors , and of tything priests , and the intolerable oppressions of judges , by whom laws are corrupted ; and your work will be honourable . fourthly , if this freedom be denied the common people , to enjoy the common land ; then parliament , army and judges will deny equity and reason , whereupon the laws of a well-governed common-wealth ought to be built : and if this equity be denied , then there can be no law , but club-law , among the people : and if the sword must raign , then every party will be striving to bear the sword ; and then farewel peace ; nay , farewel religion and gospel , unless it be made use of to intrap one another , as we plainly see some priests and others make it a cloke for their knavery . if i adventure my life , and fruit of my labour , equal with you , and obtain what we strive for : it is both equity and reason , that i should equally divide the spoil with you , and not you to have all , and i none : and if you deny us this , you take away our propriety from us , our moneys and blood , and give us nothing for it . therefore , i say , the common land is my own land , equal with my fellow-commoners ; and our true propriety , by the law of creation : it is every ones , but not one single ones : yea , the commons are as truely ours by the last excellent two acts of parliament , the foundation of englands new righteous government aimed at , as the elder brothers can say the inclosures are theirs : for they adventured their lives , and covenanted with us to help them to preserve their freedom : and we adventured our lives , and they covenanted with us , to purchase and to give us our freedom , that hath been hundreds of yeers kept from us . daemona non armis , sed morte subegit iesus . by patient sufferings , not by death , christ did the devil kill ; and by the same , still to this day , his foes he conquers still . true religion , and undefiled , is this , to make restitution of the earth , which hath been taken and held from the common people , by the power of conquests formerly , and so set the oppressed free . do not all strive to enjoy the land ? the gentry strive for land , the clergie strive for land , the common people strive for land ; and buying and selling is an art , whereby people endeavour to cheat one another of the land . now if any can prove , from the law of righteousness , that the land was made peculiar to him and his successively , shutting others out , he shall enjoy it freely , for my part : but i affirm , it was made for all ; and true religion is , to let every one enjoy it . therefore , you rulers of england , make restitution of the lands which the kingly power holds from us : set the oppressed free ; and come in , and honour christ , who is the restoring power , and you shall finde rest . the curse and blessing that is in mankinde . in the beginning of time , the spirit of universal love appeared to be the father of all things : the creation of fire , water , earth , and air , came out of him , and is his clothing love is the word . the creation is the house or garden , in which this one spirit hath taken up his seat , and in which he manifests himself : for if ever love be seen or known , he appears either in the inward feeling within your hearts , loving all with tender love ; or else appears towards you , from outward objects , as from other men , or other creatures . there are two earths , in which the spirit of love declares himself . first , the living earth , called mankinde : this is the creation , or the living soul . and when this spirit of universal love rules king therein , this earth is then in peace , and is grown up to the perfection of a man anointed . but when self or particular love rules , which is called the sin covetousness , then this earth is brought into bondage , and sorrow fills all places . this is the dark side of the cloud , in which there is no true peace . secondly , in the great body of earth in which all creatures subsist , the spirit of universal love appears , to preserve his creation in peace : for universal love unites not onely mankinde into an oneness , bnt unites all other creatures into a sweet harmony of willingness to preserve mankinde . and this spirit of love spread abroad , is the same spirit of love that is supreme in man : and this is the righteous man . but when covetousness or particular love began to work , then not onely mankinde was divided amongst themselves , but all creatures were divided , and enmity rose up amongst them , setting one against another ; and this power is the wicked man : mark him where you see him , which is the murderer , and must be cast out . wel , in the begining , universal love appeared to be the father of al things , ( though self-love in our experience rules in man first ) and as he made mankinde to be the lord of the earth , so he made the earth to be a common treasury of livelihood to whole mankind without respect of persons ; and for all other creatures likewise that were to proceed from the earth . mankind is the chief creature , and the spirit of universal love in his branches , is the lord of all the earth ; and this spirit in man unfolds himself in light and darkness : his face is called the universal power of love : his back parts is called the selvish power : or thus , the one is called the son of bondage which causes shame , the other is called the son of freedom , which brings peace and honour : these two strive in the womb of the earth which shal come forth first ; and which shall rule ; the fleshy man , hath got the start ; but the other will prove the stronger , and cast him out with honour . while this spirit of lordship in the last day time of mankind , was universal love and righteousness leading every single branch of mankind to do to another as he would be done unto ; then every thing was in peace , and there was a sweet communion of love in the creation : and as the spirit was a common treasurie of unitie and peace within , so the earth was a common treasurie of delight for the preservation of their bodies without , so that there was nothing but peace upon the face of the whole earth . this was mans estate , before the fall or the day time of mankind ; for since the time that our bibles speak of adam to this day , is about 6000 yeers ; and this time hath been the night time of mankind : and esays time was about midnight when in one of his words he cries , watchman , what of the night ? watchman , what of the night ? the seventh thousand yeer which is now dawning , will be the rising of the son of universal love again , and of the dispersing of the night or darkness ; for as the night and day sun and moon hath their exchanges , so hath these two powers , called sons of god in mankind ; and in this age wherein we now live , is the expiring of the selvish power , and the rising up of the blessing which hath been spoke of in al ages , but now appearing like lightning from east to west , casting out the mysterie of iniquitie , or self power , by the word of his mouth , and by the brightness of his comming , and so bringing peace . so that , as there is the power of light , which is universal love , called the blessing which brings peace ; so there is the power of darkness , which is particular or self love , and this is called the curse , for it brings sorrow and while this rules king in the earth , as it doth at this day visibly through the whole earth , few are saved , that is , few enter into rest and peace ; for this power hath filled all places , with his stinking self seeking government , and troubles every body . as there is light and darkness , day and night , clouds and cleerness moving upon the face of the great earth ; and as there is earth and waters in the great world which runs round ; so mankind is called sometimes earth , sometimes waters ; and as the sun in the skies moves upon the great earth and makes that fruitful which seemed dead , while the sun is under the dark cloudy winter quarter : even so the son of universal love , who is the spirit and power of universal freedom , he moves upon the living waters mankind , and makes him , who all the dark time past was a chaos of confusion , lying under types , shadows , ceremonies , forms , customes , ordinances , and heaps of waste words , under which the spirit of truth lay buried , now to enlighten , to worship in spirit and truth , and to bring forth fruit of righteousness in action . in our present experience , the darkness or self love goeth before ; and light or universal love follows after ; the flesh runs hasty and quick , and loses himself in unrational excessive action ; the true spirit comes slowly after , and takes the crown . darkness and bondage , doth oppress liberty and light ; and the power of universal love appears most sweet and full of glory , when the power of self love or covetousness hath tortured the creation ( mankind ) with bitter tyranny : for this is the dragon or murderer that must be cast out ; before the creation ( man ) can sing haelelujah in peace . so then you may see , that the innocency , light , and purity of mankind is this , when the spirit of universal love lives in him , and he lives in love , enjoying the sweet union and communion of spirit , each with other . when they enjoy the sweet delight of the unitie of one spirit , and the free content of the fruits and crops of this outward earth , upon which their bodies stand : this was called the mans innocency , or pleasure in the garden before his fall , or the day time of mankind ; and day is more glorious then night ; and greater honour to be a child of the day , then of the night . the fall of mankind , or his darkness is this , when that son of universal love , which was the seed , out of which the creation sprung forth , did begin to go behind the cloud of flesh , and to let self-seeking flesh which would needs be a god , stand alone by his imaginary light , as we see , while the sun is in the skies , a man sees and knows his footsteps , but when the sun is set under the cloud of the dark night , then he imagins his way , and oft times stumbles and falls : even so , when universal love shines in his glory in mankind , he stumbles not , he walks in the light , because the light is in him ; but when the light within with drawes and lets flesh stand alone , flesh , that is , the selvish power will not wait in peace , and acknowledge himself in a loss and in darkness , till the sun rise again : but will fain be a god , and calls his weakness strength ; and though there appears nothing but deformity , yet he would have it called beauty ; and because his inward power is not sutable to his outward profession , he is tormented : he is a saint without , but a devil within : but if thou wouldest have peace , act as thou art , shew thy self abroad in action what thou art secretly ; but when thou beginst to imagine a content and happiness to thy self , by thy hypocritical self invention , then thou art tormented , or shalt be . and by this imagination , mankind tears himself in pieces ; as one of your colonels of the army said to me , that the diggers did work upon george hill for no other end but to draw acompany of people into arms ; and sayes our knavery is found out , because it takes not that effect . truly thou colonel , i tell thee , thy knavish imagination is thereby discovered , which hinders the effecting of that freedom which by oath and covenant thou hast engaged to maintain : for my part , and the rest , we had no such thought ; we abhor fighting for freedom , it is acting of the curse and lifting him up higher ; and do thou uphold it by the sword , we will not ; we will conquer by love and patience , or else we count it no freedom : freedom gotten by the sword is an established bondage to some part or other of the creation ; and this we have declared publickly enough ; therefore thy imagination told thee a lye , and will deceive thee in a greater matter , if love doth not kill him : victory that is gotten by the sword , is a victory that slaves gets one over another ; and hereby men of the basest spirit ( saith daniel ) are set to rule : but victory obtained by love , is a victory for a king . but by this you may see what a liar imagination is , and how he makes bate , and tears the creation in pieces ; for after that self love hath subdued others under him , then imagination studies how to keep himself up and keep others down . this is your very inward principle , o ye present powers of england , you do not study how to advance universal love ; if you did , it would appear in action : but imagination and self-love mightily disquiets your mind , and makes you call up all the powers of darknesse to come forth and help to set the crown upon the head of self , which is that kinglie power you have oathed and vowed against , and yet uphold it in your hands . imagination begets covetousnesse after pleasure , honour , and riches : covetousnesse begets fear , least others should crosse them in their design ; or else begets a fear of want , and this makes a man to draw the creatures to him by hook or crook , and to please the strongest side , looking what others do , not minding what himself doth . like some of your great officers , that told me , that we diggers took away other mens propriety from them , by digging upon the common ; yet they have taken mine and other mens proprietie of money ( got by honest labour ) in taxes and free-quarter to advance themselves and not allow us that they promised us ; for it this beam in their own eies they cannot see . this fear begets hypocrisie , subtlety , envie , and hardness of heart , which makes a man to break all promises and engagements , and to seek to save himself in others ruine , and to suppresse and oppresse every one that does not say as he sayes , and do as he does . and this hardness of heart begets pride and security , and this begets luxurie and lust of the flesh , and this runs into all excesse with greedines , and being in discontent against any that crosses his pleasure , till his heart become fully like the heart of a beast , as it is apparent in some at this day . and thus by the power of self-love being advanced by the covetous sword against universall love , that power of darkness rises up to perfection in mankind , and so he makes one branch to tear and devour another by divisions , evill surmisings , envious fightings , and killing , and by oppressing the meek in spirit , by unrighteous laws , or by his self will managing good laws unrighteously , as corrupt judges know how to do it , and think none sees them , whereby part of mankind hath freedom , and another part is cast out and thrown under bondage . and all this falling out or quarrelling among mankind , is about the earth who shall , and who shall not enjoy it , when indeed it is the portion of every one , and ought not to be striven for , nor bought , nor sold , whereby some are hedged in , and others hedged out ; for better not to have had a body , then to be debarred the fruit of the earth to feed and cloth it ; and if every one did but quietly enjoy the earth for food and raiment , there would be no wars , prisons , nor gallows , and this action which man calls theft would be no sin , for universall love never made it a sin , but the power of covetousness made that a sin , and made laws to punish it , though he himself live in that sin in a higher manner , then he hangs or punisheth . those very men that punish others for theft do theeve and rob , as judges and lawyers that take bribes , or that takes their clients money , and through neglect lose their cause : parliament and army lives in theft , when as they take the commoners money , and free-quarter , and tell them what they do is to make england a free common-wealth , and yet all they doe is to make the gentry free , and leaves the commoners under bondage still ; or else why do you send your souldiers to beat a few naked spademen off from digging the commons for a livelihood , why do you not let the oppressed go free ? have they not bought it of you by their monies and blood as well as the gentrie , and will not you make good your contract : well , he that made the earth for us as well as for you will set us free though you will not : when will the vail of darknes be drawn off your faces ? will you not be wise o yee rulers ? well , this power of darknes is mans fall , or the right time of mankind . but universall love hath declared that he will rise again , and he himself who is the seed , will bruise that serpents head , and reconcile mankind to himself again , and restore him to that innocencie and peace which he is fallen from . when this son arises in more strength , and appears to be the saviour indeed , he will then make mankind to be all of one heart and one mind , and make the earth to be a common treasurie , though for the present in outward view there is nothing but darkness and confusion upon the face of the earth , mankind . when self love began to arise in the earth , then man began to fall , this is adam or the power of darkness that stops up the waters and wel springs of life , or the clouds that hide the son of righteousness from man . this adam or dark power was small at the first , but he is risen to great strength , and the whole earth is now filled with him , as isaiah saith , darknes hath covered the earth , mankind . for let any that hath eyes look either to them above or them below , and they see darknes or the devil rule , and this curse destroys the earth . the creation sits like rachel sighing , mourning , and groaning under his oppressing power , and will not be comforted because they see no saviour to appear for their deliverance . indeed there are many saviours in word , but none in deed , and these great false christs and false prophets , does destroy the creation under the colour of saving it , and the people sees them not , but looks upon them as saviours , calling others false christs and false prophets that speak against them . the first false christ that promises to save the creation , is covetous kingly power , resting in the hand of one man , or in the hand of many , but this power saves but part , and holds another part of the creation in bondage , and any government that rules by swordly power doth so throughout all lands ; therefore he is a false christ , and no true saviour . the preaching clergie or universative power , promises to save the creation declaratively , but he is a false christ , he saith and doth not , pharisee-like , but will force people to maintain him from the earth by their labours , for his sayings , by the laws of the kingly power ; he saith , some are elected to salvation , and others are reprobated ; he puts some into heaven , thrusts others into hell never to come out , and so he is not a universall saviour ; that is no salvation to the creation , mankind , while any part groans for the true saviour , when he comes he will wipe away all teares , he comes not to destroy any but to save all . then the power of the lawyers , he saith he will save the creation , and this false christ proves the greatest devourer and tearer of the creation of any other , for while he carries burthened men from one court to another promising to save them , he at last saves himself and destroyes others , and laughs at others losse , and throwes men further from peace then he found them before he medled with them : well , from the bailiffe to the judge , these are the creations of this egyptian taskmaster , and no burthen of cheating like to it , for he promises justice , but behold nothing but oppression is in his hands . then next , the art of buying and selling promises to save the creation , and bring it into peace , but this is a hypocriticall false cheating christ too , for hereby covetous self-love with his flattering tongue cheats honest hearted ones , and casts them under tyranny , and gets the fulness of the earth into his hands , and lock it up in chests and barns from others , and saith this is righteous , and god gave it him , but thou cheater , thou liest ; god the king of righteousness gave it thee not , he bids thee sell all that thou hast and give to the poor , he doth not bid thee lock it up from the poor , therefore thou trading art , thou art no true saviour neither , but a devil , thou savest part , and destroyest another part , yea and afterwards destroyest that part which at first thou seemedst to save . now all these saviours are linked together , if one truly fall all must fall , they all promise to save the creation , but destruction is in their hands and actions , they all seek to set up self and particular power , and so to save but part of the creation , for every one are destroyers of universall love : they that sit in these seats would be called men of publike spirits , but truly you are all selfish , you are afraid to own publike spirited men , nay you are ashamed some of you to be seen walking or talking with true publike spirited men , called levellers . but well , yet there is a promise of restoration and salvation to the whole creation , and this must be wrought by a power contrary to darkness , for all those former saviours lie under darkness , nay are branches of the power of darkness it self , and darkness can never kill darkness ; but now the true saviour must be a power quite opposite to darkness : and this is , the power of universall love , light and righteousness and if ever the creation be wholly saved , this power must be the saviour , for this is the blessing , and he will declare himself the true saviour indeed , the other is but the curse , this is the true restorer , the true seed with us , as he arises and spreads , he will bruise the serpents head in every one , and bring peace to all , and wipe away all tears from the creation , and make a through salvation of it through the whole earth , and leave none under bondage . this is the sun of righteousness when he ariseth , he disperseth darkness , and will make all ashamed that had hands in promoting of the other false saviours power ; but i must leave this , and speak a little more of the present condition mankind lies under , and this is darknes or the fall , and in this estate ignorant inslaved slesh would ever run round in it , and never come out , but counts it freedom , but they that know the burthen of this estate hunger after freedom . this darknes is twofold , first inward , and that is the power of darkness in his branchs , as covetousness , envy , pride , hypocrisie , self-love , this is the curse in man , and this darkness hath and yet doth cover the earth ; this power would be as god , and makes one to rule over another , and he is so proud that he will hasten to rule though he kill others for honour , and this is he that stirs up wars and dissention , and thereby he destroyes himself secondly this inward power sets one against another , and so fills the earth with dark actions , and causeth some part of mankind to tread others under foot and puts them into bondage , and they that act this power calls it , the power and ordinance of god , which is true : it is god indeed , but it is the god of the world , the prince of darknes , not the king of righteousnesse ; it is the power of the beast who is limited to rule for a time , times , and dividing of time , and england is under that dividing of time , therefore i hope , england shall be the tenth part of the citie confusion that shall fall from the beast first : and this dark power or imaginarie covetousnesse hath raised a platform of oppression in the creation , under which the creation groans , and waits to be delivered ; and it is raised thus , first this dark power within makes every one to love himself with others loss , just like beasts of the field ; and this made mankind to begin to loath or envie each others freedom and peace , and hereby the union and communion of love within is broke and mankind is faln from it : then this inward covetousnesse makes mankind to fight one against another for the earth , and breaks communion in that , and falls from content therein likewise , and every one seeks to save himself to take the earth to himself , but none or few seeks the things of christ , or of universal love . nay covetousnesse is such a god , that where he rules he would have all the earth to himself , and he would have all to be his servants , and his heart swels most against communitie ; calling communitie a thief , that takes other mens rights and proprietie from them , but communitie will force nothing from any one , but take what is given in love , of that which others have wrought for ; but no man yet hath bestowed any labour upon the commons that lies waste ; therefore the diggers doth take no mans proper goods from them in so doing , but those that by force spoyls their labours , takes their proper goods from them , which is the fruit of their own labours . well , you see how covetousnesse would have all the earth to himself , though he let it lie waste : he stirs up divisions among men , and makes parties fight against parties ; and all is but for this , who shall enjoy the earth , and live in honour and case and rule over others : and the stronger party alwayes rules over the weaker party . and hence came in kingly power to rule outwardly , dividing between members of that one body mankind , giving the earth to that party called gentry , who are the success●rs of some late conquests , and denying the earth to the poor commoners who are the successors of some that were last conquered . so that by kingly power the earth is divided as it is now at this day : but as the scriptures say , kings were given for a plague to the people , not a blessing : and i beleeve the nations have found this very true to their great sorrow 〈◊〉 and the way to cast out kingly power again , is not to cast them out by the sword , for this doth but set him in more power , and removes him from a weaker to a stronger hand : but the only way to cast him out , is , for the people to leave him to himself , to forsake fighting and all oppression , and to live in love one towards another : this power of love is , the true saviour . the party that is called a king , was but the head of an army , and he and his army having conquered , shuts the conquered out of the earth , and will not suffer them to enjoy it , but as a servant and slave to him ; and by this power the creation is divided , and part are call into bondage ; so that the best you can say of kingly power that rules by the sword is this , he is a murderer and a theif . and by this power the earth is thus divided . the several nations of the earth where kings rule , are the several situation of such grand theeves and murderers , that will rule over others by the sword , upholding a forced propriety , which is the curse ; and persecuting the community of love , which is christ the blessing . and under them they have their cheif favourits or neerest souldiers in office to himself , and to these he allows the greatest portion of the earth , every one his part , called a lordship : and next to them the inferior officers or souldiers , are appointed out lesser parcels of the earth , called free-holders , paying no slavish rent or homage to any : but only acknowledgment , that the king is their general or head still . and these lords of mannors and free holders having thus seated themselves in the earth , by taking other mens proper labours from them by the sword , are appointed by the kiug as watchmen ▪ that if any of the conquered slaves seek to plant the common waste earth without their leave , they may be known and beaten off : so that the god from whom they claim title to the land as proper to them , shutting out others , was covetousnesse the murderer , the swordly power , that great red dragon , who is called , the god of the world . but the king of righteousnesse , who is universal love , who is the lord god almighty , bidding every one do as they would be done by ; made the earth for all , without respect of person , and shuts out none from enjoying a peaceable livelihood that hath a body ; therefore they that build upon the power of the sword , upholding covetous propriety , are enemies to the law of righteousnesse , which is , love your enemies , do as you would be done by . but one of your officers told me , what ? ( saith he ) if we grant to every one to have the land of england in common , we do not only destroy propriety , but we do that which is not practised in any nation in the world . i answered , it was true ; propriety came in you see by the sword , therefore the curse ; for the murderer brought it in , and upholds him by his power , and it makes a division in the creation , casting many under bondage ; therefore it is not the blessing , or the promised seed . and what other lands do , england is not to take pattern ; for england ( as well as other lands ) hath lyen under the power of that beast , kingly propriety : but now england is the first of nations that is upon the point of reforming : and if england must be the tenth part of the city babylon that fals off from the beast first , and would have that honour , he must cheerfully ( and dally no longer ) cast out kingly covetous propriety , and set the crown upon christs head , who is the universal love or free community , and so be the leader of that happy restoration to all the nations of the world : and if england refuse , some other nation may be chosen before him , and england then shall lose his crown , for if ever the creation be restored , this is the way which lies in this two fold power : first community of mankind , which is comprised in the unity of spirit of love , which is called christ in you , or the law writen in the heart , leading mankind into all truth , and to be of one heart and one mind . the second is community of the earth , for the quiet livelihood in food and raiment without using force , or restraining one another : these two communities , or rather one in two branches , is that true levelling which christ will work at his more glorious appearance , for jesus christ the saviour of all men , is the greatest , first , and truest leveller that ever was spoke of in the world . therefore you rulers of england , be not ashamed nor afraid of levellers , hate them not , christ comes to you riding upon these clouds ; look not upon other lands to be your pattern , all lands in the world he under darkness , so doth england yet , though the neerest to light and freedom of any other ; therefore let no other land take your crown . you have set christ upon his throne in england by your promises , engagements , oathes , and two acts of parliament , the one to cast out kingly power ; the other to make england a free common-wealth : put all these into sincere action , and you shall see the work is done , and you with others shall sing halelujah to him that sits upon the throne , and to the lamb for evermore . but if you do not , the lamb shall shew himself a lion , and tear you in pieces for your most abominable dissembling hypocrisie , and give your land to a people who better deserves it : i have varied a little , therefore i will return to what i was speaking . i told you , that the murdering and theeving sword hath found out a platform of tyrannical government , called kingly power . first here is the king , the head of the murdering power , or great red dragon . then there are lords of mannors , who have the greatest circuit of land , because the next in power to the head . then there are free-holders , that took the particular inclosures which they found in a land when they conquered it , and had turned out those that had bestowed labour upon it , by force of the sword , in the sield , or else by sequestring afterwards : these several parcels of land are called free-hold-land , because the enjoyers or their ancestors were souldiers , and helped the king to conquer ; and if any of latter yeers came to buy these free-holds with money got by trading , it doth not alter the title of the conquest ; for evidences are made in the kings name , to remove the free-holds so bought from one mans hand to another . but now copy-hold lands are parcels hedged in , and taken out of the common waste land since the conquest , acknowledging homage , fines , and heriots to the lord of that mannor or circuit in which that inclosure by his leave is made : this homage still confirmes the power of the conquests . the lords of mannors acknowledged homage to the king in that court of wards , which you have taken away to ease your selves . but the copy-holders you will have to acknowledge homage to lords of mannors still ; and is not this partiality ? o you rulers , make the poor as free to the earth as your selves , and honour righteousnesse . now for the drawing in of the people to yeeld obedience to this platform of kingly tyrannical power , to which people are made subject through fear , the kingly power sets up a preaching clergy to draw the people by insinuating words to conform hereunto , and for their pains kingly power gives them the tithes : and when the kingly power hath any design to lift up himself higher , then the clergy is to preach up that design , as of late in our wars the preachers most commonly in their sermons medled with little but state matters : and then if people seeme to deny tythes , then the kingly power by his lawes doth force the people to pay them : so that there is a confederacie between the clergy and the great red dragon : the sheep of christ shall never fare well so long as the wolf or red dragon payes the shepherd their wages . then next after this , the kingly power sets up a law and rule of government to walk by : and here justice is pretended , but the full strength of the law is to uphold the conquering sword , and to preserve his son propriety : therefore if any one steal , this law will hang them , and this they say is of god ; and so this kingly power hath power over the lives and labours of men at his pleasure ; for though they say the law doth punish , yet indeed , that law is but the strength , life and marrow of the kingly power , upholding the conquest still , hedging some into the earth , hedging out others ; giving the earth to some , and denying the earth to others , which is contrary to the law of righteousnesse , who made the earth at first as free for one as for another . yea that kingly power in the lawes appointed the conquered poor to work for them that possesse the land , for three pence and four pence a day , and if any refused , they were to be imprisoned ; and if any walked a begging and had no dwelling , he was to be whipt ; and all was to force the slaves to work for them that had taken their propriety of their labours from them by the sword , as the laws of england are yet extant , and truly most lawes are but to enslave the poor to the rich , and so they uphold the conquest , and are lawes of the great red dragon . and at this very day poor people are forced to work in some places for 4 , 5 , and 6 pence a day ; in other places for 8 , 10 , and 12 pence a day , for such small prizes now corn being deer , that their earnings cannot find them bread for their family ; and yet if they steal for maintenance , the murdering law will hang them ; when as lawyers , judges , and court officers can take bribes by whole sale to remove one mans propriety by that law into another mans hands : and is not this worse the every then the poor mans that steals for want ? well , this shewes , that if this be law , it is not the law of righteousnesse ; it is a murderer , it is the law of covetousnesse and self-love ; and this law that frights people and forces people to obey it by prisons , whips , and gallows , is the very kingdom of the devil , and darknesse , which the creation groans under at this day . and if any poor enslaved man that dares not steal , begins to mourn under that bondage and saith , we that work most have least comfort in the earth , and they that work not at all , enjoy all ; contrary to the scripture which saith , the poor and the meek shall inherit the earth . presently the tithing pri●st stop his mouth with a slam and tels him that is meant of the inward satisfaction of mind which the poor shall have , though they enjoy nothing at all , and so poor creatures , it is true , they have some ease thereby , and made to wait with patience , while the kingly power swims in fulness , and laughs at the others miserie ; as a poor cavalier gentlewoman presented a paper to the generall in my sight , who looked upon the woman with a tender countenance ; but a brisk little man and two or three more colonels puld back the paper not suffering the generall to receive it , and laught at the woman who answered them again , i thought said she , you had not sate in the seat of the scornfull ; this was done in whitehall upon the 12. of december 1649. well , all that i shall say to these men that will enjoy the earth in realitie , and tell others they must enjoy it in conceit , surely your judgement from the most high sleepeth not ; the law of retaliation like for like , laughing for laughing may be your portion , for my part i was alwayes against the cavaleers cause ; yet their persons are part of the creation as well as you , and many of them may enter into peace before some of you scoffing ishmaelites ; i am sure you act contrary to the scripture which bids you love your enemies , and doe as you would be done by , and this scripture you say you own ; why then do you not practice it , and doe to the cavaliers as the prophet eliah bid the king of israel do to his enemies whom he had taken prisoners , set bread and water ( saith he ) before them , and send them to their master in peace . come , make peace with the cavaliers your enemies , and let the oppressed go free , and let them have a livelihood , and love your enemies , and doe to them , as you would have had them done to you if they had conquered you : well , let them go in peace , and let love wear the crown . for i tell you , and your preachers , that scripture whch saith , the poor shall inherit the earth , is really and materially to be fullfilled , for the earth is to be restored from the bondage of sword proprietie , and it is to become a common treasurie in reallitie to whole mankind , for this is the work of the true saviour to doe , who is the true and faithfull leveller even the spirit and power of universall love , that is now rising to spread himself in the whole creating , who is the blessin , and will spread as far as the curse had spred to take it of , and cast him out , and who will set the creation in peace . this powerfull saviour will not set up his kingdom nor rule his creation with sword and fighting , as some think and fear , for he hath declared to you long since , that they that take the sword to save themselves shall perish with the sword . but this shall be the way of his conquest , even as in the daies of the beast , the whole world wondred after him , set him up , and was subject to him , and did persecute universall love , and made war against him and his saints , and overcame them for a time . even so the spirit of love and blessing shall arise and spread in mankind like the sun from east to west , and by his inward power of love , light , and righteousnes , shall let mankind see the abomination of the swordly kingly power , and shall loath themselves in dust and ashes , in that they have owned and upheld him so long , and shall fall off from him , loath him and leave him . and this shall be your miserie o you covetous oppressing tyrants of the earth , not only you great self ? seeking powers of england , but you powers of all the world , the peo-shall all fall off from you , and you shall fall on a sudden like a great tree that is undermined at the root . and you powers of england you cannot say another day but you had warning , this falling of is begun already , divisions shall tear and torter you , till you submit to communitie ; o come in , come in to righteousness that you may find peace . you or some of you hate the name leveller , and the chiefest of you are afraid and ashamed to own a leveller , and you laugh and jeer at them ; well , laugh out poor blind souls , the people and common souldiers both lets you alone , but they laugh in their hearts at you , and yet desire that you did know the things that concern your peace . the time is very neer that the people generally shall loath and be ashamed of your kingly power , in your preaching , in your laws , in your councels , as now you are ashamed of the levellers ; i tell you jesus christ who is that powerfull spirit of love is the head leveller , and as he is lifted up , hee will draw all men after him , and leave you naked and bare , and make you ashamed in your selves , his appearance will be with power ; therefore kisse the son o ye rulers of the earth , least his anger fall upon you . the wounds of conscience within you from him shall be sharper then the wounds made by your sword , he shook heaven and earth when moses law was cast out , but he will shake heaven and earth now to purpose much more , and nothing shall stand but what is lovely ; be wise , scorn not the councell of the poor , least you be whipt with your own rod . this great leveller , christ our king of righteousness in us , shall cause men to beat their swords into plowshares , and spears into pruning hooks , and nations shall learn war no more , and every one shall delight to let each other enjoy the pleasures of the earth , and shall hold each other no more in bondage ; then what will become of your power ? truly he must be cast out for a murthe●er ; and i pittie you for the torment your spirit must go through , if you be not fore-armed , as you are abundantly forewarned from all places ; but i look upon you as part of the creation who must be restored , and the spirit may give you wisedom to foresee a danger , as he hath admonished divers of your rank already to leave those high places , and to lie quiet and wait for the breakings forth of the powerfull day of the lord . farewel , once more . let israel go free . a bill of account of the most remarkable sufferings that the diggers have met with from the great red dragons power since april 1. 1649. which was the first day that they began to digge , and to take possession of the commons for the poor on george-hill in surrey . 1. the first time , divers of the diggers were carried prisoners into walton church , where some of them were struck in the church by the bitter professors and rude multitude ; but after some time freed by a justice . 2. they were fetched by above a hundred rude people , whereof john taylor was the leader , who took away their spades , and some of them they never had again : and carried them first to prison at walton , and then to a justice at kingstone , who presently dismissed them . 3 the dragonly enemy pulled down a house which the diggers had built upon george-hill , and cut their spades and howes to pieces . 4 two troops of horse were sent from the general to fetch us before the councel of war , to give account of our digging . 5 we had another house pulled down , and our spades cut to pieces . 6 one of the diggers had his head sore wounded , and a boy beaten , and his cloathes taken from him : divers being by . 7 we had a cart and wheels cut in pieces , and a mare cut over the back with a bill when we went to fetch a load of wood from stoak-common , to build a house upon george-hill . 8 divers of the diggers were beaten upon the hill , by william star and john taylor , and by men in womens apparel , and so sore wounded , that some of them were fetched home in a cart . 9 we had another house pulled down , and the wood they carried to walton in a cart . 10 they arrested some of us , and some they cast into prison ; and from others they went about to take away their goods , but that the goods proved another mans , which one of the diggers was servant to . 11 and indeed at divers times besides we had all our corn spoyled ; for the enemy was so mad , that they tumbled the earth up and down , and would suffer no corn to grow . 12 another cart and wheels was cut to pieces , and some of our tooles taken by force from us , which we never had again . 13 some of the diggers were beaten by the gentlemen , the sheriff looking on , and afterwards five of them were carried to white-lion prison , and kept there about 5 meeks , and then let out . 14 the sheriff with the lords of mannors and souldiers standing by , caused two or three poor men to pull down another house : and divers things were stoln from them . 15 the next day two souldiers and two or three country-men sent by parson platt , pulled down another house , and turned a poor old man and his wife out of doors to lie in the field in a cold night . and this is the last hitherto ; and so you priests as you were the last that had a hand in our persecution , so it may be that misery may rest in your hand ; for assure your selves , god in christ will not be mocked by such hypocrites that pretend to be his neerest and deerest servants as you do , and yet will not suffer his hungry , naked , and house-less members to live quiet by you in the earth , by whose blood and monies in these wars , you are in peace . and now those diggers that remain , have made little hutches to lie in like calf-cribs , and are cheerful ; taking the spoyling of their goods patiently , and rejoycing that they are counted worthy to suffer persecution for righteousnesse sake : and they follow their work close , and have planted divers acres of wheat and rie , which is come up and promises a very fruitful crop , and resolves to preserve it by all the diligence they can , and nothing shall make them slack but want of food , which is not much now , they being all poor people , and having suffered so much in one expence or other since they began ; for poverty is their greatest burthen ; and if any thing do break them from the work , it will be that . you lordly foes , you will rejoyce this newes to hear and see ; do so , go on ; but wee 'l rejoyce much more the truth to see ▪ for by our hands truth is declar'd , and nothing is kept back ; our faithfulness much joy doth bring , though victuals we may lack . this tryal may our god see good , to try , not us , but you ; that your profession of the truth , may prove either false or true . and these are the troubles and persecutions that the diggers have gone through since they began , besides many particular abuses from rude spirits , and multitudes of slanders , lyes , and bad names , that the mouths of the scoffing ishmaelites are filled with , and the secret enmity that hath come from close hypocrites , that goe for great professors . but now profession , thou art tryed to purpose , all shall see , and verbal talk it will appear a devil for to be : for actions pure , holds forth the life of god and christ most dear : and false dissembling now must die , if scriptures you will hear ; you preaching men if truth you 'l own , see truth be acted to , or else to christ you will appear to be his mortal foe . scribes , pharisees , and the theif , that judas was by name , great preachers were , but for no deeds , the truth they much did stain : no deeds you 'l say ! yes , that they had : its true they had indeed ; but what deeds were they you can see ? no herb , but stinking weed : for persecuion ever was the work that came from them , and deadly foes they ever were , to christ , and righteous men . and here i end , having put my arm as far as my strength will go to advance righteousness : i have writ , i have acted , i have peace : and now i must wait to see the spirit do his own work in the hearts of others , and whether england shall be the first land , or some other , wherein truth shall sit down in triumph . but o england , england , would god thou didst know the things that belong to thy peace before they be hid from thine eyes : the spirit of righteousness hath striven with thee , and doth yet strive with thee , and yet there is hope . come in thou england , submit to righteousness before the voice go out , my spirit shall strive no longer with flesh ; and let not coveteousnesse make thee oppresse the poor . we have declared our reasons for our digging plentifully enough ; and you rulers of england , will you alwayes be like deaf adders , & c ? we have received many affronts from lords of mannors and their servants divers times ; yet nothing makes us be at a stand , whether england shall be the first land that shall fall off from the beast , and set righteousnesse upon the throne , or no , but the late action of the head of the souldiery , in granting a party of horse to come and weaken us . gentlemen of the souldiery , be not offended , for you promised me in whitehal gallerie , that you would not meddle with us , but leave us to the law of the land , and the country gentlemen to deal with us , and so you did a long time , and we hope in time that love and patience will conquer our furious enemies . yet we understand which a little troubles us , yet content that the generall gave his consent that the souldiers should come to help to beat of the diggers , and to pull down their houses ; it is true , the souldiers with the gentlemen our enemies came , and caused others to pull down our houses , but the souldiers did not meddle , none but one , but expressed sorrow to see the passages . but though they were modest , and expressed tenderness , ●et the generals grant and the soulders presence was a great crush to our business ; gentlemen of the army , we have spoke to you , we have appealed to the parliament , we have declared our cause with all humilitie to you all , and we are englishmen , and your friends that stuck to you in your miseries , and these lords of mannors that oppose us were wavering on both sides , yet you have heard them , and answered their request to beat us off , and yet you would not afford us an answer . yet love and patience shall lie down and suffer ; let pride and covetousness stretch themselves upon their beds of ease , and forget the afflictions of joseph , and persecute us for righteousness sake , yet we will wait to see the issue , the power of righteousness is our god ; the globe runs round , the longest sun-shine day ends in a dark night ; and therefore to thee o thou king of righteousness we doe commit our cause ; judge thou between us and them that strive against us , and those that deal treacherously with thee and us , and doe thine own work , and help weak flesh in whom the spirit is willing . finis . hay any worke for cooper, or, a briefe pistle directed by way of an hublication to the reverend byshops counselling them if they will needes bee barrelled up for feare of smelling in the nostrills of his majesty and the state that they would use the advise of reverend martin for the providing of their cooper because trhe reverend t. c., by which mysticall letters is understood either the bouncing parson of east-meane or tom coakes his chaplaine, to be an unskilfull and a beceitfull tub-trimmer : wherein worthy martin qvits himselfe like a man i warrant you in the modest defence of his selfe and his learned pistles and maketh the coopers hoopes to slye off and the bishops tubs to leake out of all cry / penned and compiled by martin the metropolitan. marprelate, martin, pseud. this text is an enriched version of the tcp digital transcription a43120 of text r13144 in the english short title catalog (wing h1205). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 114 kb of xml-encoded text transcribed from 30 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a43120 wing h1205 estc r13144 12593877 ocm 12593877 63993 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a43120) transcribed from: (early english books online ; image set 63993) images scanned from microfilm: (early english books, 1641-1700 ; 251:e141, no 22) hay any worke for cooper, or, a briefe pistle directed by way of an hublication to the reverend byshops counselling them if they will needes bee barrelled up for feare of smelling in the nostrills of his majesty and the state that they would use the advise of reverend martin for the providing of their cooper because trhe reverend t. c., by which mysticall letters is understood either the bouncing parson of east-meane or tom coakes his chaplaine, to be an unskilfull and a beceitfull tub-trimmer : wherein worthy martin qvits himselfe like a man i warrant you in the modest defence of his selfe and his learned pistles and maketh the coopers hoopes to slye off and the bishops tubs to leake out of all cry / penned and compiled by martin the metropolitan. marprelate, martin, pseud. penry, john, 1559-1593. [10], 49 p. s.n., [london : 1642] running title : the epistle to the terrible priests. attributed to john penry. cf. bmc. an attack on thomas cooper, bishop of winchester. reproduction of original in thomason collection, british library. eng cooper, thomas, 1517?-1594. levellers. great britain -history -civil war, 1642-1649. a43120 r13144 (wing h1205). civilwar no hay any worke for cooper: or, a briefe pistle directed by vvay of an hublication to the reverend byshops, counselling them if they will need marprelate, martin, pseud 1642 22399 195 0 0 0 0 0 87 d the rate of 87 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2003-11 tcp assigned for keying and markup 2004-01 apex covantage keyed and coded from proquest page images 2004-02 judith siefring sampled and proofread 2004-02 judith siefring text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion hay any worke for cooper : or , a briefe pistle directed by way of an hublication to the reverend byshops , counselling them if they will needes bee barrelled up , for feare of smelling in the nostrills of his majesty , and the state , that they would use the advise of reverend martin , for the providing of their cooper , because the reverend t. c. ( by which mysticall letters is understood , either the bounsing parson of eastmeane , or tom coakes his chaplaine ) to be an unskilfull and a beceitfull tub-trimmer . wherein worthy martin qvits himselfe like a man i warrant you , in the modest defence of his selfe and his learned pistles , and maketh the coopers hoopes to flye off , and the bishops tubs to leake out of all cry . penned and compiled by martin the metropolitan . printed in europe , not farre from some of the bounsing priests , a man of worship , to the men of worship , that is marti●… mar-prelate gentleman , primate , and metropolitane of all the ma●…tins wheresoever , to the iohn of all the sir iohns , and to the rest of the terrible priests saith , have among you once againe , my clergie masters . for , o brethren , there is such a deale of love grown of late i perceive , betweene you and me , tha●… although i would be negligent in sending my pistles unto you : yet i see you cannot forget me , i thought you to be very kind when you sent your pursivaunts about the country to seeke for me . but now that you your selves have taken the paines to write , this is out of all cry . why it passes to thinke what loving and carefull brethren i have , who although i cannot be gotten , to tell them where i am , because i love not the ayre of the clinke or gatehouse in this cold time of winter , and by reason of my businesse in pistle-making , will not . withstanding make it known vnto the world , that they have a moneths mind towards me , now truly brethren . i find you kind , why ye doe not know what a pleasure you have done me . my worships bookes were vnknowne to many , before you allowed t. c. to admonish the people of england to take heed , that if they loved you , they would make much of their prelates , and the chiefe of the clergie . now many seeke after my bookes , more then ever they did . againe , some knew not that our brother iohn of fulham , was so good vnto the porter of his gate , as to make the poore blind honest soule , to be a dum minister . many did not know , either that amen , is as much as by my faith , and so that our saviour christ ever sware by his faith , or that bowling and eating of the sabboth , are of the same nature : that bishops may as lawfully make blind guydes , as david might cate of the shew bread , or that father thomas tub-trimmer of winchester , good old student , is a master of ar●…s of 45. yeares standing . many i say , were ignorant of these things , and many other pretty toyes , vntill you wrote this pretty booke , besides whatsoever you overpasse in my writings , and did not gainsay , that i hope will be iudged to be true , and so iohn a bridges his treason out of the 448 page of his booke , you grant to be true . your selves you deny not to be petty popes , the bishop of fir davids in wales , you deny not to have two wives , with an hundred other things which you doe not gain say , so that the reader may judge that i am true of my word , and vse not to lye like bishops , and thi●… hath greatly commended my worships good dealing . but in your confutation of my book , you have shewed reverend martin to be truepeny indeed , for you have confirmed , rather then confuted him . so that brethren , the pleasure which you have done vnto me , is out of all scotche and notche . and should not i againe be as ready to pleasure you ? nay , then i should be as vngratefull towards my good brethren ( as iohn of ca●…t . is to thomas cartwright . the which iohn , although hee hath beene greatly favoured by the said thomas , in that thomas hath now these many yeares let him alone and said nothing vnto him , for not answering his bookes , yet is not ashamed to make a secret comparison , betweene himselfe and thomas cartwright as who say , iohn of lambehith , were as learned as thomas cartwright . what say you old deane iohn a bridges , have not you shewed your selfe thankefull vnto his majestie , in overthrowing his supremacie in the 448 page of your book . i will lay on load on your skincoat for this geare anon : and i will have my penyworths of all of your brethren ere i have done with you , for thi●… paines which your t. c. hath taken with me . this is the puritans craft , in procuring me to be confuted i know : i le be even with them , to a crafty whoresons brethren bishop , did you thinke , because the puritans t. c. did set iohn of cant. at a non-plus , and gave him the overthrow , that therefor●… your t. c. alias thomas cooper bishop of winchester , or thomas cooke his chaplaine , could set me at a nonplus , simple fellowes , me thinkes he should not . j gesse your t , c. to b●…thomas cooper ( but i do●… not peremptorily affirme it ) because the modest old student of 52 ▪ yeares standing , set●…eth winchester after lincolne and rochester in the cont●…ts of his booke , which blasphemy , would not have beene toller●…ted by them that saw and allowed the booke , vnlesse mistresse coopers husband had beene the author of it . secondly , hecuase this t. c , the author of this booke is a bishop , and therefore thomas cooper he is a bishop , because hee reckon●…th himselfe charged ●…mongst others , with those crimes whereof none are accused but bishops alone , pag. 101. lin. 26. ha olde martin , yet i see ●…hou hast it in thee , thou wilt enter into the bowels of the cause in hand i perceive . nay if you will commend me , i will give you more reasons yet . th●… stile and the phra●…e is very like her husbands , that was sometimes wont to write vnto doctor day of welles . you see i can doe it indeed . againe , none would be so groshead as to gather ▪ because my reverence telleth deane iohn , that hee shall have twenty fists about his ●…ares more then his owne ( whereby j meant indeed , that many would write against him , by reason of his bomination learning , which otherwise never meant to take pen in hand ) that j threatned him with blowes , and to deale by stafford law ; whereas that was farre from my meaning , & could by no meanes be gathered out of my words , but onely by him that pronon●…ced enlogeni for e●…login in th●… pulpit , and by him whom a papist made to beleeve , that the greek word eulogein , that is to give thankes , signifie●…h to make a crosse in the forhead : py hy hy hy , i cannot but laugh , py hy hy hy . i cannot but laugh , to thinke that an old soaking student in this learned ag●… , is not ashamed to be so impud●… as to pre●…me to deale with a papist , when he hath no grue in his pocket . but i promise you sir , it is no shame to be a l. bishop if a man could , though he were as vnlearned as iohn of glocester , or william of l●…echfeld , and i tell you true , our brother westchester , had as live play twenty nobles in a night , at priemeero on the cards , as trouble himselfe with any pulpit labour , and yet hee thinks himselfe to be a sufficient bishop . what a bishop such a cardplaier ? a bishop play 20 nobles in a night ? why a round threpence serveth the turne to make good sport 3 or foure nights amongst honest neighbours , and take heed of it brother westchester ▪ it is an vnlawfull game if you will believe me . for in winter it is no matter to take a little sport for an odde cast braces of twenty nobles when the weather is foule , that men cannot goe abroad to bowles , or to shoote ? what would you hav●… men take no recreation : yea but it is an old said s●…w , enough is as good as a feast , and recreations must not be made a trade and an occupation , ka master martin mar-prelate , i tell you true brother min●… , though j have as good a gift in pistle making , as you have at prieme●…ro , and f●…re more delight then you can have at your card●… , for the love i beare to my brethren , yet i dare not vse this sport , and cards i tell you though they be without hornes , yet they are parlous beasts , be they lawfull or vnlawfull take ●…eed of them for all that . for you cannot vse them but you must needs say your brother t. c. his ●…men , that is , swear●… by your faith , many a time in the night , well i will never stand ●…rgling the matter any more with you , if you will leave your card-playing so it is , if you will not , trust to it , it will bee the wo●…se for you . i must goe simply and plainely to worke with my brethren , that have published t. c. whosoever have published that booke , they have so hooped the bishops tubs , that they have made them to s●…ell farre more odious then ever they did , even in the nostrels of all men . the booke is of 252 pages ; the drift thereof is to 〈◊〉 certaine printed and published libels , you bestow not full 50 pages in the answer of any thing that ever was published in print , the rest are bestowed to maintain the belly , and to c●…ute : what thinke you ? even the 〈◊〉 inventions of your ow●… braines for the most part . as that it is not lawfull for his maiestie to allot any lands vnto the maintenance of the minister , or the minister to live upon lands for this purpose allot●…ed unto him , but is to content himselfe with a small pension , and so small , as he have nothing to leave for his wife and children after him ( for who●… hee is not to be car●…full , but to rest on gods providence ) and is to require no more but foode and raiment , that in poverty he might b●… answerable vnto our saviour christ and his apostles , in the confutation of these points , and the scriptures corruptly applied to prove them ▪ there is bestowed above 100 pages of this booke , that is , from the 149 vnto the end . well t. c. whosoever thou art , and whatsoever martin is , neither thou , nor any man or woman in england shall know while you live , suspect and trouble as ●…any as you will , and therefore save you●… mony in seeking for him , for it may be he is nearer you then you are ware of . but whosoever thou a●… i say , thou shewest thy selfe to be a most notorious wicked s●…anderer , in fa●…hering thes●… things vpo●… those whom they call puritans , which ●…ever any enioying common sense would affirme ▪ and bring me him , or set downe his name and his reasons that holdeth any of the former points confuted in thy booke , and i will prove him to be vtterly bereaved of his wits , and his confuter to be either starke mad , or a starke enemy to all religion , yea to his majestie and the state , of this kingdome . no no , t. c. puritans hold no such points , it were well for bishops , that their adversaries were thus sotti●… . they might then justly incense his maiestie and the state against them , if they were of this mind . these objections , in the confutation whereof , thou hast bestowed so much time , are so farre from having any puritan to be their author , as whosoever readeth the booke , were he as blockheaded as thomas of winchester himselfe , he may easily know them to be obiections onely invented by the author of the booke himselfe . for although he be an impudent wretch , yet dareth hee not set them downe , as writings of any other , for then he would have described the author and the booke by some audient . the puritans indeed hold it vnlawfull for a minister to have such temporall revenewes , as whereby 10 ministers might be well maintained , vnlesse the said revenews come vnto him by inheritance . they hold it also vnlawfull , for any state to bestowe the livings of many ministers vpon one alone , especially when there is such want of ministers livings . they hold it vnlawfull for any minister to be lord over his brethren , and they hold it vnlawfull for any state to tolerate such vnder their government , because it is vnlawfull for states , to tolerate men in those places whereinto the word hath forbidden them to enter . they affirme that our saviour christ hath forbidden all ministers to be lords , luke 22. 25. and the apostle peter , sheweth them to be none of gods ministers , which are lords over gods heritage , as you bishops are , and would be accounted . these things t. c. you should have confuted , and not troubled your selfe , to execute the fruites of your owne braines , as an enemy to the state , and in these points , i doe challenge you t. c. and you deane iohn , and you iohn whitgift , and you doctor coosins , and you doctor capcase ( copcoat i thinke your name be ) and as many else , as have or dare write in the defence of the established church government , if you cannot confute my former assertions , you doe but in vaine think to maintain your selves by slanders , in fathering vpon the puritans the offsprings of your own blockheads . and assure your selves , i will so be scoop , if you cānot defend your selves in these points , as all the world shall cry shame vpon you , you thinke prettely to escape the point of your antichristian callings , by giving out that puritans hold it vnlawfull for his maiestie to leave any lands for the vse of the ministers maintenance , j cannot but commend you . for i promise you , you can shift of an haynous accusation very prettily , a true man bringeth vnanswerable witnesses against a robber by the high way side , and desireth the judge , that the law may proceed against him , oh no my lord saith the thiefe , in any case let not me be dealt with . for these mine accusers have given out ▪ that you are a drunkard or they have committed treason against the state , therefore i pray you beleeve my slander against them , that they may be executed , so when i come to my tryall , i shall be sure to have no accusers . a very pretty way to escape , if a man could tell how to bring the matter about . now brethren bishops , your manner of dealing is even the very same . the puritans say truly , that all lord bishops are petty antichrists , and therefore that the magistrates ought to thrust you out of the common-wealth . now of all loves say the bishops , let not our places bee called in question , but rather credit our slanders against the puritans , whereby , if men would beleeve vs when wee lye , we would beare the world in hand , that these our accusers are malecontents and sottish men , holding it unlawfull for the magistrate to allot any lands for the ministers portion , and unlawfull for the minister to provide for his family . and therefore you must not give eare to the accusations of any such men against us . and so wee shall be sure to be acquitted . but brethren doe you thinke to be thus cleared ? why the puritans hold no such points as you lay to their charge . though they did , as th●…y do not , yet that were no sufficient reasō , why you being petty popes , should be maintained in a christian common-wealth . a●…swer the reasons that i brought against you otherwise . come off you bishops , leave your thousands , and content your selves with your hundreds , saith iohn of london . so that you doe plainely see , that your cooper t. c. is but a deceitfull workeman , and if you commit the hooping of your bishopricks vnto him , they will so le●…ke in a short space as they shall be able to keep never a lord bishop in them . and this may serve for an answere vnto the latter part of your booke , by way of an interim , vntill more worke for cooper bee published . hay any worke for cooper . and now reverend t. g. i am come to your epistle to the reader , but first you and i must goe out alone into the plaine fields , and the●…e wee will try it out , even by plaine syllogismes , and that i know bishops cannot abide to heare of . the reverend t. g. to the reader . page 1. i draw great danger upon my selfe , in defending our bishops and others the chiefe of the clergie of the church of england . their adversaries are very eger : the saints in heaven have felt of their tongues , for when they speake of paul , peter , mary , &c. whom others iustly call saints : they in derision call them sir peter , sir paul , sir mary . reverend martin . alas poore reverend t. g. be not afraid . heere be none but friends man . i hope thou art a good fellow , and a true subiect , yea but i defend the bishops of the church of england saith he ▪ then indeed i marvell not though thy conscience accuse thee , and thou art sure to be as well-favouredly , thwacked for thy labour , as ever thou wast in thy life . thy conscience j say , must needs make thee feare in defending them . for they are petty popes , and petty antichrists as i have proved ; because they are pastor of pastors , &c. thou hast not answered my reasons , and therefore swadled thou shalt bee for thy paines , and yet if thou wilt yeeld i will spare thee . thou canst not be a good and sound subiect and defend the hierarchy of lord bishops to bee lawfull , as i will shew anone . concerning sir paul , i have him not all in my writings . and therefore the reader must know , that there is a canterbury tricke once to patch up an accusation with a lye or two . sir peter was the oversight of the printer , who omitted this marginall note , viz. he was not saint peter which had a lawfull superiour authority over the vniversall body of the church . and therefore the priest wherof deane iohu speaketh was sir peter , and good reverend t. c. i pray thee tell me , what kin was saint mary oueries , to mary the virgin . in my booke learning , the one was some popish trull , and the other the blessed virgin . but will you have all those , who are saints indeed , called saints ? why then why doe you not call saint abraham , saint sara , saint ieremie . if iohn of canterbury should marry , tell me good t. c. dost thou not thinke that he would not make choice of a godly woman . i hope a would , and t. c. though you are learned , yet you goe beyond your books if you said the contrary , being a godly woman , then shee were a saint , and so by your rule , her name being mary , you would have her called saint mary canterbury . but i promise thee ; did his grace what he could , i would call her sir mary canterbury as long as he professed himselfe to be a priest , and this i might doe lawfully . for he being sir iohn , why should not his wife be sir mary , and why not sir mary overies , as well as sir mary canterbury ? i hope iohn of canterbury whom i know , ( though i know no great good in him ) to be as honest a man as m. overies was , whom i did not know . neither is there any reason why you t. c. should hold m. overies and his mary , because they are within the diocesse of winchester to bee more honest then m. canterbury and his wife . nay there is more reasons , why m. canterburie and his wife dwelling at lambehith , should be thought the honester of the two , then overies and his wife , because they dwell o the bankes side . but good tom tubtrimmer , tell me what you meane by the chiefe of the clergie in the church of england ? iohn canterburie i am sure why good t. c. this speech is either blasphemous , or traitorous , or by your owne confession an evident proofe , that iohn of canterburie is lord over his brethren . he that is chiefe of the clergie , is chiefe of gods heritage , and that is iesus christ onely , and so to make the pope of canterbury chiefe of gods heritage , in this sense is blasphemous , if you meane by clergie , as deane iohn doth page 443 of his booke , both the people and ministers of the church of england , in this sense his majestie is chiefe of the clergie in the church of england , and so your speech is trait●…rous . lastly , if by clergie you mean the ministers of the church of england ; none in this sense can be chiefe of the clergie , but a petty pope . for our saviour christ flatly forbiddeth any to be chiefe of the clergie in this sense , luke 22. 26. and none ever claimed this vnto himselfe but a petty pope . therefore t. c. you are either by your own speech a blasphemer or a traitor , or else iohn of cant. is a petty pope . here is good spooneme●…t for a cooper . take heed of writing against martin , if you love your ease . reverend t. c. page 2. epistle . but i feare them not , while i goe about to maintaine the dignity of priests . reverend martin . well fare a good heart yet , stand to thy tackling , and get the high commission to send abroad the pursivants , and i warrant thee thou wile doe something ; alas good priests , that their dignity is like to fall to the ground , it is pitty they should be so , they are such notable pulpit men . there is a neighbour of ours , an honest priest , who was sometimes ( simple as he now stands ) a vice in a play for want of a better , his name is gliberie of hawstead in essex , hee goes much to the pulpit . on a time i thinke it was the last may , he went vp with a full resolution , to doe his businesse with great commendations . but see the fortune of it ; a boy in the church , hearing either the summer lord with his may game , or robin hood with his morice daunce going by the church , out goees the boye . good glibery , though he were in the pulpit , yet had a mind to his old companions abroad ( a company of merry grigs you must thinke them to be , as merry as a vice on a stage ) seeing the boy going out , finished his matter presently with iohn of londons amen , saying ha , ye faith boy , are they there , then ha with thee , and so came downe and among them he goes . were it not then pitty , that the dignity of such a priest should decay . and i would gentle t. c. that you would take the paines to write a treatise against the boy with the red cap , which put this glibery out of his matter at another time . for glibery being in the pulpit so fastened his eyes vpon a boy with a red ●…ap , that he was cleane dasht out of countenance , in somuch that no note could be hard from him at that , time , but this : take away red cap there , take away red cap there : it had beene better that he had never beene borne , he hath marred such a sermon this day , as it is wonderfull to think●… the king and the counsell might well have heard it for a good sermon , and so came down . an admonition to the people of england , to take heed of boyes with red caps , which make them set light by the dignity of there priests , would doe good in this time , brother t. c. you know well . reverend t. c , the cause why we are so spighted , is because we doe endeavour to maintain the lawes which his majestie and the whole state of the realme have allowed , and doe not admit a new platforme of government , devised i know not by whom . reverend martin . why t. c. say eulojin for eulogein as often as you will , and i will never spight you , or the bishop of winchoster eyther for the matter . but doe you thinke our church government , to be good and lawfull , because his maiestie and the 〈◊〉 , who maintain the reformed religion alloweth the 〈◊〉 ? why the lord doth not allow it , therfore it cannot be lawfull . and it is the fault of such wretches as you bishops are , that his maiestie and the state alloweth the same . for you should have otherwise instructed them , they know you not yet so thorowly as i doe . so that if i can prove , that that the lord disliketh our church government , your endeavours to maintaine the same , shew that thereby you cannot chuse , but bee traytors to god and his word , whatsoever you are to his maiestie and the state . now t , c. looke to your selfe for i will presently make all the hoopes of your bishopricks fly assunder therefore our church government , is an vnlawfull church government , and not allowed in the sight of god . because that church government is an vnlawfull church government , the offices and officers whereof , the civill magistrate may lawfully abolish out of the church , marke my craft in reasoning brother t. c. i say the offices and officers ; for i grant that the magistrate may thrust the officers of a lawfull church governmēt out of the church if they be diotrepheses , mar●…elmes , whitgifts , simon magustes , coopers , pernes , renoldes , or auy such like iudases , ( though the most of these must be packing offices and all ) but their offices must stand , that the same may be supplyed by honester men . but the offices of archbishops and bishops , and therefore the officers much more , may be lawfully abolished out of the church by his maiestie and our state . and truely this were brave weather to turne them out : it is pitty to keep them in any longer . and that would do me good at the hart , to see iohn of london , and the rest of his brethren so discharged of his businesse , as hee might freely run in his cassocke and hose after his bowle , or florish with his two hand sword , o t is a sweet trunch f●…ddle . but the offices of archbishops and bishops , may be lawfully abolished out of the church by his maiestie , and the state , as i hope one day they shall be ; therefore ( marke now t. c. and cary me this conclusion to iohn of lambehith for his breakefast ) our church government . by arohb . & bishop●… , is an vnlawfull church governmēt ▪ you see brother cooper , that i am very courteous in my minor , for j desire therein no more offices to bee thrust out of the church at one time , but archbs. and bishops , as for deanes archdeacons , and chancellors , i hope they will be so kind vnto my lords grace , as not to stay , if his worship and the rest of the noble clergie lords were turned out to grasse ; i will presently prove both maior and minor of this syllogisme . and hold my cloake there some body , that i may goe roundly to worke , for i le so bu●…eg the cooper as it had beene better to have hooped halfe the tubs in winchester , then write against my worships pistles . no civill magistrate may lawfully either maime or deforme the body of christ , which is the church , but whosoever doth abolish any lawfull church officer , out of the church government , he doth either maime or deforme the church : therefore t. c. no civill magistrate , no prince , no state , may without sinne abolish any lawsull officer , together . with his office , out of the government of the church , and p●… consequens , the offices of archbishops and lordbishops , which his maiestie may without sinne lawfully abolish out of the church , are no lawfull church officers , and therefore also , the church government practised by iohn whitgift , iohn mar-●…lme , richard peterborow , william of lincolne , edmond of worcester , yea and by that olde stealecounter masse priest , iohn of glocester with the rest of his brethren , is to be presently thrust out of the church ▪ and me thinkes this geare cottons indeed my masters . and i tould you t. c. that you should be thumped for defending bishops . take heed of me while you live . the minor of my last syllogisme , that whosoever doth abolish the office of any lawfull church officer out of the church , he either maimeth or deformeth the church , i can prove with a wet finger . because every lawfull church officer , even by reason of his office , is a member of the body of christ iesus , which is the church , and being a member of the body , if the magistrate doth displace him by abolishing his office , and leaveth the place thereof voide , then the magistrate maimeth the body , if hee put another office vnto an officer in stead thereof , he deformeth the same . because the magistrate hath neither the skill nor the commission , to make the members of the body of christ . because hee cannot tell to what vse , the members of his making may serve in the church . doe you thinke t. c. that the magistrate may make an eye for the visible body of the church ? ( for you must vnderstand , that we all this while speake of the visisible body ) can he make a foot or a hand for that body ? i pray you in what place of the body would you have them placed ? if our saviour christ hath left behind him a perfect body : surely he hath left therein no place , or no vse for members of the magistrates making and invention : if an vnperfect and maimed body . i am well assured that the magistrate is not able to perfect that which he left vnfinished . but i hope t. c. that thou wilt not be so mad , and wicked , as to say , that our saviour christ , left behind him heere on earth an vnperfect and maimed body . if not , then where shall these offices , namely these members invented by the magistrate be placed therein . ? would you have the naturall eyes put out ( as your brethren the bishops have done in the church of england , euer since iohn of canterbury vrged his wretched subscription ) and vnnaturall squint gogled eyes put in their stead : when the body cannot see with any eyes , but with the naturall eyes thereof , displace them howsoever you may seeme to helpe the matter , by putting others in their stead , yet the body shall be still blind and maimed . what say you t. c. may the magistrate cut off the true and naturall legges , and hands of the body of christ , under a pretence to put woodden in their stead ? i hope you will not say that he may . how then commeth it to passe t. c. that you hold iohn of canterbury his office , and iohn mar●…elmes to be true and naturall members of the body , that is true officers of the church , and yet hold it lawfull for his majesty to displace them out of the church . j cannot tell brother what you hold in this point . me think j have disturbed your sences . doe you thinke that the magistrate may displace the true members of the body of christ , and place woodden in their stead . why this is to hold it lawfull for the magistrate to massacre the body . doe you thinke he may not ? then may not his maiesty displace iohn of canterburies office out of our church : if hee may not displace his office , then either he by vertue of his office , is a lawfull pope aboue all civill magistrates , or else the church government is so prescribed in the word , as it is not lawfull for the magistrate to alter the same . but iohn of canterbury , as the puritans themselves confesse , is no pope . then either the church government is so prescribed in the word as it may not be altred , or else the maiestrate may abolish a lawfull church government , and place another in stead thereof . if the church government be so prescribed in the word , as it cannot be altered then either our government is the same . which was therein prescribed , or our church government is a false church government . if ours be the same which is mentioned in the word : then paul and peter were either no true church governours , or else paul and peter , and the rest of church governours in their time were lords , for all our church governours are lords . but paul and peter , &c. were no lords , and yet true church governours . therefore our church government is not that which is prescribed in the word , and therefore a false and vnlawfull church government . if you thinke that the magistrate may displace the lawfull offices of the body , then as i said before , you hold it lawfull for the magistrate to maime or deforme the body . because what soever hee putteth in the roome of the true and right members , must needs be a deformitie , and what place soever he leaveth vnfurnished of a member , must needes bee a maime . and this is the onely and sole office of christ onely , to place and displace the members of his body : to wit , the officers of his church , he may lawfully doe it , so cannot man . and therefore the sots ( of which number you t. c. and you iohn whitgift , and you deane iohn , and you d , coosins , and you d. copcot with the rest of the ignorant and wretched defenders of our corrupt church government are to be accounted ) which thinke that the offices of pastors , doctors , elders and deacons , or the most of them , may be aswell now wanting in the church , as the offices of apostles , prophets and evangelists : doe notably bewray their vile ignorance , but the cause they doe not hurt . for the beasts doe not consider that the offices of apostles , evangelists and prophets , were removed out of the church , not by man , but by the lord , because he in his wisdome did not see any vse of such members in his body , after the time of the first planting of the church . i say they were removed by the lord himselfe and not by man : because , partly the gifts wherewith they were endued , partly the largenesse of their commission , with certaine other essentiall properties to them belonging , were by him abrogated and taken away , which no man could doe , againe , the apostolicall , evangelicall and propheticall callings , were either lawfully or vnlawfully abolished out of the church , if lawfully , then they were abolished by the lord : and therfore they are neither to be called backe vntill he sheweth it to be his pleasure that it should be so , neither can the church be truly said to be maimed for want of them : because he which could best tell , what members were fit for his church did abolish them . if vnlawfully , then those callings may bee lawfully called backe againe into the church , and the church without them is maimed , that is , wanteth some members . for if their callings were injuriously abrogated , they are as iniuriously kept out of the church , and being members of the church , the church is maimed without thē , vnlesse the lord hath shewed , that the time of their service in the body is expired . but they are not injuriously kept out ( for so his maiestie should be said to injury the church , vnlesse hee would see apostles , prophets and evangelists planted therein ) neither can the church be said to bee maimed for want of them , because the lord by taking them away hath declared , that now there can be no vse of them in the body ; therefore the lord abrogated them . therefore also they may be wanting , and the church neither maimed nor deformed thereby . whereas the keeping out of either of the former offices of pastors , doctors , elders and deacons , is a maiming of the church , the placing of others in their stead , a deforming . now reverend t. c. i beseech you entreat mistresse cooper , to write to m , d. day , sometimes of magdalins , that he may procure d. cooper , to know of him that was the last thomas of lincolne , whether the now b ▪ of winchester be not perswaded , that reverend martin hath sufficiently proved it to be vnlawfull , for the civill magistrate , to abolish any lawfull church officer out of the church . because it is vnlawfull for him to maime or deforme the body of christ , by displacing the members thereof . but it may be , your coopers noddle , profane t. c. doubteth , ( for i know you to be as ignorant in these points , as iohn whitgift , or de●…ne iohn their selves . ) whether a lawfull church officer in regard of his office , be a member of the body of christ , which is the church . therefore looke rom. 12. uerse 4 , 5. &c. and there you shall see , that whosoever hath an office in the body , is a member of the body . there also you shall see , that he that teacheth , which is the do & or , he y● exhorteth , which is the pastour , he that ruleth which is the elder , hee that distributeth , which is the deacon ( as for him that sheweth mercy that is there spoken off , hee is but a church servant , and no church officer ) there i say , you shall also see , that these 4 offices , of pa●…tours , doctors , elders , and deacons are members of the body : and 1 cor. 12 , 8 , & 28 , you shall see that god hath ordained them : out of all which hitherto i have spoken t. c. i come vpon you , & your bishoprickes with 4 or 5 ( yea halfe a dozen and need bee ) such dry soopes , as iohn of london with his two hand sword never gave the like . for they answere your whole profane booke . first , that the platforme of government , by pastours , doctors , elders , and deacons , which you say was devised you know not by whom , is the invention of our saviour christ . for god ordained them saith the ap●…stle , 1 cor. 12 , 8 , 28 , and therefore vnlesse yo●… will shew yourselfe , either to ●…e a blaspemer , by terming iesus christ to be you cannot tell whom , or else to be ignorant who is iesus christ : you must needs acknowledge the platforme of government , which you say , was invented by you know not whom , to have christ jesus for the author thereof , secondly , that the word of god teacheth , that of necessity , the government by pastours , doctors , elders , &c. ought to be in every church , which is neither maimed ●…or deformed . because that church must needs be maimed which wanteth those members , which the lord hath appointed to be therein ; vnlesse the lord himselfe hath , by taking those members away , shewed that now his body is to have no vse of them ; but as hath beene sayd , god hath ordained pastors , doctors , elders and deacons to be in his church , proved out of rom. 12 , 6 , 7 , 8. 1 cor. 12. 8 , 28. ephe. 4 , 12. and he hath not taken these officers away out of his church , because the church hath continuall need of them : as of pastors to feed with the word of wisedome : of the doctors to feed with the word of knowledge , and both to build vp his body in the vnitie of faith , of elders , to watch and oversee mens manners , of deacons , to looke vnto the poore and church treasurie . therefore , where these 4. officers are wanting , there the church is imperfect in his regiment . thirdly , that this government cannot be inconvenient for any state or kingdome ; for is it inconvenient for a state or kingdome , to have the body of christ perfect therein ? fourthly , that every christian magistrate is bound to receive this government , by pastors , doctors , elders , and deacons in the church , within his dominions , whatsoever inconvenience may be likely to follow the receiving of it . because no likelihood of inconvenience ought to induce the magistrate willingly to permit the church vnder his government , to be maimed or deformed ? fifthly , that the government of the church by lord archbishops and bishops , is a government of deformed and vnshapen members , serving for no good vse in the church of god . because it is not the government by pastors , doctors , elders and deacons , which as i have shewed are now the onely true members , that is , the onely true officers of the visible body . sixtly and lastly . that they who defend this false and bastardly government of archbishops and bishops , and withstand this true & naturall government of the church , by pastors , doctors , elders and deacons are likely in a while to become mar-prince , mar-state , mar-law , mar-magistrate , mar-common wealth . as for mar-church , and mar-religion , they have long since proved themselves to bee . these sixe points doe necessarily follow ; of that which before i have set downe , namely that it is not lawfull for any to abolish or alter the true and lawfull government of the church . because it is not lawfull for them to maime or deforme the body of the church . and i chalenge you t. c. and you deane iohn , and you iohn whitgift , and you d. coosins , and you d. cop●…ot , and all the rest that will or dare defend our established church government , to be tryed with me in a judgement of life and death , at any barre in england in this point . namely , that you must needs be , not onely traytors to god and his word , but also enemies unto his maiestie and the land , in defending the established church government to be lawfull . you see the accusation which i lay to your charge , and here followeth the proofe of it . they who defend that the prince and state , may bid god to battell against them , they are not onely traitors against god and his word , but also enemies to the prince and state . i thinke iohn of glocester himselfe , will not be so senceles●…e as to deny this . but our archbishops and bishops , which hold it lawfull for his majestie and the state , to retaine this established for me of government , and to keepe out the government by pastors , doctors , elders and deacons , which was appointed by christ , whom you profane t. c. call you know not whom , hold it lawfull for his maiestie and the state to bid god to battell against them . because they bid the lord to battell against them which maime and deforme the body of christ , viz. the church . and they as was declared , maime & deforme the body of the church , which keep out the lawfull offices , apointed by the lord to be members therof , and in their steed , place other woodden members of the invetnion of man . therefore you t. c. & you deane iohn , and you iohn whitgift , and you the rest of the beastly defendors of the corrupt church government are not onely trayters to god and his word , but enemies to her maiesty and the state . like you any of these nu●…i●…hn canterbury ? i am not disposed to jest in this serious ma●…ter . i am called martin mar-prelat . there be many that greatly dislike of my doings , i may have my wants i know : for i am a man : bot my course i know to be ordinary and lawfull . i saw the cause of christs government , and of the bishops antichristian to be hidden . the most part of men could not be gotten to read any thing , written in the defence of the one , and against the other , i bethought me therefore of a way whereby men might be drawne to doe both , perceiving the humours of men in these times ( especially of those that are in any place ) to be given to mirth , i tooke that course , i might lawfully doe it , i , for jesting is lawfull by circumstances , even in the greatest matters . the circumstances of time , place and persons vrged me therevnto , i never profaned the word in any jest . other mirth i vsed as a covert , wherein i would bring the truth into light , the lord being the author both of mirth and gravity . is it not lawfull in it selfe , for the truth to vse either of these wayes , when the circumstances doe make it lawfull ? my purpose was and is to doe good , i know i have done no harme , howsoever some may iudge martin to mar all . they are very weake ones that so think . in that which i have written j know vudoubtedly that i have done the lord and the state of this kingdome great service . because i have in some sort , discovered the greatest enemies thereof . and by so much the most pestil●…nt enemies , because they wound gods religion , and currupt the state with atheism and loosenesse , & so call for gods vengance vpon vs all , even vnder the colour of religion . i affirme them to be the greatest enemies that now our state hath , for if it were not for them , the truth should have more free passage herein , then now it hath . all states thereby would be amended , and so we should not be subject vnto gods displeasure , as now we are by reason of them . now let me deale with these are in authority , i doe make it knowne vnto them , that our bishops are the greatest enemies which we have . for they doe not onely goe about , but they have long since , fully perswaded our state , that they may lawfully procure the lord , to take the sword in hand against the state : if this be true , have j not said truly , that they are the greatest enemies which our state hath . the papists worke no such effect , for they are not trusted . the atheifts have not infected our whole state , these have . the attempts of our forraine enemies may be pernicious . but they are men as wee are , but that god , which when our bishops have , and doe make our prince , and our governours to wadge war , who is able to stand against him ? well to the point , many have put his maiestie , the parliament and counsell in mind , that the church officers now among vs , are not such as the lord alloweth off , because they are not of his owne ordaining . they have shewed that this fault is to be amended , or the lords hand to be looked for . the bishops on the other side , have cried out vpon them , that have thus dutifully moved the state . they with a loud voyce gave out , that the magistrate may lawfully maintaine that church government , which best fitteth our estate , as living in the time of peace , what doe they else herein , but say that the magistrate in time of peace , may maime and defor●…e the body of christ his church . that christ hath left the government of his own house vnperfect , and left the same to the discretion of the magistrate , whereas moses before whom in this point of government , the lord crhist is justly preferred , hob. 3 , 6. made the government of the legall policy so perfect , as hee left not any part thereof to the discretion of the magistrate . can they deny church officers , to bee members of the church , they are refused by the expresse text , 1 cor. 12. will they affirme christ to have left behind him an vnperfect body of his church , wanting members at y● least wise , having such members as were onely permanent at the magistrates pleasure . why moses the servant , otherwise governed the house in his time . and the sonne is commended in this point for wisedome , and faithfulnesse before him , heb. 3. 6. either then , that commendation of the sonne before the servant , is a false testimony , or the sonne ordained a permanent government in his church , if permanent not to be changed . what then , doe they that hold it may be changed at the magistrates pleasure , but advise the magistrate by his positive lawes , to proclaime that it is his will , that if there shall be a church within his dominions , he will maime and deforme the same , hee will ordaine therein , what members he thinketh good . he will make it knowne that christ vnder his government , shall be made lesse faithfull then moses was : that he hath left the placing of members in his body vnto the magistrate . oh cursed beasts , that bring this guilt vpon our estate : repent caitifes while you have time , you shall not have it i feare when you will , and looke you that are in authority vnto the equity of the controversie , betweene our wicked bishops , and those vho would have the disorders of our church amended . take heed you ●…e not carryed away with slanders . christs government is neither mar-prince , mar-state , mar-law , nor mar-magistrate . the living god whose cause is pleaded for , will be reuenged of you , if you give eare vnto this slander , contrary to so many testimonies as are brought out of his word , to prove the contrary . he denounceth his wrath against all you , that thinke it lawfull for you , to maime or deform his church , he accounteth his church maimed , when those offices are therein placed , which hee hath not appointed to bee members thereof : he also testifieth that there be no members of this appointment in the church , but such as hee himselfe hath named in his word , and those that he hath named , man must not displace , for so he should put the body out of joynt . now our bishops holding the contrary , and bearing you in hand , that you may practize the contrary , doe they not drive you to provoke the lord to anger against your owne soules ? and are they not your enemies , they hold the contrary j say , for they say that his maiestie may alter this government now established , and thereby they shew either this government to be vnlawfull , or that the magistrate may presume to place those members in gods church , which the lord never mentioned in his word . and i 〈◊〉 you marke how the case standeth betweene these wretches , & those whom they call puritans . 1 the puritans ( falsely so called ) shew it to be vnlaw full for the magistrate , to goe about to make any members for the body of christ . 2 they hold all officers of the church , to be members of the body , rom. 12 , 6. 1. cor. 12. 8. 28. 3 and therfore they hold the altering , or the abolishing of the offices of church government , to be the altering 〈◊〉 abolishing of the members of the church . 4 the altering and abolishing of which members , they hold to be vnlawfull , because it must needes be a maime vnto the body . 5 they hold christ iesus to have set downe as exact , and as vnchangeable a church government , as eve●…moses did heb. 3. 6. these and such like are the points they hold , let their cause be tryed , and if they hold any other points in effect but these , let them be hanged every man of them . now i demand , whether they that hold the contrary in these points , and cause the state to practize the contrary , be not outragious wicked men , and dangerous enemies of the state , it cannot be denyed but they are . because the contrary practize of any the former points , is a way to worke the ruine of the state . now our bishops hold the contrary vnto them all , save the 3. and 2. points , wherevnto it may be they will yeeld , and cause our estate to practize the cōtrary , whence at the length , our destruction is like to proceed ▪ for 1 they deny christ iesus to have set downe as exact , and as vnchangeable a forme of church government as moses did . for they say , that the magistrate may change the church government established by christ , so could he not doe that , prescribed by moses . 2 in holding all offices of the church to be members of the body , ( for if they be not members , what should they do in the body ) they hold it lawfull for y● magistrate to attempt the making of new members for that body . 3 the altering or abolishing of these members by the magistrates they hold to be lawfull , and therefore the maiming or deforming . now you wretches ( archb. and l. bishops i meane ) you mar-state , mar-law , mar-prince , mar-magistrate , mar-commonwealth , mar-church , and mar-religion , are you able for your lives , to answere any part of the former syllogisme , whereby you are concluded , to be the greatest enemies unto his majesty and the state ? you dare not attempt it i know . for you cannot deny , but they who hold it and defend it lawfull ( yea enforce the magistrate ) to maime or deforme the body of christ , are vtter enemies vnto that magistrate , and that state , wherein this order is practized . you cannot deny your selves to doe this , vnto our magistrate and state : because you beare them in hand , that a lawfull church government may consist of those offices , which the magistrate may abolish out of the church without sinne , and so , that the magistrate may lawfully cut off the members of christ from his body , and so may lawfully massacre the body . you are then the men by whom our estate is most likely to be overthrowne , you are those that shall answer for our blood which the spaniard , or any other enemies are like to spill , without the lords great mercy : you are the persecutors of your brethren , ( if you may bee accounted brethren ) you and your hirelings are not onely the wound , but the very plague and pestilence of our church . you are those who maime , deforme , vex , persecute , grieve , and wound the church . which keep the same in captivity and darkenesse , defend the blind leaders of the blind , ●…lander , revile and deforme christs holy government , that such broken and woodden members as you are , may bee still maintained , to have the roomes of the true and naturall members of the body . tell me i pray , whether the true and naturall members of the body may be lawfully cut off by the magistrate . if you should say they may , i know no man would abide the speech . what ? may the magistrate cut off the true and naturall members , of the body of christ ? oh impudency not to be tolerated . but our magistrate , that is his maiesty and our state , may lawfully by your owne confession cut you off , that is , displace you and your offices out of our church , deny this if you dare . then indeed it shall appeare , that iohn of canterbury meaneth to be a pope indeed , and to have the soveraignty over the civill magistrate . then will you shew your selfe indeed , to be mar-prince , mar-law , and mar-state : now if the magistrate may displace you as he may , then you are not the true members . then you are ( as indeed you ought ) to be thrust out , unlesse the magistrate would incurre the wrath of god , for maiming and deforming the body of the church , by joyning unnaturall members thereunto . answer but this reason of mine , and then hang those that seeke reformation , if ever againe they speake of it , if you doe not , i will give you little quiet . i feare you not . if the magistrate will be so overseene as to beleeve , that because you which are the maime of the church are spoken against , therefore they , namely our prince and state , which are gods lieutenants , shall be in like sort dealt with , this credulity will be the magistrates sinne . but i know their wisedome to be such as they will not . for what reason is this , which you profane t. c. have used . page 103. the sinfull , the unlawfull , the broken , unnaturall , false and bastardly governours of the church , to wit , archb. & bishops , which abuse euen their false offices , are spoken against , therefore the true , naturall and lawfull , and just governours of the common wealth , shall bee likewise shortly misliked . ah senslesse and undutifull beasts , that dare compare your selves with our true magistrates , which are the ordinances of god , with your selves , that is , with archbishops and bishops , which as you your selves confesse ( i will by and by prove this ) are the ordinances of the divell . j know i am disliked of many which are your enemies , that is of many which you call puritans . it is their weaknesse , j am threatned to be hanged by you . what though i were hanged , doe you thinke the cause shall be the better . for the day that you hang martin , assure your selves , there will 20 martins spring in my place . i meane not now you grosse beasts , of any commotion as profane t. c. like a senslesse wretch , not able to understand an english phrase , hath given out upon that which he calleth the threatning of fistes . assure your selves , i will prove marprelat ere i have done with you . i am alone . no man under heaven is privy , or hath bin privie unto my writings against you , j used the advice of none therein . you have and do suspect divers , as master pagget , master wiggington , master vdall , and master penri , &c. to make martin . if they cannot cleare their selves their sillinesse is pittifull , and they are worthy to beare martins punishment . well once againe answer my reasons , both of your antichristian places in my first epistle unto you , and these now used against you . otherwise the wisedome of the magistrate must needes smell what you are : and call you to a reckoning , for deceiving them so long , making them to suffer the church of christ under their government to be maimed and deformed . your reasons for the defence of your hierarchie , and the keeping out of christs government , used by this profane t. c , are already answered . they shew what profane beasts you are . i will heere repeate them . but heere first the reader is to know what answere this t. c. maketh unto the syllogismes , whereby i prove all l. bishops to bee petty popes and petty antichrists . i assure you no other then this , he flatly denyeth the conclusion , wheras he might ( ●…f he had any learning in him , or had read any thing ) know that every dunsticall logician , giveth this for an inviolable precept , that the conclusion is not to be denied . for that must needs be true , if the major and minor be true , he in omitting the major and minor , because he was not able to answer thereby , granteth the conclusion to be true : his answer unto the conclusion is , that all lord b. were not petty popes ▪ because page 74 cranmer , ridley , hooper , were not petty popes : they were not petty popes , because they were not reprobates . as though you block you , every petty pope and petty antichrist were a reprobate . why no man can deny gregory the great , to be a petty pope , and a petty antichrist , for he was the next immediate pope before boniface the first , that knowne antichrist : and yet this gregory left behind him vndoubted testimonies of a chosen child of god , so might they , and yet be petty popes in respect of their office : profane t. c. his first and second reason , for the lawfulnesse of our church government : and what though good men gave their consent vnto our church government , or writing vnto bishops , gave them their lordly titles ? are their offices therefore lawfull ? then so is the popes office : for erasmu●… was a good man you cannot deny , and yet he both allowed of the popes office since his calling , and writing vnto him gave him his titles : so did luther since his calling also , for hee dedicated his booke of christian liberty vnto pope leo the tenth . the book & his epistle vnto the pope are both in english . heere i would wish the magistrate to marke what good reasons you are able to afford for your hierarchie . thirdly , saith profane t. c , page 75. all churches have not the governmene of pastors and doctors : but saxonie and denmarck , have l. bishops . you are a great state man vndoubtedly t. c. that vnderstand the state of other churches so well ▪ but herein the impudency of a proud foole appeareth egregiously . as though the testimony of a silly schoolemaster , being also as vnlearned as a man of that trade and profession can bee , with any honesty , would be beleeved against knowne experience . yea , but saxonie and denmarc●… have superintendents , what then ? ergo l. archb. and bishops . i deny it . though other churches had l. archb. and bb●… this proueth nothing else , but that other churches are maimed and have their imperfectious , your reason is this , other good churches are deformed , therefore ours must needes bee so too . the kings sonne is lame , therefore the children of no subjects must goe vpright . and these be all the good reasons which you can bring for the government of archb. and bishops , against the government of christ . you reason thus . it must not be admitted into this kingdome , because then civilians shall not be able to live in that estimatron and wealth , wherein they now do , carnall and senslesse beasts , who are not ashamed to preferre the outward estate of men before the glory of christs kingdome . here againe , let the magistrate and other readers consider , whether it be not time , that such brutish men should be looked unto . which reason thus : the body of christ which is the church , must needes bee maimed and deformed in this commonwealth , because otherwise civilians should not be able to live . why you enemies to the state , you traytors to god and his word , you mar-prince , mar-law , mar-magistrate , mar-church , and mar-common wealth : doe you not know that the world should rather go a begging , then that the glory of god by mayming his church should be defaced ? who can abide this indignity . the prince and state must procure god to wrath against them , by continuing the deformity of his church , and it may not be otherwise , because the civilians else must fall to decay . i will tell you what , you monstrous and ungodly bishops , though i had no feare of god before mine eyes , and had no hope of a better life , yet the love that i owe as a naturall man unto his majesty , and the state would inforce me to write against you : his majesty and this kingdome ( whom the lord blesse with his mighty hand , i unfamedly beseech ) must endanger them selves under the perill of gods heav●…e wrath , rather then the maime of our church government must be healed for we had rather it should be so , say our bishops , then wee should be thrust out , for if we should be thrust out , the study of the civill law , must needs goe to wracke well , if i have lived sometimes a citizen , in that old and ancient ( though heathenish ) rome , and had heard king dojotarus , caesar , yea or pompey himselfe give out this speech , namely , that the city and empire of rome must needes be brought subject unto some danger , because otherwise , catolin , lentulus , cethegus , with other of the nobility could not tell how to live , but must needs goe a begging , i would surely , in the love i ought to the safety of that , state , have called him that had vsed such a speech , in judicium capitis , whosoever he had beene : and i would not have doubted to have given him the overthrow . and shal i being a christian english subject , abide to heare a wicked crue of ungodly bishops , with their hangones and parasites , affirme that our king and our state must needs be subject unto the greatest danger that may be viz. the wrath of god for deforming his church , and that gods church must needes bee maimed and deformed among us , because otherwise , a few civilians shall not be able to live . shall i heare and see these things professed and published ; and in the love i owe unto gods religion and his majesty , say nothing ? i cannot , i will not , i may not bee silent at this speech : come what will come of it . the love of a christian church , prince and state , shall i trust , worke more in me , then the love of a heathen empire and state should doe . now judge good reader , who is more tolerable in a common-wealth , martin that would have the enemies of his majesty removed thence , or our bishops which would have his life , and the whole kingdomes prosperity hazarded , rather then a few civilians should want maintenance . but i pray thee tell me t. c ; why should the government of christ impoverish civilians ? because ( saith he ) page 77. the canon law by which they live , must be altered , if that were admitted . yea but civilians live by the court of amralty , and other courts as well as by the arches , viz. also the probats of testaments , the controversies of tythes , matrimony , and many other causes , which you bishops mar-state , do usurpingly take from the civill magistrate , would be a meanes of civilians maintenance . but are not you ashamed to professe your whole government , to be a government ruled by the popes canon lawes , which are banished by statute out of this kingdome ? this notably sheweth that pou are mar-prince and mar-state . for how dare you retaine these lawes , unlesse by vertue of them , you meane either to enforce the supremacy of the prince to goe again to rome , or to come to lambeth . it is treason by statute , fot any subject in this land to proceed doctor of the canon law , and dare you professe your church government to bee ruled by that law . as though one statute might not referre all matters of the canon law , unto the temporall and common law of this realme : and is this all you can say t. c. 2 yes saith he , the government of christ would bring in the judiciall law of moses . as much as is morall of that law , or of the equity of it would be brought in . and doe you again say it . but you sodden headed asse you , the most part of that law is abrogated . some part thereof is in force among us , as the punishment of a murtherer by death , and presumptuous obstinate theft by death , &c. 3. his majesties prerogative in ecclesiasticall causes , should not be a whit diminished ; but rather greatly strengthened by christs government . and no law should be altered , but such as were contrary to the law of god , and against the profit of the common wealth : and therefore there can be no danger in altering these . 4 the ministers maintenance by tythe , no puritane denyeth to be vnlawfull . for martin ( good mr. parson you must understand ) doth account no brownist to be a puritane , nor yet a sottish cooperist . 5. the inconvenience which you shew of the government which is , that men would not be ruled by it , is answered afore . and i pray you , why should not they be better obedient unto gods law , if the same also were established by the law of the land , then to the popes law and his canons . you thinke that all men are like your selves : that is like bishops , such as cannot choose but break the lawes and good orders of god and his majesty . 7 the lawes of england have beene made , when there was never a bishop in the parliament , as in the first yeare of qeen eliz. and this reason as all thu rest , may serve to maintaine popery , as well as the hierarchy of bishops . 8 the government of the church of christ , is no popular government , but it is monarchicall , in regard of our head christ , aristocraticall in the eldership , and democraticall in the people . such is the civill government of our kingdome : monarchicall in his majesties person : aristocraticall in the higher house of parliament , or rather at the counsell table : democraticall in the body of the commons of the lower house of parliament . therefore profane t. c. this government seeketh no popularity to be brought into the church , much lesse intendeth the alteration of the civill state , that is but your slander , of vvhich you make an occupation , and i will surely pay you for it . i must be briefe now , but more worke for cooper shall examine your standers . they are nothing else but proofes , that as , by your owne confessions , you are bishops of the divell , so you are enemies unto the state . for by these slanders , you goe about to blind our state , that they may never see a perfect regiment of the church in our dayes . i say that by your owne confession , you are bishops of the divell . i will prove it thus : you confesse that your lordly government , were not lawfull and tolerable in this common vvealth , if his majesty and the state of the land did disclaime the same . tell me , doe you not confesse this , deny it if you dare . for will you say , that you ought lawfully to be here in our common wealth , whither his majesty and the counsell will or no . is this the thankes that his majesty shall have , for tolerating you in his kingdome all this while , that now you will say , that you and your places stand not in this kingdome by his courtesie , but you have as good right vnto your places , as he hath vnto his kingdome . and by this meanes your offices stand not by his good liking , and the good liking of the state ▪ as doe the offices of our lord high chancellor , high treasurer , and high steward of england . but your offices ought to stand and to bee in force in spight of his majesty , the parliament , counsell , and every man else , unlesse they would doe you injury . so that i know , j , you dare not deny but that your offices were unlawfull in our common-wealth , if his majesty , the parliament , and the counsell would have them abolished . if you grant this , then you doe not hold your offices as from god , but as from man . his majesty hee holdeth his office , and his kingdome , as from god , and is beholding for the same ▪ unto no prince not state under heaven . your case is otherwise , for you hold your offices as from his majesty , and not from god . for otherwise ▪ you needed not to bee any more beholding unto his majesty for the same in regard of right , then hee is bound to bee beholding unto other states in regard of his right : and so you in regard of your lordly superiority , are not the bishops of god , but as ierom saith , the bishops of man . and this the most of you confesse to be true , and you see how dangerous it would be for you , to affirme the contrary , namely , that you hold your offices as from god . well sir , if you say that you are the bishops of man . then tell mee whether you like of deane iohn his booke . o yes , saith t. c. for his grace did peruse that book , & we know the sufficiency of it to bee such , as the puritans are not able to answer it . well then , whatsoever is in this booke is anthenticall . it is so , saith t. c. otherwise his grace would not have allowed it . what say you then to the 140 pag. of that booke , where he saith ( answering the ●…rertise of the bishop of god , the bi. of man , and the bishop of the divell ) that there is no bishop of man at all , but every bishop must bee either the bishop of god , or the bishop of the divell . he also affirmeth none to be the bishop of god , but he which hath war●…ant , both inclusively and also expresly in gods word . now you bishops of the divell , what say you now , are you spighted of the puritans , because you like good subjects defend the lawes of his majesty , or else because like incarnate divels you are bishops of the divels , as you your selves confesse . here againe , let the magistrate once more consider , what pestilent and dangerous beasts these wretches are unto the civill state . for either by their owne confession they are the bishops of the divell ( and so by that meanes will bee the undoing of the state , if they bee continued therein ) or else their places ought to be in this commonwealth whether his majesty and our state will or no●… : because they are not ( as they say ) the bishops of man , that is , they have not their superiority , and their lordly callings over their brethren by humane constitution , as my lord chancellor , treasurer , and other honourable personages have , but by divine ordinance , yea , and their callings they hold ( as you have heard ) not onely to be inclusively , but also expresly in the word . what shift will they use to avoid this point ? are they the bishops of men , that is , hold they their jurisdiction as from men . no saith deane bridges , no saith iohn of canterbury and the rest of them ( for all of them allow this booke of iohn bridges ) for then wee are the bishops of the divell , wee cannot avoid it . are ●…hey then the bishops of god , that is , have they such a calling as the apostles , evangelists , &c. had ; that is , such a calling as ought lawfully to be in a christian commonwealth ( unlesse the magistrate would injury the church , yea maime , deforme , and make a monster of the church ) whither the magistrate will or no . we have , say they , for our calling ▪ are not only inclusively , but also expressely in the word ▪ so that by deane bridges his confession , and the approbation of iohn canterbury , either our bishops are bishops of the divell , or their callings cannot bee defended lawfull , without flat and plaine treason , in overthrowing his majesties supremacy . and so deane bridges hath written , and iohn whitgift hath approved and allowed flat treason to be published . is martin to be blamed for finding out and discovering traytors ? is hee to be blamed for crying out against the bishops of the divel ? if he be , then indeed have j ▪ offended in-writing against bishops . if not , whether is the better subject martin or our bishops : whether i be favoured or no ▪ j will not cease , in the love i owe to his majesty , to write against traytors , to write against the divels bishops . our bishops are such by their owne confession . for they protest themselves to be the bishops of the divel if they should hold the pr●…heminency to be from man , if they hold it otherwise then from man , they are traytors . and untill this beast doctor bridges wrote this booke , they never as yet durst presume to claime their lordships any otherwise lawfull then from his majesty , yea and d. bridges about the 60. page saith thosame ▪ but they care not what contrariety they have in their writings , what treason they hold , as long as they are perswaded that no man shall be tolerated to write against them . i have once already shewed treason to be in this booke of the deane of sarum , page 448. i shew the like now to be page 340. because deane bridges durst not answer mee . they have turned unto me in his stead , a beast whom by the length of his eares , i gesse to bee his brother , that is , an asse of the same kind . but i will bee answered of the deane himselfe in this and the former point of treason , or else his cloister shall smoake for it . and thus profane t. c. you perceive what a good subject you are , in defending the established government . thus also i have answered all your bookes in the matters of the lawfulnesse of the government by pastors , doctours , elders , and deacons , and the unlawfulnesse of our bastardly church government , by archbishops and bishops ▪ where also the reader may see , that if ever there was a church rightly governed , that is a church without maime or deformity , the same was governed by pastours , doctours , elders and deacons . whau , whau , but where have i beene all this while ? ten to one among some of these puritans . why martin ? why martin , i say hast tow forgotten thy selfe ? where hast ti beene , why man , cha bin a seeking for a samons nest , and cha vound a whole crue ▪ either of ecclesiasticall traitors , or of the bishops of the divell , of broken and maimed members of the church : never wink on me good fellow , for i will speake the truth , let the puritans doe what they can . i say then that they are broken members , and i say iohn of canterbury , if he be a member of the church , i say he is a broken member , and that thomas of winchester is a choleri●…ke member . yea , and cha vound that profane t. c is afraid lest his majesty should give bishops livings away from om. and therefore shutteth his booke with this position , viz. that it is not lawfull to bestow such livings upon lay men , as are appointed by gods law upon ministers . but hereof more warke for cooper shall learnedly dispute . reverend t. c. admonition page 1 , 2 , 3. wee use the ministers most vil●…ly now a dayes . god will punish us for it , as hee did those which abused his prophets . reverend martin . looke to it t. c. then . for out of thine own mouth shalt thou b●… judged , thou unrighteous servant . our bishops are they which abuse the ministers . our bishops were never good ministers as yet , and therefore they are not to be compared with the prophets . reverend t. c. page 4. some men will say , that i doe great injury to the prophets and apostles , in comparing our bishops unto them . but we may be happy if we may have tolerable ministers in this pe●…ilous age . reverend martin . i hope t. c. that thou dost not mean to serve the church with worse then we have : what worse then iohn of canterbury ? worse then tom tubtrimmer of winchester ? worse then the vick●…rs of hell , sir ieff●…ry iones , the parson of micklain , &c. i pray thee rather then we should have a change from evill to worse , let us have the evill still but i care not if i abide the venture of the change . therefore get iohn with his canterburinesse removed , &c. whom thou acknowledgest to be evill , and j doe not doubt , if worse come in their stead , but the divell will soone fetch them away , and so wee shall bee quickly rid , both of evill and worse . but good t. c. is it possible to find worse then we have ? i do not marvell though thou callest me libeller , when thou darest abuse the prophets farre worse , then in calling them libellers : for i tell thee true , thou couldst not have any way so stained their good names , as thou hast done in comparing them to our bishops . call me libeller as often as thou wilt , i doe not greatly care , but and thou lovest me , never liken me to our bishops of the divell . for j cannot abide to be compared unto those , for by thine owne comparison in the 9. page , they are just balaams up and downe . reverend t. c. page 8 , 9 , 10. though our bishops be as evill as iudas the false apostles , and balaam , yet because they have sometimes brought unto ●…s gods message , wee must thinke no othetwise of them , then of gods messengers . for god will not suffer divellish and antichristian persons to bee the chiefe restorers of his gospell . reverend martin . first t. c. i have truly gathered thine argument , though thou namest neither iudas nor the false apostles . prove it otherwise . then hast thou reverend martin proved thy selfe a lyar . now secondly then seeing it is so , i pray thee good honest t. c. desire our judasses ( who was also one of the first apostles ) not to sell their master for money , desire our false apostles ( who preached no false doctrine for the most part ) not to insult over poore paul ) and desire our good balaams , not to follow the wages of unrighteousnesse . the counsell is good . for iudas , though one of the first publishers of the gospell ( so were not our bishops in our time ) yet hung himselfe . the false apostles had their reward , i doubt not . and balaam as soon as ever the israelites tooke him , was justly executed for his wickednesse . the forced blessing wherewith hee blessed them saved him not . reverend t. c. page 10 , 11 , 12 , 13. may conjecturall speeches flye abroad of bishops , as that they are covetous , give not to the poore , hinder reformation , simoniacks , &c. but the chiefe governours ought to take heed , that they give no credit to any such things . i trust never any of them committed idolatry , as aaron did . reverend martin . yea , i beseech you that are in authority in any case , not to beleeve any truth against our bishops . for these puritans ( although the bishops grant themselves to bee as evill as balaam ) could never yet prove the good fathers , to have committed idolatry as aaron did . and as long as they be no worse then balaam was , there is no reason why they should be disliked . you know this is a troublesome world , men cannot come unto any meere living without friendss and it is no reason why a man should trouble his friend and give him nothing , a hundred pounds and a gelding , is yet better then nothing . to bowle but seven dayes in a weeke , is a very tolerable , recreation . you must know that iohn of london , hath sometimes preached ( as this profane t. c. hath given out to his no small commendations ) th●…ise in a yeare at paules-crosse . a sore labour , it is reason that he should bestow the rest of the yeare , in maintaining his health by recreation , and providing for his family : give him leave but to keepe out the government of the church , to sweare like a swag , to persecute , and to take some small ten in the hundred , and truely he will be loath ever to commit idolatry as aharon did . i hope though iudas sold his master , yet that it cannot bee proved since his calling , that ever he committed idolatry . reverend t. c. page 16 , 17. though bishops should offend as noah did in drunkennes , yet good children should cover their fathers falts . for naturall children , though they suffer injuries at their fathers hands , yet they take their griefes very mildly . reverend martin . bishop west phaling . but what then ? parson gravat , parson of sir iohn pulchres in london ( one of dumb iohns bousing mates ) will be drunke but once a weeke , but what then ? good children should take linkes in a cold morning , & light them at his nose , to see if by that meanes some part of the fire that hath so flashed his sweete face , might be taken away : this were their duty , saith t. c. and not to cry redde nose , redde nose . but t. c. what if a man should find him lying in the kenill , whether should hee take him up ( all to be mired like a swine ) in the sight of the people , and carry him home on his backe , or fling a coverled on him , and let him there take his rest , untill his legges would be advised by him to carry him home . but me thinkes brother t. c. you defend the bishops but evill favouredly in these points . for you doe , as though a thiefe should say to a true man , i must needes have thy purse , thou must beare with mee , it is my nature , j must needes play the thiefe . but yet thou dealest uncharitably with me , if thou blasest it abroad : for though i make an occupation of theft , ye●… charity would cover it . so say you , though our bishops make a trade of persecuting and depriving gods ministers , though they make a trade of continuing in antichristian callings , yet charity would have their faltes covered , and have them mildly dealt with . as though t. c. there were no difference , betwixt those that fall by infirmity into some one sinne , not making it their trade , and not defending the same to be lawfull , and our bishops which continue in an antichristian calling , and occupation , and defend they may doe so . but will they leave thinke you , if they be mildly and gently dealt with . then good iohn of canterbury , j pray thee leave thy persecuting , good iohn of canterbury leave thy popedome : good father , iohn of london , be no more a bishop of the divell : be no more a traytor to god and his word . and good sweet boyes , all of you become honest men : maime & deforme the church no longer : sweet fathers now make not a trade of persecuting ; gentle fathers keep the people in ignorance no longer : good fathers now maintaine the dumbe ministery no longer . be the destruction of the church no longer , good sweete babes now leave your nonresidency , and your other sinnes , sweete popes now : and suffer the truth to have free passage . lo t. c. now i have mildly dealt with the good fathers . i will now expect a while , to see whether they will amend by faire meanes , if not let them not say , but they have bin warned . reverend t. c. from the 20 to the 30. though the bishops be falty , yet they are not to be excused that find fault with them for sinister ends . and the prince and magistrates , is to take heed that by their suggestions , they be not brought to put downe l. bishops , to take away their livings , and put them to their pensions . for the putting of them to their pensions , would discourage young students from the study of divinity . reverend martin . i thought you were afraid to lose your livings , by the cour●…er martins meanes . but brethren feare it not . i would not haue any true minister in the land , want a sufficient living . but good soules . i commend you yet , that are not so b●…shfull , but you will shew your griefes . is it the treading under foote of the glory of god , that you feare good men . no no say they , we could reasonably well beare that losse . but we dye if you diminish the allowance of our kitchin . let us be assured of that , and our lordly callings , and we doe not greatly care , how other matters goe . i will when more worke is published , helpe those good young students unto a meanes to live , though they have none of your bishopdomes , if they will be ruled by me . reverend t. c. page 5. 36. they have beene within these few weekes 3 or 4 pamphlets bublished in print , against bishops . the author of them calleth himselfe martin , &c. r. martin . but good tom tubtrimmer , if there have been 3 or 4 published , why doth bishop cooper name one onely , why doth he not confute all ▪ why doth he invent objections of his owne , seeing he had 3. bookes more to confute , or 2 at least then he hath touched , nay , why doth he confute one of them throughly , seeing therein his bishopdome was reasonably caperclawed . i have onely published a pistle , and a pitomy ; wherein also i gra●…t that i did reasonably pistle them . therefore t. c. you begin with a lye , in that you say that i have published either 3. or 4. bookes . reverend t. c. page 38. his grace never felt blow as yet , &c. what is he past feeling , wilt thou tell me that t. c. he sleepeth belike in the top of the roust . i would not be so well thwacked for the popedome of ca●…ter . as he hath borne poore man . he was never able to make good syllogisme since i am sure : he allowed d. bridges his booke quoth t. c. i pray thee what got he by that , but a testimony against himselfe , that either he hath allowed treason , or confessed himselfe to be the bishop of the divell ▪ t. c. page 38. he that readeth his grace his answer , and m. cartwrights reply , shall see which is the better learned of the two . so he shall indeed t. c. and he were very simple which could not discerne that ; and there is so much answered already as thou saist , that his grace dare answer no more for shame . and t. c. you your selves grant thomas cartwright to bee learned , so did i neuer thinke iohn whitgift to be , what comparison can you make betweene them ? but thomas cartwright , shall i say that thou madest this booke against me , because t. c. is set to it , well take heed of it , if j find it to be thy doing ▪ j will so besoop thee , as thon never bangedst iohn whitgift better in thy life . i see heere that they have quarrelled with thee water traverse , iohn penri , thomas sparke , giles wiggington , master davison , &c. nay it is no matter , you are een well served , this will teach you i trow to become my chaplaines , for if you were my chaplaines once , i trow iohn whitgift , nor any of his , durst not once say blacke to your eyes , and if i had thy learning thomas cartwright , i would m●…ke them all to smoak . but though i were as very a●… a●…ehead as iohn cat●…rcap is , yet i could deale well enough with clergie men : yea with old wink●…n de word , d. prime himselfe : and i le bepistle you d. prime , when i am at more le●…sure , though indeed j tell you true , that as yet j do●… disdame to deale with a contemptible trencher chaplaine , such as you d. banckcroft , and chaplain d●…port are . but i le be with you all three to bring one day , you shall never scape my fingers , if i take you but once in hand . you see how i have dealt with deane iohn , your entertainment shall be alike . but thomas cartwright , thou art t. c. so is tom cooper too . the distinction then betweene you both , shall be this ; he shall be profane t. c. because he calleth christ iesus , by whom the government by pastors , doctors , elders , and deacons was commanded to be he knowes not whom : and thou shalt bee simple t. c. concerning mistresse lawson profane t. c. is it not lawfull for her to goe to lambeth by water , to accompany a preachers wife , going also ( as commonly godly matrons in london doe ) with her man : no saith t. c. i doe not like this in women : tush man , thomas lawson is not thomas cooper , hee hath no such cause to doubt of dame lawsons going without her husband , as the bishop of winchester hath had of dame coopers gadding . but more worke for cooper , will say more for mistresse lawson . from whomsoever charde had his protection , his face is glad of it , for otherwise he knoweth not how to get a printer , for the established government , because the books will not sell . touching the premunire , let the libeller and his , doe what he dare . why brethren , what wisedome is this in you to dare your betters ? doe you not know that i can send you my mind by a pistle , and then prove you to bee petty popes , and enemies to the state : and how can you mend your selves ? it is certaine you are in a premunire : if his majesty will give me leave to have the law , j will be bound to bring 10 000 pounds into his coffers upon that bargaine . and therefore soolish men , dare your better●… no more . and heare i pray thee marke how i have made the bishops to pull in their hornes . for whereas in this place they had printed the word dare , they bethought themselves , that they had to deale with my worship , which am favoured at the court , and being afraid of me , they pasted the word can vpon the word dare , and so where before they bad me and mine doe what we durst . now they bid vs doe what we can . hoping thereby to have a friend in a corner , who would not suffer us to doe what we ought and durst : and so our ability should not be according unto their demerit . marke now the bishops of the divell , whither you be not afraid of mee : i will see you jolled with the premunire one day . the like thing you shall find in the 135 page . for there having said , that they will not deny the discipline to have beene in the apostles time , they have now pasted there upon that , that is not yet proved . so that although their consciences do tell them , that the discipline was then , yet they will beare the world in hand , that that is not yet proved . here you see that if this patch t. c. had not used two patches to cover his patchery , the bishops would have accounted him to be as very a patch as deane iohn . a , but these knave puritans are more unmannerly before his grace , then the recusants are , and therefore the recusants have more favour . i cannot blame them ▪ for wee ought to have no popes . the papists like the archiepisc●…pall pall , and therefore reverenceth a petty pope thsrein . and though the recusant come not to hence the sermons , yet he is an informer very often , upon other mens information . his grace denyeth that ever he heard of any such matter , as that the iesuit should say , he wouid become a brave cardinall , if popery should come againe . i know t. c. that long since he is past shame , and a notorious lyer , otherwise how durst he deny this , seeing cliffe an honest and a godly cobler , dwelling at battle bridge , did justifie this before his grace his teeth , yea and will justifie the same againe if he be called . so will atkinson too : send for them if he dare ; ministers of the gospell ought to bee called priests , saith his grace , what say you oy that ? then good sir iohn o cant. when wilt thou say mas●…e at our house ? his grace is also perswaded , that there ought to be a lordly spueriority among ministers . so was iudas perswaded to sell his master ; if you would have these things proved , profane t. c. referreth you to his grace his answer unto simple t. c. and to doctor bridges ▪ that is , if you would learne any honesty , you must goe to the stewes , or if you would have a good favour , you must goe to the sincke for it . why thou vnsavourly snu●…fe , dost tow thinke that men know not d. bridges and iohn whitgift . yea but his grace also firmely beleeveth , that christ in soule descended into hell . this is the third point of his catholike pe●…swasion : but tell him from me , that he shall never bee saved by this beliefe , and my finger in his mouth . let him tell what our saviour christ should doe , if hee did not harrow hell . where thou sayest mr. ●…oung had onely the dealing with thakwel the popish printer , without his graces privity , thou lyest in thy throat : m. young himselfe brought him to his grace , who ordered the matter as it is set downe in my pistle . but did not i say truly of thee , that thou canst cog , face and lye , as fast as a dog can trot , and that thou hast a right seasoned wainscoate face of ti nowne , chwarnt tee , ti vorehead zaze hard as horne . concerning waldegrave , it s no matter how you deale with him , heez a foolish fellow , to suffer you to spoyle his presse and letters , an a had bin my worships printer , i de a kept him from your clouches . and yet it is pitty to belye the divell : and therefore you shall not belye him and goe sco●…free . as for the presse that waldegrave sold , hee did is by order , viz. he sold it to an allowed printer , i. c. one his owne company , with the knowledge of his warden , henry denham , &c. and call you this favour , in releasing him after long imprisonment ? but i will give you a president of great favour indeed , wherein you may see what an ungratefull fellow waldegrave is to his grace , who hath bin so good unto him frō time to time . there being a controve●…e betweene another printer and waldegrave ( all matters of printing being committed by the lords of the counsell to his grace ) waldegrave made one of his company his friend ( who could do much with his grace ) to deale for him , who brake the matter to his worship , being at croydon in his orchard ; so soone as the party named waldegrave , he sweetely answered him , saying : if i●… had bin any of the company save him , he would have granted the suite , but in no case to waldegrave . well waldegrave , obtained the k. h , lord treasurers letter in his behalfe to his grace , who when he had read it , said , j will answer my lord treasurer , with that waldegrave intreated for his favourable letter to the wardens of his company , which in the end through d. coosins hee obtained ( though late ) yet went home at night , thinking to deliver it in the morning : but before he was ready , the wardens were with him , and rested him with a pursivant upon his graces commandement , waldegrave telling them there was a letter from his grace , which hee receiued late the last night at croydon : who answered , they knew it well enough , but this is his pleasure now , so they carryed waldegrave to prison , and in this his grace was so good unto him , as to helpe him with an hundred marks over the shoulders . if this be your favour , god keepe mee from you , ka . m. marprelate . bishops have justly received according to their deserts , having found greater favour at my worships hands then ever they deserved , being notorious , disobedient and godlesse persons , unthrifty spenders and consumers of the fruits , not of their owne labors , ( as you say waldegrave was ) but of the possessions of the church , persons that have violated their faith to god , his church , his majesty , and this whole kingdome , and wittingly bring us all without the great mercy of god to our undoing , so that ou●… wives , children & servants have cause to curse all l. bp. lo t. c. you see that i have a good gift in imitation , and me thinkes i have brought your words into a marvailous good sence , where as before in the cause of waldegrve , they were illfavouredly wrested : and as for his wife and children , they have just cause to curse iohn of london and iohn of canterbury , for their tyrannizing over him : by imprisoning and spoiling his goods , and vexing his poore wife and children , with continuall rifeling his house with their pursivants , who in november last , violently rusht into his house , breaking through the maine wall thereof after midnight , taking away his goods , for some of the pursivants sold his bookes vp and downe the streets , to watchmen and others . ah you antichristian prelates , when will you make an end of defending your tyranny , by the bloud and rapine of her majesties subjects ? you have bin the consumers of the fruits of waldegraves labours : for have you not sent him so often to prison , that it seemed you made a common occupation thereof ? for assoone as any booke is printed in the defence of christs holy discipline , or for the detecting of your antichristian dealings , but your ravening pursivants flye city and country to seeke for waldegrave , as though he were bound by statute unto you , either to make known who printed seditious bookes against my l. face , or to goe to prison himselfe , and threatned with the racke . and are you not ashamed to say , that he ever violated his faith ? you know well enough , that he is neither archb. nor l. b. the case thus stood , after he had remained a long time in prison , not that time when hartwell his graces secretary wisht that his grace might never eat bit of bread after hee released him , nor at that time when you profane t. c. told him , that all puricans had trayterous hearts . nor at that time waldegrave told her grace , that hee was worse then bo●…er in regard of the time . nor that time when hee was strangely released by one of the lord of good londons swans . neither was it at that time , when his grace ( good conscionable noble man ) violated his promise , in that he told the wardens of the stationers , that if waldegrave would come quietly to him , and cease printing of seditious bookes , he would pardon what was past , and the wardens promised his wife , that if he were committed , they would lye at his graces gate till he were released , and for all this yet hee was committed to the white lyon , where he lay 6 weeks , nor it was not at that time , when his grace allowed watson the pursivant , to take of waldegrave , 13●… . 4 pen●…c , f●…r carrying of him to the white lyon , but it was that time when his grace kept him 20 weekes together in the white lyon , for printing the complaint of the comminalty , the practise of prelates ▪ a learned mans judgment &c. meanes being used for his liberty , his friend who was bound for him told him , his liberty was obtained in manner following . you must be bound faith he , in a 100 pounds , to print no more bookes hereafter , but such as shall be authorized by her majesty or his grace or such as were before lawfully authorized : whereunto he answered that it was not possible for him to containe himselfe within the compasse of that bond , neither should his consent ever goe to the same ( the same will d , coosins witnesse ( that maidenly doctor , who sits cheeke by joll with you ) if he will speake a truth , which words waldegrave uttered to him , going in the old pallas at westminster with his keeper before hoe was released ) yet hee would gladly have his liberty if he might lawfully . for said he i being a poore workman to my company , cannot possibly observe it ▪ for many bookes heretofore printed , had cum privilegio , and yet were never authorized : and againe , that it were but a ●…olly for him to sue to her majesty , the office were very base and unsit for her . and he might be well assured that caiphas of cant. would never authorize any thing for his behoofe , and so it fell out . and thus martin hath proved you in this , as in all other things , to bee lyars . and what is it that you bp. and your hangones will not say by waldegrave , whom you would hang if you could i will be briefe in the r●…st , but so , as the reader may perceive that t. c. was hired to lye by commission . i will stand to it , that his grace accounteth the preaching of the word , being the only ordinary meanes of salvation to be an heresie , and doth moreally persecute the same : his appellation to the obedient clergy shall stand him in no steed , when more worke for cooper is published . and there i will pay thee for abusing master wiggington , and mr. davison , whose good names can take no staine from a bishops chops . if his grace rejected master evans for want of conformity , why is the quare impedit gotten against the bishop of worcester , by the noble earle of warwicke his patron . j hope he will see both the quare impedit , and the premunire too , brought upon the bones of father edmond of worcester . it is a common bragge with his grace , his parasites , and with himselfe , that he is the second person in the land . more worke shall pay his grace for commending the apocrypha , a profane and a lying story in many places , to bee unseparably joyned with the holy word of god . you grant d. spark to have set his grace and your selfe t. c. at a non-plus for the septuaginta is contrary to the hebrew , and therefore you maintaine contrary translations , and require men to approve both . martin hath marred richard patriks market , for otherwife he was in good hope to have a benefice at his grace his hand , and to be made a minstrell . shamelesse and impudent wretches that dare deny iohn of canterbury to have bin at any time under d. ●…erne , but as a fellow of the house , where he was master , whereas all the world knoweth him to have bin a poore scholler in that house , yea and his grace hath often confessed , that hee being there a poore scholler , was so poore as hee had not a napkin to wipe his mouth , but when he had gotten some fat meate of o the fellowes table , would goe to the skrine , and first wipe his mouth on the one side and then o the other , because he wanted a napkin , judge you whither this be not a meane●… state , then to carry a clo●…kbag , which is not spoken to upbraid any mans poverty , but to pull the pride of gods enemy an ase lower . although we cannot beleeve d. perne in the pulpit , yet in this point wee will not refuse his testimony . i am glad iohn of london you will not deny , but you have the dyars cloath , make restitution then : thou madest the porter of thy gate a minister iohn , and thou mightest do●… it lawfully . why so j pray thee , why ma●… , because hee was almost blind , and at paddington being a small people ▪ hee could not starve as many soules , as his master doth , which hath a great charge , i hope mr. madox will thinke scorn , to aske iohn of london forgivenesse . the substance of the tale is true . i told you that i had it at the second hand . are you not ashamed to deny the elmes to be cut downe at fulham ? why her majesties taker tooke them from iohn of london . and simple fellowes , are you not able to discerne betweene a pleasant frump given you by a counsellour , and a speech used in good earnest . alas poore iohn o london , doest thou thinke , that mr. vice-chamberlaine spake as hee thought . then it is time to begge thee for a swagge . and so it is if thou thinkest wee will beleeve the ●…urncoate o. perne speaking unto us in his owne name , who like an apostatae , hath out of the pulpit , told so many untruthes . and as it is lawfull to boule ▪ o the sabboth , as it is to cat , and for you to make dumbe ministers , as it was for david to eate of the shew bread page 110. or for the machabees to fight on the sabboth , or for moses to grant a bill of divorcement ? j perceive these men will have the good divinity , if it be to be gotten for money . yea and our saviour christ , sware by his faith very often . how so good iohn , i never heard that before , why saith t. ●… . hee said amen amen very often , and amen , is as much as by my faith , page 62. horrible and blasphemous beasts , whither will your madnesse grow in a while , if you bee not restrained ▪ m. allen the grocer is paid all save 10 pound : for the use of that , the executors have iohn o londons blessing . and j thinke they are reasonably well served . if the tale of benison be not true , why was iohn of london alorted by the counsell , to pay him ( i thinke ) 40 pounds , for his false imprisonment . iohn of london is not dumbe , because hee preacheth sometimes thrise a yeare at pauls crosse . then we shall never make our money of it i see . but i pray thee t. g , how canst thou excuse his blasphemy of eli , eli , lamasaback●…hani , there have beene two outragious facts amongst others committed in the world , by those that professe true religion , the one was the betraying of our saviour by iudas an apostle , the other was the horrible mocking of his agony and bitter passion , by iohn elmar a bishop in this speech ▪ if he had bin in some reformed churches , the blasphemer would have hardly escaped with his life . and is it true sweet boy indeed hath liecestershire so embraced the gospell without contention , and that by dumbe iohns meanes ? little doest thou know what thou hast done now , how if martin be a liecestershire man , hast not thou then set out the praise of thine owne bane ? for martin i am sure , hath wrought your caiphas chaire more wracke and misery , then all the whole land beside . and therefore thou seest , a man may be so madde sometimes , that he may praise he cannot tell what . the bishop of rochester in presenting himselfe to a parsonage , did no more then law allowed him . and doe so againe good iohn of rochester , and it will be for thy oredit , fo , these puritans would find fault i thinke with iohn of cant , ( if he beleeving that christ in soule went to hell ) should hold it unlawfull for a man to pray unto christ being in hell . and sweet iohn of cant , if ever thou prayedst in thy life for any bodies soule , now pray for thy brother d , squire and tarletons soules . they were honest fellowes , though i think deane iohns eares be longer . for why good sweet iohn may not your worship doe this , as well as william of lancolne might pray , that our soules should be with the soules of professed traiterous papists . the good b. of winchester did not protest , that at sir m. overies which was layd to his charge , but hee spake some things that way . well brother winchester , you confesse the most part , & we will beleeve the rest for your sake without witnesse . the b. of winchester never said that it was an her esie , to hold that the preaching of the word was the onely ordinary meanes to salvation , but inasmuch as p●…nri held that the effect of salvation could not bee wrought by the word read , he said that was not farre from heresie : why brother cooper , what is this else but open confession . for iohn penri as appeareth in his writings holdeth the word read , to be no ordinary meanes of salvation at all , this i know you will account an heresie , otherwise your case is damnable , that cause the people to content themselves with reading , and hold that they may ordin●…rily be saved thereby . yea but t. of winchester disputed a m of art , 45 yeares ●…goe in divinity . here is an old lad once : i hope that disputation was very cholerickly performed . and he did once as pretty a thing as that came to . for once preaching a●…canter . he was disposed to note out t. c. i meane simple t. c. in his sermon , his part he plaid after this sort . he noted 4 great hidraes of the gospell in his sermon , 1 carnall security , 2 heathenish gentility , 3 obstinat papistry , 4. saith he ( when i looke in his forehead , ●… find t. c. written therein , which i cannot otherwise interpret , then thanklesse curiosity ▪ thanklesse for the benefits already received , and more curious then needs , in vaine and needlesse questions : the old student did not know himselfe to be t. c. when hee thus spake : and this is the thanklesse curiosity , that hath answered martin : yea he saw martins picture drawne , when he was a young man . i perceive then he was not so blind , as the old porter of paddington , whom iohn of london bedeaconed and beministred : lucian of winchester was himselfe the painter , mydas of cant. the iudge : the one of the 2 women called ignorance was the goodwife of bath . dr. culpable warden of new colledge : the other called jealous suspition , was the fox ; iohn of exceter , then camwinkadeward , alias dr. prime calumniator : this winken and his lord of winchester drew innocency , to wit , martin marprelat gent : by the heire of the head then followed : dolus , ●…aus , insidiae , to wit : dr. perne , ●… . renold , and dr. cosins : the treader was cankered mallis , his eyes was fiery , his face thinne , wrink●…led , pin'd away with melancholy : and this was dr. copcot , then followed dolefull repentance , that is , deane iohn repenting that ever hee had written in the bishops behalfe , because his grace is not as good as his word , t. c. cōsider this picture untill we meete againe . now my businesse calls me away , i am going towards banbery ? for i heare say , there hath bin old adoe ; for bakers daughters would have knights whither they would or no . i will learne the truth thereof , and so i will post to shohill : and visiting some parts of stratford , warwick , and northampton shires . i may well make a journey backe againe to norfolk and suffolke : j have a regester at bury , and by that time my visitors will come out of cornwall , devon and hamshire : and now farewell good profane t. c. i cannot now meddle with a long period , which thou hast in the 33. 34. page of thy booke , it is but 38 lines , thou art longer winded then deane iohn is i see , though he hath longer periods then that i set downe , whereas thou dost complaine that the livings of our bishops are so small that some of their children are like to goe a begging , there is present remedy for that , for to what end else is iohn of cant , unmarried , but to provide for the bishops children , who shall bee poorely left , though indeed i never said in my life , that there was any great familiarity betweene mistresse toye and iohn whitgift , and i le befie em , i le befie em that will say so of me ; and wherefore is rich. of peterborough unmarryed but to provide for other mens children ; o now i remember me , he hath also a charge to provide for , for his hostes and cosen of sibson , the peticote which he bestowed upon her , within this sixe months was not the best in england , the token was not unmeere for her state , farewell , farewell , farewell , old martin keepe thee out of their hands for all that , for thou art a short fellow , thou wilt one day overthrow them amen , and then thou swearest by thy faith , quoth iohn of london . martin the metropolitan to iohn the metropolitan , saith nemo considat nimium secundis . martin to his troubled sonne , saith nemo desperet meliora lapsus . anglia martinis disce favere tuis . faults escaped . title line 10 , read , chapleine hath shewed himselfe in his late admonition to the people of england to b. &c. epist. page 3 read eulegein for euldgeni , beare with the rest of the faults . finis . notes, typically marginal, from the original text notes for div a43120e-1120 ●… may hereby ceiveth 〈◊〉 . is a bishop . the apostles chose men in stead of iames being beheaded as they did in stead of iudas , act. 1. which they would have done if the apo stolicall calling had beene permanent . this t. cooper gain●…aieth pag. 2. of his epistle . cooper saith his page se●…●…nd epistle . t. c. 38 ▪ deane iohn , 〈◊〉 1 ▪ pag●… 40 line 7 ▪ qui pergit quod vult dicere quae non vult audiet . t. c. page 40. page 41. page 46. page 44. where 〈◊〉 it may appeare ●…e swore not to his friend . page 46. page 47. page 47. page 48 , 49. 2 esdras , 14. 21. 37 , &c. page 50. page 51 , 52 ▪ 53 , 54. page 55 , 56 page 57 , 58 page 62. page 58. page 59. pag. 6. 61 62 page 63 , page 63 , 64 page 14 , 65 , 66 , &c. page 71. page 7●… , 75. the breaking of the day of god wherein, four things are manifested : i. that the two witnesses are not in ki[ll]ing, but in rising from death, ii. the three dayes and half, or 42. months of the saints captivity under the beast, very near expired, iii. christ hath begun to reign in his saints, and to tread their corrupt flesh under his feet, iiii. christs dominion over the nations of the world, near the approach / by gerrard vvinstanley. winstanley, gerrard, b. 1609. this text is an enriched version of the tcp digital transcription a66683 of text r40126 in the english short title catalog (wing w3042). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 250 kb of xml-encoded text transcribed from 77 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a66683 wing w3042 estc r40126 18724716 ocm 18724716 108220 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a66683) transcribed from: (early english books online ; image set 108220) images scanned from microfilm: (early english books, 1641-1700 ; 1662:20) the breaking of the day of god wherein, four things are manifested : i. that the two witnesses are not in ki[ll]ing, but in rising from death, ii. the three dayes and half, or 42. months of the saints captivity under the beast, very near expired, iii. christ hath begun to reign in his saints, and to tread their corrupt flesh under his feet, iiii. christs dominion over the nations of the world, near the approach / by gerrard vvinstanley. winstanley, gerrard, b. 1609. [14], 138 p. printed by i.c. for giles calvert ..., london : 1649. numerous errors in paging. reproduction of original in bodleian library. eng apocalyptic literature. secularization (theology) levellers. great britain -history -civil war, 1642-1649. a66683 r40126 (wing w3042). civilwar no the breaking of the day of god. wherein, four things are manifested. i. that the two witnesses are not in killing: but in rising from death. winstanley, gerrard 1649 45052 419 0 0 0 0 0 93 d the rate of 93 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2005-08 tcp assigned for keying and markup 2005-08 aptara keyed and coded from proquest page images 2005-12 jonathan blaney sampled and proofread 2005-12 jonathan blaney text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion the breaking of the day of god . wherein , four things are manifested . i. that the two witnesses are not in killing : but in rising from death . ii. the three dayes and half : or 42. months of the saints captivity under the beast , very near expired . iii. christ hath begun to reign in his saints , and to tread their corrupt flesh under his feet . iiii. christs dominion over the nations of the world , near the approach . by gerrard vvinstanley . london , printed by i. c. for giles calvert , at the black-spread-eagle , at the west end of pauls , 1649. to the despised sons and daughters of zion , scattered up and down the kingdom of england . dear friends , and fellow brethren in the kingdom and patience of jesus christ : you have been , and are the object of the worlds hatred and reproach ; not simply as you are men and women , but because the light & beauty of our father shines forth of you , which they cannot behold : therefore they brand you for wicked ones , and your principles to be errour . and under that name of deceivers & troublers ( though indeed they themselves are the only deceivers & troublers ) they threaten your ruine & death : you are the signes and wonders of the kingdom ; you are the object of every ones laughter and reproach ; you are the men , that they would plunder ; you are the men , that are sentenced to be put to death in these uproar risings , under the name of round-heads , that the name of israel may be no more known in the land ; but they shall never prevaile , your father hath blessed you , yea and you shall be blessed : you are the men they would chain up by an ecclesiasticall compulsive or coersive power , you are the men that they would give no liberty to ; to practise what god teaches you ; you are the men preached against , writ against , & petitioned against to the higher power , to bring you under their foot-steps : you are the men that are counted the troublers of kingdoms and parishes where you dwell , though the truth is , you are the only peaceable men in the kingdom , who love the kingdoms peace , the magistrates peace , and the peoples peace ; who love the health and peace of all their souls . but what 's the reason , the world doth so storm against you ; but because you are not of the world , nor cannot walk in the darkwayes of the world ; they hated your lord and master , jesus christ , and they hate you ; they knew not him , and they know not you ; for if they had known him , they would not have crucified him ; and if they did truly know the power of that god , that dwels in you , they would not so despise you . but well : these things must be ; it is your fathers will it shall be so , the world must lie under darkness for a time , that is gods dispensation to them ; and you that are children of light , must lie under reproach and oppressions of the world ; that is gods dispensation to you . but it shall be but for a little time . what i have here to say , is to bring you glad tydings , that your redemption drawes neer ; you are come to the half day of the beasts reign , which may be very hot , yet it will be short , for the son of righteousness and peace i● risen ; and he is beginning to disperse those cold , rainy clouds of mens lusts and inventions ; and to make the earth , ( mankind ) to become like the summer season , full of light , heat , fruitfulness and comfort . there are two things which the lord our righteousness is in doing . first , he is burning up all the drosse of our flesh , and treading it under his feet ; by his bright appearing in our hearts ; and by the lively and free discoveries of himself , and doth cast out the accuser , ( the serpent ) and takes possession and dwels in you himself , and takes you up to dwell in him : this is gods kingdom , and this many of you have experience of ; and this strength of your god within , is that which supports you against all the storming provocations of the world without ; stronger is he that is in you , then he that is in the world . secondly , the same god of truth , he is burning up the drosse and shaking and casting down all corruptions , which the wise flesh ( or rather wicked serpent ) hath built up in common-wealths and churches ; and is beginning to spread the knowledg of himself over the earth , as the waters cover the seas ; but for the present , men are angry & disquieted at it , they would not know god , nor be saved , god at first must work against their wills , and make their swelling spirit to become willing and obedient , before they can be healed . and what 's the reason ? why truly the , serpent that deceived the whole earth , doth still stir up the whole world to wonder after the beast ; and to maintain that corrupt power as long as he can ; for when once the anointing takes the kingdom and reigns : the beast , or fleshly wisdom in states and churches , shall never reigne more : this the serpent knows , and because god and the lamb sits upon the throne , judging the beast and serpent ; the smoke of their torment ascends upwards day and night , in blasphemy against god , and bitter language and ill usages of his saints ; that live above , in the liberty and life of god , which is a condition above the bondage and death of the serpent ; well it must be thus for a time , but do you wait patiently upon your god , and you shall see in conclusion , he will bring in your enemies to fall down at christs feet , and acknowledge love , and live in the same god with you , and then your joy shall be more and more fulfilled . this thing god ere long will do ; far he is judging the serpent . and if england , scotland , and ireland ; this three-fold kingdom , united under one head or state government , be the tenth part of the city babylon , that must fall off from the beast first , as i have no doubtings but daily confirmations in me , that it shall be ; you shall then see , that all this envy and bitterness of spirit in these nations , shalldie , and shall be swallowed up , in the spirit of love : you shall see these great nationall divisions , to be swallowed up into brotherly one-ness ; you shall see oppressing injustice , to be swallowed up into righteousness and peace , and the fire of gods spirit , to burn up the fire of mens lusts and inventions : so that magistrates shall love the people , and be nursing fathers to them , for that prophesie comes now to be fulfilled ; and the people shall love and chearfully obey the commands of magistrates ; all striving who shall honour god most , in their severall places and callings , this god can do , and this he will do : for he is commander in chief , in and of the spirits of men . there are three songs , which god hath taught us , and will have us to sing in experience continually . the first is , fear ( or rather love ) god , and give glory to him . the second is , babylon is faln , is flan , that great city babylon is faln . and the third is haleluja : for the lord god omnipotent reigns . now brethren , you i speak to , in whom the serpent ● subdued ; you see and feel , that god your teacher , your comfort , your life , your strength , your liberty ; you are set free by him , and it is a sweet satisfying freedom : now speak plainly , do not your hearts love god , and glory in him , do you not acknowledge god all in all , in pardoning , healing , teaching , saving , and manifesting love and life to you ; and that your selves , men and creatures can do nothing herein , but must let that alone to god for ever , now you give glory to him , and you love him , and i beleeve that scripture that is interpreted , fear god , should rather be , love god , for the frame of spirit thus set at liberty , in whom babylon is faln , and in whom the lord god omnipotent reigns ; is rather full of the embracings and breathings of love and delight to give god all the glory , rather then fear ; which 〈…〉 of bondage , which perfect love casts out ▪ well , all that i have 〈…〉 the midst of this cloud of 〈…〉 your redemption drawes near : god is working out , an inward , and an outward peace , and liberty for you all . what i have writ in this following discourse , i could not but write , i was carried by a strong hand ( i believe of god ) in writing of it through much bodily weakness , and yet with abundance of delight ; that gave strength to my spirit ; i leave it with you . but the crown of glory i chearfully set upon his head that sits upon the throne , and upon the lamb for evermore . may 20. 1648. your brother , and companion in the kingdom and patience of jesus christ . gerrard winstanley . the particulars insisted upon in the following discourse . chapter , i. the great mystery of god is this : he will cast the serpent out of man ; and subdue that ●orrupt flesh under his feet , & dwell in man himself . pag. 1. the promises and types of the old testament , point out god manrfested in the flesh , which is gods kingdom . god by his prophets fore-told the captivity of gentile saints , under the little horn , the beast . the prophets saw not in the depth of those prophesies , god gave them to write . god manifested in the flesh , makes known his own mystery to men . seven particular heads to be minded about gods two witnesses . chap. ii. what the testimony of the two witnesses is . p. 9. jesus christ and his saints make one perfect man . the anointing that dwelt in jesus , and in his saints , is that only power , that bruises the serpents head . the world ever hated the appearance of god in the flesh . chap. iii. who these two witnesses are that god speaks of ; to whom he will give power to prophesie in sack-cloth , 1260. dayes . p. 15. what is meant by three that bear witness in heaven , and by three that bear witness on earth . the excellency of christs spirit in his sufferings . christ was not compelled by humane authority , to bear testimony of his fathers councell ; but he did it willingly . the saints are not compelled , they bear testimony of the father willingly : by the power of the same anointing . gentile saints are gods witnesses , that prophesie in sackcloth 42. months . what is meant by two candlesticks . and by one golden candlestick , and two olive-trees of each side of it . and by two olive-branches . jesus christ was the first that went under the captivity of mystery babylon , and the first that came out . christ laid the foundation of sion ; and his hand shall finish the building . the two witnesses kill enemies by fire that proceeds out of their mouth : and how . what it is to hurt the two witnesses . what antichrist is . what is meant by heaven . the witnesses have power to shut heaven , that it rain not : and how . what is meant by rain . the witnesses have power over waters , to turn them into blood ; and how . chap. iv. what is meant by 1260. dayes , which is the time given to the 2. witnesses to prophesie in , cloathed in sack-cloth . p , 42. what is meant by prophesie : and to prophesie in sack-cloth . and by 1260. dayes in a literall sence . and by silence in heaven for the space of half an hour . and by wilderness into which the woman fled . the wilderness is a safe hiding place ( in gods hand ) from the face of the serpent . the earth helped the woman . what is meant by 1260. dayes in a mystical sense . and by 3. dayes and half , by 42. months , or by time , times , and dividing of time , that the saints are to lie under the captivity of mystery babylon . what is meant by dragon , by leopard , by the beast with 2 horns like a lamb , and by the image of the beast . the proud beast , or whorish spirit , will not suffer christ to reign ●ing , priest , and prophet ; but he will reign in his stead . what it is to speak like the dragon . the saints rejoyce when christ reigns . what the seaventh day or sabbath is . the saints greatly rejoyce , when they feel and see the serpent cast out of them : and the anointing appears to rule and dwell in them . chap. v the witnesses were to be slain when they had finished their testimony . p. 63. the witnesses finish their testimony , and prove the word of the father true : that the seed of the woman should bruise the serpents head , by their own experience , not by hear-say . what the bottomles pit is . what the beast is that rose out of the bottomless pit . what the smoak is that ascended out of the bottomless pit . what the king of this bottomless pit is . what is the ayre wherein the beast lives . s. john speaks that the two witnesses must prophesie in sack-cloth , but 1260. dayes : and daniel saith , that the sanctuary and hoast shall be trod under foot , 2300. dayes , how these are reconciled . the beast kills the two witnesses , and how . three dispositions in the beast whereby he kils gods two witnesses . the ecclesiastical lawes of the beast , kill gods 2 witnesses , but give liberty to gods enemies . the whore kils the two witnesses , by that authority which she got from the kings of the earth when she and they committed fornication together . what the mystery of iniquity is . wh●● the kingdom or mystery of god is . the killing of the two witnesses , is not a killing of the bodies of their flesh only : but 〈◊〉 killing of their testimony , and how . the rea●●● and whorish spirit , snubs and thwarts jesus christ in 8. particulars . chap. vi . the witnesses were slain long agoe , have lain dead in the street of the great city three dayes and almost the half , and are now upon their rising . p. 85. we in these dayes are under the found of the sixth angel , or second woe . four angels are loosed , that were bound up in the great river euphrates ; and what they do . what the great river euphrates signifies . what is meant by kings of the east , whose way is prepared when euphrates is dried up . those four angels are evill ones , and what they are by name . how these four evil angels kill the third part of men . these four evil angels raise armies of horse-men , and what they are . what is meant by fire , smoak , and brimstone , that proceed out of the horses mouths , by which the third part of men are killed . the rest of the men that were not killed , yet repented not ; and who they be . why these our dayes are called the half day of the beast : or the dividing of time . they of the nations , kindreds , tongues and people , shall see the dead bodies of the witnesses he dead in the street of the great city 3 dayes and half : and who they are . they will not suffer the two witnesses to be put in graves ; what is the meaning . what the great city babylon is . what the street of the great city is . the beast doth not do his own will , when he killed the witnesses , but gods will . a scruple answered . the power called ecclesiastical , hath and doth deny the scriptures . men of the earth rejoyced when the witnesses were slain . the appearance of god in saints casting down the formes and customes of t●● beast , is that which torments the world . g●● calls his witnesses to come up to heaven 〈◊〉 him : what is meant . what the cloud is , in which the witnesse●● ascend up to heaven . what is meant by earth quake . in the earth-quake the tenth part of the cit● fell , what is that . seaven thousand men were slain in the earth quake , who are they . how those 7000. me●● are slain . the re●nant were affrighted , what is that . the reformation , and preservation of magistracy in common-wealths : is that which every man is to mind with tender care ; it being gods ordinance . the downfall of humane ecclesiastical power will be the reformation and preservation o● magistracy , and peace of common-wealths . that which men call ecclesiasticall power was raised up by the craft of the serpent , on purpose to make war with christ and his saints , god only suffering it for a limited time . ecclesiasticall troubler , relies upon the arme of flesh to support it , not upon the arme of god . ecclesiasticall power hath alwayes made men hypocrites . ecclesiastical power hath through its policy , ever made magistrates to act backwards . a conclusion . ●rophesies fvlfilled : as particular and generall experience is proved . chap. i. 〈◊〉 great mystery of god is this : hee will cast ●●e serpent out of man ; and subdue that cor●upt flesh under his feet , and dwell in man him●elf . in every age of the world god , hath manifested his love to sinners , more clear than other , that he will deliver them from the power of darknesse , by no other ●●●e or power ; but by his son jesus christ . ●●●om adam to moses , god revealed his son , ●●●er the name of a seed , the seed of the woman bruise the serpents head ; and then to abraham promising a blessednes to all nations thorow his sonne . in thy seed shall all the nations of the earth be blessed . this was gods sowing time , and all our mercies , graces , pardon , life , salvation , are in that seed of his love , jesus christ , whom the father hath sent and cast into the world : even as the fruitfull crop of corn , lies in the small seed , which the husbandman throws into the earth . then from moses till the fulnesse of time , or the period of gods determinate counsell . that christ should come in the flesh . god did make known his sonne , under types , figures shadows and ceremonies of the law : and god took no delight in those legall performances , no further then they by his appointment , held forth his son . and so the law was a teaching ( not a whipping ) schoole-master till christ came in the flesh . when god made known the law of works to the people upon mount sinai in horeb , he taught the people therein to beg a mediatour ; for god appeared so terrible to them , that they said to moses . do thou speake to us , and we will bear , but let not god speak with us , lest we die . they have spoken well , saith god , in what they have spoken ; therefore bid them go to their tents again , and come thou , said god to moses , and stand by me , and i will speak unto thee , and thou shalt be a mediator betweene me and the people . but moses was made onely a type of christ , who is the mediator of a better covenant then this . for as soon as god had granted them moses , he promised them his son jesus christ in moses : for when the people had desired moses to speak to them from god , they have well spoken , saith the lord , in what they have spoken . for i will raise them up a prophet from among their brethren like unto thee ; and i will put my words into his mouth , and he shall speak unto them , all that i will command him : and the apostle shews plainly , that this prophet , whom god promised , is jesus christ the sonne of god , or god manifest in the flesh . and so the law of types and ceremonies , whereof moses was the mediator , was but a teaching school-master to lead us to christ ; for it was added till the time of reformation , or till the seed came : for it was impossiible that the blood of buls and goats should take away sinnes ; therefore when christ or the anointing came into the world ; he saith , sacrifice and offerings thou wouldest not ; but a body hast thou prepared for me : in burnt-offerings and sacrifices thou hast no pleasure . then said i , lo i come to do thy will o god . he takes away the first covenant , where of moses was mediator that he might establish the second , whereof he himself is mediator . and therefore stephen told the jewes , that though they had received the law by the hand of angels , yet they had not kept it : and why ? because saith he , there was not a prophet that god sent to fore-tell the coming of christ , the just one ; but your fathers did slay them ; and of whom now , your selves are the murtherers of the just one . they should have observed moses covenant of types , till christ came , who was the body and substance of all , and cleaved to him , and then rejected the types . ah but they rejected christ , and kept to the types still ; and therefore saith stephen , you have not kept the law . as it was the sin of the jewes to keep to the letter of moses , when christ was come in the flesh : so i believe it will be the sin of many professing gentiles , to keep to the bare letter of the apostles , only looking upon christ in the flesh , when the promise of the father is come , that he will take up his saints into a spirituall enjoyment of himself ; and that they shall die to formes , and know christ no more after the flesh . i hope i shall declare a truth in this before i have done . in the dayes of daniel , ezekiel , and zechariah , who did prophesie towards the latter end of the jewish figurative worship ; which was a little before the dawning of the new testament , or of gods being manifest in flesh , in the man christ jesus . for daniel did prophesie in the first year of darius , which was the full end of seventy years of israels captivity in babylon . now from the carrying away into babylon till christ came , was fourteen generations , but 70. years of those fourteen generations , were now expired ; so that the dawning of the new or better testament , was near at hand in the time of those prophets . and now upon the delivering of israel after the flesh from that babylonish captivity , god reveals to daniel in a vision , his councel and purpose , to send his spirituall israel , which are the believing gentiles , into a longer captivity , under the power of mysticall babylon . for daniels vision reports three things . first , the nature and power of this mysticall enemy . secondly , how that the house-hold of faith , in the latter dayes shall lie under that antichristian power for a certain time . thirdly , it points out the saints deliverance from this captivity ; and the ruine of that tyrannicall beast . and all the time of this mysticall captivity , it is called by the spirit of god , the hour of temptation that shall come upon all the world , to try them that dwell upon the earth . now to daniel god revealed the vision more dark and hidden ; for daniel himself did not understand the mystery of the vision ; for saith daniel , i hear , but i understand not : then said i , o my lord , what shall be the end of these things ? and he said , go thou thy way daniel , for the words are closed and sealed up till the time of the end ; for thou shalt rest , and shalt stand in the lot , at the end of the dayes . but when jesus christ , the lamb of god was come ; and had shed his blood , and was gone to the father again , and was found worthy and able to open the book of the mystery of godliness , and of the mystery of iniquities , and to loose the seven seales thereof : that is , to make known to sinners that by his bloud , a sweet harmony and consent was made among the seven attributes of the god-head ; and so fully declaring their reconciliation to god , according to his eternall councell in him . then did god give the full revelation of all things to this son , that he might reveal them again to his servants . for god doth not speak to us out of his son , but in his son , and by his son : and it shall come to passe , that , that soul , that will not hear the voice of this great prophet which god hath sent into the world , that we might live through him ; shall be cut off from among the people . and now jesus christ being , in this last age of the world , fully revealed to be the seed of the woman ; the messia , the holy and just one ; and by his bloud hath worthily deserved to be king of saints , and king of the world ; he doth now clearly shew by his spirit , the right understanding of all those books , dark sayings of old , and visions that were sealed up to the prophets . many truths he hath made known already , yet i beleeve there are many more truths , which are not yet made known to the sons of men ; for indeed our weakness is not able to bear all truths at once : but at the sound of the seventh angels trumpet , when the mystery of god is finished , and temple of god is opened in heaven : that is , when christ in spirit is made known to saints : and i believe , that the time for this angell to sound , growes very near , if not begun already : then the saints shall see clearly into the mystery of god , which they have so long time earnestly desired to attain unto . now among many other truths which god hath promised by his spirit to lead his saints into , which must be made known in the time of the end . there is one mystery of god concerning gods two witnesses , spoken of by st. john , and what the meaning is ( as they conceived ) many dear servants of god have writ very largely , which i shall neither contradict nor condemn , but only adde what i understand , and so cast in my mite into this treasure of god , according to the measure of the gift of christ which i have received . revelations 11. 3. i will give power to my two witnesses , and they shall prophesie a thousand two hundred and threescore dayes , cloathed in sackcloth . some by these two witnesses , do understand , the law and gospel , and others conceive them to be christian magistrates and ministers : some understand them to be faithfull men and women that have been martyred for the testimony of jesus : and others conceive them to be only the ministers of the gospel , as the margent notes in the bible shew : and others do say they be two particular eminent saints , whom god will raise up towards the end . but the scriptures of truth , will not give their harmoniall consent to any of these so laid down , neither will they own any of the like terravid and fading subjects absolutely to be those two witnesses , which the spirit in that place speaks of . therefore according to the proportion of faith received , in declaring of my perswasion therein , i shall endeavour to shew : first , what the testimony is which these two witnesses do bear witness unto . secondly , to shew you who these two witnesses are . thirdly , to shew you what the meaning is ( as i conceive , ) of the 1260. dayes , which is the time appointed them of god to prophesie in , and when they must be slain . fourthly , to shew how the two witnesses are slain , and how long they have been dead , and how long they are to lie dead , before the spirit of life from god enter into them , and set them upon their feet . fiftly , to shew what falles out in the world upon the slaying of these two witnesses ; and why they of the nations , people , tongues and kinreds , will not suffer their dead bodies to be put in graves , and buried . sixtly , what shall follow upon the resurrection of the two witnesses from the dead . and seventhly , i shall endeavour to shew what i have given me to understand by those dark words , phrases , and termes of time which are expressed in that eleventh chapter of the revelations , under which this mystery of god concerning his two faithfull witnesses doth lie folded up . but i do declare what i conceive of the words and phrases all along this discourse , as they necessarily fall in the way . chap. ii. what the testimony of the two witnesses is . now for the first of these , to shew what the testimony of the two witnesses is . i conceive it is to bear witness of the eternall will and councel of god . that the seed of the woman should brusse the serpents head ; and that this seed is jesus christ his son : a perfect man after the flesh , as he was called the child jesus , or the sun of man . or secondly , a perfect man in the unity of faith with all his saints : he being the head , and all the city of zion , or number of saints the members , knit into one spirituall body , by the spirit of the father . and this is called the branch and the vine . now a branch or vine , doth not consist of one sprig or rod , but of divers : and so the seed of the woman , the anointing , or the son of god ; doth not consist of one man only after the flesh , to wit , the man christ jesus ; but also those whom the father hath chosen and given to jesus the anointed , and writ their names in him , the lambs book , makes up but one son of god , being all partakers of one spirit . and likewise they make up but one feed of the woman , they be●ng all partakers of one fl●sh , to wit , the flesh of christ ; the saints being bone of christs bone , and flesh of his flesh . and this is the 1and of righteousness , which all the children of zion shall inher●t : they shall not dwell in adams corrupt flesh : but in christ pure flesh . and because christs mysticall body springs from the first adam , which is from the earth , earthly and corrupt . therefore the lord takes away the filthy garments from them : and purges the iniquity of that land in one day ; that is , in the day of christs power , and so makes them conformable to the second adam , which is the lord from heaven . now this seed of the woman shall break the serpents head : for god the father hath engaged himself , to subdue the serpents power under the feet of s●●nts , as well as under the feet of christ , he and they being but one body , one man , one branch , one vine , one son of god ; being but one in respect of the unity of spirit , and one in respect of the unity of flesh : after their iniquity is purged as it must be , god being christs god , and their god ; christs father , and their father . only here lies the difference , christ hath the full measure of the spirit ; but god gives to the saints severally as he will , according to the measure of the fulness of christ , jesus christ he breaks the serpents head , by the strength of his father which dwelleth in him , and the saints break the serpents head by christs strength in them , even the same anointing : and hence it is that christ the head , prayed , that his disciples , or body mysticall , might be one with him , as he and his father were one : and when the saints are taken up into this spiritual enjoyment , and feeles , sees , and findes by experience , that gods strength which is the anointing , dwells in them , and is become the lord their righteousness : they henceforth know christ after the flesh no more . and this speaks great comfort to saints , to the poorest members that live alone among the scoffing sons of bondage , as well as to the whole city in generall : they shall never fall from grace ; their eternall life is as sure as the eternall life of jesus christ their head , in whom their life is hid , god himself being that life and strength : and these being part of that seed , which the father hath said shall break the serpents head ; so that the serpent shall only bruise the heel , by his temptings ; but he shal never blot out one name that is writ in the lambs book of life ; for this compleat man , or seed of the woman , shall break the serpents head . the head of this mysticall body hath conquered already , and is sat down in glory , waiting till his body be glorified with him , and so all enemies be for ever made his foot-stool . and this is the counsel of god , which the two witnesses give testimony of , that the serpents head shall be bruised , and sinners reconcil'd to god , by no other name or power , but only by jesus christ , the anointed son of god . this anointing being god himself in man . god was in christ reconciling the world to himself , not imputing their sins to them . but the lamb christ jesus he is the chief , and the power of the fa●her appeared first in him , and after that , through him in the saints , to break the serpents head , according to the word of the father . and this is the testimony which these two faithfull witnesses , beare witness to , for the glory of the father , who is engaged . in this was manifested the love of god towards us , because god sent his only begotten son into the world , that we might live through him ; and we have seen , and do testifie that the father sent the son to be the saviour of the world . whosoever shall confess that jesus is the son of god ; that is acknowledge , that jesus is that power whereby god will break the se●pents head , god dwells in him , and he in god . and so again , who is he that overcometh the world , but he that believeth that jesus the anointed is the son of god . and this eternall councel and purpose of the father , that the seed of the woman should break the serpents head ; was declared as soon as the devil , or red dragon had deceived the whole world in adam . and this councel of god is held forth to the world in all the promises ; in all the mosayecall types , and in all the prophesies of old . for minde it , the scriptures point out nothing else to us but this , that jesus christ is , the onely begotten son and strength of god , whereby he will subdue the power of darknes , and translate sinners into his owne kingdome and glory : and he is the very righteousnesse of god ; whereunto the selfeconceited jewes and gentiles will not submit . and therefore god had need of faithfull witnesses to bear testimony hereof to the world ; such witnesses as men may say ( after the vail is taken off their hearts ) that without doubt their testimony of the fathers councell is true . such witnesses as can and will prove their testimony , not from the writings and words of others : but from their own experienced knowledge , of what they have seen and heard , and been made acquainted with from god . the world is so far from believing this report : that the anointed , is the power of god : that when christ appeared as a man in the flesh ; they reproached him , under the name of a mecannick tradesman , a carpenter ; and never rested till they had killed him and cast him out . and now in these latter dayes , when christ comes in spirit , ruling and working in the saints , according to the promise of the father , truly the ignorant deceived world denies him still , will not own his spirit , but jeeres him , calling him the spirit of the divell , and a spirit of errour : even as the jewes told christ after the flesh , that he was a deceiver of the people . and this deceived world , or corrupt flesh of man , endeavours to make lawes and establish ●hem with all possible policy and power , to ●ring the anointed into bondage , and will not allow him a liberty to worke where and upon whom he pleaseth ; but would restrain him to their scanty measure , the principles of the flesh : and so though the world allow christ the name of king , priest , and prophet , yet they will act ●hese offices themselves , both over him , and over his body the church . ey , but gods two faithfull witnesses shall not only prove that christ is king , priest , and prophet in name only : but that he is those in ●ule , in operation and powre , proving it in ●heir own experience ; which in time the world ●hall see , and be ashamed ; though for the present they will not see , nor be ashamed , for ●heir envy to christ and his fellowes : and ●hen shall the glory of the father be advanced , ●nd the song of the saints , shall set the crown of glory upon the head of him that sits upon the throne , and upon the lamb for evermore . for then all nations shall see the word ●nd councel of the father fullfilled ; that the ●erpents head is bruised by the seed of the woman . this is their testimony , which i lay ●own generall , but the witnesses prove their testimony by particular experiences ; as here●fter i shall relate some . chap. iii. who these two witnesses are that god speaks of , to whom he will give power to prophesie in sackcloth a thousand two hundred and sixty daies . now the second thing is , to shew who these two witnesses are which god speaks of . i will give power to my two witnesses . and these are , the word of god , and the spirit of god , or christ in flesh , and christ in spirit , or the anointing in the person of christ after the flesh ; or the anointing in the flesh of saints : and these are but one in respect of nature , one spirit , and one flesh , one body , as i have shewed : but they are two in respect of their appearance or manifestation in or to the world . the man christ jesus , who was borne of the virgin , and dyed by the hands of the jewes at jerusalem ; he is the one witnesse . and the body of saints in whom the spirit of jesus christ dwells , who are persecuted for the same testimony that christ held : they are the other witnesse . and my understanding herein is built up as followes . ☞ there are three that bear witnesse in heaven . the father , the word and the spirit , and these three are one . but one witnes , though three names or denominations . by heaven , i understand the church , or the city zion , in whom the anointiug dwels , and in ●hem and to them , the witnesses of those three ●n one , is satisfaction enough ; and the saints ●ife is bound up in that divine manifestation , and ●hey live in that life , and see light in that light . the son of righteousnes , the lamb the anointng , is the light of that city , which makes it heaven . the testimony of men to the saints is no●hing , they have no peace nor joy in their hearts , till god himself do witnesse to them by ● lovely manifestation of himself , taking them ●p into his own rest . and this is god in three discoveries , which make up but one witnesse , both in and to zion the church : not to the world first : but to them first , and afterward to the world . then there are three that bear witnes in earth . the water , bloud , and spirit , and these three ●re one : but one witnesse though 3 denomina●ions , making one perfectman . now by earth , [ understand either the saints before they have a cleare manifestation , before their filthy garments be quite taken off them : for then they look upon christ after the flesh ; and seek for testimonies of the fathers love and promise in a ●itterall way ; and god condescends to the weaknes of their flesh ; for in the fulnes of time , god ●ent his sonn made of a vvoman , made under the law , to redeem them that were under the law , that we might receive the adoption of sons , according to the promise . gen. 3. 15. or secondly , by earth , i vnderstand mankind ; all sects and nations , as they are considered one flesh , or one earth ; of which all of us are made even one created humanity . and unto this earth , god sends water , bloud & spirit , in two appearences , to witnesse this his faithfulnesse , that what he spake shall come to pass● that the seed of the woman shall bruise the serpents head . god cals these his two witnesses , because they are two discoveries of his own wisdom and power . for first , by water , bloud and spirit , i understand to be our lord jesus , the seed of the woman , a perfect man according to the flesh ; who 〈◊〉 the first faithfull and true witnes , the humane ●ody of christ , and the eternall spirit that dwelt ●herin : or that power which god gave : i wil give power to , my two witnesses , &c. and god gave this is power , when the holy spirit descended like a dove upon christ jesus , when he was baptized , and came straight-way out of the water . this power god gives to both his witnesses : but to his humane body first . if you look into the evangelist iohn , you shall find that one of the souldiers with a spear pierced christs side , and forthwith there came out water and blood : now the water and blood declared jesus christ to be a true and reall man , the seed of the woman , according to the word and councell of god ; and so the vvord was made flesh , and dwelt among us and we saw the glory thereof , as the glory of the onely begotten son of god , full of grace and truth . now physitians say , and it is a truth , that the heart of man hath adjoyning to it a bladder or skin of water , which cools the heat of the bloud ; which they call the pericardium . and the spear piercing christ to the heart did break that skin of water , and so there came out that water and blood that was in his heart ; this shews he was a man , the seed of the woman . and then for the spirit or power that was in jesus christ declares him to be one faithfull witnesse ; for though hisfufferings were so great that he sweat drops of blood , yet there was no sin , or murmerings against god found in him ; but he was still full of the sprrint of humility and patience , of love , and of faithfulnesse to god his father , who had assigned him that cup to drink . and likewise was still full of the spirit of love to poor lost sinners , that flood in need of this his death , or else they could not have bin reconciled to god : and this unbsameable spirit of his , gives testimony to heaven and earth , that christis the great power of god , and so the world , to the councel of his father : for indeed no son of man besindes him , could be found to suffer the like intolerable burden of wrath , and yet beare it , with such a patient understanding , loving , faithful , and pittiful spirit towards others , as christ did . now this humane body of christ , is an active and loving witness , bearing record of the father wish courage ; and he did not receive his testimony from any creature ; but from the father . for the son can do nothing of himself , . but what he seeth the father do ; and whatsoever he doth , the son doth likewise . jesus christ was not compelled to bear witness to the father , as a malefactor is compelled to bear the sentence of justice , but he undertook to bruise the serpents head voluntarily : he suffered freely , and dyed freely , seeing it was the will of his father : he took up death ( which was the desert of our sins ) willingly and voluntarily ; as soone as the father had declared his councel concerning him , behold ( saith christ ) i come to do thy will o god ; and no man takes away my life ; for i lay it down of my self : i have power to lay it down . and i have power to take it up again . new if the blood of buls and goats , and the ashes of an heifer , sprinckling the unclean , sanctifyeth to the purifying of the flesh , how much more shall the bloud of christ , who through his eternall spirit , offered himse ; f without spot to god , purge our consciences from dead works ( of humane formes and fleshly actings ) to serve the living god , in spirit and truth . the scriptures are plentifull to prove this , in the evangelist , we see christ beares witnes of himself , that he is the son of god : and told the jewes , that unlesse they believed that he was he , they should die in their sins : the pharisees told him , his record was not true , because he bare record of himself : but saith he , my record is true ; and i am one that bear record of my self , and my father that sent me beareth witness of me . i have many things to say and judge of you : but he that sent me is true , and i speak unto the world those things which i have heard of him : and when ye have lifted up the son of man , then ye shall know that i am he , and that i do nothing of my self , but as my father hath taught me , so i speak . and st. john writes . grace and peace to the seven churches , that is , ( to the complaeat number and body of saints ) from jesus christ who is the faithfull and true witnesse . and again unto the angel of the church of laodicea , write thest things saith the amen the faithfull and true witnese , the beginning of the creation of god . and by this we see that jesus christ , he was gods first witness . then secondly , the saints or city zion or the mystical body of christ ; this is gods other witness : and these doe not receive their testimony from men , but from jesus christ . and their testimony is still the same , that christ bare witness to ; and therefore they are said to suffer for the testimony of jesus . now this second witness , is not to be restrained to magistrates , ministers , particular men or women ; but to all the body , consisting of learned , unlearned , poor and rich , men and women , in whom the spirit of the son dwells and from whom they receive their testimony : neither are they compelled to bear witness , but through the same anointing , they professe god willingly ; and they finde it is pleasing to them to acknowledg the father , as to take their meat and drink : therefore certainly those that have neither will nor skill to bear witness to the father , unlesse they have a directory from men , and those that never worship god without a humane power to encourage them . yea , ☜ rather , they that would fain have a humane power establisht , to suppresse gods witnesses , it is a manifest sign that they themselves are none of his witnesses . now i conceive that water , bloud and spirit ( as i mentioned before ) points out the saints , which are the feed of the woman likewise , and as our lord jesus our head gave testimony in his appointed time ( prophesying in sackcloth ) so the saints his body in whom the spirit rules , giving testimony in their appointed time . and the understanding people in all nations , kinreds , tongues , and people , do see their testimony ; and how they have bin slain in the streets of the great city babylon , three dayes and an half , as i shall declare how i conceive it , if god please : now these saints are not only learned schollers in humane wisdome , but such as the world counts fools , neither are they gods witnesses that are compelled by humane lawes to worship god : for these witnesses declare their testimony willingly against the wisdome of the flesh , neither is there here and there one saint that are called gods witnesses , but all the saints in one body , three in one water , bloud and spirit , make up one witness . now this spirit , or this anointing that is in saints , which indeed is christ the lord their righteousness , is a faithfull witness likewise : this is he that came by water and bloud , and not by water only , but by water and bloud ; and this christ came not only in himself , but in his saints , whom he sanctifies and washeth in his bloud ; and it is the spirit that beares witness , because though the bodies be weak , yet the spirit in them is truth , it being the anointing which they have received from the holy one . and when christ had not only freely shed the water about his heart , but the bloud in his heart also , as a price laid down for sinners : he that saw it , saith the text , meaning god , and the spirit of god that was in christ , a●● those few saints then present ; bore record 〈◊〉 his record is true , and he knoweth that he 〈◊〉 truth , that ye might believe . all the whole body of saints , both 〈◊〉 and gentiles , are gods witnesses ; for one ●●●●rit unites them into one body . but i be●●●● that those that live in the time of the new testament , while the little horn-beast and whorish spirit , had a ruling power allowed him of god ( though i mention three names , yet they are all one enemy to christ ) i conceive ( i say ) that these are they to whom god hath given power to prophesie in sack-cloth one thousand two hundred and sixty dayes . and these are they that are slain in the streets of the great city babylon , that is , by the power of the beast : yet the saints of old , are to take part of this honour , & stand in this lot , because they & these have all one spirit ; and if god had appointed them this sackcloth honor , they would have been faithfull witnesses of god , as well as these : nay , in their time , they bore witness to god , against the same spirit of the beast ; though he had not the same power as he hath now : mordecai , hester , & the jews , gave a faithfull testimony to god , against proud , hypocritical , and bloudy hamon : and likewise daniel & the three children did bear witnese to god faithfully , against the hypocriticall and bloudy practices of darius councellers : which sufferings of them then , did but type out the sackcloth-profession of saints in the dayes of the little horne , the beast and whorish spirit , or as i may say , judas spirit of self-love and hypocrisie , that must reign in the world for a time . thus we see it is jesus christ after the flesh , and his spirit ruling in the flesh of saints , which are gods two witnesses : the spirit of christ sent down into saints , or rather the saints taken up into fellowship with that spirit , according to the fathers promise , and love to his sons and daughters in the latter dayes , which must prophesie in sack-cloth , one thousand two hundred and sixty dayes ; and it can be no other but these in whom the power of god dwels and rules . and there are divers discoveries of this truth laid down by god himself , as a testimony from him that these two are his witnesses , in the four , five , and six verses of that seventh chapter of the revelations . in the fourth verse , these two witnesses are ●aid to be the two olive trees , and the two candle-sticks , standing before the god of the whole earth . now i conceive that these two olive-trees , and two candlesticks , can be ap●lyed to no other , but to the two appearances of the anointing . first , in the body or flesh of christ . secondly , in the flesh of saints , that is to say , christ and his spirit . and marvel not that i say , christ and his spirit are the two candle-sticks , because the scriptures in other places , call christ and his spirit the lights of god , as indeed they are , and by candlesticks , are properly meant the churches , or particular societies of saints , as st. john writes . but in this place , the light that is held forth , is this eternal councel of god , that jesus christ is this son , by whom he will bruise the serpents head , and reconcile sinners to himself , and by no other name or power whatsoever . so that when christ was visibly seen upon the earth , in the day and hour of his sufferings , or time of his sack-cloth prophesying ; he and his spirit in one person were the candle-stick , in whom this mystery of god , and truth of his councel did burn and shine forth to the world ; and therein they were a certain witnes of the father . but set that day and houre aside , and then properly the churches are called candlesticks , in whom christ and his spirit burnes bright , and shines gloriously . men or women , magistrates or ministers , or churches , cannot be called these two candlesticks : because the churches ate taken up and moved by christ , and such as were un-willing are made willing to beare the testimony of god , by the almighty working of christ in them that beleeve . but now christ and his spirit , was never unwilling to bear witness to this purpose of the father ; for as soon as ever the father had declared his will ; loe , i come , saith christ , to doe thy will , o god . and therefore the father glories in christ , and makes proclamation to all the world , that he will have all men honour the son , as they honour the father . then again , they are called two olive-trees ; and these cannot be men and women , magistrates or ministers : but onely christ and his spirit . if you looke into the fourth chapter of zechariah , there is mention of one golden candlestick , which i conceive is the generall church of christ , or the great congregation , as david speaks , the mysticall body of christ , the saints , or city sion . and , then there is mention of two olive trees by the candlestick , one upon the right side of the bowle , and the other upon the left side thereof . now these two olive-trees are iesus christ ☜ and his spirit , the one being under , the other over the church : which are the two armes of god , imbracing the church in love . for first , god sent the humane body of christ , to testifie his love to the church , and to comfort her in all her asslictions : because he was afflicted for them , and with them , and therofore , in that he himself hath suffered being tempted , he is able to succour them that are tempted : and this is the olive-tree upon the left side of the candlestick . then secondly , god sent his spirit the comforter , to testifie his unchangeable love to the church , and to lead her into all truth ; because he is the spirit of truth : and so in the bodily absence of christ , the spirit , which is the lord our righteousnesse , ruling as a king in love in them , doth counsell , comfort , sanctifie , and remaines with the church for ever ; and so doth establish the covenant of grace to them to be an everlasting covenant . and this is the olive tree upon the right side of the candlestick . and further , zechariah goeth on , making mention of two olive branches , which through the two golden p●pes empty the golden oyle out of themselves . and the angel said to zechariah , knowest thou not what these be ? and he said , no , my lord . then he said , these are two anointed ones , that stand before the lord of the whole earth . now these two olive trees , and these two branches , that thus empty themselves with constant running , and so feed the church with life and light , which is that golden oyle that they empty out of themselves , and which the angel likewise called the two anointed ones , they cannot be meant of any other but iesus christ in his own particular person in the flesh ; and he spiritually in his saints . for there is none that hath the seven pipes , the seven lamps , and the seven eyes , which are the seven spiritual power of god in his hand , but onely iesus christ , for the spirit descended , and rested upon him : and in him dwelleth the fulnesse of the god-head bodily . and then secondly , because none stands by the lord of the whole earth , as the angel told zechariah , but onely jesus christ and his eternall spirit , who is both the outward and the inward lord and king of saints . and this is cleared by gods own word to daniel , when god shewed to him , what was written in the scriptures of truth , there is none , saith god , holdeth or standeth with me in these things , but michael your prince , that is , iesus christ , in his two-fold discoveries , in the flesh of the man iesus , and in the flesh of saints by the same spirit : and the great promise of the gospel , for the exalting of iesus christ , the anointed , and the anointing is this , sit thou , saith god , on my right hand , ( or stand by me ) untill i make thine enemies thy foot-stool . now brethren you know , that the church and sainrs doe not receive light , life & grace , from any other but from christ ; of his fulnesse we receive grace for grace : therefore these two olive-trees , these two candlestickes which john speakes of , and these two witnesses which god glories in , and calleth his witnesses , must needs be meant christ and his spirit , or the two appearances of god in iesus , and in his saints . there is one phrase mose in that fourth verse , which is this , these two olive-trees , and the two candlestickes , strand before the god of the whole earth , saith john . and these two stand by the lord of the whole earth , saith zechariah . i conceive the meaning is two-fold , as the phrases are different . they stand by the lord of the whole erth saith zechariah , that is , they hold with him , as two friends maintaining one and the same cause , in giving testimony , and in convincing the world by experimentall discoveries of this truth , and counsell of god , that the seed of the woman shall break the serpents head : and none holds with me in these things , saith god to daniel , but michael your prince . and they stand before the god of the whole earth , saith john , that is , as they two faithfull witnesses , the anointed and the anointing , christ and his spirit , hold with god in defence of his word , truth , and honour ; so these two witnesses they stand before god : that is , they are alwayes in his eye , in his heart , are his delight , and his right hand ; and so will honour them as they honour him : and so certainly will subdue all enemies under christs feet ; as under the feet of his humane body , so under the feet of his body the church , which are the heele of christ , and so part of his feet , according to the word of the father : therefore the apostle speaking of christ , this man , saith he , after he had offered up one sacrifice for all , sate down at the right hand of god , expecting till his enemies be made his f●ot-stool . and zechariah makes it yet more plain , that iesus christ , a perfect man in the sense aspresaid , is gods two witnesses , that both stand by and before the god of the whole earth . as zech. 4. 7. who are thou , o great mountain , before zerubbahel ? thou shalt become a plain : and ●o forward to the end of the ninth verse . zerubbabel types out iesus christ , who is the king , or chiefe governour in sion , gods holy hill . for zerubbabel was the chief of the fathers of israel , that was carried into the captivity of earthly babylon : and he was reckoned the first that came out of that literall captivity . all other priests and elders were counted inferior to him , as appeares ezra 2. 2. nehem. 7. 7. and this types out iesus christ , that is the head and chiefe of saints , that was carried , or rather sent captive into mysticall babylon , that is , to prophesie in sack-cloth under the wisdome and powers of the flesh . or serpent , which ruled in the jewes and gentiles , and under which he was slain . and he was the first that returned with joy from that captivity ; for he rose by the power of god , the third day , and ascended to his father . and all the rest of the saints in their appointed time , when their testimony is finished , they shall come along with christ our or from under then same captivity , as inferior priest and elders for christ the first fruits , then afterwards they that are christs ; as it shall be in that other resurnection , where these words are used , i. cor. 15. then again , zerubbabel was the chiefe tha● did build the temple and walls of the citi●jerusalem which was thrown down ; all the rest of the fathers and elders were inferior to him , as appears , ezra . 4. 2. nehem. 12. 1. and this types out jesus christ , who is the chiefe in zion , and whose hands did lay the foundation of that spirituall house of god both in respect of one private saint , and in respect of the whole body , as is mysteriously declered by zechary , chap 4. 9. for where it is said , that the hands of zerub babel have laid the foundation of this house , and his hands shall finish it ; it points out cleare to me , that by the phrase , this house , hath reference to the golden candlestick in the second verse , which is the church zion , or house of god , for there is no other house , spoke o● but this ; as is likewise mystically held forth in the chapter before , which is the voyce of the father unto christ the anointed , under the name of joshna the high priest : if thou wil● walk in my wayes , and keep my charge , then shalt thou also judge my house , and i will give thee places to walk in among these that stand by heare now , o joshua the high priest ( that is christ the anointed ) thou and thy fellowes that sit before thee : for they are men wonderd at ; that is , the saints , or house of god in whom the anointing dwels , the foundation of this house , the hands of jesus christ hath laid , and his hands shall finish this temple and city building . therefore god the father makes a boasting exultation over all enemies of christ , that rise up to hinder him in building gods spirituall house , the saints ; as sanballat and tobia , rise up to hinder the building of literall jerusalem , who art thou , o grat mountain before zerubbabel ? thou shalt become plain ; that is , who art thou , o great wisdome and powers of the flesh , and darknesse before christ my sonne ? ye shall all be trod under his feet ; nay , his very heels shall stamp you down : for behold , i will bring forth my servant the branch , and he shall break the serpents head . then god goes on to hold forth to our view his two faithfull witnesses , which he calls the two anointed ones , which stand by the lord of the whole earth , which are the branch , that is , first the man christ jesus , the anointed , for in him the godhead dwels bodily , and he is pointed out by the name joshua the high priest ; and by the name zerubbabel , as being the first and chiefe witnesse . then secondly , his mystical body the saints , which being united to him , and he to them by the same anointing , makes up gods branch . and these are pointed out to be joshua's mysticall body , that was cloathed with filthy garments in the dayes of corrupt flesh , before god caused their iniquity to passe away , and cloathed him with change of garments , that is , with the beauty of the anointing . ☞ now mind this , that though the saints be many particular persons , yet as they stand in relation to christ , they are but one body , kni● together by that one spirit the anointing ; and jesus christ , as he is called the anointed of the father , cannot properly be called a perfect man if he should be separated , or stand at a distance from the saints , his body and spirituall house therefore the apostle joynes head and members together , and so make up one complea● christ , or anointed , in eph. 4. 13. and 1 cor. 12. 12. as you may read . and these i conceive to be gods two faithfull witnesses , the man , or child jesus , who is the head and chiefe witnesse ; and the citie zion , who are anointed with the same spirit , every one with that measure as god is pleased to divide to every one his portion as he will , according to the measure of the gift of christ . and these two witnesses stand by the god of the whole earth , in proving in their own experience , this to be a truth ; that the seed of the woman shall break the serpents head : and there are none that acknowledge the father , and beare witnesse to him herein , but onely these two , against all the world , and babylon : all others wander after the beast , flesh , & self . but these only whose names are written in the book of life , admire god , and make their boast only in him continually . but iesus christ the head , he beares witnesse by the power of the father in him : the father that dwelleth in me , saith christ , he doth the works ; and the saints they beare witnesse by the power of christ , which is the father likewise that is in them , as in him . but the saints receive this power at the second hand ; for the anointing that was powred upon the head of christ iesus , fell down to the skirts of his garments , and so his meanest member partakes of that anointing , and by his power the saints doe all things , and without him they can doe nothing . the spirit of god gives a second testimony , that the two witnesses are iesus christ in his flesh : and iesus christ spiritually in the flesh of saints , and can be no other . for saith he , in rev. 11. 5. if any man will hurt them , fire proceedeth out of their mouth and devoureth their enemies . and if any will hurt them , he must on this manner be killed . now mark , this is one part of honour which the father hath given his two witnesses , to kill enemies by fire that proceedeth out of their mouth . for when paul spake of the destruction of the man of sin , or mystery of iniquity , it is not to be done by an earthly power , of prisons and punishments : but the lord jesus himselfe ( saitn he ) shall consume him with the spirit of his mouth , and with the brightnesse of his comming . and in the great battell of god almighty , when christ and his saints fought with the beast , and the kings of the earth , which is the wisdome of the flesh strengthened by humane authority , the text saith : that the beast and the false prophet were taken ( as other places say , god takes the wise in their craftinesse ) and they were cast alive into the lake of fire burning with brimstone ; that is , they were plunged into a deep vexation of spirit , so that they gnawed their tongues with anger ; which is as terrible to that proud spirit , as a fire of brimstone to tender flesh . and the remnant were slaine with the sword that proceeded out of the mouth of him that sate upon the horse . by remnant i conceive , is meant the common people that were deceived by the learned wisdome of the beast : but when she was destroyed , first , that was the main upholder of deceit ; then the people were undeceived and convinced , by the word of truth in the mouth of the anointed . and whereas they wandred after the beast , now they admire at the wisdome and power of christ ; for the word of his mouth , is a sharp two edged sword ; and when that appeares , no policy or strength of flesh , can stand before it ; which would make void the councel of god , by her directories , and blessed reformation as the flesh called it . therefore if any will hurt gods two faithfull witnesses ; that is , if any will deny them or their testimony , and turning them and their witness into a lie , as all ungodly men do ; turning the grace of god into wantonness ; and so making void gods eternall councel in their thoughts , words , and practises , so far as lies in them ; after this manner they shall be destroyed : that is , not by prisons , whips , or punishments of men ; nor by any carnall weapons , but by the spirit of truth , that proceedeth out of their mouth . every spirit that confesseth not that jesus christ is come in the flesh , is not of god . and this is that spirit of antichrist , whereof you have heard , that it should come , and even now already it is in the world . he that denies the anointing to be manifest in the flesh of the person , christ jesus , is antichrist : but this none denies , if any do , they be very few ; for all sorts of professors , acknowledge jesus christ to be born of the virgin , and to be a man , and so come in the flesh . but there are but few that confesse , that the anointing , is manifest in the flesh of saints : or that christ who is the lord our righteousnes , doth rule in beleevers , from one single person to the whole city , which are his body , scattered up and down the world . and if they do confesse this , yet when christ doth manifestly appear to dwel and rule in the flesh of his saints , they will not freely acknowledge it ; but presently stand off and call it a delusion , or blasphemy for any to affirm , that the same anointing for kind , as was in the flesh of iesus christ , doth rule and dwell in the flesh , according to the measure of the gift of christ : and in this sense there are many antichrists , that deny christ to be come in the flesh . and what do these antichrists do , but hurt gods witnesses , or deny that power the anointing , which god hath given to his witnesses : or if they acknowledg the one witnes , to wit , iesus christ after the flesh , yet they deny the second witnes , the saints , which is christs mystical body ; or christ in his spirit , manifesting this testimony in their flesh , as he did in their own person , that the seed of the woman should bruise the serpents head . but he that believeth on the son of god , hath the witness in himself : that is , be that belieyeth in whole christ , head and members , a perfect man , consisting of divers members , hath the witnes in himself , the truth is in him , as it was in iesus : but he that believeth not god , hath made him a lyer , because he believeth not . the record that god gave of his son . then farther , god proves christ in his two-fold appearance , that is , in his own person , and in flesh , or persons of his saints , to be his two witnesses ; for saith he in the 6. verse of the eleventh chapter of the revelations . these have power to shut heaven , that it raine not in the dayes of their prophesie ; and have power over waters to turn them into bloud ; and to smite the earth with all plagues as oft as they will . by heaven , i conceive may be understood either god himself or his church : if we understand god to be that heaven , that the witnesses have power to shut that it rain not in the dayes of their prophesies ; then i conceive the meaning is two-fold , thus , first , they have power to stay the hand of god from raining and powring down destruction upon the beast all the dayes of their prophesie , because god hath said , they shall prophesie in sackcloth one thousand two hundred and sixty dayes . so that god hath given the power of destroying the beast out of his hand ; or hath tyed up his power till that time be accomplished ; for it is their time of prophesying in sackcloth : it is not gods time of raining down wrath as yet : because god by his word hath limitted himself to such a time . and truly here our god points out such a spring as may refresh his people in all their suflerings . to consider the sufferings of the saints , and the enemies cruelty ; is not acted according to the will of the enemy , but enemies and saints , and troubles ; are all in gods hand , and enemies shall dye , the saints shall be comforted , and all teares wiped from their eyes , when gods appointed time is accomplished , and not till then . surely this gives much strength of peace and patience , to poor children of god , in their sufferings . but secondly , they have power to shut heaven , or to stay gods hand from raining down judgement upon the beast , all the dayes of their prophesies ; as sometimes god rained down a deluge of water to drown the rebellious world : and sometimes he rained a deluge of fire . as a plague to destroy those wicked people in sodome and gomorah . and this power is in the hand of the anointed iesus christ ; for he hath the power of hell and death . and the reason is this , iesus christ hath bought out this power by his bloud , out of the hands of offended justice : for now as god shewes no mercy out of christ , so he executes no act of wrath or justice , but by the hand of christ : for the father hath committed all judgment to the son ; and christ is all , and in all . christ hath the key of life and death , he can either bind or loose ; destroy or save : therefore it is said , that the witnesses have power to shut heaven , or the hand of offended justice ▪ that it rain not down plagues : and they have power to open heaven , and to smite the earth with plagues as oft as they will . or secondly , if by heaven we understand the church , which i rather adhere to : then i conceive the meaning is this . the witnesses have power from god to prophesie in sackcloth one thousand two hundred and sixty dayes ; and there shall not be showers of divine discoveries , whereby the beast shall be utterly consumed all that time , onely she shall be plagued now and then , by those divine discoveries , like drops of raine , so often as the spirit of truth , the anointing which rules in the witnesses , pleaseth . and by these few discoveries of divine truths from god to , and in the church ; the carnall inventions of the beast shall be discovered to be evil , and made void thereby ; and the beast or subtile flesh , shall be put to her shifts , to invent new deceits every age against christ , which doth plague this carnall earth mightily . but the witnesses have power to shut heaven that it rain not . that you may see into the mystery hereof . by rain , i understand two things , by which the beast is destoyed quite . first , when discoveries of god , and manifestations of the brightness of the anointed iesus christ , appears in every member of the church , like a showre of raine , that sweepes away the refuge of lies , or fleshly inventions before them , as isaih saith , the earth ( or saints ) shall be filled with the knowledge of the lord as the waters cover the sea ; for now the darknes of men , cannot stand before the light of god , nor the wisdom of the corrupt flesh , cannot stand before the wisdom of god , and this is that sword that is in the mouth of christ , whereby he destroyes his enemies , and this shall be made good when the church shall not need to be taught by any man , but shall be all taught by god , and by that same anointing shall know all things . but heaven , or the church , is shut up from these plentifull discoveries , till the time of the end , that the witnesses sackcloth-prophesying is accomplished ; but when that time is finished , then this rain shall appear , whereby the beast with all her fleshly deceits shall be destroyed . secondly , by raine , i understand the number of saints that shall increase and spread like the multitude of drops in a showre of raine , or like sands upon the sea shoar , so that their number shall over-top the number of babylons citizens : and so the church being full of the righteousnes of god , and discoveries of christ , shall sweep away the city babylon , with all her beastly practices , and fleshly inventions : and hereby the beast shall be destroyed . for whereas all the dayes of the witnesses sack-cloth-prophesying , and death , the earth ( that is the flesh of men , and conversation of men ) was full of drinesse and unfruitfulnesse before god , in every thought , word , & work , by reason of the beast , or wisdom of the flesh that ruled in them , and promoted self . now by this rain , the earth or flesh of man , is filled with fruits of righteousness and truth . i mean , by the plentifull discoveries of truth ▪ or brightness of christ ; and by the plentiful1 increase of the saints , the destruction of the beast , or the serpents head in flesh is broken and consumed . and that there shall be such increase of saints in the latter dayes , the prophesie of hosea makes it manifest ; for when god cast off literal israel , he promised the large increase of spiritual israel , which are beleeving iewes and gentiles that shall be like the sands of the sea shoar in the day of christ . but the witnesses have a power to shut the church , or heaven , from raining in this kind , till their prophesie be ended , as god appointed : and then ( i believe ) there shall appear plentifull manifestations of gods love in the church , to the increase of their number , and to the increase of their spiritual enjoyment of god . and likewise there shall appear hereby even plentifull manifestation of justice and wrath upon the beast and wisdom of the flesh to its utter overthrow . and these manifestations of love & justice , shal appear like a showr● of raine , sweeping away the refuge of lye before it . and yet further in that sixt verse , they have power over waters to turn them into bloud . by waters , first of all i conceive are mean● the inventions , actings , and appearances of the power and wisdom of the flesh , arising against the testimony of the two witnesses , to prove their testimony false . for the devil and corrupt flesh would faine prove god a lyer , and would not have the seed of the woman break the serpents head . and hence doth arise such a dea● adoe among men to find out a way to worship god , and give direction to others , and to enforce people to observe those directions , o● else to stand lyable to humane punishments , as though they must help christ to save sinners : but when the angel powres out his viall into the sea , fountains and waters of babylon , that is , upon the very spirit of subtile enmity it self , and upon all the carnall wisdom and appearances that have flowed there-from ; and caused them to become like the bloud of a dead man : that is , to corrupt and dye for ever . and every living soul within the sea dyed . that is , all the strength , glory , and being of the beast , dyed . and the place and power , fleshly wisdom , and actings against christ and the saints was seen no more ; and this suites with the oath that the angel swore in daniels hearing , and in johns hearing likewise . that when the beast had accomplished to scatter the holy people , all those things in the vision , should be finished , and time should be no more . for when the seventh angel had powred out his vial upon the ayre , or the element wherein the beast lived , which is a humane magisterial power , got from the kings of the earth , when they and she committed spiritual fornication together , after that god had limitted the beast a time to reign in : then there came a great voice out of the temple of heaven : that is , from christ , saying , it is done . and in that day , saith god , i will make a covenant of peace for israel , and i will break the bow and the sword , and the battel out of the earth , and make them lie down safely : and there shall none hurt in all gods holy mountain any more , as the beast hath done hurt . but secondly , when these waters are applied to nations , kinreds , tongues , and people ; as they be , for saith john , the waters which thou sawest , whereon the whore sitteth , are peoples , and multitudes , and nations , and tongues . then they point out unto us those people , men and women , in whom the flesh rules , in all her self-actings and inventions against christ , and in either of these senses , that is , either the multitude of fleshly inventions arising from the spirit of self-love ; or , the multitude of people in whom the flesh works so powerfully ; or both these joyned into one body , make up the city babylon . and all those phrases , as mystery babylon , beast , whore , and mother of harlots , and abominations of the earth , are to be applyed hereunto . and when the waters are thus turned into bloud by the testimony of gods two witnesses ; that is , the wisdom , inventions , and actings of the flesh are now destroyed , and proved evil , and the men in whom this wisdom appeared against god , are ashamed and confounded ; then it is manifest , that the seed of the woman , christ the anointed , hath broken the serpents head . i heard the angel of the waters say , thou art righteous , o lord , which art , which wast , and shall be , because thou hast thus judged ; for they have shed the bloud of saints , and prophets , and thou hast given them bloud to drink , for they are worthy . and by these phrases thus made manifest , it appeares , that jesus christ in his two-fold appearance , in the flesh , and in the spirit , as hath been declared , are gods two faithfull wit●esses , and can be meant of no creature . chap. iv. what is meant by one thousand two hundred and sixty dayes : which is the time given to the two witnesses to prophesie in , cloathed in sack-cloth . and now i come to the third particular to be minded : that is , to shew the meaning of the thousand two hundred and sixty dayes , which is the time given them of god to prophesie in ; and when they must be slain , and who it is that slayeth them . in handling of this , i shall observe three things in prophesie . first , to prophesie is to fore-tell , either in plain or dark language , what hereafter shall come to passe and this did god the father , when he said , the seed of the woman shall break the serpents head : and this is both a promise and a prophesie . secondly , to prophesie is to make such things plain and easie to the understanding of others , which appeared dark and hidden before : and this did jesus christ when he made the mysteries of the kingdome of god plain and easie to the understanding of his● ] 〈◊〉 which were spoken indark sayings 〈◊〉 ther 's : and this is gospel-ministery by the 〈…〉 of truth . thirdly , to prophesie is to give testin● 〈◊〉 or proofe of such things to be true by 〈◊〉 discoveries , which god hath 〈◊〉 or fore-told heretofore should 〈◊〉 passe in the latter dayes : and this did jesus christ , when he by his death and resurrection , did experimentally prove himselfe to be the seed of the woman that broke the serpents head . and so the spirit of christ in the cōversion of sinners to god , doth provelikewise by many cleare experiences , that those sinners so taken up to god , are part of that seed of the woman , in whom the serpents head is broken . and they shall prophesie in sack-cloth ( saith god ) and so they doe . for first , all those abusive slanders , mockings , oppressions and death , which was laid wrongfully upon jesus christ ( for his enemies confesse they found no fault in him , and yet they would crucifie him ) doth not all this shew a cause , time and houre of mourning , or wearing sack-cloth ? and this was the condition of christ whilest he was in the world , bearing a visible testimony to his fathers counsell . and this is the same condition of his church ; for as he was in the world , so are ●hey . the world knew not him , neither doth the world know them : the world hated him , ●nd it hates them . secondly , sack-cloth implies the absence of ●ome friend , plenty , honour , comfort , &c. and did not our lord christ leave his glory in heaven , and came and took upon him the forme ●f a servant ; nay , took upon him the curse ●ue to sin , which is death , that he might ●reak the serpents head , and free sinners from the bondage of that power of darknesse ? and ●oth not his church goe on weeping ▪ carrying ●heir sheaves with them , like pilgrims and ●●rangers looking for a dwelling place in god ; ●nd waiting upon him till he wipe away all ears , &c. and thus they prophesie in sack-●loth . thirdly , jesus christ prophesieth in sack-●loth while his heel is bruised by the serpent ●nd his seed ; for in all their afflictions he is ●fflicted with them . therefore it is a time of ●●ourning to christ , to see such cruelties and ●ppressions to be inflicted upon his church , ●hom he doth so dearly love . and it is a sack-cloth time to his church , ●hen they see the name , the truth , end testi●ony of their lord christ whom they love , to 〈◊〉 blasphemed , rejected and persecuted in the ●orld . and now i shall observe the time that god i ●ath given his witnesses to prophesie in , and that is 1260 dayes . the number of 1260 dayes is to be understood , as i conceive , in a two-fold sense , yet both pointing out the mystery of god : the first , more literall , the second more mysticall . as first , i conceive , that these , 1260 dayes , are reckoned according to the dayes of a week , that our saviour christ jesus did beare witnesse to his father from the time of his baptisme , and descending of the spirit upon him , to the day that he was crucified . for he began his visible testimony , that he was the son of god , when he was supposed to be about 30 years of age , as luke speaks , & we read not of any thing that he did till this time that he was baptized , and the spirit descended upon him . and from that time , till he was crucified , as i have gathered by books , it was supposed to be about three years & a half , which is about this account , which the spirit calls 1260 days , according to the days of a week : it is but about 17 dayes difference . the like number of dayes is spoken of , rev. 12. and the woman fled into the wildernesse , where she hath a place prepared of god 1260 dyes . this i conceive was the same tearm of dayes , according to the number of the dayes in a week , that one saviour did prophesie here in the world among men . and this points out unto us the time of the battell that was fought between michael our prince , the seed of the woman ; and the dragon , or the power of darknesse ruling in the corrupt posterity of adam . for if the serpent and his seed , could have made jesus christ to have sinned by their temptations , then the serpent had conquered him , and had broken gods head . but jesus christ held out to the end , and sinned not , as he that saw it bore , witnesse , and his witnesse is true ; therefore he broke the serpents head , and became a faithfull witnesse to his fathers counsell . now all the time of this bettell , the church was kept by the power of god at a stand , and there were no voyces heard , but silent for the space of halfe an houre , that little time of 1260 dayes : and god and angels , saints and men , were spectators of this great battell between the serpent and christ . but when christ had finished his testimony , he laid down his life , and the serpent and his seed thought they had conquered him , and began to rejoyce and make merry , as revel. 11. 10. and then was made manifest in heaven , that is , in and to the church , by the father , the spirit of truth , that christ by death had overcome him that had the power of death , which was the devill . then there was heard a loud voyce in heaven , in the kingdome and victory of christ . now is come salvation and . strength , an● 〈◊〉 kingdom of our god , and , the power of his christ , for the accuser of our brethren is cast down which accused them before god day and night and they ( the church ) overcame him ( the serpent ) by the blood of the lamb● ( the death 〈◊〉 jesus christ ) and by the word of their testimony ( the fathers promise , that the seed of the woman should bruise the serpents head . ) and they loved not their lives unto death . they would rather dye , as the martyrs did , then they would deny this testimony of jesus . one thing note here , that as the silence in heaven for the space of halfe an houre , points out the time of tine battell between the serpent and christ in the flesh , so likewise it points out the spirituall combat between the spirit of christ and the flesh , or the serpents power in every beleever . for so long as the flesh and serpent accuses , their consciences before god day and night , and every disobedient action that will breake their peace , is laid before them , they cannot sing praises , but mourn bitterly ; for as yet god hath given them no testimony of his love in pardoning of them , and of receiving them into his enjoyment : & this is the writing time , or the halfe houres silence , till god give deliverance . but when the anointing sets the poor souls free from these accusations , by a satisfying discovery of his love , then there arise voices of ●raises , and thundrings-forth of thankesgiving ●o god day and night , even as the accusation formerly was day and night . and truly here is great comfort to every particular member of zion , to know that the wisdome and power of their corrupt flesh , which fights against the anointing , and accuses their consciences day and night before god , presenting god to be an angry god to them , when as indeed he is loving , yea , and love it selfe to poore sinners ; i say , for them to know , that it is conquered , and the life and power of it is taken away by christ the anoiuted , it is comfort . and when christ , who is the lord our righteousnesse , is pleased to cast the serpent out of your flesh , and to take possession , and dwell in you himselfe ; then you shall be freed from all those accusations , and from the malice of the accuser , and be made able to sing by experience , now is come salvation and strength , and the kingdome of our god , and the power of his christ , to my soule ; for the prince of darknesse , and powers of my flesh that fought in me against the anointing , or spirit of truth , is now cast out : for god hath pardoned all my disobediences , and taken me into his own rest : therefore honour and glory be to him that sits upon the throne , and to , 〈◊〉 lamb for evermore . and now the dragon being vexed , and 〈◊〉 of wrath , because he is conquered , and c●st out of heaven , ( even every particular member of zion ) he rules strongly still in the children of disobedience , or in the serpents 〈◊〉 in whom he dwels ; and raises all cruell per●●cutions against the church , out of whom he is cast , and in whom the anointing rules . and of whom according to the flesh , the lamb jesus christ was born . and as paul spake of isaac and ismael , that he that was born after the flesh , persecuted him that was born after the sprit : even so it is now , he or they in whom the serpent rules , persecutes him or them out of whom the serpent is cast , and in whom the anointing rules , who is the lord our righteousnesse . but ( saith john ) unto the woman ( or church ) was given two wings of a great eagle , that she might flie into the wildernesse into her prepared place , where she is nourished for a time , times , and halfe a time , from the face of the serpent . i conceive , that the soule , by the wisdome and love of god , is carried into a condition of sensible barrennesse , both in it selfe and in others ; in which condition the soule is under gods protection from the face of the serpent , so that this wildernesse spoke of , is a very safe condition , or hiding-place from the serpent , wherein the soul is fed and nourished by god , and not by any creature , for a lime , times , and halfe a time ; that is , the church , and every particular member , is fed and protected by god all the severall degrees of the dayes of the beast , as hath been shewed . and here i shall mind two things , first , what this wildernesse is not . secondly , what it is . first , ☞ when men are in a good conceir of their own wisdome , learning , and strength , as the jewes were , that thought they had all knowledge to discerne truth from errour ; and therefore when christ , who is truth it selfe , came to them , they called him a deceiver , and a man of errors , and sought to kill him , through that conceit of theirs . but christ told them , that of all men , though they were the chiefe in humane learning in those dayes , they were the deepest in sin and errors , and the furthest from truth , because you say , wee see ( saith christ to them ) therefore your sin remains . now this good conceit of a mans self is not the wildernesse-condition , it is not a safe hiding-place from the serpent , but it is before his face , or in his hand . or again , when men suck content from creatures , as from mens learning , gifts , customs , prayers , or formes of worship , and think they shall never have comfort umlesse they enjoy these outward helps ; this is to preferre the broken cisternes before the fountains . and this is not the wildernesse-condition neither : for still the poor man is before the face of the serpent , and in his hand ; for he seekes contentment from creatures , and not from god onely , by resting upon outward helps . but now secondly , when a soule is driven or called into the wildernesse , where she is fed by gods speciall and loving care , from the face of the serpent , we are to mind two things . first , it is such a condition , wherein a man is dead to all his owne wisdome , memory , strength , learning , actings , and lookes upon all as priviledges of no gain , but of weaknesse and of drosse ; without the anointing , he cannot meditate , nor understand ; till god come into him ; he cannot speak , till god give utterance ; he feeles his heart barren of understanding , of love , of peace , he feeles and sees nothing in him , but onely a thirsting soul after god , whom his secret thoughts tell him , is able to satisfie him , if he please but to manifest himselfe . and secondly , as the soul sees a barrennesse and death within it self , so likewise is she dead to every thing without , she finds no comfort or strength from any man or creature ; preaching , praying , and all outward forms , are barren actions to this poor soul , because she sees the spirit absent . and therefore she cries , saw yee not my beloved , him whose enjoyment i ●on● after ; i can take no delight in your company and societies , and in your actings , unlesse my god whom my soul loves , did manifest himself to me there . the experiences and writings of prophets , apostles , and saints , are dry shels to me , and cannot comfort , unlesse god whom my soule breathes after , give to me likewise some experience of his love , as he gave to them , and then i shall have joy ; yea , and my joy then will be fulfilled , and not till then . and here also the soule sees and feels a barrennesse , as if she were in the midst of an unfruitfull and dry wildernesse , where she sees nothing within , but a hunger-starving soule , nor any thing without round about , but barren trees , as our saviour sought for figs from the tree , but found none . now this poor man sees nothing in others and nothing in himself to nourish him ; but onely a secret hope of relief from god , waiting upon him with tears in his eyes till god come , longing to see him , mourning in his absence ; for the soule hath no sensible manifestation as yet . and this , i conceive , is the wildernesse into which the woman fled , & in which the lamb feeds her : and this is a sure hiding-place from the face of the serpent , and a very safe condition in two respects . first , because god is now ingaged to take care of this soule ( for by woman , in that place , i conceive is pointed out the church in generall , and every particular beleever , and what is made good to one soule is true in all sion ) she is now dead to all other protectore ; but alive to god , she waits , she sighes , she breathes after him . o. when shall i see my god , when shall i be satisfied with the mannoe which is from heaven , even the sweet enjoyment of the anointed . secondly , it is a safe condition because the soule is now in a way of nourishment before god , from the face of the serpent ; god never manifests himselse to a soule , till he hath first emptied her of her-selfe , and drawn her off from sucking milk from the teats of the creatures : for saith god , whom shall i give understanding to ? and to whom shall i teach doctrine , but to them that are drawne from the milk , and are weaned from the teats of a mans own self-conceit , and sucking contentment from mens learning and inventions ? and so saith the apostle , you are dead to all things below god ; but your life is hid with god in christ . this is a very safe condition for a poor soul ( though she thinkes not so ; for she is now in gods way that leads to true rest . and when god is pleased not onely to allure her , and bring her into this wildernesse , but begins likewise to speake kindly to her , and to manifest his love in lively and sweet discoveries , then the writings and experiences of prophets , apostles and saints , do fulfill his joy ; and he now sees there is no lie of the truth ; that is , of the anointing . but this woman , say some , cannot point out a partioular beloever , but some thing more generall , because it is said , that the earth helped the woman , as you may read , rev. 12. 15 , 16. i conceive there is no scruple in this objection . i will answer it briefly : first , if the magistrates , or common people , be this earth , as some think , then it followes , that if they help the church in generall , they help every particular believer also . but i conceive that interpretation is too far below the spiritualnesse of this mystery , though there may be a truth in it notwithstanding . for god makes use of magistrates and common people to help his church and saints against the serpents flood of mallcious temptaitons . but by earth i rather conceive is to be understood the humane body of christ , which is made of the same earth that our bodies are , and this helps the church ; for by the blood of this lamb , they overcome the serpent , and by this lamb they are fed , as you may read more fully rev , 7. 9. 17. now in the second place we are to look into the mysticall meaning of this number 1260 dayes . and i conceive , they point out the length of time that the church of christ is to lie under the captivitie of the little horn , or antichristian power , which are called gentiles ; for they are not in covenant with god . the time of the battell , as i shewed , was 126● dayes , according to single dayes in a weeke and the holy city shall be trod under the feet of the gentiles almost so many yeares , according to the yeares in a mans life : this conceive is one mystery of god , i say , almost , doe not say altogether so many yeares as . the beattell was dayes . for christ will not have them to hold . an even proportion of years to those 1260 dayes but hath shortned the dayes of their captivity for the elects sake . and therefore , saith god the witnesses shall prophesie 1260 dayes , and the gentiles shall tread under foot the holy city 42 moneths . now these 42 moneths being just 3 single yeares and halfe , beare a proportion of time with the 3 dayes and halfe , that the witnesses must lie dead : but i pray mark , we are not to reckon the fourty two moneths , nor the three dayes and halfe , to point out no longer time then barely three single years and half , as some think . but i conceive , that god by these tearmes of time , points at a higher mystery : that is , points out to us 3 ages and a halfe , or 3 degrees of time and a halfe , that he hath determined for the beast to tread the holy city under foot . therefore when the question was asked by one angel in daniels vision : how long shall it be to the end of these wonders ? another angel swears by him that liveth for ever . that it shall be for a time , times , and an half ; and when he shall have accomplished to scatter the power of the holy people , all these things shal be fi●ished : john mentions the samet earms of time . so that now mark , i conceive these time , times , and a half , are 3 ages and a half , which god can and will shorten as he pleases , as he hath promised : and the 42. months , nor the 3 dayes and half , doth not hold a proportion of years , to the 1260. dayes , which was the time of the battel ; but they point out 3. ages , and an half , of the reigne of the beast . as the day and reign of the dragon , the ●lay and reign of the leopard , the day ●nd reign of the beast with two horns , which speaks like a dragon , the day and reign of the image of the beast , which i conceive is the half day : and by the names and discriptions of these beasts , and by the 3 dayes and half , or the divided time , as now it is god points out the different workings of the wisdom of the flesh , and how she flies from one shape to another , as christ comes into the heart of his saints to discover her . and that an age of a man is called a day , the scriptures make it plain ; as our saviour said , abraham desired to see my day : that is the day and reign of christ , so the day of moses , or the age or time while moses bore rule , and so here the day of the dragon , before the devill took up any other shape . if you desire to know the beast , that treads you and the holy city under foot : look first into your own hearts , for there she sits ; and after that ye have beheld her confused workings there against christ , then look into the world , and you shall see the same confusioin of ignorance , pride , self-love , oppression , and vain conversation acted against christ , in states , in assemblies , and in some churches in the world . but when christ comes in his brightnes ; in glory light and beauty , as the son that shines from east to west , enlightning the whole earth ; then will this beast or wisdom of the flesh be destroyed , in all her shapes and disguises . first in the flesh and hearts of saints , and afterward through the multitude of saints , and their manifold discoveries from god , all her confusion shall be thrown down in the world , and she shall reign no more ; but the kingdom , yea the greatnes of the kingdom under the whole heaven , shall be given to the saints of the most high . the beast , or this powerfull wisdom of the flesh ; or rather the serpent in flesh , which reads down the holy city 42. months , or 3. layes and half , in her first day she is grosse , ●nd down right prophane , which was the day ●f the dragon , or magistracy out of joynt , as ●n the day of nero , when magistrates and people were all deceived ; but satan finding he ●ould not do mischief enough against christ ●n this age , or day . he chauges his shape into an angel of light , 〈◊〉 in the day and time of setting up an univer●all bishop that should rule successively ; but ●eing discovered by the light of christ to be ●ery hypocriticall , and full of abominations : ●his is the leopard . she changes her self into her 3. day , into re●ormed episcopacy , & appears by faire shews , ●f pretending peace , even more closely hypo●riticall . but this day of hers likewise , being discovered to be a day of darknes by the lord our righteousnes : this is the lamb with the ●wo hornes , &c. she changes her self into her half day , or image , which is more closely hipocriticall , then the former , she being now hedged into a nar●ow compasse by christ , and all her shifts are almost discovered , so that every young man of christ , can point the finger at her , and say that as she that will not suffer christ to reign king , ●riest , and prophet in his own house ; but will give him the name , but reign her self in those offices . this is she that will not suffer christ to choose his own church , out of the world ; but she will chuse for him , and christ must either be content with a whole parish , and a whole kingdom , and so the whole world to bee his church , or else this beastly whorish spirit , will allow him no church at all . this is she that will not suffer christ to call , to gift , and to send forth , his own ministers and servants , to work in his vineyard ; but she will choose , & call , and gift them for him ; and he must either be content , with such ministers as she ordaines , and counts able schollers , and orthodox divines , or else he shall have none at all : shepherds and fishermen , or tradesmen that are unlearned in mens writings , she will not allow to preach the gospel , though christ give them anointing , and bid them speak the things which they have seen and heard from him . more might be said here , but every mans experience can ad some thing ; but i will speak two words more , to them that pretend love to christ . first , if there be any that by humane wisdom and policy endeavour to set up the worship of god , or that by a humane law , or compulfive power , will inforce others to give testimony to the father , that jesus christ is his almighty power : call you these people , or this government what you will , i am confident it speaks like the dragon and it is the image of the beast . and secondly , if there be any that pretend love to christ , and yet in their judgements and practices are part for christ , and part for the flesh . and though they do not desire a humane law to enforce others to walk in their way , yet they will not own as brethren , nor with the tender embracings of love will not receive any ; but such as are of their own way and judgment , though the anointing which knits christs misticall body together be manifest in them : call you this likewise what you will , i am confident it speaks like the dragon , and is of the image of the beast , and part of the half day . but i will speak one work of comfort to the saints , your captivity under the antichristian power , is come to the half day or half time , and the lamb will nourish and feed you before the throne , or under the eye and protecting care of god , in this half time ; as he hath fed the church with love and watchfull care , in the 3 , dayes that are past ; and the power of this blaspheming horne , that will not acknowledge christs testimony , nor suffer others to acknowledg him : this day of his is and shall be shortned for the elects sake . and i believe ere long we shall heare the angel say , it is done , her 3 dayes and half , or her time , times , and half time is now accomplished . and the stone which is cut 〈…〉 mountains without hands , even 〈…〉 christ our righteousnes , shall destr●●● 〈…〉 workings and kingdom of darkne● 〈…〉 in the saints , and likewise 〈…〉 power , that satan exercised over 〈…〉 he trod them under foot the 42. 〈…〉 now christ will reigne himself for 〈…〉 ever , for of his kingdom there shal1 〈…〉 . and then the world shall see by experience , that word of solomon , to be made good . that when the wicked ( that is , the flesh rules ) the city mournes ; but when the righteous ( that is , jesus christ ) rules , the city zion rejoyces , and there is great shouting for joy among the saints , when they can speak by experience and say , o rejoyce , rejoyce , for the lord god omnipotent reignes . and now doth the sonne of righteousnes , rise higher in the bright manifestations of himself upon the soules of his saints , and the day of christ begins to shine more clear ; even that one day , as zachariah calls , it , which did appear in the hearts of saints formerly , for abraham saw it , and david saw it , and rejoyced to see it . and truly this day of christ , this sweet discovery of the fathers love to poor sinners , began to dawne upon the seventh day in course after the creation of all things ; for adam sinned upon the sixth day towards the close of the day or cool of the evening , and then the seventh day in course should have been a day of punishment or destruction to adam , for his disobedience : i but the son of our righteousness rises presently and love appeared in this promise , that the seed of the woman should bruise the serpents head , and so stopped the breakings forth of wrath , and made it a day of joy and gladness unto lost sinners , and therefore when the jews told christ he was a finner , because he had broke the sabbath-day , when he had but cured the lame man upon that day . why saith christ , my father worketh hitherto , and i work , that is : all the six dayes was my fathers time of working , and making all things ; but the seventh day is my day , and now i work , to bruise the serpents head , and to save that which was lost . and therefore i say , this one day of christ , did dawn upon the seaventh day from the creation : and the sonne of righteousnes hath rose higher and higher , in the discoveries of himself , or his church : though the thick and cold clouds of flesh and self-love , both in our selves , and in the world , hath darkened the beames of it from us . i but now the winter is near past , the summer is come , the flowers appear in the earth : that is , the glorious workings of the anointing , in the spirit of saints ; the time of the singing of birds is come , that is , all the saints begin to sing halelujah , for the lord god omnipotent reigneth , within , and begins to reign in the world , and the voice of the turtle is heard in our land , that is , the voice of the lord christ our rightousnes , is heard and seen to rule in our flesh : and now the beast or wisdom and power of our corrupt flesh , or serpent within us , is wounded to death , and she shall reign no more . and so by the multitude of divine discoveries , self-love and confusion shall be destroyed in the flesh of saints ; and their very flesh shall be made that land of righteousnes , even the branch or the lords own planting the inhe●●tance of their father ; in whom the king of righteousnes , and the king of peace shall dwell and rule for ever . and by the multitude of these saints whom christ will raise up like drops in a shoure of raine for number . all the oppression , injustiee false shewes and formes of gods worship , shall all be destroyed in the world , and judgement shall run down our streets like a stream , and righteousnes like a river . and though there be a people still on earth , in whom the wisdom and power of the flesh dwells ( as yet there must be ) yet the power of it shall be kept under , and suppressed by the power of christ , the anoining in the saints , for a certain terme of years appointed by the father . and then he will let satan loose again , who shall stir up those children of disobedience in whom he dwells , to joyn together in one mind and spirit of malice , and of fleshly wisdom and force , which is gog and magog 〈◊〉 destroy the holy city , the saints , the body of christ , and house of god . but then shall the wrath of the lamb be made manifest to their destruction , and then comes the end , that the son shall deliver up the kingdom unto the father . chap. v. the witnesses were to be slain when they had finished their testimony . now in the next particular , we are to mind the time when the witnesses are to be slain , and that is , when they have finished their testimony , as john speaks , when they shall have finished their testimony , the beast that ascendeth out of the bottomles pit , shall make war against them , and shall overcome them and kill them . these two witnesses ( i conceive ) may be said to have finished their testimony , when by manifest experience they have made it appear , that the seed of the woman hath broken the serpents head , and so have proved the word of the father to be true . and this they have done , for first , jesus christ in his own person he broke the serpents head , when he trod under his feet all the sub●●wit and power of the serpent , and prevailed over all his temptations , so that satan could find nothing in him ; and so by death , overcame him that had the power of death , which was the devil . secondly , jesus christ , breaks the serpents head in the saints , when he makes them able to speak out of experience , i was proud ( saith the soul ) now god hath made me humble : i was envious , now god hath made me love , even my enemies ; i loved and acted injustice , now god hath made me to hate injustice , and to love truth in my heart , and to act righteousnes chearfully . the flesh and the lusts of it ruled strongly in me , now holines rules in me , so that i can look back and see my strong sins and lusts lie like dead enemies before me ; and my heart rejoyceth in the anointing , who hath given me the victory . and now i see , that the love , the self-denial , the inward rejoycing of my heart to advance god above all things , is christ , the anointing in me , the hope of my future established enjoyment of god . and this is my life , and this my life is hid with god in the anointed , & in this glory of christ , thus revealed in me , and to my sight & feeling , that the serpents head is broken in me , in part , and shall be quite broken at the resurrection , at the day that my body is raised out of the dust ; in this i rejoyce with joy unspeakable . formerly my life and joy was bound up in creatures , in riches , in friends , in self-satisfaction , in my pride , covetousnes , and contents of the flesh . ah but now my life is the enjoyment of my god ; his wisdom i glory in , his will , his love , his spirit of truth i glory in . not only to heare of these without , by the voice of others , but to feel the working , dwelling , and ruling in me . to hear that christ was raised from death , and from the grave , is joy . but to see and feel christ the anointing , raised upon me ; and to feel him who is the spring of life , to be opened in me , and to send forth sweet manifestations of god to my soul , this is much more joyous , and full of abundance of inward refreshments . but the foul sees and feeles more of this glory within it self , then it can relate in words ; and when once the saints can speak this in experience , then the serpents head is broke in them , the seed of the woman , and they seal to the truth of the fathers word , and now their testimony is finished . and this was pauls case , while the serpents power and head , ruled in him , he was a blasphemer , and a persecuter , as himself confessed ; but when the power of god appeared to break the serpents head in him , then saith he , but i have obtained mercy , and by the grace of god am made to preach , and to acknowledge and practice , that faith of god which once i endeavored to destroy . but when the witnesses had thus finished their testimony , and proved the word of the father true in their own experience , then the beast that ascended out of the bottomles pit , made war against them and kil'd them . now here mind first , what is the bottomles pit , i conceive it is the corrupt heart and flesh of man ; for there is no end of the pride , envy ignorant self-conceited subtilty ; and hurtfull nature of it against christ , the prince of princes , and being far below god . for let a man live ten thousand million of years , and the sinfulnes of his flesh will not lessen ; but grow worse and worse , and rise higher and higher , in wickednes , against righteousnes and peace , if christ do but let him alone : so that the depth of this pit being so far below god , may be well said to be bottomles . but this is spoke after the manner of men , for no man can search the bottom of his heart ; but god knowes the full depth of it : it is not a bottomles pit to him , though it be a bottomles pit to men . then secondly , mind , that the beast that rises up out of this bottomles pit , is the wisdom and power of it , branching it self forth into divers forms of church-government , being contrary to christ in every thing , and so makes war against gods witnesses , in all their actings , either inwardly or outwardly . and this beast , or blind , subtil , hypocriticalnes of the flesh will not suffer christ the anointing to rule in the flesh , but she will rule therein , and over christ too ; this is the beast which hath his seat in every son and daughter of adam . now john speaks of a smoak , that rises up , out of the bottomles pit , and this smoak i conceive , is either the inward inventions , accusations , and workings of the flesh within , like a cloud hiding the son of righteousnes from the soul as long as he can . or else it is the outward actings of the wisdom of the flesh , in hypocrisie and provocations from men , which is like an overflowing wave of powerfull wickednes , which drownes the souls of men under ignorance and darknes that they know not what to do , or else pufs up their minds with a vain confidence , that they worship god according to his word , when as it is manifest they have not so much as the letter of the word to warrant their practices ; and so this smoak becomes a strong delusion , to them in whom the beast reignes with power . then thirdly , mind , there is a king of this bottomles pit , and that is , satan the spirit of darknes that rules in the children of disobedience ; or the prince of the ayre : the ayre , i conceive is the element wherein the beast or whorish spirit lives , and that is , either the time which god hath given her to reigne in , or else the humane , compulsive , and coersive power , exercised by satan , against christ & his saints : compelling the saints to forsake the spirituall way of christ , and to honour the god of forces , and of silver and gold , which they know not , as daniel speaks ; for take away this power , or let but the angel powre out his viall upon this ayre , and the beast dies , her time is done or accomplished . so that here is the bottomles pit , the corrupt flesh : then the beast that ascendeth out of this bottomles pit , and that is ; the wisdom of the flesh , which is enmity against god . and then here is the king of this bottomles pit : even satan or the universall power of darknes , that leads poor sinners captive at his will . and yet these three are but one power of darknes in three discoveries , fighting and making war against christ , and his testimony ; but the anointed will destroy this power of darknes , and translate his mysticall body into his own kingdome of light and liberty . and when they had finished their testimony , the beast shall make war against them , and shall overcome them , and kill them . before i proceed , it is needfull to clear one scripture of daniel , that may raise a scruple : in that which i have already writ , it appeares that god said , the witnesses should prophesie in sack-cloth 1260. dayes . but when one saint spake to another saint , and asked , how long shall be the vision of the daily sacrifice , and the transgression of desolation , to give both the sanctuary and the host to be troden under foot ? the angel answered , unto 2300. dayes . then shall the sanctuary be clensed . now this time of daniels vision was 14. generations , ( except the 70. years captivity ) before christ came : therefore i conceive , that this 2300. dayes , doth point out so many full years , that the church partly of the jews , and partly of the gentiles , shall lie under the captivity of the blaspheming horne , in his severall shapes . and so points out the oppressions of the church of the jews , the destruction of the city jerusalem , and the destroying of the temple , and all those wastings of the church ( both before christ came ) among the jews , ( and since christ came ) among the gentiles , and so comprehends the tyranny both of the dragon ( corrupt magistracy , ) and the tyranny of the beast ( the antichristian shapes ) over the holy city , from the end of the 70. years captivity in babylon , to the time of the end , that the beast shall reigne no longer . and i believe that this 2300. dayes are a full number of years , that the church of the jews and gentiles , have suffered and must suffer under the serpents power , till the appointed time be finished from the end of the 70. years captivity ; for when daniel asked the angel , what should be the end of these things , he said , go thy way daniel , for the words are closed up and sealed , till the time of the end , pointing out to us that the jews were yet to suffer many things before the gentiles be called . but when god speaks , that his witnesses shall prophesie 1260. dayes , and that the holy city or the host , shall be trod under foot , 42. months , which are one and the same tearm of time as hath been shewed ; i believe he points out the very direct time of captivity that the church of the gentiles shall undergo under mystery babylon , or the blaspheming horn . and therefore when the angel was shewing the vision of these things to john . saith he , seale not the sayings of this prophesie , for the time is at hand ; or the time of the 1260. dayes , are upon the beginning , and the time of the jewish church is come to a period . and as god was pleased to shew unto john the beginning of those 1260. dayes captivity , so i believe , god is pleased to shew his servants now , that these 1260. dayes , are very near an end . and that the kingdoms of this world shall become the kingdoms of christ , and he shall take to him his own power , and reign for ever and ever . even so come lord iesus . i shall now proceed ; hither to we see who it is that kills gods two witnesses , even the wisdom and envious power and policy of corrupt flesh : that would be as god , and sit in gods temple , and rule over all that is called god . the corrupt wisdom , blind zeal , and meritorious actings , is forcibly pressed upon the saints , by the flesh ; before the believing in the free grace and love , and gift of god , yea , the flesh honours it self and dishonours god , and all that worship god , or that live in him , yea , the flesh rules and strives mightily , and hath a great prevailing power to enforce men to attend upon her preparative use of means , which she calls means , and self-actings ; to get knowledge , comfort , life , and will not suffer men , nay , nor the saints some-times to honour god by waiting upon him , and wheresoever you see the flesh active , if god be pleased to teach , you shall see the flesh both in your self and in others , to slight , despise , and undervalue god , though to your present apprehension , you think you honour god ; but truly we dishonour god when we would worship him in the way of the flesh ; and will not wait upon him in his own way . it remaines now to shew how the beast ( or flesh ) doth kill the two witnesses . and this phrase killing , is but a fuller declaration of that compleat captivity under the blaspheming horn in his severall shapes , for the space of 42. months , or three dayes and half , or 1260. dayes , which are all one ; and then that god that gave his witnesses into the hands of the beast to be killed , raises them up to life again : and as solomon said , the righteous is delivered , and the wicked falls into his place ; for upon their rising , the beast is killed , and he dies for ever ; but the killing of the witnesses is not everlasting , neither is their death eternall ; for god will raise them up from death , and of the life and kingdom of the two witnesses , there shall be no end . but how are the witnesses slain ? why truly when the wisdom and powers of the beast rules in full strength , then the father hath so . determined , that the witnesses shall be trod under foot and killed , but this killing is but in the eye of the world , not in the eye of god and saints ; for because i live ( saith christ ) therefore you live , and the world sees me no more , but you see me . and there are three dispositions of the beast , to be considered in killing gods witnesse● . first , consider the spirit of envy and heart-burning that is in the flesh against gods witnesses . as first , the flesh of every man within , in the secret of his own heart , doth rise and fret against any truth which doth principally advance god , and deny self : we cannot bear the truths of god at first hearing , nor ever , till god make us able : i speak in experience , my own flesh declared its rebellion against god in this particular . tell a man that he hath no knowledge , & no faith in god , and his heart swels presently , and thinks you wrong him ; tell him him his own humane learning and workings are abomination to the lord , and that he must lay aside his beloved actings , and wait onely upon god for knowledge and faith , & his heart swels , and cannot endure to hear of waiting upon god : and truly , god is more honoured by our waiting , then by the multitude of our self-actings . tell a man that god doth and wil give his spirit to tradesmen now-a-dayes , as he gave himself to husbandmen and fishermen formerly , and that these being taught of god , are ministers which god sends forth ; and that humane schollars that are not so taught of god , are no ministers , but such as run before god send them , though they have the ordination of humane authority , his heart presently swels against this , and he cries it down for an error , and cannot endure to heare , that god should teach any but schollars , that any should preach glad tidings from god to sinners , but such schollars : here the flesh within every man labours to kill gods witnesses : for the flesh grudges to give god his liberty to doe with his own what he will , and the flesh would have something in it selfe , it hath a secret grudging to acknowledge all wisdom , faith and life must be given of god , and that his actings can get nothing . and if there were not an inward root of bitternes in every mans heart against truth , there would not be such strivings and wars amongst men as there is ; the flesh of every man envies the anointing , and would not have god to reign in him , but by secret grudgings and swellings would cast god out ; not under the name of god , but under the name of an error● for truly our flesh will envy truth , it will not envy error : the flesh will kill its enemy , not its friend . barabbas must live and christ must die ; and so christ , who is god blessed for ever , is put to death under the name of a deceiver , and a man full of errors . and thus the flesh in every man labours to kill gods witnesses ; even the declarations of truth within it selfe , by grudging , because he cannot beare it . secondly , this spirit of envie which ariseth in the flesh against gods witnesses , whose testimony honours god ; doth not onely appeare inwardly in the sensible feeling of a mans owne corruptions , when god begins to teach him , but it appeares outwardly likewise , in other mens actings to the view one of another . as the envy of darius his counsellors against daniel : the envy of herod against the child jesus : and the envy of the scribes and pharisees against christ & his apostles , who threw down the letter of the law which the jewes doted upon , and set up the spirituall practice of the gospel , which they could not endure . this envie in the flesh , is the first on-set of the beast to kill gods witnesses . a second disposition of the beas is , the spirit of subtill policy and hypocriticall craft , that laies wait to ensnare gods witnesses , and makes his mountain strong against god . and this crafty hypocrisie appears in every man likewise : for when god hath found out a mans iniquity , and begins to shame the flesh , that he may save the soul ; the heart wil not with humility acknowledge it self sinfull ; but will have many turnings , shifts , and policies to justifie himself ; though his conscience tell him he is guilty . so while the witnesses of god prove the man a sinner , his flesh still would fain be esteemed righteous , and labours to kill the witnesses . if the heart be found guilty of pride , coveteousnesse , envie , unfaithfulnesse , or any uncleannesse , it hath many winding pretences to cleare himself , and so prove god the liar . but well , though the fleshly conscience smother and kill gods witnesses within it selfe , and by his shifts avoids shame , and so rejoyceth in his innocency got by lying craft ; yea , and rejoyces over that testimony from god , that bore witnesse against his conscience . as when the witnesses were slain in in that 11. revel. all that dwelt upon the earth , that were tormented by them , rejoyced at their death . even so all the wisdom , love , joy , and peace in sin , that were tormented in a man by the testimony of truth against them ; now they all rejoyce by the loud out-cries of the flesh , ( god suffering it ) the truth is slighted , and the conscience quieted upon carnall grounds , through carnall policy . but when the determined time is accomplished , that god will raise up the spirit of his son in thee , who is killed by , and lies buried under thy corruptions , then god will destroy thy flesh , & all thy carnall joy & peace , and all thy own self-works shall be burned , and he will make thee confesse thy selfe a sinner , and a wicked man . when god hath given thee experience that he hath broke the serpents head in thee , and so hath revealed his son in thee , and filled thee with joy and peace of himself , taking thee into his rest , into his kingdome and glory , by the rising of the bright morning star , and the resurrection of gods truth , the anointing within thee ; then the envy , policy , and all the wickednesse of the flesh acting against god , shall be destroyed . and the anointing , which is the lord our righteousnesse , shall dwel and rule in thee for thee for ever , which is thy redemption . and secondly , this spirit of hypocriticall craft against truth , appeares in others likewise , to the view one of another ; by slighting the testimony of god by a two-fold policy : first , by devising carnall customes , and false formes of worship , which are pleasing to the flesh , not according to the command and example of scriptures , which the flesh pretends to follow , and yet doth not . here is truth killed by the subtill inventions of the flesh , which are cried up for sound learning . secondly , the flesh kils truth , by working subtilly with the higher powers of the earth , the magistracy , which god hath set in the world , by which he preserves peace , and outwardly punishes them that doe evil . i say , the flesh works subtilly to deceive this , and gets an authority here-from to make lawes , canons , directories , & ecelesiastical or classical constitutions , to compel all men to an uniforme conformity , to all her inventions , customs and formes of worship agreed upon : and this is the subtilty of the little horn , or the king of a ●erce countenance , which daniels vision speaks of , whose power shall be mighty , but not by his own power . for truly this ecclesiasticall power is no power which god did ordai● or make ; but is a power which the crafty flesh hath got from the kings of the earth , whereby the flesh doth destroy wonderfully , the mighty and the holy people . and likewise through his policy , ( god still suffering it , and having appointed a time for the flesh to act its part in , against god ) mind that , he causes craft to prosper in his hand , and he shall magnifie himselfe in his heart ; and by peace ( or by pretending of peace ) shall destroy many ; he shall also stand up against the prince of princes : ( here is the up-shot of the fleshes malice and policy ) but he shall be broken without hand . now mark : all this crafty hypocriticall policy of the beast , is not to move gods witnesses to be faithfull , to give god all the glory , but to intangle them in and by the usurped power and unjust lawes and constitutions of the flesh ; because the witnesses beare testimony that the flesh wo●ld reigne as god , and would sit in the temple of god , that is , in created man : but their testimony is , that god will destroy this serpent and will reigne himselfe in his own house , even man . and this we have experience of , that the canons and lawes that have been made and confirmed by humane authority , to maintain directories , and ecclesiasticall forms of worship , did not suppresse wickednesse : for ungodly men , that wondred after the beast , and honored the flesh , still have their liberty in sinfull practices . but they have insnared and suppressed the saints , that worship the lamb , that is , god in man : or the holy breathing in mans flesh . and this is the second on-set the beast makes to kill gods witnesse . as darius his crafty counsellors got the king to signe a decree , which they pretended would be for his honour and welfare , but the subtill intent was to entrap and kill daniel , who was gods friend . a third disposition in the beast , is the spirit of cruelty which puts all those lawes and canons in execution , to kill gods witnesses . and the flesh in every man is very ready to assent hereunto , even to stop the mouth , and to kill truth . and this is cruelty ; the flesh would not have truth to live , but is still heart-burning against it , truth must be kild , because it testifies against the flesh , that the deeds thereof are evill . if thou be vain-glorious ; and the flesh be proud of learning , gifts , preaching , praying , actings ; and set a man tell thee never so mildly of thy pride , coveteousnesse , and oppression , or self-worship , and blind devotion ; and though the inward conscience tell thee , thou art scuh a one , yet thy flesh burnes and swels presently , and nothing wil satisfie thy disquiet flesh , if it might have its will , but the imprisonment and death of him that speakes the truth . and is glad to heare of any glosse , or subtill invention , or authoritative law , that doth seem to kill truth , and countenance a vain and empty form of gods worship . if god give thee a discerning heart , thou wilt acknowledge , that thy own flesh within , as well as the flesh of other men , is very cruel against truth , and rejoyces in its death . and when the flesh gets a power into his hand , as it hath a power when the kings of the earth give their authority and power to it ; then it puts all politick lawes and ecclesiasticall constitutions into execution , to kill the appearances of truth every where . the jewes by the envy and policy of their flesh , first , made a canon-law , that whosoever acknowledged iesus the anointed , should be put out of the synagogue . and within a littie time after , did put this law into execution , and did cast the poor man out , whom christ had cured of his blindnesse , because he testifies love to christ , and said , he was no sinner , whom their flesh said , was a sinner . likewise they did imprison and beat the apostles by the same ecclesiasticall law , because they preached the name of iesus ▪ and have we not all experience , how this selfe-honoring beast , in her three shapes already past , hath mightily suppressed , martyred , and worn out the saints of the most high god , by executing her canon-lawes , by inquisitions , high commissions , and classicall censures , upon those innocent lambs of christ , that could not conform through their love to god ) unto her fleshly forms of worship , and carnall customes , which he hath with a great confidence declared to be according to the scriptures , which upon examination appears to be her own invention and fancy , and not agreeable to the sense of the scriptures in any kind . and here lies the great mystery of all , god the father will have his son iesus christ to be advanced , king , priest , and prophet ; for god in flesh must rule , and this is gods kingdome . but the corrupt felsh , ( or rather the serpent in flesh ) would be god ; therefore all the wisdome and power of it , sets it selfe as god , and strives to advance it selfe ●above god , and denies and persecutes gods anointed ones , in whom god delights . and this mystery of iniquity did work in daniels time , by envy and craft against the appearances of god in daniel : and it prevailed in the time of caiaphas the high priest , to kill the man christ iesus , who was gods faithful and true witnesse . and as the beast had got a humane corrupted power to put christ to death , yet an illegal law ; for the judge confessed he found no fault in christ ; yet the beast had no law to put such to death , as acknowledged or beleeved in christ ; for the anointing in saints was not yet known so manifestly in the world . therefore she began to creep in , in rauls time , to spy out the saints liberty , and to bring them into bondage : and after some few years she commits fornication with the kings of the earth , and they gave their authority and power to the beast , and then an universall bishop was set up at rome , and a compulsive power was put into his hands to compell all men and women to conforme to what divine government or worship he and his colledge made , or else to suffer punishment . and now the beast makes directories , and church-governments , not according to scripture , but by her conclusions and inferences from scripture that agree ( not with the mystery of god ) but with her own being & maintenance . and likewise she hath power in her hand to make laws and canons , and ecclesiastical censures , to inforce a conformity hereunto . the first of these is to insnare the saints , and to catch them within the limits of a law ; and in the next place to kill them . and thus the beast hath killed and worn out the saints , and made warre with christ , gods two witnesses a long time . and the beast hath killed them by her ecclesiasticall lawes ( an ordinance of government which god never made ) but is a corrupt power cunningly juggled out of the hands of civill magistrates of the earth , which is gods ordinance , which he appointed for the government of the world . and by this ecclesiasticall bastardly power which was got in fornication with the kings of the earth ; the beast hath reigned and lived in pomp like a delicate whore , first killed , and then trod the witnesses under her feet : for now she doth what she will , she sits like a queen , and knowes no sorrow ; for she hath a power from the kings of the earth , and this power is permitted and limited by our god , to tread them under foot 42 months which beare testimony of her ruine . for this is the testimony of the two witnesses , that god will reigne and dwell in flesh , and tread the beast under his feet . and this is gods kingdome ; but this the beast cannot indure to heare of . therefore she envies gods two witnesses , and uses all her policy to kill them , and tread them under her whorish feet , that she might prove god a liar , and reign her selfe as god , in gods temple . it is not any particular man or office , that kils gods witnesses , but it is the serpentine flesh in every man that advances it self in men and offices above god , and this must be till god take him away , or tread this wicked one under his feet . but one thing note , that the slayiug of the witnesses , is not a slaying of the bodies of their flesh onely , but a slaying of their actions and testimonies , by reproaches , oppression , and ecclesiasticall laws , not suffering them to act ike themselves , according to their testimony of the father in the view of the world , so that they ly like dead bodies in the worlds account , though they be still living in themselves : and will appeare to the world to be alive ere long . for first , the humane body of christ was kild by the jews , that was the history : but this is not the onely killing ; for afterwards when the beast had committed fornication with the kings of the earth , then he killed the lawes , ordinances , and commands of christ ; by seting up lawes , ordinances , and commands of his own invention , in stead thereof , and would not suffer the practicall directions of jesus christ to have a being on earth ; but turnes the scriptures that testifie of christ , up-side down , advancing the mysterie of iniquity , that is , the serpent in the flesh , in stead of the mystery of godlinesse , god manifest in the flesh , and hath drawn a dark veil over the free grace of gods absolute workings , ( as the witnesses testifie god to be all in all ) and carries sinners back again to a ceremoniall , jewish , and legall way of worship , to seek salvation not by faith onely , but ( as it were ) by the workes of the law . as for instance in 8. particulars . 1. jesus christ said , wee should bee all taught of god , and that he would send the spirit of truth to lead us into all truth . but the beast saith , we must be taught by men , and calls the teachings of god , without mens teachings , a delusion . 2. jesus christ sends forth his servants to preach the kingdome of god , that is , to speak of what they have heard and seen of the indwelling and in-working of god in themselves , and in the man jesus christ . but the beast will suffer none to preach , though they be taught of god , unlesse they come out of her schools of learning first , and so speak what they have seen and heard from commentaries , books , and ancient authors . 3. jesus christ commands his servants to love their enemies , and pray for such as doe despitefully use them . but the beast , though she pretend love to god by outward profession , will not onely oppresse and kill despiteful enemies , but such as are peaceable men , under the name of factious , and men of errors , if they cannot conform to her principles and practices . 4. iesus christ calls his church out of the world , & makes them to beleeve in god by his own almighty power ; but the beast will have a whole parish , a whole kingdome , and so the whole world to be his church in her time , or else she wil suffer him to have no church at all . 5. iesus christ speakes honourably of the saints , and calls them , his sheep , his little flocke , his peculiar ones . but the beast speakes bitterly of them , evill intreats them , prisons , whips , oppresses and murders them , and thinks she doth god good service in so doing . 6. jesus christ commends the communion of saints , such as worship the father sincerely in spirit & truth . the beast commends the communion of bare professors , for saints , whose worship lies in forms and customes onely . 7. jesus christ declares that his sabbath , or day of rest to a saint , is his indwelling in the soul , and the souls indwelling in him , which is continuall , and not an observation of one seventh day in the week , after the jewish type . but the beast being unacquainted with the substance , observes one day in seven , after the manner of the typicall worship ; and condemnes the soules continuall resting in christ , and christ in it , for an error . 8. and so for bapti●me , breaking of bread , and saints communion , ministers maintenance , as jesus christ left direction , the beast by her usurped authority , and fleshly inferences , quite altered , and practices clean contrary things of her own invention , and hath deceived the whole earth , that all the world wonders after the beast , and judges her wayes more wise , more holy , more orderly , and more decent , then the directory of jesus christ . and thus we see the beast hath killed one of gods witnesses , jesus christ , both in his humane body , and in his testimony ; and christ hath lain like a dead body under the power of the beast , three dayes , and upwards of the halfe , and then for the saints , in whom the same anointing dwels , who are gods second witnes ; for they hold the testimony of jesus , to acknowledg the lord their god , and him onely will serve . first , the beast hath killed the bodies of their flesh , by martyrdom in several ages of the world by-past , in her three dayes that are by-past . and so all along since , the beast hath slain them in their actings and testimony , and would not suffer them to receive christ and his testimony . and whereas the anointing teaches them to worship the lord their god only , & acknowledge him all in all , in binding and loosing the conscience , the beast hath usurped this power , which she got by craft from the kings of the earth , to appoint directories , ordinances , and ecclesiastical governments , to inforce every one upon pain of prisons and death not to deny these , but to own them , & to submit to them , as gods directories , ordinances , and government , to the binding and loosing of conscience , when the plain truth is , they are but the thresholds of the beast , laid equal with gods thresholds , and the posts of the beasts house set equal with the posts of gods house ; and brought in on purpose to pollute gods sanctuary ; for which god will consume the beast , and all that worship both him and his image . chap. vi . the witnesses were slain long agoe , have lien dead in the street of the great city three dayes and almost the half ; and are now upon their rising . now consider that this slaying of the two witnesses is past long agoe , and they are lying in the street of the great city like dead bodies three dayes and an half , but i believe they have lien dead , well nigh their full time , if not compleat ; for i believe they are upon their rising . but are the witnesses then slain for certain , i answer , by the experience that we have of the fulfilling of johns vision and prophesie , it appears clear to me , that they are slain : and that the troubles of the world at this very day is but the cloud in which the witnesses doth ascend up to god , after that the spirit of life from god was entered into them . this is partly seen by some already ; but for the time and season when god will make this manifest to the view of the world , i am silent ; god hath the times and seasons in his own power , yet i have perswasions in me from experimentall grounds of gods own working , that ere long within few years , god will make this visible to the world , but they shall be filled with great feare , and be offended at it . a mans own sight and perswasion will not satisfie others ; therefore i shall add a few things more that lies in my spirit to confirm this , grounded upon johns vision , for the fulfilling of a prophesie , shews the meaning of a prophesie . in revel. 8. 13. there are three woes denounced to the inhabitants of the earth : the first woe is past already , and i have nothing to speak of it but only this : that when the bottomlesse pit or corrupt flesh was opened , made manifest , and had a liberty to act it self , it brought forth woe and sorrow to the inhabitants of the earth ; that is , to such as lived below god , meerly in the use of creatures of this world ; such as lived seemingly a little higher , and yet below god too , in the use of gods ordinances ; but in an outward profession to the flesh , living by sense , ( through a meer form and custome , and humane . ) these meet with woe & sorrow , for a literall profession exposed them to the lash , but to worship god in spirit , carries away the smart , when the flesh is let loose it prepares misery to it self and to all that live after the flesh . the third woe is yet to come , and i have nothing to say of it , only i greatly rejoyce in expectation of that universall glory which god will reveal to his saints , and into which they shal be taken up when those dayes come . but the middle woe , or the second in course , is now in being ; and there are great troubles to be acted in the world , but yet for the comfort of the saints , two things are to be noted . first , that under the sound of the sixth angel , that pronounces the woe , the death of the beast is declared , and that his determinate time is quite finished , and though he strive mightily , like a dying hog for life at the last gaspe , yet he shall never reign again in majesty , established by an usurped law , over christ and his saints , as he hath done ; for his time , times , and dividing of a time , his 42. months , and his three dayes and half , are upon the point of expiring . and the lord christ is beginning , nay hath begun to take the kingdom , and to reign ; of whose kingdom there shall be no end . secondly , note that under the sound of the sixth angel , the witnesses are to be killed , but to arise from death , and ascend up to god , in the cloud : and their rising is the inhabitant ; of the earths woe , even to such as have no hope , but in this life , it will be , and it begins to be a time of woe to them ; for all creature comforts , helps and communion , shall be taken away and dead to them . and i believe we are under that sound ; oppression , and injustice , doth so mightily abound in the kingdoms and magistracy of the world , for when the seventh angel sounds , then christ , or the anointing , ●ho is king of righteousnes , and king of peace , shall reign in the kingdoms and magi●tracy of the world , for a certain space , or a thousand years , as the scripture speaks : which yet generally doth not appear , though this kingdom of christ doth begin to appear , in & among the saints that are scattered abroad . the beast is giving up his last breath , and his violent kicking and sprawling , troubles the whole world for a little time ; for the spirit of the beast is the life of the inhabitants of the earth : therefore i believe the witnesses are not in killing , but in rising from death , and that the world must see ere long ; which will be a third woe to them , when they shall see poor despised saints whom no man regards , to partake of the glory of the city of god , and they themselves put by . there is one passage of johns vision ; while ●his sixth angel sounds , which gives light hereunto : the words are these . loose the four angels that are bound in the great river●uphrates : and the four angels were loosed , &c. these are four evill angels as i conceive , which stir up the four quarters of the earth to enmity against every appearance of god , so that there shall be risings up of much bitternes in the east , west , north , and south , among the sons of men against god , though they think not so , for they think their cruelty is godlines , and they think their malice is zeal , and they think their oppressing , imprisoning & murdering the saints , under the name of erroneous round-heads , doth god good service . and it appears they are four evill angels , because they were bound up like prisoners , in so bad a place , as in the river euphrates : and they were prepared for this time , that is , for an houre , a day , a moneth , and a year , to slay the third part of men , it appears they are four evill angels , if we consider , first , what the great river euphrates is : i believe this euphrates is the spirit of the beast , or the very serpent himself , which like a great river overflowes every son and daughter of the first adam . and this river euphrates is to be dried up , when the sixth angel powres out his violl , so that the way of the kings of the earth might be prepared . the meaning to me is this ; that when this spirit of the beast , is dried up , destroyed and subdued , then the kings of the east , or such , in and upon whom the son of righteousnes rises first ; which are the elect or city sion , they come and take the kingdom , and the anointing in them , who is the lord our righteousnes , reigns in the earth , that is , in mankind , forever and ever . the spirit of the beast or serpent is called euphrates , because as the river euphrates in the history , overflowed a great part of the earth . so this spirit of darknes overflowes man-kind , and drownes them in ignorance , pride , covetousnes , malice , disobedience , discontent , & deceived zeale ; but when this is dryed up , as it must be when the seaventh angel sounds , then the nations appeare for god . and the saints are called kings of the east , for their knowledg , and for their faithfulnes to god , for as the wise men or kings of the east , found out where jesus christ lay , when he was born , but would not tell herod who laid wait to kill him , but went another way . so these spiritual kings of the east , or as daniel calls them , the wise or understanding people ▪ they know where the anointing appears ; and they know that the kingdom of christ is spirituall : for the anointing teaches them all things , and they have experience of the love , sincerity , humility , peace , and the like , which are the laws and walls of that kingdom . and likewise they know that the spiritual powers of darknes , as ignorance , pride , envy , discontent , hypocrisie , self-love , and the like , is the serpent , that would destroy christ or the anointing : for if pride ruled which is the serpent in the children of disobedience , then humility which is christ in the saints , must be destroyed : and if malice reign , then love which is christ in the saints , must die . and so of all the rest . and the saints knowes this : therefore in the second place they are called kings of the east , because they do not betray christ into the hands of herod the serpent ; but they hold forth the power of christ , in faith and patience , till god finish his work , & thereby destroys the enemies . now when pride , covetousnes , injustice , envy , self-love , and the like , is dried up like a river that cannot run , then the way is prepared for these kings of the east , to take the kingdom , and to reign in with christ and righteousnes for ever ; and these four angels were bound up in this river euphrates , and were not suffered to act in their full strength , or appear out of that cursed fountain of darknesses till god pleased to let them loose , therefore they were evill , because bound up or imprisoned in such an evill stinking river . secondly , these four angels were evil , in respect of their nature , for i believe they are four spiritual powers of wickednes . as first , wicked craft and subtilty in the strength of it . 2. hypocrisie in the strength of it : 3. envy in the strength of it : and 4. a murdering cruelty in the strength of it . now these four angels or powers of darknes were bound up within the very body of the serpent , and not suffered to act in that violent universal strength as they do , till this sixth angel sounded , and now being let loose , they stir up every one in the four quarters of the earth , and vex , and torment you day and night ; for men in whom these powers rule , they have no rest . and men are stirred up in armies to kill and slay . but whom do they slay ? not the witnesses , though they think so in their heart : as it is spoke of gog and magog ; but those men only who have not the seal of god in their forehead , or as it is said before , the inhabitants of the earth . and truly the strong subtil craft , unparalleld hypocrisie , extream envy , and inbred cruelty , that is expressed in the four quarters of the land of the world too , against the saints , that are branded sectaries , schismaticks , anabaptists , round-heads , doth appear plain to me , to be those three powerfull angels of darknes , which are let loose in the spirits of men , even in that spirit of darknes that hath overspread the earth , man-kind ; like the over-flowing river euphrates , therefore they are evil angels . thirdly , consider , how doe these angels slay , the third part of men ? why truly i believe it is not their killing of their bodies only , though it may be in these great troubles , many are , and doubtles shall be killed in that sense ; but it points out a worser death then that of the body ; for they kill the very minds and consciences of men . and it is thus . these four angels shall be so powerfull in mens spirits , and spread so universally over the earth of man-kind , that many that are convinced of a false worship , and unjust wayes that are practised generally , shall out of slavish fear of men , and out of shame to own god , his wayes at this time are so contemptible , and so generally reproached , slandered , and hated , tha● a third part of men shall turn hypocrites , and practice wayes contrary to their knowledg , and will say , do , subscribe and fight , laugh , scosse , reproach and kill the saints , yea do any thing ; so they may have the flattering word of their carnall neighbours , and not be called round-heads , anabaptists , or independants , these names whereby the saints are branded are so odious . and truly these men are slain , for the fearfull and unbelieving shall have their part in the lake , which is the second death . and every parish through this kingdom and the world too , at this very day , are full of these dead men and women . but these four angels are spiritual powers of darknes , which do not appear in apparitions and visions ; but being let loose in mens spirits , they rule and work there ; and the multitudes of men whom they violently stir up are called armies of horse-men , as you may read , which declares their strength and their swiftnes to do hurt , pointed out by the strength and swiftnes of horses . now these armies of horse-men , or multitudes of men , put upon violent and unreasonable actions , by these four evil angels , are the appearing cause that doth hurt and kill weak spirited men and women , by over-awing them . and out of the mouthes of those armies , thus set on fire ; there proceeded fire , smoak , and brimstone , by which the third part of men were killed . by smoak is betokened false doctrines , threatnings , reproaches , scoffes , oppressions , and bitter provocations . brimstone betokens , persecution , whips , plunderings , prisons . and fire betokens , fire and faggot , hanging , murdering , or putting them to death in any kind , that do not submit to the wayes of these four angels . and this is further cleared by the 19. vers. the power of this army whereby they do hurt , is in their mouths and in their tails . that is , they call their own inventions and lies , the doctrines of god ; and against them that do not submit thereunto . first , they give out bitter reviling language , and threatning speeches , to plunder , imprison , and kill . and thereby over-aw men , and make them afraid and ashamed to own god , and so kill them . and if this doth not do , then their power is in their tails ; when by the authority of the civil magistrate , whom these four angels have deceived , they over-awe men by punishments , whips , prisons , plunderings , and death ; for this followes the other , as the tail follows the head . and therefore mind , that when threatnings , reproaches , and bitter language goes before ; prisons and death followes , if they can but deceive the magistracy , which is gods ordinance , and get an authority by craft from him so to do : and thus the four angels by their armies deceive , and kill weak men , and make them out of slavish fear , and bashfull shame to disown god , and to say or do any thing , to preserve themselves from danger . and the rest of the men that were not killed by these plagues , repented not : that is , though these armies of men , in whom these four angels rule with violence , were not themselves over-awed by this slavish fear and bashful shame , because they are audacious , bold , and desperately confident in wicked wayes . and though they do see poor weak men over-awed by them , and made to do any thing , ( not out of sincerity of heart to god , ) but out of hypocrisie and fear to their usurped power of wickednesse . they have neither piety in them , to see men so enslaved , but rather glorie in it : neither do they repent of their own works , and false idolatrous worship , which is self-invention , neither indeed can they , for the four evil angels being let loose , rule in them . so that these that repent not of the works of their hands , are the master-upholders of the beast against god ; such as repent not of their pretended plat-forms and customes of pretended divine worship , which have no warrant from god such as repent not of their covetousnes after silver and gold by rich tythes ; nor of their murther in reviling , imprisoning , and killing the saints ; nor of their fornication , in loving themselves , riches , creatures , honours , more then god . but though they do not repent , yet they shall not reign alwayes like lords over gods inheritance . for god hath and doth proclaim by the voice of the sixth good angel , that time to the beast shall be no more , his dayes are near done . and secondly , after that the spirit of life from god hath raised up the two witnesses , there were seven thousand slain in the earth-quake , which are these very master-builders and upholders of the beast , as i shall shew anon . well , here is a great cloud of trouble arises ; nay , it is risen , and these four evil angels , subtilty , hypocrisie , malice , and cruelty , are very bitter in the spirits of men , whom they torment day and night , and kill . and they have condemned to death all the saints of god in the kingdom , under the name of round-heads ; and they are boldly confident , they shall compasse their murther-intent , but they shall never do it . for the day of the beast is ended , his reign is done , and the saints shall sing that song in experience , babylon is faln , is faln . for the spirit of life appears in some already , and will appear in more ere long , ( when the showre of hayl falls , ) and god takes up his saints to himself , for the witnesses are not in killing , bnt in rising from death , and ascending up to god in this cloud : the cloud of woe shall not now fall upon them , but upon the inhabitants of the earth , who have no other hope or comfort , but in this life . there are a few words more mentioned in johns vision , in that eleaventh of the revelatiticons , which being fulfilled declare , that the witnesses are not in killing , but in rising from death : it is said , that they of the nations , kinred , tongues , and people , shall see their dead bodies , lie in the street of the great city three dayes and an half , &c. these two appearances of god in flesh , which testifie of god : that is . the appearance of god in the man jesus ; and the appearance of god in the saints , are said to be dead bodies ; when they do not act and operate like themselves , in the view of them ; whose names are not written in the lambs book of life ; so long as the beast hath a time to fit in the temple of god , and to shew himself as god , no more then the dead bodies of men , can do the actions of living men . god the father hath made christ his anointing the king , priest , and prophet , to bring sinners to god ; but these offices of christ have been trampled upon by the lawes , canons , acts and ordinances of the beast , and have not visibly appeared to the world ; but the anointing of the father in jesus and the saints , have been like dead bodies , in respect of such operations , and have not acted publikely like themselves ; but have lain all the time of the beast , dead in the eye of the unbelieving world , who have rejected them and stumbled at them , till the spirit of life from god , rayses them up , and sets them upon their feet ; that is , till god subdue all enemies under christs feet ( the anointing ) and give all rule and all authority to him . but though the beast have allowed christ the name of king , priest and prophet , yet he hath denied christ both the operation and honour of these three offices , and hath set the crown of these upon his own head . for whiles the beast declares himself to be so quick-sighted , that he can presently discerne , what is truth and what is errour ; and take upon him , by his usurped power , to punish errours , with plundering , prisons , and death . does he not thereby declare himself to be as god in knowledg , knowing good and evil . and as god likewise in majesty , by punishing every one that opposes his beastly being : and so he declares himself to be an absolute infallible prophet to teach men , a king to rule and punish men , and a priest to save men from death by his skil and operation . and thus the beast hath a long time acted these three offices of christ , as himself pleased ; and the anointing in jesus , and the same in the saints , have lain like two dead bodies , killed under the hand of the beast . and these two dead bodies were to lie dead , three dayes and an half : that is , the whole reign of the beast , in his three ages and an half . as first , the time and age of the dragon , which was majestracy out of joynt , that persecuted christ and his saints , by open violence , before the universal bishop was lifted up by the dragon ; and this is the first shape or time or age , in which the serpent appeared to kill the witnesses . secondly , the time and age of the leopard , which is that we call grosse popery , when the universall bishop bare rule by the authority of the dragon , before there was any church reformation ; and this was not so down-right violent , but kils the witnesses by a pretended law , under the names of error , for indeed the appearance of god in flesh , is far different from the appearance of the serpent in flesh . and the serpent having a time , to act himself , and to maintain his being , labours to destroy the being of god , and calls the appearance of god an errour or deceiver . thirdly , the time and age of the beast with two horns like a lamb , but spake like a dragon ; and this is that we call reformed episcopacy , which was of the same nature ; and had the same authoritive power from the deceived kings of the earth , to make war with christ & his saints , as the former had , though a little more hypocritical ; for it came in sheeps cloathing , but it spake like a dragon ; for it devoured the sheep by his common lawes , ecclesiasticall power , and high commission courts . and these two shapes of popery and episcopacy are called times , because they are two ages or dayes of the beast , maintaining one and the same nature and compulsive and coersive power , the one being more grosly abominable , the other more hypocritically abominable : so that here is time , the dragon ; and times , popery and episcopacy , faln in the world : or three dayes , which are visibly past and gone already , in this one tenth part of the citie , england , &c. here remains in being , the dividing of time , or halfe day , which is called , the image of the beast , because it hath not the authority of the beast , though it have the nature and spirit of the beast in it . and this halfe day , or this dividing of time , is the age of the beast , under which england , scotland , and ireland doe now groan ; and it may be a very hot time for the length of it ; but it will be but short . and i have some hopes that god will make this three-fold kingdome , being under one magistracy , the tenth part of the city babylon that shall fall off first from the beast . and this is called the dividing of time , because the witnesses are neither under an absolute bondage by ecclesiasticall lawes , as formerly ; neither in absolute freedome , because the boylings of the foure evill angels mentioned before in mens spirits , both in magistrates , common people , and such as they call ministers , are so opposite against them . and i beleeve that gods two witnesses do yet lie dead publickly under the heart-burning power of discontent , both of out-side professing presbyters , and out-side professing independents ▪ but this will not last long : for the sincere-hearted , that worship god in spirit and truth , are reproached thereby , and are not much visible in the eye of the world . and then again it is called the halfe-day , in regard of the shortnesse of it ; and when it shall end our god onely knowes : but there are two things that give me great perswasion that this halfe-day is neer an end . first , because our lord jesus the anointed , told us by his own mouth , that these days should be shortned for the elects sake . secondly , the rejoycing in hope which god hath put into my heart , grounded upon experience of his love which i see in my self ; and in others of his servants ; and of his power in shaking kingdomes , and things in the world , agreeable to the prophesy of ezekiel , which was fore-told to be in the latter dayes , gives me great perswasion , that this halfe-day is neer an end . now it is clear to me , that the time , times , or the three dayes , which are but one and the same thing , are already past , and therefore i beleeve , that the witnesses are not in killing , but are upon their rising . then further it is said , that they of the nations , kinreds , tongues and people shall see their dead bodies lie in the street of the great city , three dayes and a half ; that is , the saints , or elect that lived ●n all the three ages and dayes of the beast , shall ●ee the appearance of god in the man jesus , and the appearance of god in the saints , to be suppressed , reproached , killed , and not suffered to act like themselves by the ecclesiasticall laws and canons of the beast . and these three dayes and a halfe cannot be three single dayes , nor three single yeares and half , according to mens account of dayes and yeares , as some think ; for then the saints that were scattered in all nations , kinreds , tongues & people , could not have seen them lie dead in regard of the shortnesse of time , and the great difficulty of travell to see experience . but in the three ages and halfe of the beast , all the saints of god through the whole dominions of the beast , have suffered more or lesse by the beast , and have seen , doe see , and shall see the captivity end . the testimony of god in those two-fold appearances to be suppressed , and not suffered to act visibly in the world , but to lie like a patient long-sufferer , till christ come and destroy his enemies by the word of his mouth , and by the brightnesse of his coming . another thing mind , that though these of the nations , kinreds , tongues and people , do see the dead bodies of the two witnesses so lie in the street , yet they will not suffer them to be put in graves : that is , though the city babylon look upon the manifestation of god in the flesh of jesus , and in the flesh of the saints , as two dead bodies , yet the saints see them to be living , and looks upon them with pretious thoughts . and though the city babylon would have these two witnesses put in graves , that is , quite buried , forgotten , and put out of memory , by their sharp lawes , to advance the learning of the flesh , and to suppresse the teachings of god , yet the city of god , the saints , will not forget christ , nor put him out of memory . for though they cannot acknowledge christ and his testimony publickly , for fe●r , or by restraint of those lawes , as the disciples durst not meet publickly for feare of the iewes , yet they will acknowledge and remember christ among themselves , and speak of him , and rejoce in him : and so will not suffer these two witnesses to be put in graves , or to be forgotten . from hence likewise it appeares , that the witnesses were killed long agoe , and in these troublesome daies are upon their rising ; for they must rife in a cloud . and by the great city which is called spiritual sodom , & egypt , is meant that wicked babylon , or that serpent ( which hath over-spread mankind , and keeps it in bondage ) which god will destroy and cast into the lake . and by the street of the great city , it is clear to me , to be the limited time , wherein god hath determined the beast to reign , & would not call him to account , but let him doe what he will to advance himselfe : and in all this determinate time , the beast walkes up and downe at liberty ( as a man walkes up and down in a street of a citie where there is no stop ) and knowes no sorrow . and here is both a time limited to the beast , and the wicked power of the beast limited in this time : for the beast does not doe his own will , but gods will , and that is comfort for the saints . well , all this limited time , or the full length of this street , or the length of the chain in which the beast is tied god hath suffered the beast to walk at liberty up and down . thus long thou shalt reign over my saints , and no longer , saith god . and all this limited time the two witnesses are first killed , and then lie dead , under the lawes , canons , and bastardly ecclesiasticall power ; for god never made it ( though he suffer ir ) ● or it is the power which the beast makes use of all his limited time ; and by this power the beast keeps the witnesses under , and wil not suffer them to act like living bodies publickly . but there is one clause may raise a scruple : it is said , they lie in the street of the great city , where also ( where also ) our lord was slain . this implies , may some say , that iesus christ was neither of the two witnesses ; but that they were to be slain a long time after his departure hence , and in the same city where also he was slain . i answer , when i say , that jesus christ is one of gods witnesses , i doe not look upon the body of his flesh onely , but upon the manifestation of god in that flesh of his . and the witnesses . if you observe all along , i judge them to be these two : first , the manifestation of god in the man christ iesus . and secondly , the manifestation of god in the flesh of saints ; for hereby god makes good his ancient word of , promise , that the seed of the woman shall breake the serpents head . and therefore though the flesh of christ was killed in that city babylon , ( or by the spirit of babylon , which is indeed the meaning ) yet the manifestation of god in the flesh ; was not killed by the dragon and leopard , till divers yeares after iesus christ was crucified . for the saints had a liberty to acknowledge and professe god openly , and to practice what god in christ had made known to them , for a long time after christ was departed , and their testimony was not suppressed by any humane deceived power ; for in pauls time , which was after christ , the spirit of babylon began to work , to bring the saints into bondage : but it had not as yet an ecclesiasticall power . and when john writ his epistles , this babylon was in rising towards his greatnesse , but it was not set upon the throne by the kings of the earth , as yet . but when the dragon ( that is , magistracy out of joynt ) and the leopard ( that is , a spirit of whoredome pretending love to god , but intending to advance it self above god ) had committed fornication together , then they begat this beast ( or ecclesiasticall power ) to kill and suppresse , not men and women simply , but the manifest appearance of god in them , and then the purity of the scriptures of the gospel was corrupted , and the practice of it quite altered , and the invention of selfe-seeking flesh set up in the room of it , and sharp punishing lawes were made to forbid fishermen , shepheards , husbandmen and tradesmen , for ever preaching of god any more , but schollars b●●d up in humane letters , should onely do that work . so that the manifest appearance of god in the man christ iesus , as it was left in writing , had a dark veil of humane inferences , and selfish conclusions drawn over it : and ever after the manifest appearance of god in the saints , was suppressed likewise . for the beast which hath a limited time and power to reigne , by god , will not suffer god to reigne by him ; but takes away his liberty , and would destroy gods being , and will not suffer god to reveale himselfe any more in flesh and this is called the time of gods patience and long-suffering : so that the witnesses , or the manifestations of god in flesh , were slain in that citie babylon , and lie dead in that street , in which also the flesh or body of iesus christ was crucified and slain . but that slaying was but the history , and god leads us , as we are able to beare it , from carnall knowledge , to spirituall and divine knowledge , and that crucifying is nothing in respect of the other . for to suppresse the appearance of god in flesh , is the main businesse the serpent aimes at : for if the serpent could kill this , as he killed the flesh , and so hinder the appearance of god in his sons and daughters in these latter dayes , according to his ancient promise , then hee would prove god a lyar , that the seed of the woman should not bruise the serpents head ; and then the serpent would prove the onely being , which he strives to maintain . i but god will make his own counsell good , and he will raise up his witnesses again , which the beast hath killed and supprest , and god will make himselfe visible to all men , dwelling and ruling himselfe in man , and subduing the serpent under the feet of mankinde , according to his promise . that the seed of the woman shall bruise the serpents head . but further , in that eleventh revelations and tenth verse , it is said , that after the witnesses were slain , they that dwelt upon the earth rejoyced over them , and made merry , and sent gifts one to another , because these two prophets , tormented them , that dwelt off the earth . i shall not speak much of this ; for they that are acquainted with histories , or have any experience , can tell , what rejoycings there have been in all ages of the beast , when the appearance of god in humane flesh , by martyrdom or punishment , hath been supprest ; and the wisdome and learning of the beast , ( which the whole world wonders after ) is advanced . and if men of the earth , such as have their hope and comfort in this world only , could destroy the appearance of god in such as they call round-heads ( among whom there are pretious saints ) they would rejoyce mightily ; but some that are so called , are meerly carnall , and are but as the chaffe among the wheat , or weeds among good corn . for it is the bright appearing of god in the saints , casting down all formes and customes of the beast , which doth torment the world at this very day , as the bright shining of the sun doth mightily offend a weak-sighted eye . and indeed , if this worshiping of god in spirit , were or could be beaten down , and proved an error : and if every man were or could be forced to maintain and practice one outward lazie , formall , customary , and tyth-oppressing way of pretended divine worship , which pleases the flesh : for it nurses up pride , coveteousnesse , ignorance , oppression , and is the mother , or harlot rather of all abominations : and if men might be freely taught , that they shall goe to heaven though they seek it not by faith onely , but as it were by the workes of the law , that is , by bidding them doe what they are able , and christ will doe the rest ; and so joyne christs merits and mens workes together , o then , cry some , it would be a merry world , and we should have good times again . ah! but the dayes of the beast are done , and god is putting a stop in the street of babylon , and taking away that limited power , and is beginning to raise up his witnesses : that is , god is beginning to manifest himselfe more abundantly then formerly in the flesh of his saints , the seed of the woman , and more plentifully dividing to every one his portion severally as god will , according to the measure of the gift of the anointing , even as hee did manifest himselfe to dwell bodily in the anointed jesus , who is the fulnesse of him that filleth all in all . and god doth this , that his saints may worship him , not in bare formes of godlinesse , and customes of religion , in a self-seeking way of pride and coveteousnesse , expressing bitternesse of spirit to others thar differ ; but that they may in his strength , worship him in love , sincerity , humility , and in spirit and truth , inwardly rejoycing and glorying continually in god onely . at this the nations of the world will bee mightily angry , when it appeares more plentifull ; and i beleeve it will appeare ere long : for ( saith the angel in the vision ) after three dayes and halfe the spirit of life from god entred into them , and they stood upon their feet , and great fear fell upon them which saw them . now i conceive , yea it is cleare to me , that these three dayes and halfe are upon the very period and finished point ; three dayes are compleatly past , and the halfe day is ●now in being ; and this halfe day must be shortned too for the elects sake : so that the time will not bee long , before the glory of god that is made known in secret , be preached on the house top . and they heard a great voyce from heaven , saying , come up hither , and they ascended up to heaven in a cloud , and their enemies beheld them . the two witnesses heard god speake out of heaven ; it was a lively voyce : it was not the dead voyce of a man speaking out of a book . and what is this heaven ? why truly , as the firmament is called heaven in the history , because the created sun , moon , and stars , those glorious lights , are seated there : so wheresoever god dwels , who is the light of lights , that is called heaven in the mystery . and this leads us to the sanctified humane nature , jesus christ , in whom god dwels bodily : and i beleeve this is the heaven here spoken of ; so that god the father speakes out of his beloved sonne jesus christ , and calls his witnesses , that have been trampled upon under the feet of them that were not in covenant with god , fourty two months , that is , the three dayes and halfe of the beasts reigne , and bids them come up hither , into the same condition of nature , life , liberty , peace , victory , kingdome and glory of his beloved son jesus christ . and this paul having some experience of , gives god thanks that had called him into his kingdome and glory . for seeing the men of the world will have no communion with these lights of god , his witnesses , but mightily oppresse them , and weare chem out , therefore god takes them up into fellowship with himselfe : and so the anointing in the man iesus , and the anointing in the saints , are made one with the father , and the father entred into iesus and the saints ; so they likewise enter into the father , and partake of his rest and peace . and this is gods kingdome , even god thus manifested in flesh . and so humane flesh is changed into the image of god , and the vile bodies of the saints are made glorious by the in-dwelling of the holy breathings of almighty god . come up hither , faith god , into the same height of glory , you shal lie no longer under the feet of the gentiles , for the appointed time is accomplished . and they ascended up to heaven in a cloud . now this cloud is the combustions , delusions , oppressions , and troubles , which the foure evill angels before spoken of , raise up . for mind , and you shall see , that when the sixth angel began to blow the trumpet , the foure evill angels were loosed out of the great river euphrates , and they went forth killing and doing hurt . and thus they continued untill the witnesses ascended up to heaven , and then this second woe ceased . and the third woe to the inhabitants of the earth , cometh presently after , as you may read . so the loosing of the four evill angels and the troubles that they stir up and the ascending up of the witnesses into heaven , were all to be acted under the sound of the sixth angel , which is the second woe . by cloud note four things : first , what the cloud is . secondly , it darkens the sunne from our sight . thirdly , it sends down rain . fourthly , the effects that follow . now by cloud , in this spirituall sense , i conceive is meant a conjunction of the seven thousand ( which iohn mentions , which i shall speak somthing of anone ) either in whole as they live in all nations , or in part as they have power in one nation , to manage the cause of the beast , by preferring the wisdome , power , and learning of the flesh , in either upholding old corrupt formes and customes , or in making new ones of pretended divine worship . by reason whereof in the second place , the light of the son of righteousnesse , iesus christ is hid from the generality of men ; where these bear sway ; for the immediate teachings of god must not be preached , neither must any be suffered to write thereof , but the seven thousand , or such as they tollerate . and so the wisdome of men is taught for the wisdome of god , by reason whereof , a dark veil is drawn over the mindes of men , so that the whole world wonders after the beast , saying , who is like the beast ? who is able to make warre with him ? or , thirdly , by cloud may be meant the two effects that follow , as first , the falling of the could in a showr of rain ; for when the usurped authority of the seven thousand is slighted by the saints , and these mordecaies will not bow to that proud haman ; and indeed none dare encounter with the wisdome , power , customes , formes , directories and abominations of the beast , but the saints in whom the holy breathings of god dwell , and the weakest of these dares throw him the glove . i say , when that cloud of false witnesse is scattered , it showres down threatnings , oppressions , prisons , punishments , death , like a flood of water to drown the woman ( the spouse of christ ) upon every one that will not conform ; for truly the king of a fierce countenance ( the prince of darknesse ) rules in the cloud , who through policie makes craft to prosper in his hand , and he destroyes the holy people mightily , and then the second effect . but in the fourth place , the falling of the . cloud makes men to run under some shelter . and so when this cloud of false witnesses falls , either in self-seeking , and false doctrines , in threatnings , or punishments , upon all that will not conform , or in forcing people to conform , or in restraining people from such wayes of divine worship , ●s god hath perswaded their hearts unto ; and ●o taking peace from the earth . in the falling of this cloud , or in this showre of rain , god calls upon his two faithfull witnesses , & bids them come up to him , & shelter themselves , in heaven , even in the glory , kingdome and beauty of jesus christ . and , they ascend up to heaven in this cloud , that is , god takes up his saints to him , & is their refuge and shelter , their life , liberty , and comfort ; he dwels in them , and they dwell in him . and now they live above the wisdome , malice & sorrows of the world , in the joy , rest & peace of the father , as iesus the anointed did . and their enemies beheld them , that is , those that were the upholders of the beast , shal be cōvinced in their consciences , that the saints whom god , so takes up into fellowship with himselfe , though they be not bred schollars inhumane arts , yet they are more righteous then they : and at this sight they shall be offended , and very angry . and in the same hour there was an earthquake . by earthquake mind two things : first , when god shakes down all the corrupt flesh in a saint , and treads it under his feet , making that subtile , proud , coveteous , envious , and unclean serpent his foot-stoole , shaking down , either more visible , or lesse visible in the eye of the world , old adams building , that he may set up his own new building , the anointing . and this shaking is that which vnbelievers scoff & make a laughing-stock at in these dayes : but they can do no otherwise , for they are slaves to the serpent , and he makes them do so , and they will do so till god pul them out of that power of darknes . but this is not the shaking onely which is pointed out by johns vision , though without this the other that follows cannot be done . therfore secondly , the earthquake here pointed at , is this : when god shakes down corruption in magistracy , which the beast brought in , and so restores that ordinance of god to purity in justice ; and when he shakes down all false shews , forms & customes of pretended divine worship , that he may advance himsel to be the onely teacher of truths in the hearts of his saints and in the effecting of this great work , god shakes , and will yet shake , kings , parliaments armies , counties , kingdomes , universities , humane learnings , studies , yea , shake rich men , and poore men , and throwes down every thing that stands in his way opposing him in his work . and this is the earthquake here spoken of , which is the history of things , which followes the other which is the mystery . for as all outward abominations in mens practises came from the indwelling of the beast in every mans heart : so when god first shakes down and casts out the beast out of mens hearts , the outward abominations and unjust practises in church and state , shake together and fall presently . and truly this is one main testimony that god is shaking down the corrupt flesh in many , and is in raysing of his witnesses , in regard we see so much shakings of kingdoms , assemblies , churches , and corruptions out of them , which have been brought in and upheld by the beast , all the time of his reign . and in the earth-quake , the tenth part of the city babylon fell off from the beast , and begins to submit to the scepter of jesus christ ; and the wisdom , love , justice , and peaceablenes of the saints , or rather of gods indwelling , and teaching of them , shall appear so bright , and the government in their hands becometh so righteous , more peaceable , and more safe , for the well-being of men , then the former customs , laws , and directories were , all walking in love and justice , as members of one body , christ , knit together by the same anointing , that the very enemies shall give glory to god and say , his wayes and actings are more righteous then mens ; and then multitudes shall come in and enquire after sion , with their faces thither-wards , the beauty of sion shall be so glorious . by tenth part of the city , that fell in the earth-quake , i believe it is a tenth part of the nations of the world , that have been deceived by the beast , and that have acted for the beast , against christ , and wondered after the beast ; for when the ten horns , or ten kingdoms that formerly had given their power to the beast , begin to hate the whore , and to take back their power , out of the hand of that ecclesiastical whorish spirit ; the forty two months being now ended , and the words of god fulfilled , then the whole ten kingdoms shall joyn together to advance god in christ , and shall make the beastly whore desolate and naked , and shall eat her flesh and burn her with fire . and there is some good hopes , that these three kingdoms , england , scotland , & ireland , though three , yet united under one state-government , is the tenth part of that great city , that shall first fall from the beast , and submit to christ , and then we shall see the witnesses are in rising , which i believe with rejoycing , that god is raising of them , and that this violent storming of the beast in this tenth part of the city babylon , shall ere long droop and hang the head , like a dead man that hath no strength to strive any longer : the discoveries and manifestations of god in his saints , shall come in so plentifully like a showre of hayl , that shall sweepe away all the refuge of lies before it . but if this threefold kingdom , be not the tenth part , nor the land which god will honour , the first of nations , in raising up his witnesses in , and in casting off their sack-cloth here , the saints must wait but a little longer with patience upon their god , for i am mightily perswaded , and filled with a sweet joy in the expectation of it , that there is a tenth part of the city babylon , falling off from the beast ; and striving to set the crown with shouting upon the head of jesus christ . and in this tenth part the two witnesses must first throw off their mourning garment , and sack-cloth ; but whether it shall be these three united kingdoms or no , i leave that to our father and submit to him ; wishing in my heart that england , scotland , and ireland , might live before god in this glory ; i rejoyce inwardly that this shall be the tenth part . i have no doubting in my heart about it , i have strong perswasions in my spirit , that it shall be ; i greatly desire in my soul , that this land may be the tenth part . yet not my will , but the will of my father be done . and as there fell in the earth-quake , the tenth part of the city : so in the same earth-quake were slain of men , seaven thousand . by seaven thousand , i conceive are pointed out , the compleat number of those false witnesses ( for seaven , implies a perfect number ) whereby the beast hath deceived the people ; so that all false prophets , false ministers , either of justice of divinity , which have reigned with the beast , shall be destroyed with the beast , in this earth-quake ; or as john speaks in revelations 19. in that great battel of god-almighty ; the beast was taken and with him the false prophet , that wrought miracles before him : with which he deceived them that had the marke of the beast , and them that worshipped his image ; these both were cast alive into a lake of fire , burning with brimstone . that which he called the seaven thousand , in the eleventh chapter he calls the false prophet in this nineteenth : for it is one and the same conjunction of power , that doth mannage the cause of the beast in his severall shapes , in his three dayes and half . i do not believe that kingly authority , or parliamentary authority is reckoned in the number of the seaven thousand ; for these two authorities are gods ordinances , or the higher powers , which god hath ordained for to preserve peace in the world . but all usurped powers from these are clergical , ecclesiastical , classical , which are stolen by craft from those kings of the earth , on purpose to make war with the saints , and to stand up against the prince of princes ; these are the seaven thousand , and this is the false prophet that must be broken without hand , even the bright appearing of god in saints , shall consume that beast . and by the number of seven thousand , as god points out the compleat number of such ●as do mannage the cause of the beast ; so he points out that the number that shall be deceived , are not a few in the rank of hundreds ; but many , very many in the rank of thousands , so many as he calls them the whole world : but all that seaven thousand or compleat number that upholds that cause of the beast , are to be slain in the earth-quake . but this slaying , is not meant the killing of their bodies , though it may possibly fall out that in so great troubles of he world , some may be slain in that sense . for their slaying points out , the slaying of their cause , the destroying of he beast , with all the wisdom , authority , forms , customs , and oppressions ; for when the witnesses , are raised , the limited power of the beast is ended , and he shall reign no longer , and so the seaven thousand , or the compleat number of such as mannaged the cause of he beast have no more work to do . and these are said to be slain in a twofold respect . first , when they shall see the cause of the beast is destroyed , and they are like to have no more gain come in , for they have no work to do , for they cannot work in christs vineyard : now their hearts are filled with anger , madnes and vexation , to see that inferiour people , even the fools of the world , but the babes and sucklings of christ , are raised up to speak the deep things of god , which those masters of art understand not : and so the seaven thousand seeing their trade go down , they grow very angry , and that beastly spirit in them , opens his mouth in balsphemy against god , and blasphemeth his name and his tabernacle , and them that dwell in heaven : calling light darknes , and darknes light , and calling every truth an error , because it is too high for their understanding , and in this sense they are flain , and their hearts die within them with discontent , and vexation ; and so they lie in hell , or under the dispensation of wrath . but secondly , these , or some of these shall be slain in another sense : that is , they shall even burn their books , forsake their private chambers and colledges , and deny their ecclesiastical trade , which their fathers and friends for worldly living sake have bred them too , and shall come in and joyn with the saints to wait upon god , and to give glory to him ; and some shall by the spirit of burning , or bright appearing of god in them , be thus slain , and happy it will be for those among the seaven thousand that shall be thus slain , for they have escaped the woe , which the other that are disconted and angry lie under . and the remnant were affrighted , and gave glory to the god of heaven ; by remnant are meant the common people , that have been deceived by the false prophet , or 7000 ▪ that mannaged the cause of the beast ; for when they shall see that husbandmen , and tradesmen in every corner , are able to speak in experience of things and truths which they have heard and seen from god ; & their learned clargy begin to be sleighted in their office , and be ashamed in their own visions , though their persons be tender in the eyes of saints , &c. why now the ignorant common people are afraid , that all lawes and governments shall be thrown aside , nay , the beast doth buz them in the head with such a conceit , to make the appearance of god odious , as if men now should live in sin and error , as they list without controle , this the beast pretends , but inwardly her fear is , she shall be destroyed her self ; because the lawes , forms , directories and customs of the flesh , are denyed by the saints , and mordecaie that loves god , will not bow to proud selfish hamon ; and this is the remnant shall be afraid of . but when god is pleased to put it into the hearts of governours and kings of the earth , to take their authority out of the hands of the beast , as our governours in this tenth part of 〈◊〉 city have done in part ; and when god is 〈◊〉 sed to shake down all injustice in the civil ●●istracy , and restores that to the beauty and ●●●●ty of justice and tendernes , as i am confident 〈◊〉 is about that work , then we shall have no ●se to fear or be troubled that we shall have 〈◊〉 laws and government , for we shall then 〈◊〉 laws and governments according to truth , 〈◊〉 magistrates that will tender , love , and delight to be executing justice , for the good and ●●●●ry of the common-wealth . but this is the misery of our age , men strive to uphold the usurped ecclesiastical power , which god never made , only he determined to 〈◊〉 way it should rise and reign too , forty two months over his witnesses : and in upholding of this , which god is in throwing down , because the time is near expired , men are so ma● and ignorant ( as the beast hath deceived them ) that they will throw down the lawfull powe● too , even magistracy , which is the higher power god hath ordained , and commands every man to be obedient too . and they count magistracy no government ; unlesse the beast reign cheek by chaw by it as formerly in the dayes of ignorance ; but it must not be so , for magistracy in the common-wealth must stand , its gods ordinance . but this ecclesiastical beastly stole● power in and over the saints shall fall ; for the seven angels of god are sent to powre out seaven viols of wrath , to blast , curse , and destroy all the glory of the beast . and when christ comes in brightnes , and consumes the remnant : that is , when christ by his bright appearing , burns up and consumes all● the ignorance , envy , discontent , unbelief , and al● the drosse of the flesh in all people , and teache● them to knowledge of his will . then this remnant shall give glory to god , they shall then fal● down before god , and acknowledg him lord o● lords , and king of kings ; they shall acknowledge all gods ordinances , and forsake the beast , and rejoyce and sing songs of praise because the lord god omnipotent reigns . this ecclesiastical power hath been a great troubler of magistracy , ever since the deceived magistracy set it up ; for when tender hearted magistrates , have sat in the seat of magistracy , it hath been a grief and burden to them : witnes queen maries dayes , as in the book of martyrs , to imprison , banish , fine , and sometimes put to death , peaceable quiet men , that have no offence laid to their charge , but about the matters of their god ; as darius bad councellers troubled daniel , who indeed were a type of this ecclesiastical troubler . for while the serpent ruled still in particular persons , he was every foot put to his shifts to deceive and stir up new enemies against god and his saints , when the old ones returned to dust : therefore he wrought very subtilly to deceive the kings of the earth● , that by them might be established this ecclesiastical troubler , to be a standing law ; for as daniel speaks , this king of a fierce countenance , reigns by a power , that is none of his own , but by the power of magistracy , out of whose hand the serpent hath got it by his craft . and so , though persons die that mannage the cause of this troublesome beast , and others come in their roome , yet still the office and trouble remains ; and it hath been observed , that when some bishops have first been made bishops , they were tender hearted and zealous , but after a little time by mannaging this ecclesiastical beast , which their office tyed them too , they grew hard-hearted , and great oppressors of peaceable men , that were guided by god to walk sincerely , according to what they knew and understood , and durst not do any thing , because others do it , or said it was a truth unles they saw it , to be a truth likewise . i wish this were seriously minded in these our dayes . and as it was raised by deceived magistracy , so in every change of time , the maintainers of that stolen usurped power , did not rely upon god , to preserve and carry on church-work , but still they were petitioned to kings and parliaments , to establish this ecclesiastical power , to enforce men to a uniformity in religion , but self-love and temporal livings were the bottom of that zeal , and so by the precepts of men , they have taught , or rather by compulsion have enforced men , to pretend a fear of god ; for thei● ecclesiastical power , makes men fear men , mor● then god , and so makes hypocrites , which hath been a power , god hath since esay prophesied threatned , and executed wrath upon the mannagers . so that ever since this ecclesiastical power was raised up , it hath been a troubler of godly magistrates , a troubler and silencer of godly ministers , a troubler of common people in , high-commission courts , sessions , and by classical censures , & making men hypocrites to act contrary to their knowledg for fear of punishment . but if it please god to put it into the heart of magistrates in kingdomes , to take back their power from this beast , and to let the government of church-work lie only upon the shoulders of our lord christ , for it is his due right , he is king of saints . then the pure reformation of civill magistracy would soon appeare , confusion and babylon would die , and there would be peace among men . indeed the main cause of all our nationall troubles is , the discontent of the whorish spirit in men that wonder after the beast , but when once it is faln really in common-wealths , as it is faln in some saints , then men will be freed from bitternesse , and rejoyce because the lord god omnipotent reigneth . and magistracy , which is gods ordinance , will run in its right channell , to be a terror to the wicked , and to protect them that doe well ; whereas by this ecclesiasticall power established by deceived magistracy , the sincere in heart , that worship god in spirit and truth , according as god hath taught them , and they understand : these are , and have been troubled in sessions , in courts , and punished by fines , and prisons , &c. but the loose-hearted that will be of any religion that the most is of , these have their liberty without restraint , and so magistracy hath acted quite backwards , in punishing them that do ●●ell , and protecting in a hypocriticall liberty them that do evill . o that our magistrates would let church-work alone to christ , upon whose shoulders they shall find the government lies , and not upon theirs ; and then in the wisdom and strength of christ , they would govern common-wealths in justice , love , and righteousnesse , more peacebly . all that i shall say in conclusion is this , wait patiently upon the lord , let every man that loves god , endevour by the spirit of wisdome , meeknesse , and love , to dry up the river euphrates ; even this spirit of bitternesse , that like a great river hath over-flowed the earth of man-kind . for it is not revenge , fines , fightings , that will subdue a tumultuous spirit ; but a soft answer , love and meeknesse , tendernesse and justice , to doe as we would be done unto : this will appease wrath . when this son of righteousnesse and love arises in magistrates and people , one to another , then these tumultuous nationall stormes will cease , and not till then . this son is risen in some , or else these tumultuous stormes would have made it a cold and uncomfortable season before this time . this sonne will rise higher , and must rise higher , and the bright shining of it will be englands liberty . well , i am confident , that those that are very violent in spirit , without double-dealing , acting outwardly what meerly is in their hearts and knowledge , though for the present they are tormented even in hell night and day by that unquiet spirit ; yet these 〈…〉 make and enjoy a peaceable , quiet , and righteous spirit , and i beleeve within a short time , and they shall be delivered from this serpents bondage , and gods kingdome shall enter into them ; and when men have wearied out themselves in following their lusts , then is gods time to take them up into his rest and liberty . this work god maniests in some , that are scattered up and down , like a few drops of haile before the showre fall in force . and when he workes in generall , then the showre of haile shall fall in force , and sweep away all the refuge of lies before it ; that is , plentifull discoveries of god in every man , burns up the drosse of the flesh , and plentifull increase of saints in a kingdome , is like a showre of haile , that sweeps away all abominations in states and churches : and such a time as this is coming on , when the seventh angel sounds . and i shall leave with you one scripture , with which i will conclude . and the temple of god was opened in heaven , and there was seen in his temple the arke of his testament , and there were lightnings , and voyces , and thundrings , and an earth-quake , and great haile . commander in chiefe is god himselfe , who rules the spirits of men : wait then on him , up-roares to quell , and setle peace again . those that doe rise for fleshly ends , a kingdome for to trouble , shall lose their pains , undoe themselves , and vanish like a bubble . gods shaking nations , trying men , and changing times and customes , ruining the beast , and saving men , amidst these great combustions . cease striving then , ye sons of men , destroy not one another : god will avenge him that 's opprest , by christ our elder brother . his turn is next , the realm to take , and rule the sons of men , and beast and devill , pope and sin , shall never rise again . but yet mens hearts disquiet are , and bitter as we see ; hot times have been , hot times yet are , but hotter yet may be . for now the image of the beast appeares to act his part ; but he 's a falling , and saints shall sing haleluja with joy of heart . finis . notes, typically marginal, from the original text notes for div a66683e-180 1. kin● 18. psal. ● num. ● 12. dan. 24. d●● 6. 5. 〈…〉 ii ●n 19. ●hn ●et . 〈◊〉 . ●e 〈◊〉 12. jer. 23 ● 6 2 thes 2. 8. luke 17. 21. heb. 4. 3. 1 john 4. 4. esa. 1. esa. 1 rev. 〈◊〉 dan. 7. 6. 27. rev. 11. 5. rev. 16. 7. rev. 14. 〈◊〉 1. esa. 60. 4. ●ev. 11. ●3 . cor. 〈◊〉 4. ●a . 4. 4. esa. 49. 22. rev. 1● 7. 8. chap. 19. 6. 1 pet. 4. 13. ☜ john 18. ●ev. 22. 1. ●ev. 5. ●3 . notes for div a66683e-1500 act. 4. 12. gen. 3. 15. chap. 18. 18. gal. 3. ● . 16. gal. 3. ●20 . heb. 10. 5 exod 20. 19. deut. 5. 28. heb. 8 ▪ deut. 1 18. acts 3. 21. 22 heb. 1● 4. and 5 ▪ 10. psa. 40 6. act. 7. 52. col. 2. 7. rev. 11. ●2 . ● cor. 5. 16. can. 2. ●0 . 11. dan. 9. 1. 23. 24. mat. 〈◊〉 1 dan. 7 21. 25 25. & cha● 8. 23. 2. rev. 1 rev. 3 10 dan. 12● 8. 9. 13 iohn 4. ●ev. 5. 2. ●ct 2. 13 ●ev. 1. 1 ●ct 3. 23 john 3. 9. ●sal . 78. 2. ☜ john 16. 12 mar : 4 13 rev. 11 19. phil. 3. 11. john 16. 13. 1 cor. 12. 11. eph. 4. 7. notes for div a66683e-2750 ●n . 3. 15. 〈◊〉 . 1. 25. ●phes . 4. 13. cor. 12 3 , 14. ●ecl . 3. 8. ●ohn 15. 5. ●ohn 6. 37. rev. 13. 8. isa. 60. 21. zech. 3. 4. 9. rom. 8. 29. psal. 110. 1. col. 1. 24. ier. 50. 20. 1 cor. 12. 11. ephes. 4 7 isa. 27. 1 iohn ● 2● iohn 1 21 ● cor. 5. 16. 1 pet. 1. 5. rev. 20. 15. heb. 10. 13. thes. ● . 10. act. 4. 12. ● cor. 5. 19. gen. 3. 15 1 iohn 4 9. 14. 15. 1 iohn 5 5 rev. 12 9 col. 1. 13. cor. 3. 16. mat 13. 19. 〈◊〉 23. ●6 . ●●hn 7. 12. dan. 8. 23 , 24 , 25. mic. 6. 16. isa. 26. 11. zac. 3. 8. rev. 5. 13. notes for div a66683e-3530 1 iohn 5. 7. 8. 9. rev. 21. 23. acts 10. 40. 41. zech. 3. 4. god . 4. 4. mat. 3. 16. john 19. 35. john 1. 14. i pet. 2 23. isa. 55. 5 , 6. john 5. 19. john . 10. 17. 18. heb. 9. 13. 14. john 8. 13. 14. 18. john 8. 26. 28. rev. 1. 5. cha. 3. 14 ●ev. 6. 9. rev. 1. 1. 1 tim. 6. 13. rev. 19. 10. rev. 11 9. mat. 11. 27. 1 cor. 1. 27. psal , 110. 3. jer. 23. 5. 6. i john 5. 6. 1 john 2. 20 1 cor. 6. 20. ●ohn 19. ●5 1 cor. 12. 12. dan. 7. 35. rev. 1. 20. acts 4. 12. 1 isa. 19. psa. 40. 6. heb. 10. 7 , 9. heb. 2. 18. john 14. 19. 26. ezek. 37 26. zech. 4. 12. rev. 5. 6. cor 2. 9. dan. 10. 21. psa. 110. 1. john 1. 16. rev. 11. 3 , 4. zech. 4. 14. 1 pet. 1. 13. rev. 11. 4. gen. 3. 15. psal. 49. 6. heb. 10. 12. psal. 2. 6. 1. cor , 15. 26. zech. 3. 7. 8. zech. 3. 8. esay 60. 22. col. 2. 9. 1 john 2. 27. zech. 3. 4. john 14. 10. psa. 133. 2. rev. 11. 5. 2 thes. ●2 . 8. rev. 19. 14. rev. 13. ●3 . rev. 1. ●6 . jude 4. 1 john 3 , 4. eze. 11. 16. ●●hes . 7. ● cor. 12. ●2 . ●ev. 11. 3. ●john ● . ● , rev. 11. rev. 1. ●8 . ☜ 1 cor. 6. 20. rev. 11. 6. rev. 16● 8● isa. 11. 9. 2 thes. ● . 8. john 2. ●0 . 27. ●er . 31. ●4 . ios. 1. 10. hos. i. 10. isa. 28. 2. 17. gen. 3. 1. 5. ☜ rev. 16. 3. dan. 12. ●7 . rev. 10. 6. rev. 16. 17. rev. 17. 2. hos. 2. 8. isa. 11. 9. rev. 17. 15. ephes. 2. rev. 16. 5. 6. notes for div a66683e-7160 gen. 3. 15 ▪ mat. 1● ▪ 11. 1 pet. 4. 13. rev. 11. 3. esa. 53. 6 , 7. 1 john 3. 2. phil. 2. 6 , 7. rev. 7. 17. gen 3. 15. psal. 83. 2. ☜ luke , 2. 23. rev. 12. 6. rev. 12. 7 , 8 , 9. joh. 19. 35. jer. 3. 1● . john 19 ▪ 30 , heb , 2. 14. rev 12. ●0 , 11. gal. 5. ●7 . john 8. 36. rev. 8 5 jer. 23. 6. 1 cor. 3. 17. cor. 1. 17. ●ph . 2. 2. ●al. 4. 29. ●ev 12. 4. ●say 32. ●0 . to 15. ●say 28. 〈◊〉 &c. luke , 12. 32. john 7. john 9. 41. ☜ esay 32. 12 , &c. cant. 3. 3. 1 john 1. 4. esay . 32. 12 , 15. esay 28. ●9 . col. 3. 3. hos. 2 , 14 joh. 1. 4. john 2. 1. asts 5. 34. rev. 12. dan. 7. 21. mat. 24. 22. rev 11. 2 , 3. rev. 11. 9. dan. 11. 36. dan. 12 : 7. 7. dan 7. 25. dan 12. 14. mat. 24. 22. rev. 13. 2. 11. 14. 2 thes. 2. 8. revel. 16. 17. dan. 7. 7. revel. 12 17. rev. 13. 2. dan. 8. 25. ezek 34. 16. rev. 13 , 11 , 14. 2 thes. 2. 4. 5. john 15. 19. luke 10. 21. act. 4. 13. 20. 1 john 2. 20. 27. ☜ rev. 17. 2. rev. 13. esa. 29. 13. rev. 13. 17. rev. 7. 17. dan. 7. 11. rev. 16. 17. dan. 12. 7. dan. 2. 45. jer. 23. 6 rev. 11. 15. prov. 11. 10. psal. 97. 1. rev. 19. 9. zech. 3. 9 ☜ john 19 14. gen. 3. 8. ex. 12 ▪ 6 john 5. 17. zach. 3. 9. can. 2. 10. 11 , 12. esay 60. ● . ●er . 23. 6 rev. 20 ● &c. ez. 38. 18 1 cor. 15. 28. notes for div a66683e-9850 rev. 11 7 mat. 4. hab. 2. 14. col. 1. 27. 1 pet. 4. 13. 1 cor. 15. 26. job 42. 5. phil. 3. 11. john 11. 35 rev. 2. 17. 1 tim. ●● 13. gal. 1. 23 ● rev 11. 7. ☜ dan. 8. 25. gen. 6. 5. 1 king 8. 39. dan. 7● 21. 25. revel 13. 6. 7. rev. 9. 2 thes. 11. rev. 1. 10. 2 sam. 22. 5. ●ev. 9. ●● . ●ev. 10. 6. dan. 11. 8. 43 rev. 16. 17. col. 1. 13 tim. 2. ●6 . thes. ● . 12. col. 1. 12. rev. 11. 7. dan. 8. 13. 14. dan. 8. 17. 19. 20. &c. dan. 12. 9. rev. 22. 10. rev. 11. 15. rev. 13. 5. 6. psal. 106. 29. rev. 11. 2. 3 , 9. rev. 11. dan. 7. 27. john 16. 12. ☜ esay 1. 11 , 12 , 13. esay 54. 13. john 6. 45. john 9. 34. john 4. 1. john 7. 12. dan. 6. mat. 2. acts 7. 52. dan. 8. 23. ezek. 28 15. gen. 3. 12 esay 32. 15. 1 cor. 3. 15. luke 18. 13. gal. 1. 15 1 pet. 4. 13. 2 pet. 1. 10. 1 john 27. rom. 13. 1. rev. 17. 2. dan. 7. 7 , 11 , 24. dan. 8. 9. 〈◊〉 . 8. 24 , ●evel . 13 ●6 . ●an . 11. ●6 . thess. ●4 . ●en . 3. ●● 5. dan. 7. ●1 , 25. dan. 6. luke 21 12. 17. ☜ john . 7. 7 luke 22. 8. act. 5. 33. ●ev. 13. 〈◊〉 rev. 17. 〈◊〉 . ●ev. 18. 〈…〉 . ●ohn 9. acts 16. ● 4. acts 5. dan. 11 ▪ 43. psa. 2. 6. luk. 17 ▪ 21. 2 thess. 4 , 5. dan. 6. rev. 1. 5 ▪ gal. 2. 4. 5. rev. 13. ●2 . rev. 17. ●2 . dan. 11. 36. &c. dan. 8. 9 , 24. rom. 13 , ● , 2 , &c. rev. 18. ● , 7. dan. 7. 25. rev. 11. 3. gen. 3. 15. jer. 23. ● dan. 11 ▪ 42 , 43. izek. 43 〈◊〉 thess. ● . 5 , 5. mat. 15. 〈◊〉 ☞ ●oh . 6. 45 eph. 1. 19. johu 15. 19. john 4. 23. rev. 12. 9. rev. 13. 3 ▪ 1 john 2. 20. 27. dan. 8. 25. rev. 14 ▪ 9. 10. 11. eze. 43 8 ▪ notes for div a66683e-13600 rev. 11. 8. rev. 11. 11. 13. 18. rev. 9. 2. esay 32. 9. rev. 9. 12 dan. 12. 7. rev. 13. 6. 7. rev. 10. 6. 7. dan. 2. 44. dan. 7. 26. 27. rev. 11. 15. 17. rev. 20. 6. jer. 30 , 17. rev. 21. 8 rev. 9 , 14. 15. &c. rev. 9. 15. ☞ rev. 16. 12. dan. 7. 27. jer. 23. 6 gen. 2. 14. mat. 2. dan. 1● , 10. john 10 ▪ 14. 1 john ● 27 : john 5. 4. ●ev. 14. heb. 7. 2. ☜ rev. 14. 11. ez. 38. 10. 11. &c. rev. 4. esa. 25. 13. john 9. 22. rev. 2. rev. 21. 8. rev. 9. 6. 17. 18 ● . rev. 9. 19. mat. 1 ▪ . rev. 1 ▪ rom. 1. 2. ●an . 8. 25. ●ev. 9. ● . ●●r . 17. ● . ●ph . 2. 2. dan. 11. ●2 . 43. rev. 1. rev. 1. 17. rev. 1 ▪ 13. rev. 1● 11. rev. 1 ▪ rev. 1. 19. vers. 1. rev. ● 8. 9. ●●al . 2. 6 jer. 23. ● . 2 thes. 2. 5. john 9. 24. gen. 3. 6 ▪ 1 john 20● 27. rev. 11. 9. rev. 12. 27. rev. 12. ●7 . rev. 13. ● . 2. rev. 17. 17. john 7. ●2 . rev. 13. 11. dan. 8. 23. 24. revel. 17. 5. rev. 13. 14 , 5. &c. rev. 11. 13. luk. 21. 17. mat. 24. 22. ezek 38 19. 20. rev. 11. ●9 . 2 thess. 2. 8. rev. 11. 9. 1 pet. 2. 7 ▪ joh. 6. 45 ●ohn 20. ●9 . rev. 11. ● . col. 1. 13. rev. 20. ●0 . 14. dan. 7. ●5 . rev. 13 ● , 8. rev. 18. 7 dan. 8. 15● 23 , &c. esay 10. 6 , 7 , &c ▪ dan. 12 ▪ 7. dan. 8. 24. dan. 7. 21 , 22. rev. 11. 8. i pet● 18. gen. 3. 15 gal. 2. 4 , ● . john 4. ● , 2. rev. 17. ●ev. 13. 2 act. 5. amos 10 , &c. 2 thes. 2. 4. luke 2 ▪ 28. ●el 2. ●cts 2. ●●r . 23. 6 ●pet. 4. ● . ●eb . 10. ● . ●ev , 11. ● . ●●v . 13 ▪ 3. ☜ dan 11. 37 , 38 , 43. rev. 17 ▪ 5. ●●v . 16. ●7 . cor. 12. ●ph . 4. 12 ●3 . ●ol . 2. 9. ●ph . 1. 23 ●tim 3. ●oh . 4. 23 mark 4● 22. rev. 11. 12. col. 2. ▪ 1 thes 2. 12. ●●u .. 7. ●hil . 3. ● . ●an . 8. ●an . 12. ●●v . 9. 13 rev. 1● 13 , 14. rev. 11. 13. ●●v . 13. ●●v . 12. ●an . 8. ● , 24. ●m . 4. rev. 1. 9. rev. 11. 18. esay 66. 1. prov. 1. 22. eze. 38. ●9 . & e. ●ohn . 6. ●5 . ●ag . 12. ● . ☞ rev. 117 ▪ 13. 2 thes. 2. 8. 1 cor. 12. 13. jer. 50. ● . rev. 17. 2. 16. 17 dan. 12 ▪ 7 ▪ rev. 14. ●1 . esa. 28. 7. rev. 11. 3. rev. 13. 11. &c. rev. 19 ▪ 19. &c. rom. 13. 2. ● pet. 2. ● 3. 14. rev. 13. ● . 4. 7. dan. 8. ● 5. ●ev. 19. &c. ●ev. 13. 3. ●ev. 12. 9. dan. 8. 25. rev. 16. 17. acts 19. 24. &c. rev. 11. 8. rev. 16. 10. mat. 11. 25. rev. 13. 6 ▪ john 7. 12. 1 sam. 25. 37. mat. 24. 26. mica . 3. 5. rev. 19. 21. ●thes . 2. 8. rev. 11. ●3 . zach. 1 hest. 3. ●● rev. 17● ezek. 38● 19. &c. esa. 45 ▪ 22. dan. 7. 21. dan. 8. 9● 23. &c. rev. 11. ● . ●an . 11. dan. 12. 7. rev. 12. 9. rom. 13. 1. 2. act 17. 30. rev. 10. 6 ▪ rev. 16. 2. 17. rev. 19. 21. esa. 54. 13. rev. 19. 6. dan●● rev. dan. 6. 5● dan. 8● 24. 25. rev. 17. rom. 14. ● . 12. esay 29. 13. &c. esay . ●● rev. 15. rev. 1. 11. rev. 1. 4. 1 pet. 14. rom. 1. 2. 1 john 27. prov. 10 , matth. 7. 2. 〈◊〉 . 3. 〈◊〉 . 6. 〈◊〉 . 29. 〈◊〉 . 14. 13. 〈◊〉 . 17. 33. ●●n . 23. 27. 〈◊〉 2. 22. 〈◊〉 38. 19. 〈◊〉 9. 19 ▪ 〈◊〉 24. 1. 2● 〈◊〉 ●5 . 22. 〈◊〉 . 12. 19. 〈◊〉 ●3 . 2. 〈◊〉 ●2 . 24. 〈◊〉 . 7. 26 ▪ 〈◊〉 16. 17. 〈◊〉 . 24. 42. 〈◊〉 . 25 〈◊〉 . 19. 13 , 〈◊〉 . 13. 15 , 〈◊〉 . 8. 25. 〈…〉 the new law of righteousnes budding forth, in restoring the whole creation from the bondage of the curse. or a glimpse of the new heaven, and new earth, wherein dwels righteousnes. giving an alarm to silence all that preach or speak from hear-say, or imagination. by gerrard winstanley winstanley, gerrard, b. 1609. this text is an enriched version of the tcp digital transcription a66687 of text r219016 in the english short title catalog (wing w3049). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 253 kb of xml-encoded text transcribed from 67 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a66687 wing w3049 estc r219016 99830555 99830555 35008 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial 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(eebo-tcp ; phase 1, no. a66687) transcribed from: (early english books online ; image set 35008) images scanned from microfilm: (early english books, 1641-1700 ; 2068:20) the new law of righteousnes budding forth, in restoring the whole creation from the bondage of the curse. or a glimpse of the new heaven, and new earth, wherein dwels righteousnes. giving an alarm to silence all that preach or speak from hear-say, or imagination. by gerrard winstanley winstanley, gerrard, b. 1609. [12], 120 p. printed for giles calvert, at the black spread-eagle at the west end of pauls, london : 1649. marginal notes. sig. a4 missigned a2. reproduction of the original in the bodleian library. eng levellers -early works to 1800. conduct of life -early works to 1800. god -righteousness -early works to 1800. a66687 r219016 (wing w3049). civilwar no the new law of righteousnes budding forth, in restoring the whole creation from the bondage of the curse. or a glimpse of the new heaven, an winstanley, gerrard 1649 47133 113 0 0 0 0 0 24 c the rate of 24 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2005-08 tcp assigned for keying and markup 2005-08 aptara keyed and coded from proquest page images 2005-11 andrew kuster sampled and proofread 2005-11 andrew kuster text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion the new law of righteousnes budding forth , in restoring the whole creation from the bondage of the curse . or a glimpse of the new heaven , and new earth , wherein dwels righteousnes . giving an alarm to silence all that preach or speak from hear-say , or imagination . by gerrard winstanley . out of the despised poor people , which are the stones and dust of the earth , man-kind , upon whom the children of the flesh treads , shall the blessing rise up , that shall restore all things . this is sion whom no man regards , in whom the father delights to dwell : this is sion out of whom we are to expect the deliverer to come , that shall turn ungodlinesse from jacob . you learned and great men of the earth , take notice of this , and remember you have been told . london , printed for giles calvert , at the black spread-eagle at the west end of pauls . 1649. to the twelve tribes of israel that are circumcised in heart , and scattered through all the nations of the earth . dear brethren , though you have been , and yet are the despised ones of the world , yet the blessing of the most high ( your king of righteousnesse ) is in you , and shall spread forth of you to fill the earth . you are the field wherein the treasure hath lien hide ; all the dark and cloudy dayes of the beasts time , times and dividing of time now expiring . though dark clouds of inward bondage , and outward persecution have over-spread you ; yet you are the firmament , in whom the son of righteousnesse will rise up , and from you will declare himself to the whole creation ; for you are sion whom no man regards , out of whom salvation shall come . that blessing ( which is the seed of abraham ) lies hid in you , that is and must be the alone saviour and joy of all men , from inward and outward bondage , and the restorer of the whole creation from the curse it groans under . he lies hid in you , he is hated , persecuted and despised in you , he is jacob in you , that is and hath been a servant to esau a long time ; but though this jacob be very low , yet his time is uow come , that he must rise , and he will rise up in you that are trod under foot like dust of the earth ; he will glorifie himself ●oth in you and from you , to the shame and downfall of e●au . the report of this blessed promised seed , shall go through the earth in this ministration of the spirit that is now rising up , as well as that ministration of the flesh and letter , that now begins to draw back , and his dominion , when he begins to rule the nations , shall reach from one end of heaven to the other ; the whole earth shall be filled with the knowledge of the lord , and of his dominion there shall be no end . this is the consolation of israel , it draws near to be made manifest , wait for it with patience . you whom i writ to are the seed of abraham , and the blessing of isaac and jacob ; but 〈◊〉 me tell you , not the seed of abraham after the flesh : for ishmael and esau , are not to share in this portion ; their portions was of the earth , and they have received t●em , and spent them already by their unrighteousnesse ; your portion is the lord himself which endures for ever . the powers of the flesh are to be made servants unto the promised seed ; and now comes the time that the elder sons , that are born after the flesh , shall serve the younger sons , in whom the blessing lies ; this is the fall of esau , and the rising of jacob , and shall be really done in the sight of the whole creation as the other was . you are the abrahamites in whom the blessing remaines , that lives not now in the type , but enjoyes the substance of circumcision ; for he is not a jew , that is one outward in the flesh ; but he is a jew , that is one inward , whose circumcision is of the heart : whether he be born of the nation of the jews extant in the world , or whether he be one born of other nations in whom the blessing remains ; it is abrahams promised seed that makes a jew ; and these are they of whom it is said , salvation is of the jews . what was that seed of abraham , that is called the blessing ? it is the law and power of righteousnesse , which made abraham to forsake his isaac , his dearest relations in the flesh , rather then he would refuse the way of his maker ; and herein abraham found peace : so that this king of righteousnesse , and this prince of peace that ruled in abraham , is the blessing of all nations , for this shall save his people from their sins , and free them from all distempers of the unrighteous flesh . this is the one spreading power that shall remove the curse , and restore all things from the bondage every thing groans under . this is called abrahams seed , because abraham sprang from him , as a tree grows from the seed , which gave the tree its being and its name : and the law of righteousnesse and peace , dwelling and ruling in any one is the seed of abraham , and the severall branches of men and women in whom that power rests , are children and of the family of abraham . for it was not the man of the flesh that was called abraham , but the law of righteousnesse and peace , that did rule and govern in that body , he was the abraham ; the flesh is honoured with such a name by him that dwelt therein ; the name of the flesh before this righteous power was manifest in it , was abram . as the humane body called christ , was not the anointing , but the spirit in that body , was the christ , or the spreading power of righteousnesse , which was to fill the earth with himself . that body was but a house or temple for the present work , which was to draw down moses law , and become the substance of his types , and lambs , and sacrifices ; for that body was the lamb , that did fulfill the righteous will , by his voluntary and free-will offering up of himself , without forcing . so then : this law of righteousnesse and peace , is abrahams seed ; nay that manifestation in that humane body , was abraham himself ; for abraham is known to the creation , by acting in or from that power that ruled the flesh . and every man or woman , born of jew or gentile , in whom this power rules and breaks forth , are the children of abraham , and the man abraham in whom the spirit dwelt in a lesse measure ; for he hath failings , was a type of the man christ jesus , in whom the law of righteousnesse and peace dwelt bodily , for there was no sin or unrighteousnesse in that body . therefore christ hath the honour above his brethren , to be called the spreading power , because he fils all with himself ; and because this power did appear to the creation first in abraham of all men we hear of , therefore every one that follows after him , and that are ruled by the same law , are called children of abraham , or children of that seed . but christ the anointing he hath the preheminence , for abraham sprang from him , and all abrahamits are but a tree or vine that did spring from that one seed : for indeed the spirit of life , lies in the bottom , which lifted up both abraham and his children , and is the one seed of righteousnesse and life , from which every one springs , what name soever any righteous body is called . now this seed doth promise himself to be the blessing of all nations , and the restorer of all things from bondage ; but the nations of the earth , since that report was made , never yet enjoyed the benefit of it ; for the curse hath still rested upon the creation , and hath been rather multiplied from year to year ; so that at this very day , those in whom the first fruits of restauration appears , do see darknesse , nay thick darknesse do cover man-kind : and the curse doth rest mightily in the fire , water , earth and air ; all places stinks with the abomination of the curse ; so that a man can go into no place , but he shall see the curse and enmity is that power that rules the creatures , that makes them jar one against another . likewise miserry breaks forth upon man-kind , from these four elements of which his body is made , and the curse rests within him , and the curse dwels round about him ; but abrahams seed , is and must be the blessing of all nations , and shall spread as far as the curse hat● spread , to take it off . and this seed ( dear brethren ) hath lien hid in you , all the time appointed , and now is breaking forth . and the nations shall know , that salvation or restauration rather , is of the jews , that king of righteousnesse and prince of peace , that removes the curse , and becomes himself the blessing , arises up in you , and from you , and fils , and will fill the earth , both man-kind , and the whole creation , fire , water , earth and air , for the blessing shall be every where . and though the seed of the flesh have cast you out for evil , and you have been the despised ones of the earth , and the children of the flesh refuses to buy and sell with you , yet now your glory is rising . and the ancient prophesie of zecharie shall be fulfilled , that ten men shall take hold of the skirt of him that is a jew , saying , let us go with you , for we have heard that god is with you . this new law of righteousnesse and peace , which is rising up , is david your king , which you have been seeking a long time , and now shall find him coming again the second time in the personall appearance of sons and daughters ; he will be a true davider indeed , between flesh and spirit , between bondage and libertie , between oppressours and the oppressed ; he is and will be the righteous judge ; he will lead your captivitie captive , and set you down in peace . he is now coming to raign , and the isles and nations of the earth shall all come in unto him ; he will rest every where , for this blessing will fill all places : all parts of the creation in whom the curse remains shall be shaken and moved , and the seed of the flesh shall find peace no where : he will throw down the mountaines of the flesh , fill up the low valleys of the spirit , he will make rough wayes smooth , and crooked wayes strait , he will make the earth fruitfull , and the winds and the weather seasonable ; he will throw all the powers of the earth at your feet , and himself will be your governour and teacher , and your habitations on earth shall be in peace , that so you that are the citie of the lord , new jerusalem , the place of his rest , may be the praise of the whole earth . if any one say : the glory of jerusalem is to be seen hereafter , after the ●ody is laid in the dust ; it matters not to me what they say , they speak their imagination , they know not what . i know that the glory of the lord shall be seen and known within the creation , and the blessing shall spread in all nations ; and jerusalem indeed which is abrahams children , sprituall israel gathered together , shall be the praise and glory of the whole earth ; and the restauration of all things is to be seen within the creation of fire , water , earth and air . and all bodies that are made of the compound of these four elements , are to be purged and delivered from the curse ; and all shall know that this almighty king of righteousnesse is our saviour , and besides hi●● there is none . the swords and counsels of flesh shall not be seen in this work , the arm of the lord onely shall bring these mighty things to passe , in this day of his power ; and the hearts of men shall tremble and fail them with fear to see the misery that is coming upon the world , for the glory and riches of men shall be brought low , and the lord alone shall be exalted . therefore all that i shall say is this ; though the world , even the seed of the flesh despise you , and call you by reprochfull names at their pleasure ; yet wait patiently upon your king , he is coming , he is rising , the son is up , and his glory will fill the earth . and when you see the doves flock to the windows ( not to your church-windows ) but to the teachings of the father , for his discoveries are the windows that lets the light of the father shine into the soul : and these are dreams , voices and revelations immediatly from the father himself , his own inward teaching , without which the soul is hungry , and flocks unto the inward discoveries and teaching of the father for satisfaction , forsaking all other in point of inward rest . when you see or hear of the risings up of israel , like the noise of mighty waters , carrying all before them , then rejoyce and say , your redemption draws near , and the reports from the lord are true : wait with a meek and quiet spirit for the consolation of israel , even the coming forth of the deliverer , that shall turn ungodlinesse from jacob . then shall jacob rejoyce , and israel shall be glad . so i rest january 26. 1648. a waiter for the consolation of israel jerrard winstanley . the new law of righteovsnes budding forth , to restore the whole creation from bondage of the curse . chap. i. there is nothing more sweet and satisfactory to a man , then this : to know and feel that spirituall power of righteousnesse to rule in him , which he cals god . for while the flesh through hasty and violent lusts , doth rebell against the spirit , it hath no true peace , but is still pulling misery upon himself . but when the created flesh is made subject to the law of righteousnesse , and walks uprightly in the creation , in the light of that spirit , then it lies down in rest . in other writings i have declared what i know , that almighty power & ever living spirit is , which rules and preserves the whole creation ; fire , water earth and air , and of every creature in these elements ; or that is made up of all these in a compound matter as all flesh is . and something i shall here add to the rest , which i only hold ●orth to my fellow creature , man ; not customarily to make a trade of it , for fleshly ends , but occasionally as the light is pleased to manifest himself in me ; that others from me , and i from them may be witnesses each to other , of our maker how he shines forth in his own light , through each other to the profit of the creation . in the beginning of time the whole creation lived in man , and man lived in his maker , the spirit of righteousnesse and peace , for every creature walked evenly with man , and delighted in man , and was ruled by him ; there was no opposition between him and the beast , sowls , fishes , or any creature in the earth : so that it is truely said , the whole creation was in man , one within , and walked even with him ; for no creature appeared to be a visible enemy to him : for every creature gave forth it self , either for pleasure or profit of man , who was lord of all : and man lived in his maker the spirit , and delighted in no other ; there was an evennes between man and all creatures , and an evennesse between man and his maker the lord , the spirit . but when man began to ●all out of his maker , and to leave his joy and rest which he had in the spirit of righteousnesse , and sought content from creatures and outward objects , then he lost his dominion , and the creature fell out of him , and became enemies and apposers of him , and then rise up mountaines , and valleys , and hils , and all unevennesse , both in mans heart , and in mans actions . and as the man is become selfish ; so are all the beasts and creatures become selfish ; and man and beast act like each other , by pushing with their horns of power , and devouring one another to preserve self . and truly as man might see all creatures lived at rest in him in the beginning , so he may see all creatures in him now , but in a rest-lesse condition , groaning under bondage , waiting for a restauration . the covetousnesse , the subtilty , the cruelty , the pride , the envy , the devouring power that is in the flesh of man are the very distempers that are in such and such beasts and fowls : so that while man is ruled by such powers , and declares no other actions but what is in the beast ; he indeed goes in the shape of a man , but properly he is a beast of such and such a ravenous principle . and this now is the curse , man is gone out of his maker , to live upon objects ; and the creatures are gone out of man , to seek delight in pushing and devouring one another , and the whole creation of fire , and water , earth and air ; and all bodies made of these are put out of order , through mans rejecting the spirit to live upon objects . but now the time is come , that the spirit will draw all things into man againe , to live and be at rest in him , as their governour , as their lord , and man and the creation shall become even againe , and so man returning to his maker , to rest in peace in none but him . the whole creation shall be governed , preserved & comforted by the one spirit , the king of righteousnesse , and all bondage , curse and tears shall be done away : and this is that i wait for , being assured it shall be accomplished , having received a taste . but as the state of the world is , in the generality , i am made to see , that in times past and times present , the branches of man-kind have acted like the beast or swine ; and though they have called one another , men and women , yet they have been but the shadows of men and women . as the moone is the shadow of the sun , in regard they have been led by the powers of the curse in flesh , which is the feminine part ; not by the power of the righteous spirit which is christ , the masculine power . but when they come to see the spirituall light that is in every ceature , and in that power and light do walk righteously towards other creatures , as well beasts as man-kinde , that the creation as much as in them lies one by one , may be upheld and preserved in its glory ; then they begin to appear and act like men ; and rise up from the low earth of a beastly and swinish nature , to acknowledge and honour their maker in the light of himself . experience shews us that every beast doth act in oppression and cruelty , towards such creatures , as he can master at advantage . and thus doth the flesh of man , which is the king of beast : for when the wisdome and power of the flesh raigns , which in deed is adam , that man that appeared first to rule the earth , man-kinde , and by his unrighteousnesse makes it a land of barrennesse : for this first adam is such a selfish power , that he seeks to compasse all the creatures of the earth into his own covetous hands , to make himself a lord , and all other his slaves . and though he gets lands , moneys , honours , government into his hands , yet he gives the king of righteousnesse , but a company of sawning words of love and obedience ; for he makes unrighteousnesse to dwell in heaven and earth , that is , in the whole creation , by his unrighteous government , and so he becomes the chief rebell , the serpent , the devil , the murderer , oppressing the creation , setting himself above all in tyranny : and this power is the curse which the whole creation groans under , waiting for a restoration by christ the king and law of rigteousnesse , who is the restorer of all things . and here first i shall declare what adam the first man is , who to me appears to be the wisdome and power of the flesh , carrying along the creation , man , to live upon creature objects , and to loath and despise the spirit that made all , and that dwels in all things according to the capacity of every single creature : and all that adam doth is to advance himself to be , the one power ; he gets riches and goverment into his hands , that he may lift up himself , and suppresse the universall liberty , which is christ . and if he preach , or pray , or performe any service relating to the spirit , it is for this end , that he may get peace thereby , and so seeks to honour flesh by procuring his own peace , by his own wit and pollicy if that would doe . so that this adam appears first in every man and woman ; but he sits down in the chair of magistracy , in some above others ; for though this climbing power of self-love be in all , yet it rises not to its height in all ; but every one that gets an authority into his hands , tyrannizes over others ; as many husbands , parents , masters , magistrates , that lives after the flesh , doe carry themselves like oppressing lords over such as are under them ; not knowing that their wives , children , servants , subjects are their fellow creatures , and hath an equall priviledge to share with them in the blessing of liberty . and this first adam is to be seen and known in a two-fold sense . first , he is the wisdome and power of the flesh in every man , who indeed is the beast , and he spreads himself within the creation , man , into divers branches ; as into ignorance of the creatour of all things , into covetousnesse after objects , into pride and envy , lifting up himself above others , and seeking revenge upon all that crosses his selfish honours ; and into hypocrisie , subtilty , lying imagination , self-love ; from whence proceeds all unrighteous outward acting . this is the first adam lying , ruling and dwelling within man-kinde . and this is he within every man and woman , which makes whole man-kinde , being a prisoner to him , to wonder after the beast , which is no other but self , or upon every thing whereupon self is s●amped . secondly , the first adam is the wisdome and power of flesh broke out and sate down in the chair of rule and dominion , in one part of man-kind over another . and this is the beginner of particular interest , buying and selling the earth from one particular hand to another , saying , this is mine , upholding this particular propriety by a law of government of his own making , and thereby restraining other fellow creatures from seeking nourishment from their mother earth . so that though a man was bred up in a land , yet he must not worke for himself where he would sit down . but from adam ; that is , for such a one that had bought part of the land , or came to it by inheritance of his deceased parents , and called it his own land : so that he that had no land , was to work for those for small wages , that called the land theirs ; and thereby some are lifted up into the chair of tyranny , and others trod under the foot-stool of misery , as if the earth were made for a few , no● for all men . for truly the common-people by their labours , from the first rise of adam , this particular imterest upheld by the fleshes law to this day , they have lifted up their land-lords and others to rule in tyranny and oppression over them . and let all men say what they will , so long as such are rulers as cals the land theirs , upholding this particular propriety of mine and thine ; the common-people shall never have their liberty , nor the land ever freed from troubles , oppressions and complainings ; by reason whereof the creatour of all things is continually provoked . o thou proud selfish governing adam , in this land called england ! know that the cries of the poor , whom thou laieth heavy oppressions upon , is hea●d . this is unrighteous adam , that dammed up the water springs of universall liberty , and brought the creation under the curse of bondage , sorrow and tears : but when the earth becomes a common treasury as it was in the beginning , and the king of righteousnesse comes to rule in every ones heart , then he kils the first adam ; for covetousnesse thereby is killed . a man shall have meat , and drinke and clothes by his labour in freedome , and what can be desired more in earth . pride and envy likewise is killed thereby , for every one shall look upon each other as equall in the creation ; every man indeed being a parfect creation of himself . and so this second adam christ , the restorer , stops or dammes up the runnings of those stinking waters of self-interest , and causes the waters of life and liberty to run plentifully , in , and through the creation , making the earth one store-house , and every man and woman to live in the law of righteousnesse and peace as members of one houshold . and in the next place i shall declare the mystery of the spirit in a two-fold way : first , he makes the creation , man-kinde , to see , loa●h and forsake this adam , this fleshly man ▪ this devil or power of darknesse that rules in the creatures , and leads them into waies that brings misery , pain and death , which is hell , a condition of uncomfortable darknesse of the curse . secondly , he makes man-kinde to see , to love and delight in the spirit reason , which is the law of righteousnesse , that made them , and s●tles them in peace ; when in the light and power thereof , they are made to forsake the flesh with all his wayes of bondage ; for truly when the flesh is made subject to reason , that light that inlightens every thing , then it hath peace and liberty , and is freed from those heart-aking pressures and sorrows , which the flesh puls upon himself by his violent , rash , unrighteous , and unreasonable actings . the almighty hath declared three methods in discovering this mystery in the compasse of six dayes , or 6000 years near hand expired ; in every one of which he draws man-kind higher and higher into himself , out of the power of the serpent or bondage . and when he alone is advanced , he draws all men after him , which is the finishing up of the mystery . the first method is this : he was pleased to call forth moses to be his servant , and in , by and through him , he reveals himself to lie under types , shadows , sacrifices ; that man-kind by them might be led to see his maker ; and this was the covenant of an outward testimony , which moses , a man that was mixed with flesh and spirit , was mediatour of . and this secondly did point out the apostolical testimony which was to be manifested in aftertimes ; and that was to acknowledge honour , and bear witnesse of the lamb jesus christ , that was the substance of moses . for the apostles declare themselves to be witnesses of christ , the great prophet , that moses said should come after him , to whom every man should hearken , and then leave the teachings of shadows , which they receive from him . therefore say they , we eat and drank in his presence , we heard him speak , and saw his miracles , and bear testimony to the world , that the rulers of the jews slew him , and that he was raised from the dead by the almighty power . and this single appearance of the man christ jesus ( for herein the righteous law dwelt bodily ) was a more spirituall declaration then the former . and this types out the third method of divine discovery , which indeed doth finish the mystery ; and herein the lord takes up all into himself , even into the spirit that governs the creation ; for he is in all , and acts through all . and all power of righteousnesse that appears in any subject is still but the lord , in such or such a discovery ; for as the man christ jesus swallowed up moses ; and so the spirit dwelt bodily in that lamb , which was spread abroad in the types ; and man-kind is to behold the law of righteousnesse , in none , but in that his wel-beloved son . even so that single body is a type : that the same spirit that filled every member of that one body , should in these last dayes be sent into whole man-kind , and every branch shall be a joint or member of the mysticall body , or severall spreadings forth of the vine , being all filled with the one spirit , christ the anointing , who fils all with himself , and so he becomes the alone king of righteousnesse and peace that rules in man . and the powers of the flesh which is the serpent or curse , shall be subdued under him , and man-kind shall be made onely subject to this one spirit , which shall dwell bodily in every one , as he dwelt bodily in the man christ jesus , who was the son of man . now as moses declared , that the lamb jesus christ should be that great prophet to whom every one should give ear , & delivered it in general termes , leaving the particular discoveries of his new doctrine to the lamb himself when he came ; and so did not go about to imagine matters that was above his circle ; and we see the doctrine of jesus christ , when he came , far exceeded the doctrine of moses ; the one being the substance of the other , and so mo●● spiritual makings forth then the other . even so , the man christ jesus , the great prophet , declared in general termes what should be in later times , leaving it to every son and daughter , to declare their particular experiences , when the spirit doth rise up in them , and manifests himself to them . for they that believe ( saith he ) out of their bellies shall flow rivers ( or plentifull discoveries ) of the water of life . therefore as moses gave way to christ ; for when christ appeared in flesh , moses administration began to be silent and drew back , and set jesus christ in the chair to be the great prophet that should be the teacher in types after him . and the ministration of these discoveries were to raign in the world , their appointed times . even so the lamb christ jesus , or that single body , gives way to the holy ghost , or spreading spirit ; if i go not away , the comforter cannot come to you ; for he that dwels bodily in me , is to spread himself in you , that as the father in me , and i in him are one : even so i in you , and you in me , may become one wit● the father . and the testimony of the apostles declares as much : though we have known christ after the flesh , ( in one single body ) yet now henceforth know we him no more so ; but we look after that mystery , which hath been kept secret from ages and generations past , which is christ in you , the hope of glory . and therefore i must tell you that yet live in dipping , in water and observation of gospel-forms and types ; you live yet under the ministration of jesus christ after the flesh , declaring the lamb christ to remain as yet in one single person . but know you , that as the ministration of moses gave way to this ; so this ministration is to give way to the inward teachings of christ , and the spreading of the spirit , in sons and daughters , which will more excellently declare the glory of the mystery . the man christ jesus himself , told the woman of samaria ; woman the time is coming that neither in jerusalem , nor in this mountain shall men worship the father , but they that worship him shall worship him in spirit and in truth , for the father seeks such to worship him . by these words , the son of man declares , that both outward forms , customs and types of moses worship under that ministration at jerusalem , likewise all forms and customs , and types of this ministration of himself , as the lamb held forth at a distance to be our mediatour , should all cease and give way to the spirituall worship of the father in the latter dayes ; or to the spreading of the divine power in men , the one law of righteousnesse , being the teacher of all . so that upon the rising up of christ in sons and daughters , which is his second comming , the ministration of christ in one single person is to be silent and draw back , and set the spreading power of righteousnesse and wisdom in the chair , of whose kingdom there shall be no end . so as all things were gone out from the spirit , and were gone astray and corrupted . the spirit in this great mystery of truth being manifested in flesh , burns up that drosse out of the creation , and draws in all things back again into himself , and declares himself to be the alone wisdom and power of righteousnesse , that rules , dwels , that governs and preserves both in and over the whole creation . and now the son delivers up the kingdom unto the father ; and he that is the spreading power , not one single person , become all in all in every person ; that is , the one king of righteousnesse in every one . here we may see what the dividing of time is , which is the last period in which the beast is to reign● for now every ministration pleads his priviledge , till the law of righteousnesse drown up all in himself . moses yet pleads a priviledge in the practice of the jews after the flesh . the son of man , or christ in one single person ple●ds a priviledge , and not onely the true ministration of the son of man according to the apostles declaration ; but likewise many false forms , customs and observations of divine worship are raised up , through a wrong understanding of those scriptures , all plead a priviledge . and lastly , the ministration of the spirit , forsaking all types and ●ormes , worshipping the father in the substance of truth . this now pleads his priviledge , as his due right by course . so that you see here is the dividing of time . but this last ministration is the sufferer for the present , as being denied his right by the former , that ought to give way . and as the worshippers in moses ministration , envied and killed such as worshipped the son of man , the lamb : so now , those that worship christ at a distance in their severall congregations and forms , and are most zealous therein , are in these dayes the most bitterest enemies to the ministration of christ in spirit and in truth . but when this ministration of the spirit spreads himself , he will make the greatest separation that ever was . for though israels separation out of egypt amazed the world , and the separation of gathered congregations out of parish churches ( so called ) did trouble the earth , though it is no more but going out of one form into another , not into the unitie of the one spirit . yet this ministration of the spirit now rising up by right of inheritance , will take peace from the world much more : for he hath begun , and he will and shall go on , to gather the scattered of isreal together , out of all aegytian bondages , and self-seeking oppressing government , and out of all forms and customes of the beast , to worship the father in spirit and truth , being made to be all of one heart and one minde : and this shall more and more appear , as the earth grows up to be a common treasury for all . therefore let me tell you , that all your enmity will not uphold your ●orms , your imprisoning , and reviving , and making law to suppresse such as ●●e contrary to you , will never work your will , but pull miseries and shame upon your selves ; as the zealous scribes and pharisees did in killing of christ the sonne of man : therefore be patient , look up for teaching in this dividing of time , when the law of righteousnesse arises up ; and makes himself more manifest , he will reconcile all , make every one to be of one heart and one minde ; and no other power must be the restorer , but this king of righteousnesse and peace : for this is he that makes men doe as they would be done unto , and then envie and bitternes dies . now search the scriptnres , you that stand up to be teachers , that say i deny the scriptures , and let them judge me , whether i deny them or no ; but one thing you shall finde to your shame , that those scriptures of the prophets and apostles , which you seeme to preserve with such love and zealous tendernesse , shall cast the first stone at you , to stone you out of your pulpits ; for you doe not professe those scriptures in love to them , but in zealous covetousnesse to uphold your trade . for now when christ begins to arise up in sons and daughters , whereby the scriptures are honoured and proved true prophecies , promises , visions , and revelations ; you deny their testimony , and cry out visions and revelations are ceased ; and so you will ever have people to be hearing you speak the declaration , because you live by it ; but if any receive the power from on high , you cry out upon it , it is self-conceit , errour and blasphemy : well , he is at worke that will discover your shame ; wickednes shall slay the wicked , though no mans hand be upon him . chap. ii. there are three more discoveries of christ , to make the mystery of the spirit shine in its excellency . as frst , the great world , wherein are variety of creatures , as sunne , moon , stars , earth , grasse , plants , cattle , fish , fowl , and man , the lord over the lower creatures , all sweetly conjoyned to preserve each other , is no other but christ spread forth in the creation ; and so upholding the creation by hi● own wisdome and power ; for he is the maker , the preserver and restoring spirit , therefore his name is called , i , and i am , the lord , and besides me there is no saviour ; but this is christ very remote ; for though he rule in the whole creation , yet no single creature could discern o● spie him out , he is in every one , and yet that single one knew him not . and therefore this one almighty power began to make forth himself in visible descriptions before the creature● causing every creature to hold forth the light and power that is in them , that so the mighty creatour may at length be known , in the clear sighted experience of one single creature , man , by seeing , hearing , tasting , smelling , feeling , this one power of righteousnesse , as he rests in the creation , that man may be the mouth that shall make a clear discovery of christ to others from the testimony that is in himself ; for hee is to see christ within himself , before hee can see him in other creatures . and therefore , secondly , the sripture in their severall declaration , types , prophecies , visions , voyces , revelations , actings of men , in patient doing and suffering in righteousnesse , is no other but christ in the letter , lying under the experimentall words of those pen-men , setting forth the one almighty , in his severall actings , and his severall conditions , wherein he hath appeared to the view of the whole creation ; but seen and known only , by the one creature , man , in whom hee is purposed to dwell bodily . but still here is a large distance between christ and the bulk of man kinde ; for though some few particular ones have seen him , and could declare him , yet others are ignorant of him : so that the universalitie of man-kinde may see these two discriptions of christ , that is in the creation , and in the scriptures , both without themselves . and when any attains to see christ in these outward discoveries , it is full of sweet delight , but this settles no true peace ; for that delight that is fetching in from things at a distance from us , may be lost againe , and return into its proper seat againe : as the pleasant beames is of the sun , which refreshes the outward man , may be lost , for when the clouds come between , the beames returne into the sun again , which is their proper seat , and men loseth , the refreshing , warmth and hear . and therefore , thirdly , christ or the spreading power of light , is drawing the knowledge of himself , as he lies in all things , into the clear experience of man , into whole man , yea , into every brench of man-kinde and he the sonne of righteousnesse will not only shine into , but fix hinself in every one . so that perfect man shall be no other but god manifest in flesh : for every manifestation of this power in any creature , shall be seen , known , rejoyced in , and be declared of by man . the light , and heat , and spirit of the sunne , shall be declared by the sonne of righteousnesse in man : the sweet compliance of love in one creature towards another ; as the clouds to wa●er the earth , the earth to send forth the fruits to preserve the living creatures , that feeds thereupon , shall be declared by that living power , love and righteousnesse , that is seated in man towards any creature . so that , though this one almighty power be spread in the whole creation , yet it will appear to have his chief residence in man , that in , by and through man , that one spirit may rule and govern the works of his own hands in righteousnesse . every declaration of christ in the scriptures , shal be seen and known in the clear experience of every sonne and daughter ( when this mystery is finished ) for christ , who indeed is the anointing , shall fill all , and all shall be the fulnesse of the anointing : so that whatsoever a condition a man is in , it is one or other condition that the childe jesus was in , growing upwards towards man-hood ; there is child hood , youth and old●age in the anointing . for the wisdome and power of truth , that was poured upon the head of the son of man , grows upwards towards perfection in sons and daughters : even as wee see any tree , corn or cattell , grows up in the eye of man by degrees ; for as these creatures doe not attaine to perfectson on a sudden ; neither doth the spirit of righteousnesse rise up on a sudden perfection , but by degrees and therefore , he that beleeves makes not hast ; the hastie flesh would have all content on a sudden , but the spirit is moderate and rises up patiently , its powerfull and quick , and yet slow ; its slow , but yet sure ; it will sit down in peace in a man , though it run thorow many thorns and briars first . yea , i say , whatsoever condition you are in christ or the anointing being in you , appears in that condition in you . if you be in a condition of poverty , so was christ the son of man , he had not whereon to lay his head . if you be hated for rigteousnesse sake , so was he , nay it is the anointing in you that is hated . if angry , proud and tyrant-ruling flesh seek to imprison you and kill you , so they dealt with him , and it is still the righteous man in you that is opposed . if you be made to joy in the father , the spirit of truth ; it is he within you that rejoyces in himself ; if you feel a waiting , meek spirit in you , it is still christ in you , who is meek and lowly . if you feel the power of love dwell within you , leading you to love enimies , and to do as you would be done unto , it is christ in you , who is the law of love and righteousnesse , and in every condition you are in , this law of the spirit meets with the powers of your own flesh f●etting and fighting against him : for envy , frowardnesse , self-love , covetousnesse are the power of darknesse in you , that fights against the spirit , that sweetly seeks the preservation and peace of all . but that opposing power in you is the devil , serpent and power of darknesse , which christ the power of light , rising up in you ; will destroy ; and so mortality shall be swallowed up of life . and christ will not sit down in peace , rejoycing in you , till he hath subdued all these inward and outward enemies under his feet , and himself become the alone king of righteousnesse in you ; for he is that mighty king , that shall be established upon the holy hill of sion ; that is , he shall be only king , unto whom every man & woman shal be made a subject ; this king shall raigne for ever and ever : and this is he you would call god ; but indeed the power of darknesse is the god that rules in most men and women , both professours and others : and they will subject to this their god of darknesse , till the power of light christ take him away . so that whatsoever estate a son or daughter is in , it is still but christ combating with his enemies , in that estate , drawing all into himself , and destroying all oppsing powers , that himself may remain to be the one alone almighty power , spread forth every where , and so doing the will of the father , brusing the sarpents head in you ; and that he himself , who is the divine , may grow up , flourish , remaine and bring ●orth aboundance of fruit in you , when your created flesh is purged from bondage , and made subject to him . but if christ and the father be all one power and wisdome , why do you make a distinction , as if they were two ? i answer , the father is the universall power , that hath spread himself in the whole globe ; the sonne is the same power drawn into , and appearing in one single person , making that person subject to the one spirit , and to know him that dwels every where . there is not a person or creature within the compasse of the globe , but he is a sonne of the of the father ; or the breakings forth of that power in one body ; now every small creature is the light of the fa●her , though it be a dark one ; but man living in the light of the father , is called the wel-beloved sonne , because that one power of rigteousnesse dwels bodily in him , and the whole creation is drawn up into that one centre , man . and now the lord a lone is exalted in this day of his power ; for now the serpent is cast out of heaven , a●l powers of darknesse are subdued , and the spirit remaines conquerour in man , yet in single man ; and so filling the living earth , man-kinde in all his branches with himself , the one spirit . this spreading power is the fathers house , in which there are many mansions , or dwelling places ; every crerture lives herein : for in and by him every one lives , and moves , and hath his being : this is to speak truth as it is in jesus . this is sion that is above , where the father dwels in his glory . sinai is the mountaine of flesh , that is to be burned with fire , that is , the spirit of righteousnesse is the fire , that will burn-up all unrighteous powers in the flesh . and to see this power of righteousnesse spreading himself every where , destroying death , and preserving the creation , is to see him you would call god , with open face ; and you can never see him plainly and nakedly , till you come thus to see him ; therefore you priests and zealous ptofessors , learne hereafter ro know what power it is you call god : for the word god , signifies a governour , and it may as well be attributed to the devil , as to the law of righteousnesse ; for assure your selves , if covetousnesse , pride and bitter envy doe rule you , as it is apparent this dark power rules most of you , then the devil is that god you worship ; and you are strangers and enemies to the spirit of truth that dwels every where , which you seem to call your god or ruler . chap. iii. and this is no new gospel , but the old one ; it is the same report that the pen-men of scriptures gave for the everlasting gospel , god with us , or god manifest in flesh . the father exalted above all , and in all ; for the prophets and apostles declare these two things . first , the spirit spreads himself abroad in sacrifices and types , as in moses time , and then takes all into himself againe ; the spirit manifest in ▪ one person , as in the son of man ; for all the writings of old and new testament , are all centered in christ , and are swallowed up into him : and this christ is not only confined to the lamb jesus anointed , but is the enlarging of the same anointing , in the particular persons of sonnes and daughters , in whom the same spirit of truth the comforter , is to be manifest in after times . and this power shall not only fill man-kinde , and be all in all therein , but all other creatures , of all kinde according to their severall degrees , shall be filled with this one spirit , anointing : as pauls testimony reports , that the whole creation of all kindes of creatures , in whom the curse is spread through mans unrighteousnesse , doth all groan and travell , waiting for the manifestation of the sonnes of god . when man-kinde shall be restored , and delivered from the curse , and all spirited with this one power , then other creatures shall be restored likewise , and freed from their burdens : as the earth , from thorns , and briars , and barrennesse ; the air and winds from unseasonable storms and distempers ; the cattle from bitternesse and rage one against another . and the law of righteousnesse and love shall be seated in the whole creatton , from the lowest to the highest creature . and this is the work of restoration . so that all the glory and content that man takes in other creatures of the earth , it is but a rejoycing in himself ; or that spirit that is within him being more and more filled with peace to see , feel , taste , smell and hear , the power of the whole creation , to have a sweet complyancy of love in him , and with him . for now all jarring , rashnesse , violent storms , barrennesse of the earth , corruption in fire and water , enmity in cattles , oppressing principles in one man over another , are all kept and swept away like locusts , by this strong east winde , the lord himself at his coming . and every creature in his kinde sings in righteousnesse , and man lives and rules in the strength of that law , by reason whereof all teares and are wiped away . and when this glory is finished , as it must be ; for it is begun to be made manifest , for the poor they doe receive the gospel : and it is yet hid from the learned ones , the teachers and the rulers of the world . then those writings are made good , that all enemies are subdued under the ●eet of the anointing , who is this spreading power of righteousnesse , and there is no opposite power remaining . for the power that shall now appear , is no other but the lord himself , dwelling every where : and the whole creation is his ga●den wherein he walks and delights himself , and now the kingdome is delivered up in●o the fathers hand , the one spirit that fils all , and is in all . and the distinction of dominion in one single person over all , shall cease ▪ and no distinction shall be owned , but king of righteousnesse , dwelling in every one , and in the whole body of the creation ▪ all being sweetly and quietly subject to him , and he sweetly and quietly ruling in them : and this shall be that city sion , of which glorious things are spoken . and now in this new heaven and new earth , he himself who is the king of righteousnesse doth dwel and rule ; and this is the excellency of the work ; when a man shall be made to see christ in other creatures , as well as in himself ; every one rejoycing each in other , and all rejoycing in their king . o ye hear say preachers , deceive not the poeple any longer , by telling them that this glory shal not be known and seen , til the body is laid in the dust . i tel you , this great mystery is begun to appear , and it must be seen by the material eyes of the flesh : and those five senses that is in man , shall partake of this glory . this is christ rising up and drawing al things into himself . this is the spirits entrance into the father ; which is heavenly glory which rises , and shal rise higher and higer in israel , he that hath part in the first resurrection , the second death , of the bodies laying down in the dust , shal have no power , to break their peace , or hinder their glory , but shall further the increase of it . but now that power of unrighteousnesse , that rules and fights in man kinde against this , shall be destroyed , subdued , and shall never be reconciled to , nor partake of this glory . my ●eaning is this , the power of pride , and the power of humility , shal never dwel quietly in one heart together . the power of love , tendernesse and righteousnesse , and the power of envy , hardnesse of heart , and covetous unrighteousnesse , shall never dwel quietly in one heart together . uncleannesse and chasticy shal not dwel in peace together : the son of the bond-woman , rebellious flesh , shal not be heir with the son of the free-woman , flesh made subject to the law of righteousnesse within himself . there is no quiet peace in a man , til the kingdome of darknesse be conquered , and the serpent be cast out and so the heart made a fit temple or house for the spirit to dwel bodily in . a man is not counted a man from the bulk of his body of flesh , but the power that dwels in that body of flesh , is the man , either the righteous man or the wicked : and if the wicked power rule in the body of the flesh , this is he that must be burned up , subdued , destroyed , and never enter into rest . this is christs enemy . but if the righteous power doe rule , or being weak , and so is kept under by the other dark power doth hunger and thirst after righteotsnesse , that he might be king . this power is to be redeemed from bondage , and set at libety , and sit down in rest and peace . this is christ rising out of the dust , and hee shall wholly be raised up to live and dwel in the father , and the father in him , and all opposite powers of bondage , that now afflicts , shal be trod under his feet . therefore now yon zealous preachers and professors in al forms , if you have eyes look within your selves , and see what power rules within the bodies of your flesh ; if you finde that the inward power is envy , rash anger , covetousnesse , self-honouring , secret pride , uncleannesse of flesh , close dissimulation , and the like ; know you , that that power is your self , your very self , a devil , the serpent , the subtil , and yet strong power of darknesse , that would fain be counted an angle of light . and though you be called by the name of such a man , or such a woman , yet you are but the father of lies , and of the power of bondage that must be destroyed and perish : and that humane flesh , that you dwell in , being part of the creation , shall be cleansed off you , by the spirit of burning , till it be freed from you , that are the curse , the bondage of it under whom it groans . and when you are cast out , who is the serpent , it shall be a temple for the father himself to dwell in , a garden wherein he himself will take delight . for it is thou , o thou wicked power that is the curse , i say , the thorns and briars that troubles the creation , and thou must be rooted out , and sorrow , and everlasting weeping shall be thy po●tion , for thou shalt never find the prince of peace . well , i know you that would be angels of light and are not , will count this which i speak madnesse , but you shall find these words true . for all powers that are opposite to the power of righteousnesse , must , and shall be d●stroyed , and the lord alone shall be exalted in this day of his power , and this power of righteousnesse shall be exalted in flesh , as well as over flesh . who was it that put the son of man to death ? was it the humane flesh ? or the power of darkness , that ruled in flesh ? surely that power of darknesse in the flesh did it ; and that cursed power , was the scribes and pharisees ; and so now that power of enmity , that rules in those bodies of yours , making your bodies of the flesh slaves to its lusts and will , is still the scribes and pharisees , or devil , that fights against christ , and would not suffer him to rise up in flesh ; but cals his power blasphemy , because he crosses you ; for if he rise flesh , you must fall in flesh ; if he be king , as he must be , you must be his foot stool . well , mind what power rules in you , whether it be a particular , confining , selfish power , which is the devil , the scribes and pharisees . or whether it be a universall spreading power , that delights in the liberty of the whole creation , which is christ in you . the particular selfish power , when it is either crossed or shamed , it grows mad and bitter spirited , and endeavours either to kill that body it dwels in , or some others that angers it . but the power of christ , the law of righteousnesse ruling within , is not moved to any such rashnesse , it is patient , meek and loving ; and doth act righteously both to his own body , and to others , though they be his enemies . chap. iv. and truly here lies the chiefest knowledge of a man , to know these two powers which strives for government in him , and to see and know them distinctly one from the other , that he may be able to say , this is the name and power of the flesh , and this is the name and power of the lord . for these two powers are the two adams in man-kind ; they are iacob and esau , striving who shall rule in the kingdom , the flesh first . or these are the son of the bond-woman , viz. the powers of the flesh , which is the serpent , devil , or power of darknesse . or the son of the free woman , which is christ , the wisdom and power of righteousnesse , ruling in flesh , and making it free from the others bondage . and here i shall declare , what i know the first adam or son of bondage is . and secondly , what the second adam , or son of the free-woman is ; both which powers i have seen and felt manifested in this body of my flesh . first , i shall shew , how the first adam in his time of rule , hath suppressed and kept under the second man , the anointing . and then secondly , how this second man in the time appointed of his rising , doth kill and crucifie the first adam daily , with all his lusts , and freeth me from that slavery . the first adam kils and crucifies christ in me , when i consent and make provision to satisfie my pride over humility , covetousnesse over contentednesse , envy over love , lust before chasticy , esteeming the power of an humble , loving and righteous spirit , towards the poorest creatute , but a low and contemptible thing , or the like . now christ is crucified in me , he rules not , he acts not in a lively power ; but the first man of the flesh he governs the kingdom , my body in unrighteousnesse . and christ lies buried in this earthly tabernacle , under those cursed powers in my enslaved body . but then secondly , when the fulnesse of time comes , that it is the fathers will , that christ the spirit of truth shal arise above the power of unrighteousnesse in me ; that is , humility arises above pride , love above envy , a meek and quiet spirit above hasty rash anger , chastity above unclean lusts , and light above darknesse . now the second adam christ , hath taken the kingdom my body , and rules in it ; he makes it a new heaven , and a new earth , wherein dwels righteousnesse . i shall explain these two adams a little more : first then , the first adam , or man of the flesh , branches himself forth into divers particulars , to fetch peace into himself , from objects without himself . as for example , covetousnesse is a branch of the flesh or first man , that seeks after creature enjoyment or riches ; to have peace from them . pride looks abroad for honour ; envy seeks the revenge of such as crosses his fleshy ends , by reproch , oppression , or murder . unclean lusts seeks to embrace strange flesh . imagination flies abroad , to devise wayes to satisfie the flesh in these desires : hypocrisie turns himself into divers shapes ; ye sometimes into an angel of light , a zealous professour to compasse these ends . and self-love ( which is ignorant of the universal power ) lies couching in the bottom , sending those six several powers of darknesse abroad to fetch in peace to delight self , that lies at home in the fleshy heart . and all these powers make up but one perfect body of sin and death , one devil , or one compleat power of darknesse ; or that whorish power , called the beast with seven heads . and it is called the beast , because all those seven discoveries are of the flesh ; and flesh is no other , but a beast ; and the wise flesh of man , is said to be the beast , the king of beasts , that was to raign fourty two mo●ths , or for a time , times , and dividing of time , and then he should be destroyed by the man of righteousnesse , christ . and truly upon every head there is ten horns , that is , there are many branchings forth of powers from every head to satisfie self ; which are kings indeed . and they are called ten horns every head , encountering against the five senses of the left hand man , and against the five senses of the right hand man of righteousnesse , and so fights against every particular spreading forth of christ so that these kings are not to be restrained to the kings of the nations ; though that is true , such powers are enemies to christ , and they must yield up their kingdoms unto him , and those that are angry against christ are to be destroyed . but these ten horns are kingly powers of the flesh , that rules within every man , leading him captive under the body of the power of darknesse ; for there is not the branching forth of evil in any kind to delight self , but it springs forth from one or other of those seven heads , all joyning to honour and advance the beast . the man of righteousnesse christ , he is the second adam , and he spreads himself as far as the other , to undermine him , and to take the kingdom ( that is , the created flesh , or the living earth man-kind ) out of that devils hand . for christ is the spreading power of righteousnesse ; and therefore he is called , the anointing , which was poured upon that humane body , called by the name iesus , the son of man , and dwelt bodily there for a time ; but afterward was to spread in sons and daughters , many bodies . as the oyl upon aarons head , ranne down to the skirts of his garments ; if any one find rest and peace in this precious alabaster , which is the wisdome and power of the spirit , he finds it not by looking upon him at a distance from him , but by seeing and feeling that power , ruling within the body of his flesh . as thus contentednesse in all straits or poverty , to live upon providence , is this second adam in thee , killing thy discontented covetousnesse . humility and meeknesse is the same anointing which kils pride and loftines . love to enemies ; yea , the law of love flowing forth to every creature , is christ in you , which kils envy and rash anger . chastitie in the flesh , kils uncleannesse ; wisdom that is pure and plain down right , kils a subtil over-reaching imagination . sincerity and singlenesse of heart ( the same anointing ) kils hypocrisie ; and love to others , doing as a man would be done unto ; and so respecting the publick preservation of all creatures , doth kill self-love . and all these seven branchings forth of the pure spirit , makes but one body christ , or one almighty power or mercie and justice , the holy breathing , or emanuel , god in us . and every one of these seven eyes , or seven attributes of the divine , branches themselves forth into several horns of power , to destroy the man of the flesh , and to deliver man-kind from his bondage . for let the first adam run out in what shape he will ; the second adam follows after to trip up his heels ; to subdue him , and to take the kingdom from him ; that so , when all enemies are subdued , the almighty power of righteousnesse , which is the father , may become all in all . and this now declares the meaning of that speech , that christ saves his people from their sins ; not only in pardoning evil actions , and removing the evil of sorrow from them , but principally to kill and subdue the powers of the flesh , and to make a man subject to the spirit ; and now a man is saved from his sins , and not till now . and this is to be made a new creature , in whom old corrupt lusts are passed away , and every power in him is a new power . now there is no man or woman needs go to rome , nor hell below ground , as some talke , to find the pope , devil , beast or power of darknesse ; neither to go up into heaven above the skies to find christ the word of life . for both these powers are to be felt within a man , fighting against each other . and in that soul wherein christ prevails , they know that this is truth , for they find peace hi the salvation that comes out of sion . chap. v. this first man is he , by whose disobedience many are made sinners , or by whom the whole creation is corrupred ; therefore you preachers , do not you tell the people any more , that a man called adam , that disobeyed about 6000 years ago , was the man that filled every man with sin and filth , by eating an apple . for assure your selves , this adam is within every man and woman ; and it is the first power that appears to act and rule in every man . it is the lord esau that stepped before iacob , and got the birth-right , by the law of equity was more properly iacobs . though iacob , who is the power and wisdom that made flesh did draw back , and gave way ▪ that the wisdom and power of flesh should possesse the kingdom , and rule first ; till esau , by delighting in unrighteous pleasures , lost both birth-right and blessing ; and left both in the hand of iacob the king , that rules in righteousnesse , that is to rise up next . the apple that the first man eats , is not a single fruit called an apple , or such like fruit ; but it is the objects of the creation ; which is the fruit that came out of the seed , which is the spirit himself that made all things : as riches , honours , pleasures , upon which the powers of the flesh feeds to delight himself . and this is the messe of pottage which he prefers before righteousnesse , or before righteous walking in the creation towards every creature , which is christ , that power that appears in the fulnesse of time to take the kingdom and rule next . therefore when a man fals , let him not blame a man that died 6000 years ago , but blame himself , even the powers of his own flesh , which lead him astray ; for this is adam that brings a man to misery , which is the man flesh , or the strong man within that keeps the house , till the man of righteousnesse arise and cast him out , who is the second adam . and this second man is he , by whose obedience many are made righteous ; that is , by the power of christ , man-kind is purged from its drosse ; and this second man , i say , which is the righteous power , doth cast the other man ( which is the unrighteous power ) out of the house , even the heart , and makes it a temple for himself to dwell in . now these two powers did the father ordain should have their course to rule in the earth man-kinde : and this is that day and night , the light and darknesse , winter and summer , heat and cold , moon and sun , that is typed out by the fabrick of the great world ; for within these two powers is the mystery of all divine workings wrapped up . the first power , that is of darknesse , or the chaos of confusion proves selfish and hurtfull to others , tearing its own and the orher mans children , especially to pieces , by cruelty , covetousnesse and oppression ; for he that is after the flesh , persecutes him that is born after the spirit . and in the fulnesse of time ; that is , when the first man hath filled the creation full of his filthinesse , and all places stinks with unrighteousnesse , as it doth at this day ; then it pleaseth the father , that his own wisdome and power should arise up next to rule in man-kind in rigteousnesse , and take the kingdome out of the others hand , and restore all things , and establish the creation in peace , and declare himself to be the alone saviour of the world , and to be the most excellent , nay the almighty power . the first man adam , is called , the son of god , a power that the almighty was pleased should be manifest ; but this is the son of disobedience , the son that goes astray , a son causing sorrow and shame , and so becomes the serpent , the devil , the power of darknesse , the beast , the whore , the father of lies , the murder of man-kind , and the bottomlesse pit , out of which all unrighteousnesse and misery rises up . but the second adam is called , his wel-beloved son ; the son of his delight , the son bringing honour and peace ; why ? because by him the opposing power is cast out , and the wisdome and power of righteousnesse , which is the lord , is that wisdom and power that rules in and over man-kind , and the flesh is made subject hereunto without grumbling ; and so all things becomes the lords . and this son or second adam is called , the lord , the king of righteousnesse , the prince of peace , the saviour , the mighty god , the restorer of all things , the salvation , the consolation of israel , the blessing of all nations of the earth , the power of light or reason . and thus we see the father hath ordained , that the powers of dark flesh should rule over him that made him for a time , and he who is the father of all things would be a servant , and that dark flesh should be the mystery of iniquity , or antichrist , that should oppose and exalt himself above all that is called god , till by the other greater power , the father himself arising up in the creation , he be taken out of the way . this teaches every son and daughter , to wait with patience and quietnesse of spirit under all temptations , till the fathers turn come , according to his own appointment to rule in flesh ; and then their sorrows shall be turned into joy , and their mourning into laughter : all tears shall be wiped away , and they shall be delivered from the bondage , and live in freedom and peace . these two powers , i say , are typed out by iacob and esau ; iacob put forth his arm first , and it is marked by the midwife , and then he draws if in again : then esau comes fully forth , and is called the elder brother . iacob is christ , the elect or chosen one , or the almighty power and wisdome , that first put forth his arm of strength in making man-kind ; but the powers of the flesh , which , is esau , or the rejected one , the reprobate , steps before ( by permission ) and gets the government of the kingdom , ( man-kind ) first ; and he is suffered to raign , till christ supplant him , and takes both birth-right and blessing from him . or rather takes possession of his own right and kingdom , man-kind ; for he appeared first , and so by the law of equity and reason , he is the elder brother ; though esau or the powers of the flesh got the dominion to rule in the creation , by a violence , which the wisdom and power of the spirit , suffered and ordained to be . this second man is the spirituall man , that judges all things according to the law of equity and reason , in moderation and love to all , he is not a talker , but an actour of righteousnesse . but the man of the flesh , which would be counted an angel of light , cannot judge any thing in righteousnesse ; for all his judgement and justice is selfish , and confined to particular ends , not to the publick safety and preservation ; he is a great preacher and talker of righteous things , but no actour of righteousnesse , or if he do , it is , very slowly , it is when iacob over-powers him , his judgement is hasty , unadvised rashnesse , at randome , hap hazard , right or wrong , he knows not . and sometime he is moderate , for by ends to himself ; and sometimes full of bitter censures to hurt others . chap. vi . the man of the flesh , judges it a righteous thing , that some men that are cloathed with the objects of the earth , and so called rich men , whether it be got by right or wrong , should be magistrates to rule over the poor ; and that the poor should be servants nay rather slaves to the rich . but the spiritual man , which is christ , doth judge according to the light of equity and reason , that al man-kinde ought to have a quiet substance and freedome , to live upon earth ; and that there shal be no bond-man nor begger in all his holy mountaine . man-kinde was made to live in the freedome of the spirit , not under the bondage of the flesh , though the lordly flesh hath got a power for a time , as i said before ; for every one was made to be a lord over the creation of the earth , cattle , fish , fowl , grasse , trees , not any one to be a bond-slave and a beggar under the creation of his own , kinde . that so every one living in freedome and love in the strength of the law of righteousnesse in him ; not under straits of poverty , nor bondage of tyranny one to another , might al rejoyce together in righteousnesse , and so glorifiie their maker ; for suerly this much dishnoured the maker of all men , that some men should be oppressing tyrants , imprisoning , whipping , hanging thier fellow creatures , men , for those very things which those very men themselves are giulty of ; let mens eyes be opened , and it appears clear enough , that the punishers have and doe break the law of equity and reason , more , or as much as those that are punished by them . none will be offended at this , but the children of lord esau , the first man flesh , which must perish for his unrighteous government , for thereby he hath lost himself , sold or passed over his birth-right and blessing unto iacob , the king of righteousnesse that is now rising up , to urle according to the pure law of equity and reason . and when this king raigns , the city that is , the heart of every one in whom truth dwels , wil rejoyce ; but while the man of unrighteosunesse raigns in and over man-kinde , truly every body wee see is filled with sorrow and complainings , and it is not without cause . as the powers and wisdome of the flesh hath filled the earth with injustice , oppression and complainings , by mowing the earth into the hands of a few covetous , unrighteous men , who assumes a lordship over others , declaring themselves thereby to be men of the basest spirits . even so , when the spreading power of wisdome and truth , fils the earth man-kinde , hee wil take off that bondage , and gives a universall liberty , and there shal be no more complainings against oppression , poverty , or injustice . when every son and daughter shall be made comfortable to that one body , of jesus the anointed , and the same power rules in them , as in him , every one according to their measure , the oppression , shall cease , and the rising up of this universal power , shal destroy and subdue the selfish power . but this is not done by the hands of a few , or by unrighteous men , that would pul the tyrannical government out of other mens hands , and keep it in their own heart , as we feel this to be a burden of our age . but it is done by the universall spreading of the divine power , which is christ in mankind making them all to act in one spirit , and in and after one law of reason and equity . and when this universall power of righteousnesse is spread in the earth , it shall destroy babylon the great city of fleshy confusion in one hour ; that is he will pull the kingdome and government of the world out of the hands of tyrannicall , unseasonable acting flesh , and give the lands and riches that covetous , unrighteous men hath hoarded up within their own selfish power , into the hands of spirituall israel ; that so there may be no complainings , no burdens , nor no poor in canaan , but that it may be a land flowing with milke and honey , plenty of all things , every one walking righteously in the creation one to another , according to the law of equity and reason , as it was in the beginning , and as babylon measured out to others , so that it shall be , measured to him again . and suerly as the scriptures threaten misery to rich men , bidding them howl and weep , for their gold and silver is cankered , and the rust thereof cries unto heaven for vengeance against them , and the like . suerly all those threatnings shal be materially fullfiled , for they shall be turned out of all , and their riches given to a people that wil bring forth better f●uit , and such as they have oppressed shall inherit the land . the rich man tels the poor , that they ofend reasons law , if they take forth the rich ; i am sure it is a breach in that law in the rich to have plenty by them , and yet wil see their fellow creatures men and women to starve for want ; reason requires that every man should live upon the increase of the earth comfortably , though covetousnesse ●ights against reasons law . the rich doth lock up the treasures of the earth , and hardens their hearts against the poor . the poor are those in whom the blessing lies , for they first receive the gospel , and their gifts of love and tendernesse one to preserve another , shall be the condemnation of the rich : and secondly , the inheritances of the rich shall be given to those poor , and there shall be no beggar in israel . and there is equity and reason in it , for the king of righteousnesse , did not make some men to be tyrants , and others to be slaves , at the beginning , for this burden riseth up afterwards , esau stepped into the birth-right before iacob , till the time come that he shall be taken away again . in the first enterance into the creation , every man had an equall freedom given him of his maker to till the earth , and to have dominion over the beasts of the field , the ●owls of heaven , and fish in the seas . but this freedom is broke to pieces by the power of covetousnesse , and pride , and self-love , not by the law of righteousnesse . and this freedom will not be restored , till the spreading power of righteousnesse and peace rise up in the earth , making all men and women to be of one heart , and one mind , which must come to passe , for that scripture was never fulfilled yet . the powers of flesh shall never partake of this priviledge , for he is the curse that must be removed ; selfish councellours , selfish governours , selfish souldiers , shall never be honoured in setling this restoration ; the lord himself will do this great work , without either sword or weapon ; weapons and swords shall destroy , and cut the powers of the earth asunder , but they shall never build up . for the law-giver in righteousnesse shall come out of sion , that shall turn covetous oppressing ungodliness from jacob . for surely the father will give as large a liberty to his children to inherit the earth , as he gives to the beast of the field ; though they break over hedges , and eat in any pasture , they do not imprison and hang one another , the earth is a common livelyhood for them , the restraint ariseth from selfish covetousnesse , and lordly proud flesh , that hath got the government , and saith , the spirit hath given it him . indeed thou hast it for a time , not by right of blessing , but by permission , that through thy unrighteousness thou maist fall and never rise again : and that righteous jacob may arise , who hath been thy servant , and never fall again ; and then the elder shall serve the younger . i do not speak that any particular men shall go and take their neighbours goods by violence , or robbery ( i abhor it ) as the condition of the men of the nations are ready to do in this fleshly setled government of the world , but every one is to wait , till the lord christ do spread himself in multiplicities of bodies , making them all of one heart and one mind , acting in the righteousnesse one to another . it must be one power in all , making all to give their consent to confirm this law of righteousnesse and reason . for when the work is made manifest , it shall be a universall power that shall rise up in the earth ( man-kind ) to pull the kingdom and outward government of the world out of the hands of the tenant esau , king-flesh ; and this shall be made manifest in all the nations of the earth ; for the kingdoms of this world shall become the kingdoms of the lord christ . and this universall power of a righteous law , shall be so plainly writ in every ones heart , that none shall desire to have more then another , or to be lord over other , or to lay claim to any thing as his ; this phrase of mine and thine shall be swallowed up in the law of righteous actions one to another , for they shall all live as brethren , every one doing as they would be done by ; and he that sees his brother in wants , and doth not help , shall smart for his iniquity , from the hand of the lord , the righteous judge that will fit upon the throne in every mans heart . there shall be no need of lawyers , prisons , or engines of pun●shment one over another , for all shall walk and act righteously in the creation , and there shall be no beggar , nor cause of complaining in all this holy mountain . therefere i say to all , wait , be patient in your present bondage , till our brethren be brought in likewise ; forsake the way of babylon , and commit your cause to him that judgeth righteously ; the work of freedom is in the hand of christ , and he is the righteous freedom ; he hath begun to spread himself , and he goes on mightily , and will go on . the poor receives the gospel daily ; christ is drawing all men after him , he is calling in the isles and nations of the world , to come to this great battell , even to deliver the oppressed , and ●o destroy the oppressour , to spoil him that spoiled , and yet was never spoiled himself ; and so to lead captivity captive , and let the prisoners of hope go free . chap. vii . when this universall law of equity rises up in every man and woman , then none shall lay claim to any creature , and say , this is mine , and that is yours , this is my work , that is yours ; but every one shall put to their hands to till the earth , and bring up cattle , and the blesting of the earth shall be common to all ; when a man hath need of any corn or cattle , take from the next store-house he meets with . there shall be no buying nor selling , no fairs nor markets , but the whole earth shall be a common treasury for every man , for the earth is the lords . and man-kind thus drawn up to live and act in the law of love , equity and onenesse , is but the great house wherein the lord himself dwels , and every particular one a severall mansion : and as one spirit of righteousnesse is common to all , so the earth and the blessings of the earth shall be common to all ; for now all is but the lord , and the lord is all in all . when a man hath meat , and drink , and cloathes , he hath enough , and all shall cheerfully put to their hands to make these things that are needfull , one helping another ; there shall be none lords over others , but every one shall be a lord of himself , subject to the law of righteousnesse , reason and equity , which shall dwell and rule in him , which is the lord ; for now the lord is one , and his name and power one , in all and among all . their rejoycings and glory shall be continually in eying and speaking of what breakings forth of love they receive from the father , singing sions songs one to another ; to the glory of him that sits upon the throne , for evermore . this universall freedom hath never filled the earth , though it hath been fore-told by most of the prophets . this is the glory of jerusalem , which never yet hath been the praise of the whole earth . and this will be no troublesome businesse , when covetousnesse , and the selfish power is killed and cast out of heaven , and every one is made willing to honour the king of righteousnesse in action , being all of one heart and one mind : truly we may well call this a new heaven , and a new earth , wherein dwells righteousnesse . and that prophesie will not generally be fulfilled till this time . if it be thus , then saith the scoffer , mens wives shall be common too ? or a man may have as many wives as he please ? i answer , the law of righteousnesse and reason saith no : for when man was made , he was made male and female , one man and one woman conjoyned together by the law of love , makes the creation of humane flesh perfect in that particular ; therefore a man shall forsake father and mother , and cleave only to his wife , for they twain are but one flesh . reason did not make one man and many women , or one woman and many men to joyn together , to make the creation perfect , but male and female in the singular number , this is enough to encrease seed . and he or she that requires more wives , or more husbands then one , walks contrary to the law of righteousnesse , and shall bear their shame : though this immoderate lust after strange flesh , rule in the bodies of men now , while the first adam is king , yet it shall not be so when the second man rises to raign , for then chastitie is one glory of the kingdom . but what if a man break that law of righteousnes , as many do under this fleshly government which is yet extant ? i answer , he shall then become servant to others , and be as a fool in israel ; the wrath of the lord shall be upon him , and lose the priviledge of sonship , till the law of righteousnesse in him become his king . and those that loses that priviledge , shall know they have lost a blessing . the proud , covetous and unrighteous men , ere many years wheel about , will tell the world by their lamentation and torment , what it is to lose the blessing of son-ship . the manifestation of a righteous heart shall be known , not by his words , but by his actions ; for this multitude of talk , and heaping up of words amongst professours shall die and cease , this way of preaching shall cease , and verbal worship shall cease , and they that do worship the father , shall worship him by walking righteously in the creation , in the strenghth of the law of love and equity one to another . and the time is now coming on , that men shall not talk of righteousnesse , but act righteousnesse . and they that in these times , will not observe this rule , to walk righteously in the creation , waiting quietly till christ come to restore all things , he shall have sorrows , troubles and discontents of heart within , vexing , grudging , rash passions , he shall have no true peace , but be filled with confusion , and be a slave to his lusts . the father now is rising up a people to himself out of the dust , that is , out of the lowest and despised sort of people , that are counted the dust of the earth , man-kind , that are trod under foot . in these , and from these shall the law of righteousnesse break ●orth first , for the poor they begin to receive the gospel , and plentifull discoveries of the fathers love flows from them , and the waters of the learned and great men of the world , begins to dry up like the brooks in summer . when this restoration breaks forth in righteous action , the curse then shall be removed from the creation , fire , water , earth and air . and christ the spreading forth of righteousnesse , shall be the onely saviour , that shall make jacob to rejoyce , and israel to be glad . there shall be no barrennesse in the earth or cattle , for they shall bring forth fruit abundantly . unseasonable storms of weather shall cease , for all the curse shall be removed from all , and every creature shall rejoyce in righteousnesse one in another throughout the whole creation . thomas dydimus , that is , the unbelief of your hearts cries out , when will these things be ? not in our time ? i cannot believe such things till i see them ? well , lay aside your doubtfull questioning , and let every one set himself to walk righteously in the law of love one towards another , and wait the lords time ; this work is to be done upon flesh , not by flesh . the lord will have none of your flesh wit , policy or strength to setle this work , for he alone will be honoured in this day of his power , it must be his own handy work , that must bring this restoration to passe , yea , and he will hasten this work , as speedily , as the midianites army was destroyed , and sodom and gomorrah burned , and as speedily , and as unlooked for , as plenty came into sama●ia ; mens unbelief cannot hinder this work of righteousnesse . the lord will do this work speedily , babylon shall fall in one hour , israel shall rise in one hour ; o when thi● righteous law shall rule in every one , there will be springings up of joy and peace , and the blessing of the lord shall rest every where . the whole earth we see is corrupt , and it cannot be purged by the hand of creatures , for all creatures lies under the curse , and groans to be delivered , and the more they strive , the more they entangle themselves in the mud ; therefore it must be the hand of the lord alone that must do it . none can remove the curse from fire , water , earth and air , but the almighty power himself . and this work is called , the restoration of all things ; for all things groan and travel in pain under bondage , waiting for this manifestation . and seeing every creature that is burdened waits for the coming in of the blessing , then surely no flesh can settle this work , for all flesh is corrupt ; this work shall not be done by sword , or weapon , or wit of the flesh , but by the power of the lord , killing covetousnesse , and making man-kind generally to be of one heart and one mind . but why hath not the lord done this all this time that is past ? i answer , covetous , wise arid lordly flesh would raign in the kingdom , man-kind first , and would be counted the onely power to govern the creation , in an excellent order . and the lord gave this dominion into his hand , bur withall told him , that if he governed the creation unrighteously , he and all the creation should die and fall under the curse . well , the powers of the flesh , lord esau was advanced , and hath ruled with such self-seeking ends , that he hath made all creatures weary of his government , and the whole earth to stink and to groan under the burden of it , longing to be delivered . for first , they that stand up to teach others , they teach for gain , and preach for hire , and fils people with division and confusion , through their pride and envy , and they do this by the authority of the governing power , by which they have ingrossed the earth into their hands . a man must not take a wife , but the priest must give her him . if he have a child , the priest must give the name . if any die , the priest must see it laid in the earth . if any man want knowledge or comfort , they teach him to go to the priest for it ; and what is the end of all this , but to get money : if a man labour in the earth to eat his bread , the priests must have the tenths of his encrease , or else some oppressing impropriatour , that shares the tithes between himself and the priest ; which law was brought in by the pope , and still upheld by such as call themselves , the christian protestants . all which is high treason and mighty dishonourable to christ the great prophet , whom they seem to shew love to ; here the earth stinks , because this hath been established by a compulsive binding power , whereby the creation is held under bondage : this is the fruit of imagination . secondly , for matter of buying and selling , the earth stinks with such unrighteousnesse , that for my part , though i was bred a tradesmen , yet it is so hard a thing to pick out a poor living , that a man shall sooner be cheated of his bread , then get bread by trading among men , if by plain dealing he put trust in any . and truly the whole earth of trading , is generally become the neat art of thieving and oppressing fellow-creatures , and so laies burdens , upon the creation , but when the earth becomes a common treasury this burden will be taken off . thirdly , for justices and officers of state , that should relieve people in their wrongs , and preserve peace , they multiply wrongs , and many , if not most times oppresses the poor , and lets the effending rich go free , by laying aside the letter of their laws , as the priests doth the scriptures ; and acts by subtil covetousnesse and smooth words to get money , or else ruling by their own wills , through envy to imprison and oppresse others , letting poor people lie in prison half a year many times , and never bring them to trial at all . and thus the people have been and are oppressed by false imprisonments and punishments ; not for the breach of any known law , but to satisfie the will of the justice , bailiffs or officer , against all reason and equity , as if the people made officers to be their aegyrtian task-masters : nay , let all men speak openly as they find , and i am sure they will say that the justices and most state officers , doth more oppresse , then deliver from oppression . and thus i see that the whole earth stinks , by the first adams corrupt government ; therefore it is the fulness of time , for jacob to arise , extream necessity cals for the great work of restoration , and when the restorer of the earth hath a little more manifested himself , he wi● make the earth a common treasury , and sweep away all the refuge of lies , and all oppressions , by making all people to be of one heart and one minde , and then the law of righteousnesse and peace , shal be the king that shal rule in every man , and over every man , who indeed is the lord himself , who is and wil be all , and in all . and now seeing there is nothing found but complainings and tears under his oppressions , it is the fulnesse or fittest time now for iacob to arise , & restore all things , who indeed is christ : and for david to raigne , who indeed is christ the great devider between flesh and spirit , & the great law-giver of peace and truth , for besides him there is no saviour ; he indeed is the blessing of all nations , and the joy of the whole earth . therefore tremble thou lord esau , thou proud and covetous flesh , thou art condemned to die , the sentence is begun to be put in execution , for the poor begins to receive the gospel ; thou shalt wast , decay and grow weaker and weaker , til thy place be no where found in earth , and christ the blessing of the creation , shal rise up and spread , and fil the earth , and all creatures shall rejoyce under his shadow . therefore you tribes of israel , that are now in sackcloth , every man with his hands upon his loins , like a woman in travel , stand stil and see the salvation of david your king ; this is called the time of iacobs trouble ; for indeed the spirit that is in you , is oppressed under the burden of cursed flesh , but he shall be delivered , the time of his resurrection is come , and his rising shal be your glory , his light shal desperse your darknesse , and cover the earth with the knowledge of himself , for the blessing shal be every where . iacobs troubles formerly was two-fold , first , his kindred and friends endeavoured to hinder him of his temporal lively-hood , and to make the earth to become a burden to him , by changing his cattell , and taking those earthly blessings from him , which the lord had given him . secondly , when iacob had a liberty to take wives , children , and cattell , and to goe live free of himself ; his kindred runs after him , and tels him , he had stolen away their gods ; and for that , begins a fresh to trouble him . and the same troubles are the portion of those in whom iacobs spirit rests . for , first , their kindred and neighbours endeavours to make them poor in the world , and to oppresse them with the burden of poverty and straits . secondly , now the father is drawing iacob out of babylon , and makes his children to forsake the forms and customs of the national worship , to worship the father in spirit and truth . now kindred and neighbours in the flesh cries our , o these men steals away our gods , and by reproaches , imprisonments or wrong dealing , seeks to oppresse and suppresse them . wel this is but stil the time of iacobs troubles , but he shall be delivered out . wel let the lordly flesh scoffe and laugh and cry , o when shal this be ! and say with the lord of samaria , it is impossible , for it is madnesse thus to speak ; wel , such may live to see it , but shal not enjoyne the blessing ; for when iacob arises , that is now very low , and be must rise , then esau shal be his servant , the elder shall serve the younger , and thy portion shal be wraped up in jacobs lap , for all is his . for now he father is raissing up a people to himself out of the dust , and of the stones , that is , poor despised people , that are trod upon like dust and stones , shal be now raised up , and be made the blessing of the earth , and the high mountaines shall be laid low , the lofty looks of men shal be pulled down , and the lord alone shall be exalted in this day of his power . chap. viii . as i was in a trance not long since , divers matters were present to my sight , which here must not be related . likewise i heard these words , worke together . eat bread together ; declare this all abroad . likewise i heard these words . whosoever it is that labours in the earth , for any person or persons , that lifts up themselves as lords & rulers over others , and that doth not look upon themselves equal to others in the creation , the hand of the lord shall be upon that labouror : i the lord have spoke it and i will do it ; declare this all abroad . after i was raised up , i was made to remember very fresh what i had seen and heard , & did declare al things to them that were with me , and i was filled with abundance of quiet peace and secret joy . and since that time those words have been like very fruitfull seed , that have brough forth increase in my heart , which i am much prest in spirit in declare all abroad . the poor people by their labours in this time of the first adams government , have made the buyers and sellers of land , or rich men , to become tytants and oppressours over them . but in the time of israels restoration , now begining , when the king of righteousnesse himself shall be governor in every man ; none then shall work for hire , neither shal any give hire , but every one 〈◊〉 work in love : one with , and for another ; and eat bread together , as being members of one houshold ; the creation in whom reason rules king in perfect glory . he that cals any part of the creation his own in particular , in this time of israels return from the mistery of aegyptian bondage , is a destroyer of the creation , a lifter up of the proud covetous flesh againe , a bringer in of the curse againe , and a mortal enemy , to the spirit . for upon israels returne from captivity , the lord himself wil burn up the curse , and restore the creation , fire , water , earth and air from that slavery , and make the earth to be a common treasury to them all ; for they are but one house of israel still , though twelve tribes ; and they have but one king , one law-giver one teacher amongst them all , even the lord himself , who is reason . the king of righteousnesse , they are all filled with one spirit , and they shall all live comfortably upon one earth ; and so the whole earth is the lords . and this is the inward and outward liberty , which the lord wil give to sion . and this work is begun , the foundation of this spiritual building is laid , and the spreading of this one spirit in every sonne and daughter , and the lifting up the earth to be a common treasury , wil make jerusalem a praise in the whole earth , and the glory of the earth indeed , and so the father of all things shall be honoured in the works of his own hands . no man shal have any more land , then he can labour himself , or have others to labour with him in love , working together , and eating bread together , as one of the tribes of families of israel , neither giving hire , not taking hire . he that is now a possessour of lands and riches , and cannot labour , if he say to others , you are may fellow creatures , and the lord is now making the earth common amongst us ; therefore take my land only let me eat bread with you , that man shall be , preserved by the lobours of others . but it any man have land , and neither can work nor wil work , but wil strive to rule as a tyrant , burdening the creation , the hand of the lord shall fal upon him , either to destruction or torment ; and if his life be given for a prey , he shall be made to work and eat his bread with the sweat of his own brows , not of others , til he know himself to be a member , not a lord over the creation ; and thus he shall be dealt with , that hath lost the benefit of sonship . all the punishment that any one shall receive for any unrighteous act , whereby he begins to bring the cause againe upon the creation , he sahll only be made a gibeonite to work in the earth , not in a prison , and the eyes of all shall be upon him ; and the greatset offence will be this ; for any to endeavour to raise up some few to rule over others , & so to set up particular interest againe , and to bring in buying and selling of land againe , the sore displeasure of the lord shall be such a peoples portion . israel is not to imprison or torment and by death or smaller punishments , but only to cause them to work and eat their own bread ▪ for he or they that inflicts any other punishment , upon fellow creatures , is an unrighteous actour in the creation , and shall himself be made a servant to all , till he by the spirit in him , is made to know himself to be equal to every man , not a lord over any , for all men looked upon in the bulk are but the creation , the living earth . this imprisoning , punishing and killing , which is the practice of the first adam , ye visible to the world , is the curse . and it is a mighty dishonour to our maker , that one part of the creation should destroy another , it was not so from the beginning , but it is an honour to our maker that every part of the creation should lend a mutual help of love in action to preserve the whole . but is not this the old rule , he that sheds man● bloud by man shall his bloud be shed ? i answer , it is true , but not as usually it is observed ; for first know , that the spirit is the man who hath determined to suffer himself to be killed , and lie dead in the streets or under the several forms of babylon government , three daies or times and a half . the serpent is he , or the wicked man that kils the man of righteousnesse , or sheds his bloud , for that space of time , which is indeed the wisdome and power of the flesh , killing the wisdom and power of the spirit , and ruling in the spirits , own house , the heart , for a time . therefore now it is declared , that the serpent or beastly power of flesh , that kils the spirit , shall himself be killed by the spirit , when the spirit begins to rise ; and i can tell you that the resurrection is begun , for all the great fightings is between flesh and spirit ; the seed of the woman shall bruise the serpents head . it is not for one creature called man to kill another , for this is abominable to the spirit , and it is the curse which hath made the creation to groan under bondage ; for if i kill you i am a murderrer , if a third come , and hang or kill me for murdering you , he is a murderer of me ; and so by the government of the first adam , murder hath been called justice when it is but the curse . besides none can call himself a man , till the man christ or spirit rule in him , for til then ; the greatest lord of all , is but a beast and one beast kils another ; for a man wil never kill a man ; therefore said the man christ jesus i came not to destroy but to save ; therefore such as kill are farr from being saints or children of christ , for they are the children of the serpent , whose delight and work is to kill the man-child ; but he that sheds this mans blouds , by the same man shall his bloud be shed , in the resurrection : therefore o thou proud flesh , that dares hang and kil thy fellow creatures , that is equall to thee in the creation , know this , that none hath the power of life and death , but the spirit , and al punishmens that are to be inflicted amongst creatures called men , are only such as to make the offender to know his maker , and to live in the community of the righteous law of love one with another . for talking of love is no love , it is acting of love in righteousnesse , which the spirit reason , our father delights in . and this is to relieve the oppressed , to let goe the prisoner , to open bags and barns that the earth may be a common treasury to preserve all without complainings ; for uhe earth was not made for a few to live at ease upon , and to kil such as did not observe the law of their own making , but it was made for all to live comfortably upon , and the power of life and death is reserved in the hand of the spirit , not in the hand of flesh : none ought to kil , but such as can make alive ; therefore let every one walk righteously in the creation , and trust the spirit for protection . he that makes a zealous profession of the spirit , as all professours doe , and yet doth not act this universall power of righteousnesse , in labouring the earth for a common treasury , is a meer self-lover , and he professes but himself , and is a complementing enemy to reason the king of righteousnesse : and if stil thou saist , it is the spirit , whom thou doest worship , then make it manifest to the world , what spirit this is that rules every where besids reason . and futher he that denies this community , denies the scriptures likewise , whether the preachers , prosessours , or rich men , that upholds this unrighteous power of particular propriety . therefore you dust of the earth , that are trod under foot , you poor people , that makes both schollars and rich men , your oppressours by your labours . take notice of your priviledge , the law of righteousnesse is now declared . if you labour the earth , and work for others that lives at ease , and follows the waies of the flesh by your labours , eating the bread which you get by the sweat of your brows , not their own : know this , that the hand of the lord shal break out upon every such hireling labourer , and you shal perish with the covetous rich men , that have held , and yet doth hold the creation under the bondage of the curse . this voice of the lord , work together and eat bread together , doth advance the law of reason and righteousnesse ; the rising of this is the fall of mistical babylon , the oppressing flesh : the living in the practice of this la●v of love , declares the scriptures of the prophets and apostles , to be a true declaration of the spirit , and no lie . he that denies the practice of this , lives in a continual denial of those scriptures . therefore your selfish tyth-taking preachers , and all others that preaches for hire , with all covetous professours , take notice that you are the judahs that betraid christ , and the pharisees that put him to death , and you stil persue the murder , by standing up to hinder christ from rising and coming in sons and daughters , his second time in flesh . i have now obeyed the command of the spirit that bid me declare this all abroad , i have declared it , and i wil declare it by word of mouth , i have now declared it by my pen . and when the lord doth shew unto me the place and manner , how he wil have us that are called common-people , to manure and work upon the common lands , i wil then go forth and declare it in my action , to eat my bread with the sweat of my brows , without either giving or taking hire , looking upon the land as freely mine as anothers ; i have now peace in the spirit , and i have an inward perswasion that the spirit of the poor , shal be drawn forth ere long , to act materially this law of righteousnesse . if man-kinde knew their liberty , which their creatour reason , hath given us ; none would be offended at this new law , that is to be writ in every mans heart , and acted by every mans hand . they that submit in love , and offers what they have freely to further this work , shal prosper and finde peace , for they honour our maker , by lifting up the creation in righteousnesse . they that wil not submit freely , the hand of the lord shal be as sure upon them as it was upon pharaoh , who is their type . o you great adams of the earth , that cals the earth yours , and looks upon others as servants and slaves to you , as if the earth were made only for you to live at ease and honour upon it , while others starved for want of bread at your feet , and under your oppressing government . behold the king the lord of hosts hath sent his servants , to bid you let israel goe free , that they may serve him together , in community off spirit , and in community of the earthly treasure . be not you more proud and hard hearted , then pharaoh your type , if you be , as it is like you wil , for the anti-type oft times is more powerfull then the type ; then assure your selves , plagues shal , multyply , and israel shal be pulled from under your burdens with a strong hand , and stretched out arm , and you , and all your company shal perish together . the lord hath spoke it , and he will doe it . all the men and women in england , are al children of this land , and the earth is the lords , not particular mens that claims a proper interest in it above others , which is the devils power . but be it so , that some wil say , this is my land , and cal such and such a parcel of land his own interest ; then saith the lord , let such an one labour that parcel of land by his own hands , none helping him : for whosoever shal help that man to labour his proper earth , as he cals it for wages , the hand of the lord shal be upon such labourers ; for they lift up flesh above the spirit , by their labours , and so hold the creation stil under bondage . therefore if the rich wil stil hold fast this propriety of mine and thine . let them labour their own land with their own hands . and let the common-people , that are the gatherings together of israel from under that bondage , and that say the earth is ours , not mine , let them labour together , and eat bread together upon the commons , mountains , and hils . for as the inclosures are called such a mans land , and such a mans land ; so the commons and heath , are called the common-peoples , and let the world see who labours the earth in righteousnesse , and those to whom the lord gives the blessing , let them be the people that shal inherit the earth . whether they that hold a civil propriety , saying , this is mine . which is selfish , devilish and destructive to the creation , or those that hold a common right , saying , the earth is ours , which lifts up the creation from bondage . was the earth made for to preserve a few covetous , proud men , to live at ease , and for them to bag and barn up the treasures of the earth from others , that they might beg or starve in a fruitful land , or was it made to preserve all her children , let reason , and the prophets and apostles writings be judge , the earth is the lords , it is not to be confined to particular interest . none can say , their right is taken from them ; for let the rich work alone by themselves , and let the poor work together by themselves ; the rich in their inclosures , saying , this is mnie ; the poor upon their commons , saying this is ours , the earth and fruits are common . and who can be offended at the poor for doing this ? none but covetous , proud , lazy , pamper'd flesh , that would have the poor stil to work for that devil ( particular interest ) to maintain his greatnesse that he may live at ease . what doe we get by our labour in the earth , but that we may eat bread and live together in love and community of righteousnesse , this shall be the blessing of israel . but as esau hath setled his kingdome , they that work , live in straits ; they that live idle surfet with fulnesse . and makes all places stink with unrighteous envious oppression . wel , when the lord cals forth israel to live in tents , which i believe wil be within a short time , he wil protect them ; this trumpet is stil sounding in me , work together , eat bread together , declare this all abroad . suerly the lord hath not revealed this in vain ; for i shal see the fruit of righteousnesse follow after it , which wil be the beginning of the great day of veangence to the oppessour , that hath held the earth under the bondage of civil propriety : ruling a tyrant over others : forcing the poor to work for hire : but in the day of restoration of israel is not to eat the bread of a hireling in no kind ; he is neither to give hire , nor take hire . did the light of reason make the earth for some men to ingrosse up into bags and barns , that others might be opprest with poverty ? did the light of reason make this law , that if one man have not such abundance of the earth as to give to others he borrowed of ; that he that did lend should imprison the other , and starve his body in a close room ? did the light of reason make this law , that some part of man-kinde should kil and hang another part of man-kinde , that could not walk in their steps ? surely reason was not the god chat made that law ; for this is to make one part of the creation alwaies to be quarrelling against another part ; which is mighty dishonour to our maker . but covetousnesse , that murdering god of the world , was that law-maker , and that is the god , or ruling power , which all men that claim a particular interest in the earth , do worship . for the earth is the lords ; that is , the spreading power of righteousnes , not the inheritance of covetous , proud flesh that dies . if any man can say that he makes corn or cattle , he may say , that is mine : but if the lord make these for the use of his creation , suerly then the earth was made by the lord , to be a common treasury for all , not a particular treasury for some . if any man can say , he can give life , then he hath power to take away life : but if the power of life and death be only in the hand of the lord ; then surely he is a murderer of the creation , that takes away the life of his fellow creature man , by any law whatsoever : for all laws that are made by any man to take away the life of man , is the upholder of the curse . but what if some steal or whore , or become idle , and wil not work , but live upon others labours , as rich men do , that cal the land theirs ? i answer ; if any manifest such a achanish or serpents power , as to endeavour to bring in the curse againe upon the creation , he shal not be imprisoned , hanged or killed ; for that is the worke of the midianites to kil one another ; to preserve themselves , and self-interest , but the punishment of such shal be this , he shal be set to work , and have land oppointed him to work upon , and none shal help him : he shal have a mark set upon him al this time , that every ones eie may be upon him , as upon a fool in israel : he shal be a servant to every one ; til such time as the spirit in him , make him know himself to be equal to others in the creation . if any do steal , what wil they do with it ? none shal buy or sel , and al the while that every one shal have meat , and drink , and cloaths , what need have they to steal ? their stealing shal get them nothing , but to lose the benefit of sonship ; and that is to be set alone , to eat his own bread , none having communion with him . for every one shal know the law , and every one , shal obey the law ; for it shal be writ in every ones heart ; and every one that is subject to reasons law , shal enjoy the benefit of sonship . and that is in respect of outward community , to work together , and eat bread together ; and by so doing , lift up the creation from the bondage of self interest , or particular propriety of mine and thine ; which is the devil and satan , even the god of this world , that hath blinded the eies of covetous , proud flesh , and hath bound them up in chains of darknesse . the universal spirit of righteousnesse hath been slain by covetous , proud flesh ; this 1649 years ago : but now that spirit begins to arise againe from the dead , and the same beast seeks to hinder his rising ; or else watches to kil the manchild after he is brought forth . covetous proud flesh wil kil a tyrant , but hold fast the same tyrannie and slaverie over others in his own hand ; he wil kil the traitor , but liks wel the treason , when he may be honoured or lifted up by it . look upon the mountaines and little hils of the earth , and see if these prickling thorns and briars , the bitter curse does , not grow there : truly tyrannie is tyrannie in one as wel as in another ; in a poor man lifted up by his valour , as in a rich man lifted up by his lands : and where tyrannie sits , he is an enemy to christ , the spreading spirit of righteousnesse : he wil use the bare name , christ , that he may the more secretly persecute , and kil his power . tyrannie is a subtile , proud and envious beast ; his nature is selfish , and ful of murder ; he promises fair things for the publique ; but all must be made to center within self , or self interest not the universal libertie . wel , to be short , let every one know , if they wait upon their maker they wil know , that the universal power of righteous communitie , as i have declared , is canaan , the land of rest and libertie , which flows with milk and honey , with abundance of joy and peace in our maker , and one in another . but the condition of the world , that upholds civill interests of mine and thine : is egypt the house of bondage ; and truly pharoahs task-masters are very many , both teachers and rulers . therefore thus said the voyce of the spirit in me , guiding my eie to the powers of the earth three times , let israel go free : let israel go free : let israel go free : work all together , eat bread altogether : whosoever labours the earth for any one , that wil be a burdning ruler over others , and does not look upon himself as equal to others in the creation , the hand of the lord shal be upon that labourer : i the lord have spoken it , and i wil doe it : declare this all abroad , israel shal neither give hire , nor take hire . surely this is both ful of reason and equity ; for the earth was not made for some , but for al to live comfortably upon the fruits of it : and there cannot be a universal libertie , til this universal communitie be established . all tears , occasioned through bondage , cannot be wiped away , til the earth become in use to all a common treasurie : and then jerusalem wil become a praise to the whole earth , and not til then . at this time the barren land shal be made fruitfull ; for the lord wil take off the curse : and if any grumble and say , the heaths and commons are barren , and the like , and so draw against the work : all that i say , let them go their way ; their portion is not here ; they live in the low flesh , not in the height of the spirit : and they know not the mysterie of the lord , who is now restoring israel from bondage , and fetching them out of all lands where they were scattered , into one place , where they shal live and feed together in peace . and then there shal be no more pricking briar in all the holy mountain , this shal be the glory of all , they shal lie down in rest : this is the branch ; this is israel ; this is christ spread in sons and daughters ; this is jerusalem the glory of the whole earth : where then will be the railing , persecuting priest , or the tyrant professour , that sucks after the blo●d and miserie of those , that wil not joyn 〈…〉 his forms ? but indeed as yet , as the state of the world is while the first adam yet sits in the chair , and corrupts the creation by his unrighteous wisdome and power ; i say at this time , the feirce wrath of the king of righteousnesse is threatned over this land called england , and indeed over all the whole earth , where particular interest bears rule , and enslaves the creation . and if covetous , proud flesh stil uphold this self-propriety , which is the curse and burden which the creation groans under : then o thou covetous earth , expect the multyplying of plagues , and the fulfilling of all threatning prophesies and visions for thy downfal in miserie . but if thou wouldst find mercie , then open thy barns and treasuries of the earth , which thou hast heaped together , and detains from the poor , thy fellow creatures : this is the only remedy to escape wrath : and the door of acceptance to mercie is yet open , if thou do this : the judge of truth and right waits yet upon thy comming into him . therefore , o thou first adam , take notice , that the lord hath set before thee life and death , now chuse whether thou wilt , for the time is near at hand that buying and selling of land shall cease , and every son of the land shal live of it . divide england into three parts , scarce one part is manured : so that here is land enough to maintain all her children , and many die for want , or live under a heavy burden of povertie all their daies : and this miserie the poor people have brought upon themselves , by lifting up particular interest , by their labours . there are yet three doors of hope for england to escape destroying plagues : first , let every one leave off running after others for knowledge and comfort , and wait upon the spirit reason , til he break forth out of the clouds of your heart , and manifest himself within you . this is to cast off the shadow of learning , and to reject covetous , subtile proud flesh that deceives all the world by their hearsay , and traditional preaching of words , letters and sillables , without the spirit : and to make choyce of the lord , the true teacher of every one in their own inward experience , the mysterie of the spirit , and the mystrie of babylon . secondly , let every one open his bags and barns , that al may feed upon the crops of the earth , that the burden of povertie may be removed : leave of this buying and selling of land , or of the fruits of the earth ; and as it was in the light of reason first made , so let it be in action , amongst all a common treasurie ; none inclosing or hedging in any part of earth , saying , this is mine ; which is rebellion and high treason against the king of righteousnesse : and let this word of the lord be acted amongst all ; work together , eat bread together . thirdly . leave off dominion and lordship one over another , for the whole bulk of man-kinde are but one living earth . leave off imprisoning , whiping and killing ; which are but the actings of the curse : and let those that hitherto have had no land and have been forced to rob and steal through povertie ; hearafter let them quietly enjoy land to work upon , that every one may enjoy the benefit of his creation , and eat his own bread with the sweat of his own brows : for surely this particular propriety of mine and thine , hath brought in all miserie upon people . for first , it hath occasioned people to steal one from another . secondly , it hath made laws to hang those that did steal : it tempts people to doe an evil action , and then kils them or doing of it : let all judge if this be not a great devil . well : if every one would speedily set about the doing of these three particulars i have mentioned , the creation would thereby be lift up out of bondage , and our maker would have the glory of the works of his own hands . they that offer themselves , and what treasure they have , freely , to further this work , shal find mercy , and the blessing of all nations shal be his comfortor : they that hinder this common interest of earthly community , and wil keep up the tyrannical government of old adam stil , the hand of the lord shal be upon that person , whosoever he be . thus saith the lord to all the great ones , that are cloathed with objects , and are lifted up flesh with honours in the government of the world : let israel go quietly out of your bondage that they may serve me ; if you wil not let him go , i wil not come with 10 plagues , as upon egyptian pharoah of old , but i wil multiply my plagues upon thee , thou stout-hearted pharoah , that makes shew of love to me , and yet all is but like jehu , to lift up thy self over the remnant in the land . adam is the commer in of bondage , and is the curse that hath taken hold of the creation : and he may wel be called a-dam , for indeed he does dam and stop up the streams of the waters of life and libertie . when slaverie began to creep in upon the creation , the spirit might wel cry out in lamentation , ah-dam , a-dam , which draws together ; a head of corrupted waters , of covetous , proud and imaginary flesh , to stop the streams of the waters of life and libertie . but saith the spirit our maker , the seed from whence the creation sprang , shall bruise that serpents head , and open the dam againe , and cause the waters of the spirit which is life and libertie to run free againe without any stoppage . this a-dam stops up the waters or life and libertie in a two-fold way . fir●● , he ties up the creation , man , in chains of darknesse within it self : for there is not a man and womon ●ound , since adam's rise ( but the man christ jesus , in whom the seed ruled in power ) but they were bound up in bondage to coveteousnesse , pride , imagination , and to all the powers of the flesh : so that the free running streams of the spirit of life were stopped , that they could not run ; which hath made every one cry , o wretched man that i am , who shal deliver me from this body of sin or death ? here you see that knowledge , libertie and comfort hath been stopped or dammed up within the c●eation , ma● . secondly , this a-dam , being the power of cove●ous , proud flesh , he sets up one part of the creation , man , to rule over another , and makes laws to kil and hang thal part of the creation , that wil not submit to the ruling part and so he is become a god , ruling in the spirits own house , not preserving the creation , but does set the creation together by the ears , to k●l it self , to the mighty dishonour of our maker : therefore when the people would have saul to rule them ; the spirit declared , that that outward ruling power was the curse ; and he set him up in his wrath to be a scourge , not a blessing . now whereas the creation , man , should live in equalitie one towards another ; this a-dam hath lifted up mountaines and hils of oppressing powers , and there by that , dammed and stopped up that universal communitie : therefore at the first rising up of this serpentine power to enslave the creation , he might wel be declared by way of lamenattion , a-dam adam . covetousnesse , or self-love ; is the dam ; the letter a : before , declares , that he is a preparer to miserie , and is delivered by way of lamentation , ah : or a-dam . dovetousnesse , or self-love , is the man of sin , that appears first . the imagination arising from that couetous power is the woman , or eve , which like the ivie , clings about the tree ; and so covetousnesse and imagination , does beget between them a supposed joy , pleasure and delight ; but it proves a lie . these two , covetousnesse and imagination , the man and the woman of sin , or a-dam , and his eve , or ivie , does beget fruit or children , like both father and mother ; as pride , and envy , hypocrisie , crueltie , and all unclean lusts pleasing the flesh . and now the dam-head is made up strong , to stop the streams of waters of life and universal libertie : but in the fulnesse of time , the spirit wil break down this dam-head againe , and cause the waters of the spirit of life to flow again plentifully . and herein you may see , how the publique preachers have cheated the whole world , by telling us of a single man , called adam , that kiled us al by eating a single fruit , called an apple . alas , this adam is the dam that hath stopped up the freedome of the spirit within and without ; so that while he rules , a man can have no community with the spirit within himself , nor community of love with fellow creatures , he does so puff them up with covetousnesse , and pride , and desire of lordly rule one over another . do but look into every mean and woman , and into al the actions of the world , and tel me whether that first adam be one single man , as the publique preachers tel you ; or is not more truly that covetous , proud and imginary power in flesh , that hath dammed and stopped up the way of the spirit of life , and universal libertie ; and so he is that father of lies , and satan , that holds the creation under bondage , til the son , which is the light in the creation , shine forth , and sets us at libertie : and if the son set you free , you are free indeed . this son is the second adam , which is a-dam indeed , that stops the streams of bondage from runing and sets the creation at libertie again . chap. ix . what i have spoken , i have not received from books , nor study , but freely i have received , and freely i have declared what i have received : and the declarations of the lord through his servant shal not be in vain , the beholding and feeling of the law of righteousnesse within me , fils my whole soul with precious peace , the favour of the sweet ointment ; and i know as this power of love spreads in al mens hearts , as it wil spread , for jacob must rise : then there shall be no begger , no tears , no complaining , no oppression : but the blessing of the lord shal fil the earth : then our swords shall be beaten into plow irons , add our spears into pruning hooks , and then shall the lord be known to be the salvation of israel , and the restoration of the whole creation . i● any man be offended here , let him know , i have obeyed my maker herein , and i have peace in him . when the man , jesus christ , was one earth , there was a sweet communitie of love between all the members of that humane body : for the spirit that was within , made every member a servant to the other , and so preserved the whole body in peace ; one member did not raign over another in tyra●nie . even so , when the humane body was laid in the earth , the spirit , which indeed is christ , came again the second time upon the apostles and brethren , while they were waiting for that promise at jerusalem . and as christ then began to spread himself in sons and daughters , which are members of his mystical body , they did not rule in slavery one over another ; neither did the rich suffer the poor to beg and starve , and imprison them as now they do : but the rich sold their possessions , and gave equality to the poor , and no man said , that any thing that he possessed was his own , for they had all things common . but this community was a vexation to esau , the covetous proud flesh , and he strove to suppresse this commnuity : and the lord he gives this beast a toleration to rule 42 months , or a time , times , and dividing of time ; and in that time to kil the two witnesses , that is , christ in one body , and christ in many bodies ; or christ in his first and second comming in flesh , which is justice and jugement ruling in man . i , but now the 42 months are expiring , we are under the half day of the beast , or the dividing of time , and christ , or the two witnesses , are arising and spreading himself again in the earth : and when he hath spread himself abroad amongst his sons and daughters , the members of his mystical body , then this community of love and righteousnesse , making all to use the blessings of the earth as a common treasurie amongst them , shal break forth again in his glory , and fil the earth , and shal be no more supprest : and none shal say , this is mine , but every one shal preserve each other in love . as christ does thus rise and spread , those that have riches , gold and silver , and the like , and are taken into the onenesse of this spirit , they shall come , and offer up their treasures willingly , not daring to keep it : that those that have nothing may have part , and enjoy the blessing of the earth with themselves , being all members of that one body , unto whom the kings of the east , called the wise men , offered gifts , gold frankinsense and myrrhe while he was the child jesus . but those that do not come in and offer what they have , willingly , to the work of the lord , they shal be stripped naked of all , and shal either be destroyed by the blagues that shal come upon the earth ; or at best if their lives be given them , they shal be servants , and not enjoy the benefit of sonship , til the spirit of the son rise up in them , and make them free . so that this work is not done by wars councels , or hands of men , for i abhor it ; though by those the government of esau shal be beaten down , and the enemy shal destroy one another . but the lord alone wil be the healer , the restorer , & the giver of the new law of righteousnes , by spreading himself every where and so drawing al things up into himself . and the declaration of this law of righteousnesse shal rise out of the dust , out of the poor people that are trod under foot : for , as the declaration of the son of man was first declared by fisher-men , & men that the learned , covetous scholars despised : so the declaration of the righteous law shal spring up from the poor , the base and despised ones , and fools of the world ; and humane learning , and such as love the oppression of exacting tyths , shal not be honoured in his businesse : for they that stand up to be publique teachers are iudas , that come to the magistrates , and covenants with them for the tenths of every mans encrease , and they wil hinder christ from rising , and betray him into their hands ; that so the covetous and proud flesh may rule in oppression over their fellow creature quietly . and assure your selves it wil appear , that the publique preachers , that stand up customarily to make a living by their teaching others , as they cal it : these are the curse , and the spreaders of that cu●se , and the hinderers of christ from rising ; and the bitter scribes and pharisees to suppresse christ where he rises , calling him a blasphemer . for the father wil have all men to look up to him for teaching , and to acknowledge no other teacher and ruler but himself : but these men wil have al people to look for knowledge to come through them ; and that none can have knowledge but such as are taught by such preachers as they : but covetousnesse after a temporal living , and secret pride sets them to work , and they shal be ashamed ; for the lord alone now shal be exalted , and he himself wil darw up al things into himself . and al this great chang , or seting up of this new law of righteousnesse , ruling in every one , and making every one to consent and act thus in love , is but the ●●lfilling of prophesies , and visions , and reports of the scriptures : let the record be searched , and let the publique preachers deny it if they can . wel : this wil be a great day of judgment ; the righteous judge wil sit upon the throne in every man and woman : and that saying of the prophet , that he saw every man with his hands upon his loyns , like a woman in travel , is now fulfilling ; every cevetous , unrighteous heart shal smart with sorrow and shal be ready to fail them to see the miserie that is comming upon the earth : this day of judgment wil be sharp and short , shortned for the elects sake . the man of the flesh , or king esau , wil struggle hard , before he give up the body of his army ; he wil put forth all the subtil wit , and opprss●ing unrighteousnesse that he hath , before he deliver up the kingdom to iacob : but truly , gaffer dragon , you had better yeild at first ; for the longer thou stand it out , the sorer shal thy torment be ; for down thou must , and christ must rise . do what thou wilt , speak what then wilt against christ the anointing , thou shalt come off a loser : threaten , reproach , imprison , whip , work hypocritically , oppresse , kil and stay , fawn and frown , do things out of fear , or do things out of heavy rashnesse , or out of a watchful moderation , as thou thinks , stil thou shalt lose ground ; for all thou doest , is to advance self , and thou must perish , the judgment is sealed , the things that are determined against thee , are comming upon thee . thou shalt find it shal not be as it hath been , while the forty two months where in being , thou prospered and encrease in strength . but now it is done , it is done , it is done , time shal be no more to thee ; for now the man of righteousnesse shal take the kingdom , and rule for ever and ever , and of his dominion shal be no end ; he hath made himself manifest , he is in the head of his army already , gathering in the isles and nations of the earth to himself . justice and judgment are his witnesses , and that standard , which he wil maintain , and wil tread al proud flesh under his feet , for the poor receives the gospel ; he hath opened the salt-mines already , the streams thereof runs apace , and begins to over-run the banks of rotten stinking oppressing injustice , they wil purge out corruption and bring the earth ( mankind ) into a pleasant savour . the windows of heaven are opening , and the light of the son of sighteousnes , sends forth of him self , delightful beams , and sweet discoveries of truth , that wil quite put out the covetous traditional blear-eyes ; but wil mightily refresh the single eyed nathaneels : light must put out darknesse ; the warm sun wil thaw the frost , and make the sap ●o bud out of every tender plant , that hath been hid within , and lain like dead trees all the dark cold cloudy daies of the beast that are past , and silence every imaginary speaker , and declare their hypocrisie , and deceit openly , now the tender grasse wil cover the earth , the spirit wil cover al places with the abundance of fruit , that flows from himself , young and old shal al honour the lord , and be taught of no other but him ; the wheat fields which is the best grain ( the fathers own people ) shal flourish abundantly ; the bean●ge of beastly ceremonies , forms , customs , abominable actings in unrighteousnesse shal cease , there shal be lesse talking , preaching and prating , and more righteous acting , the voice of mourning shall be heard no more , the birds shall sing merrily on every bough . o rejoyce , rejoyce , for the time , that the lord god omnipotent wil raign in al the earth is beginning , and he wil be servant to the dragon , beast , and man of the flesh no longer , but wil tread down that murdering power , and make him his footstool . this is the work of the lord , that wil stop the the mouths of all hearsay and imaginary preachers ; all mouths shall be silent , and not dare to speak , till the power of the lord within give words to the mouth to utter . and when men that are ful of wast words , are made to see , they speak they know not what ; when they shal see they speak other mens words ( like parots ) not their own , and sometimes they speak words from their imagination , which may be false as wel as true for ought they know , for they have had neither voice , vision , nor revelation to warrant their words , when they see this , then they shal be ashamed and confounded in themselves . for now lip service is to be judged to death , and every one shal be fetched in to worship the father in spirit and in truth , or else they shal perish ; for mens words shal grow fewer and fewer , their actions of righteousness one to another more and more , and there shal no love be esteemed of , but what is manifest in righteous actions . and this shal be the ruler that every one shal observe , to walk righteously in the creation , towards all creatures , according to the law of equity and reason ; and this law shal be writ in every ones heart ; and he that hath this law in his heart is marked for a son or daughter : they that have it not are marked for enemies and rebels to the father , and such a one is a cain . the kingdoms of the whole world must become the kingdoms of the lord christ ; and this the nations are angry at ; therefore count it no strang thing to see wars and rumours of wars , to see men that are put in trust to act for publike good , to prove fals , to see commotions of people every where like flouds of water stirred up , raedy to devour and overflow one another ; to see kings storm against the people ; to see rich men and gentry most violent against the poor , oppressing the and treading them like mire in the street , why is all this anger ? but because the man of the flesh is to die , his day of judgment is come , he must give up the kingdom and government of the earth ( man-kind ) into the hand of his neighbour that is more righteous then he , for jacob now must have the blessing , he is blessed , yea and shal be blessed , and esau shal become his servant ; the poor shal inherit the earth . chap. x. and here now is made plain , that the first shall be last , and the last first ; the powers of the flesh or adam in me , he appeared first , and trampled the man-child , the power of righteousnesse and peace under foot . i , but when the man-child begins to rise up to rule , the other fals and becomes the tail , the last , nay must be destroyed . two kings that claimes interest in one kingdom , can never live quietly together , light and darknesse will be fighting , till the one be conquered . and surely the man of righteousnesse , or that last man that appears , shal be the first , that shal be honoured , and become the preserving and restoring power the great law-giver , that shall rule in the new heaven and in the new earth in righteousnesse . of further , the first , that is , the worshipping of god in types , ceremonies , formes and customs , in set times and places , which are the invention of the first man , which doth slight and loath the way of inward righteousnesse ; for they that live in established forms , are filled with dislike , and willingly would ●either buy nor sell , with those whom the lord hath drawn up to live in him , they cannot indure the way of the spirit , let them say and professe what they wil ; for he that is strict in a formal customarily way of worship , knows not what it is to worship in spirit and truth , or to walk righteously in the creation , but is bitter spirited and merely selfish . and this power appears first in a man , and makes people very zealous professours of god and christ , in preaching , praying and hearing . but without knowledge , what god and christ is , and they know not what they do , nor the end wherefore they do so . and their teachers in the same forms , are blind guides , and poor hearts , both shall fall into the ditch , and be mired in their own inventions most pittifully . and when you come to see your selves stick in confusion , and disorder , and knowing that your teachers have deceived you . then you will remember these words , that the first must be last . moses though he was a good man , yet he was not to enter into the la●d of canaan , which types out this to me , that the first man of the flesh shall never enter into the fathers rest . then likewise you shall see , that your zeal , was but zeal without knowledge , and that heat in you , did but carry you along to advance self , not to advance the lord . and that covetousness was the lord , chief ruler in you , which being crossed grew impatient , and that impatiency you called , it , the zeal of the lord , when experience teacheth you silence , you will not be offended at these words , but ashamed of your self . and here likewise you may see , what it is to make a sermon ; for a sermon is a speech made from the man-seer , which is chaist within ; for this anointing sees the father in every thing . and therefore christ in that one body , the lamb , was called a great prophet or seer , now that man or woman that sees the spirit , within themselves , how he enlightens , how he kils the motions of the flesh , and makes the flesh subject to righteousnesse , and so can see light in his light ; this man or woman is able to make a sermon , because they can speak by experience of the light and power of christ within them , who is indeed the man seer . but now he that speaks from imagination , or from tradition ( and not from experience of what he sees ) cannot make a sermon , as the publike preachers generally do , and so he is a deceiver , or false christ , and false prophet , that runs before he be sent , put forward by secret pride and covetousnes , to get a temporal living . therfore let none speak so discontentedly against adam , the first man by creation , that they say lived on earth about 6000 years ago , as though he brought in the misery upon all ; for the scriptures seem to declare , that there were men in the world before that time . for when cain had killed his brother abel , which in one verse moses seems to say , was the third man in the world , yet in a few verses following , writing of cains punishment , declares cains own words , thou hast set a mark upon me , and every one that sees me , wil kil me : and yet by the story before , there were no more men in the world , but his father adam and he , now abel being dead . therefore certainly this adam , or first man that is spoken of , is he that is within , as i have spoke of , which kils or surpresses abel , who is the anointing ; i am sure i have sound him the cause of my misery , and i can lay the blame of no man , but my self . the first power that appears and draws my body into disobedience . and this is he that is the causer of all your sorrow and tears , he is adam within , it is your self , your very fleshly self , be angry at none but your self . the self is the first adam that fals from the spirit ; he is those branching powers in created flesh that leads you from your maker ; therfore blame not adam without you , but blame adam the first man within you ; he within hath disobeyed , and forsaken reasons law of righteousnesse . you are the man and woman that hath eaten the forbidden fruit , by delighting your self more in the objects of the creation , then in the spirit ; for the spirit is the seed , the creation is the fruit . as the apple is the fruit from the root of the apple-tree , so selfishnesse is the fruit of the fruit , it arises up ( not from the spirit ) but from the creation . and this is the serpent whose head must be briused , that so the great maker of all things , may delight in the worke of his own hands ; when all the branchings forth of selfishnesse is destroyed , and the creation made subject only to the will of the creatour . and this wil be the winding up of the great mystery spoken of , god manifest in the flesh ( nor selfishnesse manifested in flesh ) for this i say is the serpent whose head must be bruised . now if you delight more in the objects of the earth , to please selfe , then in the spirit that made all things , then you eat of the forbidden fruit , you take the apple , and become naked and ashamed , and is made afraid to own the spirit , least you despise fellow creatures . and likewise being ashamed and afraid of the law of righteousnesse , because it doth restifie of you , that your deeds are evil ; and so begets sorrow and trouble in your heart ; you presently run and hide your self from him amongst the creatures , & runs preaching , and praying , and sheltering your self in a congregation , as a member , and so doth sow the figge-leaves of your own observing forms , and customary invented righteousnesse together , to hide your soul from the face of displeasure , that you may not see your self ; for the sight of your self is your hell . whereas indeed you should flie to the law of righteousnesse , and act righteously within the creation , and so honour the spirit by owning of him , and wait upon him til he speak peace . for nothing , wil hide you from his presence : reasons law wil shine forth & torment your unrighteous self-seeking power , and bruise that serpents head , all his hidings wil not save himself , for you must come to the fire , and that drosse must be burned up , before a reconciliation can be wrought between him and his creation . adams innocency is the time of child-hood ; and there is a time in the entering in of the understanding age , wherein every branch of man-kinde is put to his choice , whether he wil follow the law of righteousnesse , according to the creation , to honour the spirit . or whether he wil delight self , in glorying in the objects of the earth unrighteously . now if he chuse to satisfie his lusts and his self-wil , and forsake reasons law , he shal fal downwards into bondage , and lie under the powers of darknesse , and live no higher then within the circle of dark flesh , that hath no peace within it self , but what he fetches from creatures without him . but if he chuse the way of righteousnesse , and follow the light of reasons law , then he shal partake of rest , peace and libertie of the spirit , as if there were no creature objects at all ; for he that hath peace within , uses the world as though he used it not , and hath content and joy , though he have no creature to have communion with . but seeing that the man of the flesh wil and must appear to rule in the kingdome of man-kinde first ; all men are gone astray , and all flesh have corrupted their waies , and the curse is spread abroad thorow the creation : and therefore the whole creation wait for a restoration , or for the rising up of christ the second man , the blessing , who must bruise the head of bondage , and reconcile al men to peace and liberty . and as the curse is seen and felt within , so the blessing of freedom and life , must rise up , and be seen and felt within . therefore let not your blind guides deceive you any longer ; doe not look beyond your selves to adam , a man that died 6000 years agoe , though they bid you ; but look upon adam within your-self , who hath wrought your woe . and for the time to come , wait upon the rising of the second adam , the law of righteousnesse within you , to deliver you from the bondage of the first power . and here you may see the deceit of imagination and fleshly wisdom and learning ; it teaches you to look altogether upon a history without you , of things that were done 6000 years agoe , and of things that were done 1649 years agoe , of the carriage of the scribes and pharisees then against the son of man . and so carrying you first to one age of the world , then to another age of the world , travelling sea and land to find rest ; and the more that human learning and his professours travels abroad , the further off from rest they are , for they meet with nothing but confusion and starits , and no true peace : and why ? because that which a man seeks for , whereby he might have peace , is within the heart , not without . the word of life , christ the restoring spirit , is to be found within you , even in your mouth , and in your heart : the kingdome of heaven ( which is ) christ is within you , and disobedient adam is within you ; for this is esau that strives with jacob in the womb of your heart to come forth first . and this let me tel you , and you shal find it true , goe read all the books in your universitie , that tels you what hath been formerly , and though you can make speeches of a day long from those readings yet you shall have no peace , but your hearts still shal be a barren wildernesse , and encrease in sorrow till your eyes return into your selves , and the spirit come from on high to make you read in your own book your heart . wherein you shall find the mystery of iniquity , the man of sinne , that first adam , that made you a sinner . and the mystery of godlinesse , the second adam christ , who , when he arises up therein , he makes you righteous and restores you again to life . and hence it is , that many a poor despised man and woman , that are counted blasphemers , by the understanding pharisees of our age , as the learned pharisees of old called christ , and people are afraid to buy and sell them , but casts out their names for evil ; yet these have more sweet peace , more true experience of the father , and walks more righteously in the creation , in spirit and truth , then those that cal themselves teachers and zealous professours . and why ? because these single hearted ones are made to look into themselves , wherein they can read the work of the whole creation , and see that history seated within themselves ; they can see the mystery of righteousnesse , and are acquainted every one according to his measure , with that spirit of truth that is to be the blessing of the whole earth , and that enlightens al that come into the world ; these are the dust and stones so the earth , that are trod under foot : but out of this sion whom no man regards , shal the deliverer come . but now those that are called preachers , and great professours that runs a hearing , seeks for knowledge abroad in sermons , in books and uuniversities , and buyes it for money , as simon magus would have done , and than delivers it out again for money , for a 100 l. or 200 l. a year . and those men that speak from an inward testimony of what they have seen and heard from the lord , are celled by these buyers and sellers , locusts , ●actions , blasphemers , and what not , as the language of pulpits runs , but the lord wil whip such traders out of his temple . and truly the whole world wanders after the beast , and though the people many of them , doe see that their prheachers are blinde guides , bitter spirited : proud and covetous , yet they are ashamed and afraid to disown them , o great bondage under the devils . and hence it is that they think they are wise and learned , and the only men sent of god to preach the gospel , til the power of righteousnesse come and declare before all the world , that they are enemies to the gospel , and knows him not , for the anointing is the glad tidings , which are manifest within the heart , not a distance from men . and so christ takes these wise and learned in their own crafty covetousnes and pride , and declares them to be very silly men , the most ignorant of all , blinde guides , painted sepulchers , prophets that run before they be sent , and the great fooles of the world , and troublers of ▪ israel , and the scribes and pharisees that stand up to hinder christ from rising , or to cast reproachfull dirt upon him , where he rises , as much as they can to keep him down , and hold him under as a servant still ; and this they will doe till they be swept away amongst the refuge of lies , as part of that treasure , for that must be your portion . nay let me tel you , that the poorest man , that sees his maker , and lives in the light , though he could never read a letter in the book , dares throw the glove to al the humane learning in the world , and declare the deceit of it , how it doth bewitch & delude man-kinde in spiritual things , yet it is that great dragon , that hath deceived all the world , for it draws men from knowing the spirit , to own bare letters , words and histories for spirit : the light and life of christ within the heart , discovers all darknesse , and delivers mankind from bondage ; and besides him there is no saviour . chap. xi . well , in the next place , i must declare to you , that all that which you call the history , and have doted upon it , and made it your idol , is all to be seen and felt witin you , before you cast oft true peace . adam and christ you have heard are both to be seen within the heart , cain and abel is to be seen within : abraham ( a power that prefers the honour of righteousnesse , before a beloved isaac ) is to be seen within meek spirited moses , that rules your bodies by an outward law of righteousnesse , is to be seen within you ; killing of sacrifices , and offering them up , is to be seen within you . israel , or one that is a wrestler is to be seen within you . and this is christ the elect one that fights against your lusts . the canaanites , amalekites , philistines , and all those armies of the nations , even troops of untighteous powers , one following another , are to be seen within you , making war with israel , christ within you . the land of canaan , the habitation of rest , is to be seen within you , travelling and drudging in the wildernesse , and then comming to rest upon the seventh day , is to be seen within you . judas , a treacherous self-loving and covetous spirit . the commanders of the jews ( the chief powers that are within the flesh ) first condemning , then killing , then buying christ , is to be seen within you . christ lieing in the grave , like a corn of wheat buried under the clods of the earth for a time , and christ rising up from the powers of your flesh , above that corruption and above those clouds , treading the curse under his feet , is to be seen within . the stone that lies at the mouth of the sepulcher , your unbelief , the removing of that stone , setting you at libertie , is to be seen withing you . heaven and hell , light and darknesse , sorrow and comforts is all to be seen within , the power of darknesse , and the power of light and life is to be seen within you . good angels ( which are divine discoveries or sparks of that glory ) and bad angels ( which are the powers of the flesh let loose out of the bottomlesse pit●selfishnesse , and so working its own miserie ) are to be seen within . for man-kind is that creation , in which the great creatour of all things wil declare and manifest himself ; therefore it was said , that god was in christ . that one anointed humane body , reconciling or drawing all things into himself , and so making peace . for while al things are out of that one power of righteousnesse , jarring and flashing against him ; there is no peace in the creation , but sorrow , tears and vexation ; but when all things are made to lie down quiet in him , and acknowledge him in all , and are subject to him , the alone king of righteousnesse , now there is rest and peace every where . therefore if you look for heaven , or for manifestation the fathers love in you in any place , but within your selves , you are deceived ; for what glory soever you shal be capable of to see with your eyes or hear with your ears , it is but the breakings forth of that glorious power that is seated within for the glory of the father is not without him , but it is all within himself , or rises up from within , & is manifested abroad ; the kings daughter is all glorious within : all that glory which declares heaven , is seen within that spirit , that rules within the creation man-kind . and further , if you look for any other hell or sorrows in any other place , then what shall be made manifest within the bottomlesse pit , your very fleshly self , you are deceived , and you shall find that when this bottomlesse pit is opened to your view , it will be a torment sufficient , for from hence , doth the curse spread , and all that misery you are or may be capable of , it is but the breakings forth of that stinking dunghill , that is seated within you , & is that power of darkness , that rules within the creation , your body . if the power of righteousnesse & peace take possession and rule in you , then you shall live in rest , and be free from hell and sorrow , death and bondage , if the lamb be the light of your heart , all tears shall be wiped away , and you shall be in peace . but if the selfish power rule your heart ; then as you live now upon uncertainties , in confusion and vexation : so this manifestation of hell , darknesse and sorrows , shall multiply within you ; and when your body goes to the earth , you multiply the curse upon the creation , and so you enter into the body of the serpent , that must be burned and consumed by the power of the lord . hell and the curse doth rule within c●eated flesh in every family of the earth , and will rule till the feed of abraham ( the blessing of the lord come ) and burn up that serpent , and deliver the creation from that burden . and let me tell you , that this seed , this blessing of the lord is rising up in every family that lives after the flesh ; whether parents , brethren or sisters , they do hate , grudge and persecute those in whom the blessing begins to rise up , and tramples upon them like dust ; but out of that dust of the earth ( man-kind ) shall the deliverer come that shall turn ungodlinesse from jacob . a few years now will discover more , and then that prophecy shall be materially fulfilled , then ten men shall take hold of him that is a jew , saying , we will go with you , for we have heard that god is with you , zech. 8. 23. the heart of man is the place wherein heaven and hell , for nature and kind are both to be seen , that is , when the law of righteousnesse rules , there is christ or the kingdom of heaven within , even the manifestations of the father appears in glory to the sweet rest and peace of that soul . but when the power of unrighteousnesse rules in the heart , which is the serpent , dragon or god of this world ; this is hell or kingdom of darknesse ; for first the man sees and feels himself in bondage to his lusts , and to the powers of his flesh . this is death , and the curse that he lies under . and then secondly , the man sees himself under bondage of sorrows and torment , and the increase of this sensiblenesse , is & will be an intolerable misery . as it is said , that the king of righteousnes takes delight in nothing , but what is within himself , and what proceeds out of himself : so the heaven of an enlivened heart is not a local place of glory at a distance from him , but the seeing and feeling the father within , dwelling and ruling there ; and to behold the glory of that power proceeding forth of himself , to which he is made subject , through which he walks righteously in the creation , and in which he rests in peace . even so , the souls that are lost and ashamed in their work , are not tormented by any terrour without them in any local place , but their hell or place of torment is within themselves , seeing and feeling themselves chained up in bondage , to fears , terrours : ●●rrows , afrightments , intolerable vexations , and powers of lust , and under all that cursed darknesse , ●●till the judgement of the great day . and what misery or torment doth or shall appear ●●●m outward objects , it is but the breakings forth of their own cursednesse , that creates misery to himself , and so goes forth to fetch in torment from without . for he that hath a troubled conscience , turns every thing into gall and worm-wood to terrifie himself , thinking every bush to be a devil to torment him , he saies , he sees fearfull shapes without ; but they arise from the anguish of his tormenting conscience within , for they be the shapes and apparitions of his own caused flesh that is presented to him , which comes not from any other but out of the bottomlesse pit , the serpents powr , but rules and dwels within him , and the sight of this is like the misery of tender flesh burning in the fire . let a man lie upon his sick bed , and to the view or others the chamber is quiet , yet he saith , he seeth devils , and flames , and misery , and torments . well , this is but the rising up of his own unrighteous heart , the flames of the bottomlesse it that appear to himself . for certainly unrighteous flesh is hell , the appearance or risings up of un●ighteous flesh to its own view , is the torments of hell , pride , lust , envy , covetousnesse , hypocrisie , self-love , and the like , being crossed by the spirit of light , are the particular devils that torment the soul in hell , or in that dark condition . or if so be a man be tormented by visible bodies of f●ry , and ugly shapes , as he apprehends , they be all the creatures of his own making , and rods which the flesh hath made to whip and punish himself withall ; for a man suffers by no other but by the work of his own hands . and as he hath acted envy , venome and poison in strange wayes of oppression , walking unrighteously in the creation : even so , when his soul comes to be judged , he shall apprehend snakes , scorpions , toads , devils in bodily shapes , and flames of fire and direfull noises , and pits of darknesse , which are creatures of his own making , or the shapes and fashion of those unrighteous turnings , and windings , and actings of his unrigh●eous soul , that now appear in their own colours to his own torment , and this is ●ell . for if the flesh be righteous within , there is nothing without can trouble it when the bodies of men are laid in the grave , we have a word , that he is either in heaven or hell : now the senses of the body are not sensible of either such . but now the power that ruled in that body righteously or unrighteously , is fully manifested to it felt , if the power of righteousnesse did rule . now it enters into the spirit , the great ocean of glory , the father himself : if the power of unrighteousnesse did rule , now it enters into the curse , & encreases the body of death , corruption and enmity , and becomes the bondage and burden of the creation , that ●●●st be purged out by fire . if there be a local place of hell , as the preachers say there is , besides this i speak of , time will make it manifest but as yet none ever came from the dead to tell men on earth , and till then , men ought to speak no more then they know ; whe● i speak , i speak from what i have in some measure seen within me , and as i have received from the lord in clear light within my self . but is not hell the execution of justice ? and is not god the authour of that wrath ? as 〈◊〉 is said , is there any evil in the citie , and the lord hath not done it ? i answer , this is warily to be understood , left we dishonour the lord , in making him the authour of the creatures misery , as one of late in his pulpit , an universitie man in my hearing did relate , and by his multitude of words , darkned knowledge mightily ; therefore i shall deliver what i have received concerning this . first know , that there is mention of three gods in the scriptures . 1. the magistrate , i said ye are gods . 2. the devil , the god of this world hath blinded your eyes . 3. the king of righteousnesse is called god , the lord god omnipotent reigns . now the magistracie is ruling power , called god , by their righteous government a kingdom may be kept in peace , but by their unrighteous government , they trouble every body , and the people may say , thou , o our god , hast destroyed us . secondly , the devil or the powers of the flesh in every man and woman is a ruling power , called god , that brings misery to every body , and corrupts the whole creation , fire , water , earth and air . 1. by drawing the creature into unreasonable wayes : which wayes and works . 2. becomes the creatures own tormentours , when by the light of the sun of righteousnesse , man is made to see himself ; for all mens sorrows are but the risings up of their own works against themselves . therefore people may say to the devil , or their unrighteous flesh . o thou , our god , thou hast destroyed 〈◊〉 , thou hast deceived us , o god , thou promisedst peace , and afterwards writest bitter things against us . our own works are our tormenting devils . then thirdly , the king of righteousnesse is the ruling power , called god ; but he is not the authour of the creatures misery , for his dealing with unrighteous flesh , is two-fold , which is the righteous justice and judgement of the king . first , he suffers man to take his own course and to act his own will , and to follow his own l●sts , letting him alone , and permitting him a time to do what he will , for wise , proud and covetous flesh thinks himself to be a god , or an angel of light , and that his wisdom and power is the onely power . and now if the righteous king should not give him this libertie , he would say he had wrong done him , therefore reason lets him have his will to act his principles , that when the time comes that he shall be made to see himself and his works , he may be left without excuse . this declares the almighty power of patience , love and meekness in the king towards his creature , that he can suffer himself to be a servant to that cursed power in the flesh to this end , that he may take that fleshly wisdom in his craft , destroy that curse , and save his creature , man , from that bondage ; that after that man hath had trial of his own wisdom and power of his flesh and finds it a devil , and that there is no blessing in it ; he may then come to lie down in the wisdom and power of the king of righteousnesse in rest and peace . secondly , in the solnesse of time ; that is , when all flesh hath corrupted his wayes ; then the king or sun of righteousnesse arises up , and lets man in his light to see himself to be a devil . the king layes no hand upon him , but lets him see himself ; and the mans own works become the devils that torment him . if a man have sore eyes , and look in the sun , his eyes smart ; now that smart comes not from the sun , but the venome of the eyes rises up & torments it self , when the sun cause it to see or feel it self . this declares the wisdom , power , justice and holinesse of the king , that when he rises he can make flesh to see it self , and needs do no more , but shine forth and burn in his brightnesse , by whom that curse or drosse in the flesh is consumed and cannot stand ; therefore if flesh were righteous it would stand before the righteous law ; but seeing it cannot stand , it appears unrighteous , to be a devil and no angel of light . and this method of the father brings glory to his own name , that he alone is the one almighty power and wisdom . this is justice in the righteous judge , and shews , him to be the pure law , and flesh kils and torments it self . i but when the waters drowned the world , and the fire burned sodom , this was a judgement more then letting flesh see his own unrighteousnesse . i answer , the overflowings of the water in that manner to drown , and the breakings forth of the fire in that manner to burn waste and consume , were the rising up of the curse that was in the water and fire , to destroy the unrighteous flesh of man , that caused it . for when the father made the creation , he made all elements to uphold one another in righteousnesse , and one creature to preserve another ; therefore it was all very good . but this rising up of creatures to destroy one another , is the curse ; which unrighteous man , that is , the lord of the creatures hath brought upon the creation . i but how comes the fire and water to break forth to destroy at some times more then another ? i answer , when the fulnesse of time comes , that earth begins to stink with the abominations of man , then the father arises up and shews himself within the creation of fire , water , earth and air . and the curse that is brought upon this by man cannot abide the presence of the lord , but rises up and runs together into a head to oppose the lord ; but indeed it destroyes man that was the cause of it . so that the risings up of waters , and the breakings forth of fire to waste and destroy , are but that curse , or the works of mans own hands , that rise up and run together to destroy their maker , and torment him that brought the curse sorth . while water and fire are useful , the blessing of the creation lies in them , and comes from them to preserve the creation for the glory of the maker . but when they break forth to waste and destroy , this is the curse , the burden of the creation , that breaks forth to destroy unrighteous man that caused it . and it doth break forth when the lord appears in the creation ; as i said , when the sun shines the venome in sore eyes rises up and smarts : so when righteous power begins to move in the fire , and upon the water , the curse that is in these elements arises up and disturbs the creation , to the destruction of man whose work it is . i but one man kils another by wars , and such like , is not this the wrath of god upon them ? i answer in the same manner as i did before ; for as the cursed flesh in one body torments it self , when he sees himself a devil . so multitudes of bodies of men , are still but one flesh , or one earth : and when the sun of righteousnesse begins to shine into this earth , the venimous parts rise up to kill and destroy light , but in the end the flesh destroyes it self . let the power of humility and righteousnesse appear to a proud , unrighteous , covetous man , and shew him his evil , as in these dayes it doth , he swels presently , and rises up to make war to maintain himself to be an angel of light ; and pride being dispersed into divers bodies , cannot yield one to another , to preserve one another , but rise up to destroy each other in the light of the sun : the sun shines , and the dunghill casts up his stinking smell : the lord he shines , and proud flesh kils one another ; flesh kils but it self . and truly i must tell you , that all these wars , and killing one another , are but the rising up of the curse : destroying armies of men , are but the curse , the burden which the creation groans under : for in the beginning , all was very good , and the creation at first was made to preserve it self ; and this rising up to destroy the creation , is the curse . and the spirit of the father , that dwels in any humane body that is killed , doth run into the ocean of life , and purifies the creation from the curse . but did not god send the chaldeans and sabeans to punish job ? yes , the god devil did ; but not the god or righteousnesse : for the devil desired a libertie to try iob , and the righteous power , reason , gave him leave ; onely told him , he should not touch his life ; and then the devil sends these enemies , and burns his house , and kils his children ; give but libertie to the curse , and he doth much mischief . who was it that the god devil did afflict ? not an enemy to the king of righteousnesse , but a body in whom he dwelt : yea , the father did but suffer himself to be persecuted by the devil , in that humane body iob : that at last , that power of darknesse , which is the accuser of the brethren , and the bondage of the creation , might be made manifest in the light of the sun , and so be cast out justly . now the end of all is this , that unrighteous flesh that thinks himself an angel of light , and the onely power , may be proved to be a devil , and so be cast out of the creation and perish : that jacob , the king of righteousnesse , the blessing of peace , might arise up and reign for ever in the creation , when all enemies are subdued under his feet . there is a time appointed of the righteous judge , that all flesh shall see it self in its own colours ; and when the flesh doth see it self in his own beastly shapes , he will appear so deformed , so piteous a confused chaos of miserie and shame , that the sight thereof shall be a great torment to himself . therefore take notice of this , you proud , envious , covetous , bitter-spirited , and unrighteous men and women ; this self-satisfying glory in which you live , and seem to have rest , shall become your hell-torment , when you are made to see your unrighteous , treacherous self , as you must when the judge sits upon the throne . you that are now ashamed to own the righteous spirit , and fear to offend men , lest they should either reproch you , or injure you : and so will do any thing , tho●gh unrighteous , to preserve the good words of devilish men ; you shall then see you are not men , not saints , but devils and cursed enemies , even the serpents power , that must be burned . chap. xii all these declare the half hours silence , that is to be in heaven ; for all mouths are to be stopped , by the power of reasons law shining within the heart : and this abundance of talk that is amongst people , by arguments , by disputes , by declaring expositions upon others word and writing , by long discourse , called preaching , shall all cease . some shal not be able to speak , they shal be struck silent wit shame , by seeing themselves in a losse , and in confusion : neither shal they dare to speak , til they know by experience within themselves what to speak ; but wait with a quiet silence upon the lord , til he break forth within their hearts , and give them words and power to speak . and this shal be a mark of a covetous , proud and close hypocrite , to be ful of words , preaching by arguments and expositions , putting a meaning upon other mens words and writings , telling stories by hear-say of what they have read and heard from men , as the fashion is now in publique work . for none shal dare to speak ( unlesse it be those that are sealed to destruction ) but what they understand in pure experience ; every one speaking his own words , not another mans , as the preachers do , to make a trade of it ; for he that speaks from tradition and imagination , and makes a trade of his preaching to others , to get a living by , is a child of the curse , and covetousnesse is his lord , men must leave off teaching one another , and the eies of all shal look upwards to the father , to be taught of him : and at this time , silence shal be a mans rest and libertie , it is the gathering time , the souls receiving time , it is the forerunner of pure language . none shal be offended at this , but the covetous and proud serpent ; and he wil vex and fret , if the people wil not heare him preach ; and think : he hath much wrong done him , if he be slighted . wel judas , thou must be slighted , thy preaching stinks before the father , and he wil draw his people out of thy confusion , and leave thee naked and bare , and thy shame shall be made manifest to the whole creation , for indeed thou art the curse . while a man is buying his head in studying what hath been done in moses time , in the prophets time , in the apostles , and in the son of mans time ▪ called jesus the anointed , and doth not wait to find light and power of righteousnesse to arise up within his heart . this man is a pireous , barren creature , though he have all the learning of arts and sciences under the sun ; for the knowledge of arts is but to speak methodically of what hath been ; and conjecture what shal be ; both which are uncertain to the speaker : but he that speaks from the original light within , can truly say , i know what i say and i know whom i worship . this silence shal be both particular in every son and daughter , and general in the practice of all before their eies ; and lo●king upwards and waiting for teaching from the great and only teacher , christ , the great prophet ; for truly the time is come , that all flesh shal be made silent , and leave off multiplying of words without knowledge before the lord , both in p●eaching and praying . and your preachers shal be all the objects of the creation through wich the father wil convey himself into you , and manifest himself before you : these shal be your outward preachers . and the same word of power speaking in , and to your hearts , causing your hearts to open to his voyce , shall be your teacher within : and that mouth that stands up to teach others , and doth not declare the lord in a pure language , shall bear his shame , who soever he be . none shall need to turn over books and writings ( for indeed all these shal cease too ) to get knowledge ; but every one shal be taken off from seeking knowledge from without , and with an humble , quiet heart , wait upon the lord , til he manifest himself ; for he is a great king , and worthy to be waited upon . his testimony within , fils the soul with joy and singing ; he gives first experience : and then power to speak forth those experiences , and hence you shal speak to the rejoycing one of another , and to the praise of him that declares his power in you ; he that speaks his thoughts , studies and imagination , and stands up to be a teacher of others , shal be judged for his unrighteousnesse , because he seeks to honour flesh , and does not honour the lord . behold the anointing that is to teach all things , is comming to create new heavens , and new earth , wherein righteousness dwels ; and there shal not be a vessel of humane earth , but it shal be filled with christ . if you were possible to have so many buckets as would contain the whole ocean , every one is filled with the ocean , and perfect . water is in all ; and being put all together , make up the perfect ocean , which filled them all . even so , christ , who is the spreading power , is now beginning , to fil every man and woman with himself ; he wil dwel and rule in every one , and the law of reason & equitie shal be christ in them ; every single body is a star shining forth of him , or rather a body in and out of whom he shines ; and he is the ocean of power that fils all . and so the words are true , the creation mankinde , shal be the fulnesse of him that fils all in all : this is the church , the great congregation , that when the mysterie is compleated , shal be the mystical body of christ all set at libertie from inward and outward straits and bondage : and this is called the holy breathing , that hath made all new by himself , and for himself . before this truth be believed in by mankinde , you shal see much troubles in the great world ; the first adam wil strive mightily before he loose his kingdom ; he can pretty quietly hear , that christ will role in sons and daughters that are scattered abroad . but to hear that the kingdoms of the world shal be christ's dominions likewise , and that the material earth shall be his possession , as well as the earth mankind ; o this cu●s adam to the heart ; all the world will storm and be angry , when this is made known . wars and rumours of wars will multiply ; father will be against son , and son against father , the love of many shall wax cold ; and zealous professours , that live without the spirit , shall become the most bitter enemies to christ , and prove very treacherous , self-seeking , self-loving , ful of subtil policy to waste and wear out every one that seeks to advance christ , by their bitternesse and oppression : but all in vain , for christ must rise , and the powers of the flesh must fall . chap. xiii . from what hath been hitherto spoken , if there were no experience to prove it , it appears , that the first adam or fleshly man , seeks life , peace and glory to himself , from creatures and things that are without him . as first , he seeks content and peace from wife , children , friends , riches , places of dominion over others , and from such like : but that peace that is built upon such hay and stubble-foundations , will fall and come to nothing . secondly , the fleshly man seeks content and peace from sermons , prayers , studies , books , church-fellowship , and from outward forms and customs in divine worship : but that peace that is built upon this foundation of gold , silver and pretious stones , will fall and come to nothing likewise . all creatures teats are to be dried up , that the soul can suck no refreshing milk from them , before the lord teach it knowledge . some there are , nay almost every one , wonders after the beast , or fleshly man ; they seek for new jerusalem , the city of sion , or heaven , to be above the skies , in a locall place , wherein there is all glory , and the beholding of all excellent beauty , like the seeing of a show or a mask before a man : and this not to be seen neither by the eies of the body till the body be dead : a strange conceit . but , poor creatures , you are deceived ; this expectation of glory without you , will vanish , you shall never see it ; this outward heaven is not the durable heaven ; this is a fancy which your false teachers put into your heads to please you with , while they pick your purses , and betray your christ into the hands of flesh , and hold jacob under to be a servant still to lord esau . wel , what a man sees or hears to day , may be gone to morrow ; all outward glory that is at a distance from the five senses , and taken in by a representation , is of a transient nature ; and so is the heaven that your preachers tell you of . but when the second adam rises up in the heart , he makes a man to see heaven within himself , and to judge all things that are below him : he makes many bodies to be the declarers of him , who is the one power of righteousnesse that rules therein : and this is heaven that will not fail us , endurable riches , treasures that shall not wax old , and where moth and rust cannot corrupt , nor thieves break through and steal : this christ is within you , your everlasting rest and glory . and as the man of the flesh fetches in comforts from without , seeking content in and from creatures , and creature-objects ; so he envies every one that crosses his desires ; crosse him in his pride , covetousnesse and uncleannesse , and he grows extream angry at every body ; tell him that his formall and customary preaching and praying , is but self-seeking , not setting up the lord , and he is filled with rage against those that tel him so . but he never looks within to check himself , he takes no remedy there at all , and lets those devils lie quiet within ; and if any be sent , i say , from the lord , to disturb those his lusts , he will disturb that messenger , if he can ; but he will cherish himself within : he thinks that whatsoever he doth is good , and that whatsoever crosses that power that is in his heart , doth crosse the lord . but truly it is no other but the serpents power , which must be destroyed ; he fetches in content from the creatures that are without him ; and his envy and discontent runs after things and creatures that are without , which crosses his fleshly desires . but now the man of righteousnesse , christ , when he rises up in the heart , he loves all that are without him ; and he envies none but the serpent within , which troubles the creation ; and so is quite different to the other . for as soon as christ is rose up in a man , the first thing he doth , he takes , revenge of the pride , lust , envy , covetousnesse , which ruled within the flesh , and casts that serpent and dragon out of heaven : that is , out of that part of the creation ; and makes a man to cry out upon himself , and to hate and abhor his cursed lusts , which lead him captive . he makes a man to look abroad with the eie of pitty and compassion to fellow-creatures ; but to look with the eie of hatred and loathing upon the serpent , his unclean lusts , desiring nothing so much as the death of the body of sin within . so that the law of righteousnesse may reigne in peace in his soul : o thou cursed envy , cursed rash anger , cursed uncleannesse : o cursed devil , cursed father of lies , that will not suffer christ to rise up and reign : o thou enemy of all rightousnesse , thou wicked one , thou curse , thou power of darknesse , thou fleshly power , thou shalt be destroyed and subdued under christ's feet , whom thou fightest against . the greatest combate is within a man , when the king sits upon the throne , judging unrighteous flesh , and bruising that serpents head , and though this be trouble and torment for a time to the creature , yet christ at last will sit down in him , who is prince of peace , and king of righteousnesse . the created flesh of man is the beast , the king of beasts ; the same principles as are in other creatures , are in humane flesh : the difference between man and other beasts , is this , the flesh of man is made an understanding soul , capable to know reason , and to walk in his light : other beasts cannot . now the wise flesh is meerly selfish , he seeks himself in every thing he doth , and would be a lord and ruler , not only over the beasts of the field , but over creatures of his own kind , whom his maker made equall to himself ; and so strives to fetch in all other creatures , to advance his content , though it be to the losse and misery of other men . this is the beast , lord esau , the wise and covetous , self-seeking flesh , that hath sold his birth-right and blessing to jacob , for the pleasure of unrighteousnesse a small time : and now he must be turned out , and deliver all up to jacob , and he is extreamly vext , and will not yield quier possession , but stand out stifly , till he be cast out , by the universall power of reasons law . now the rule and dominion of jacob doth not bring losse and misery to any ; his law is so established in love , that the whole creation finds peace under it , sorrow and tears , beggary and oppression shall be done away , and the blessing of the lord jacob shall fill the earth . so then we see , that the great battell of god almighty , is between thi selfish power , the beast and fleshy man ; and the universall power , christ , the man of righteousnesse ; for the flesh would be wiser then its maker : for though his maker would have the whole creation , and every creature to enjoy the benefit of their creation , and no live free from straits comfortably : yet the wise and converous flesh seeks to live free in honour and quiet in himself , & makes laws to imprison , kill and waste every one , that will not conforme to his selfish government . now the father wil destroy the beast in the open field by fair play , and hath given him all advantages as may be ; for he hath given the beast thedominion , and himself is a servant under his dominion , and will undermine the wise and covetous beast , by righteous sufferings , and action as a servant : and the father encounters with the beast or dragon , in a three-fold posture of war . as first , by the sacrifices under the law , the spirit thereby declared the destruction of the beast ; and the spirit lay hid under those types and shadows , fighting against the beast ; and the wise flesh in those daies sought against his maker ; this is a distance of cannon shot . secondly , in the prison of jesus christ , the lamb , the father fought against the beast : and killed him ; for the dragon was cast out of that heaven or creation , in whom the father dwelt bodily ; for that flesh was wholly made subject to the spitit ; this was at a closer distance closing in the front : but the wise flesh hath many strong holds , even the multitudes of men and women , which he fortifies against the spirit . and therefore in the third posture , which is now begun , the father encounters , and wil encounter with the beast every where : that is , with the wise but covetous , unrighteous flesh , in every son and daughter , and so bruise that serpents head in the whole body of his army . and before he hath done , he wil fire all the strong-holds of this murder , so that he shall not have a place to keep garrison in ; for the father will subdue the whole bulk of man-kind , and make all that living earth subject to him self , and all with holy breathing : this is the spreading of the anointing : this is the glory of the elect one ; glorious things are spoken of thee , o though city of god . this holy breathing is the kingdom of heaven within you , when he rules within you , and the kingdom of heaven without you likewise , when you see the same glory rule in others , in which you rejoyce : and this is the last encounter the father wil have with the dragon . this is the great day of judgment ( judging and condemning , and putting the serpent to death every where ) this is the day of christ power , in which he wil subdue all his enemies under his feet , & deliver up the kingdom to his father therefore marvel not to see the people turn from one way of worship to another ; for the father is driving this people through al the waies , and forms , and customs , and reformation , and governments of the beast , to weary them out in all ; that so they may find rest for the soles of their feet no where , in no outward form of worship ; til they come to lye down in him ( forsaking all forms ) to worship the father in spirit and trurh ; that is , to walk righteously in the creation . and this restlesnesse of people , running from one form and custome to another , meeting with confusion and curse every where , is no other but the dividing of time , the half day or image of the beast , which is the last period of his time : then faith the angel , it is done , time to the beast shal be no more . and while it is thus , poor creatures they are in bondage within , for they know not what to do ; the way to sion is not yet cleare , and they are filled with sighings and secret mournings , to see themselves in confussion and losses to stick in the mire , but cannot come out : this is inward slaverie , under which they lie . then , poor creatures , they are under an outward bondage , under the hand of tyrant flesh , that rules the kingdom , and that divises the several fleshy forms and waies of government , to which if any refuse to conform , then they must be imprisoned , reproached or tortured by punishments , in what kind or other , by the hands of fellow creatures , that are the oppressing task masters under the tyrant flesh ; so that weak spirits are kept under in awe , either by fear or shame : and thus iacob hath been very , low but he must rise . for the antichristian captivitie is expiring , many have attained to inward freedom already , they wait upon the lord for outward freedom , that the yoke may be taken off their backs : israel's captivitie in the 70 years in the bahylon was but a type of this antichristian slavery under l. esau , the powers of the flesh , that compasses mankind about with many straits & dangers , for acknowledging his maker . but as every thing hath his growth , his raign and end , so must this slavery have an end ; the proud and covetous hearts cry , what slavery is this ? we know not what he speaks : it is true you do not know ; but they who have lesse or more attained to the resurrection of the dead know what i say ; and shall rejoyce in the declaration of this power , waiting the lords leisure with a calm silence , til he hath gathered together our brethren that must partake of the blessing with us . chap. xiv . to see the divine power in the creation-objects is sweet ; but to see him ruling in the heart is sweeter : the first sight is at distance far off , as to see him in mear , drink , cloaths , friends , victories , riches , prosperity , to see him in the sun , moon , stars , clouds , grasse , trees , cattle , and all the earth , how he hath sweetly cause every one of these to give in assistance to preserve each other creature : or rather how he himself in these gives forth preservation and protection from one another , and so unites the whole creation together , by the unity of himself . or further , to see the divine power in prayer , in discourse , in communion of saints , in reading , in every sweet ; and refreshnigs that a man meets within all these , is the almightly comforter : but this is to behold that glory abroad , to see and meet him from home , to behold him in creatures without us : which sight and enjoyment is often , and may be totally lost and the soul left alone again , and so filled with mourning in his absence , o when shall i see my beloved , whom my soul loves . the spouse had seen christ in the manner aforesaid , but she had lost him again ; for if she had never seen him , she could not have called him her beloved , and mourn in his absence . let a man eat never so hearty a dinner , yet within a few hours he wil be empty again and ready to languish ; and thus all comforts that are taken in from any creature without us , may be , nay wil be , must be lost , that so a man may come to know the lord . but now to see the king sitting in his banqueting-houses , to see the law of righteousnesse and peace ruling and dwelling in the heart , and to be refreshed with tho●e sweet smelling spices , the discoveries of the fathers love within ; this is the word of god ; this is sweeter then the honey or the honey-comb , for this is to see him near at hand , even within the heart ruling and resting there . this is the kingdome of heaven within you ; this is the city of refuge that wil not sail a man ; this is the rock of defence and offence ; this the power that makes a man bold as a lion ; if a man be cast into any straits , his heart dies not like nabals the man of the flesh ; but he feels peace and content within , and so is at rest . let come what wil come , the man knows it is the wil of the father it shal be so , and he feels a quiet peace compasse his heart , so that he seeth and feeleth peace within ; and rejoyceth in the excellency of it , he seeth and feeleth love and patience within , and rejoyceth in the glory of that sweet ointment , that doth cast a delightful favour all his soul over . now though this man be in prison , be in straits , be forsaken of all his friends in the flesh , none wil buy nor sell with him , because they count him a man of strange opinions and blasphemies , call him an atheist , a sot , a papist , a blasphemer that hath forsaken god and goodnesse , because he wil neither preach nor pray , nor say grace when he sitteth down to meat , as the custome of professours are . yet this man is not alone , for his father is with him , the father lives in him , and he lives in the father . the father wil have his people , whom he draws up to worship him in spirit and truth , to be secret and silent ; to be flow of speech for a little season , yet quick-sighted and eagle-eyed , though they be silent , they are not sottish drones , they shall discern and judge others righteously , though others shall not discern and judge them , but by rash censure , which is not righteous . the righteous actions and patient silence , of those that are drawn up to wait upon the lord , shall be the greatest shame and condemnation to the ignorant professours , and talking people that ever broke out . the wise flesh that would be an angel of light , is full of towords , but dead to the law of righteousnesse , the saints must die to waste words , but he made alive to righteousnesse , walking uprightly in the creation , to the glory of the maker of all things ; hereby lord esau will be under-mined , and his house and kingdon wil fall about his ears . for though the man of the flesh be altogether for outward preaching , praying , observation of forms and customs , and knows not how to worship , if these be taken away : he hath no peace if these be gone . but now the man of righteousnesse sees death in all outward forms , if the inward power be wanting ; therfore his eye is stil inward , to see the law of righteousnesse ruling there , and guiding the body to be a profitable member in the creation . and this is the most excellent sight , to see the divine power in ones self , ruling , dwelling and living within ; which if it doe , that body wherein it dwels , shal be wholly subject in al his to that law of rightenesse . they that know what the power of love and the law of righteousnesse is , they know what i say , and can understand me ; but to others these reports sound strangely , and may draw words of reproach and slander from them ; but it matters not , they cannot hurt . they that live in the light , they see the lord abroad , and they see him at home , they see him in other creatures , and they see and feel him in their own hearts , in patient and quiet submitting , to what is his will ; so that there is a sweet agreement between the disposing hand of god without , and his power within . he that thus sees the lord , the antient of daies , the one almighty power , doth mightily honour him ; when nothing can be done abroad , either in adversity or prosparity , but the divine power that rules in the heart , consents , rejoices and grudges not . and now the lord is one , and his name or power one , every where . the sight of the king of glory within , lies not in the strength of memory , calling to mind what a man hath read and heard , being able by a humane capacity to joyn things together into a method ; & through the power of free utterance , to hold it forth before others , as the fashion of students are in their sermon work ; which a plough man that was never bread in their universities may do as much ; nay , they do more in kind ( as experience shews us ) then they that take tyshes to tell a story . but the sight of the king within , lies in the beholding of light arising up from an inward power of seeling experience , filling the soul with the glory of the law of righteousnesse , which doth not vanish like the taking in of words and comfort from the mouth of a hear say preacher , or strength of memory . but it continues like the sunne in the firmament shining forth , from that established power of the divine within , and the enlivened heart shall as soon be seperated from glorying in the law of righteousnesse that dwels in him ; then the heat and light of the sunne , can be seperated from the sunne . and truly let me tell you , that as a man finds abundance of sweet peace in his heart , when he is made to live in the kingdome of heaven : so the words hat this man speaks from this power within , are very profitable to others , & are good seed , wheresoever they are sown , they will spring up and bring forth fruit , for words spoken from the light of experience , have a two-fold operation upon the heart of the hearers . for first , if i lie under straits and bondage in my spirit , by reason of some inward and outward troubles , but especially by reason of the enthraldome to my own lusts that over powers me , so that i cannot do what i would . then the words of experience from the mouth of one that hath been in that condition , and is passed thorow it , sounds liberty and life to my weary soul ; i speak what i have felt in this particular . secondly , if i delight in any way of the flesh , as to seek peace in creatures abroad without me , or to seek satisfaction to my envy , self-will and lust ; and in the midst of this my folly i do occasionally hear the words of experience from some other , declaring such actions and motions to be the powers of the flesh and devil , and not of the spirit of righteousnesse . presently those words take peace from the earth ; that is , from proud flesh ; and fill the whole soul with anger , distemper , grudging , and torment . and this is another operation that pure language produces , which is a launcing of the dead flesh that the disease may be cured . for this wounding is nor to the mine of the creature , but it is a medicine sent from the lord to heal him ; to take away the evil peace from the flesh , that so the created part may lie down in rest , and be at peace in christ , which cannot be moved . for every comfort that is of the flesh shall be shaken and removed , but christ the one power of righteousnesse and peace , shall not be shaken nor moved , but stand firm for ever . and by this you may see the difference between the kingdom of the flesh and devil , which must be shaken to pieces and fall : and the kingdom of heaven or of god , that endures for ever , and is that rock due cannot be moved . chap. xv . what do you mean by the kingdom devil or flesh ? i answer , covetousnesse , the selfish power ruling in a man , is the kingdome of darknesse in that man : and as this power hath corrupted the creation ( mankind ) so it rules , or hath ruled in every single one more or lesse ; but is the curse . and every one that hath lain under the bondage of this selfish power , and is in any measure delivered , he can from that experience declare , what the power of darknesse is in whole mankind , as i have shewed how secretly and closely this selfish power branches himself forth in every one , till by the right of reasons law shining within , he is discovered and cast out . but what is it for a man to live in the kingdom of hell , devil or darknesse ? i answer , when a man takes delight in nothing , but in satisfying of the lusts of his own heart ; when the way of the flesh is pleasing , and the way of the spirit of righteousnesse is a burden to him ; when he glories in himself , and feeds with delight upon his covetousnesse , pride , envy , lust , self-will , and in every thing that pleaseth flesh . and if he can but overcome that power that checks or crosses his will , o then this man is in his kingdome , he rejoyecs and is very well pleased , but it is the kingdome of the flesh , that must be shaken and removed ; this is no other but the glorying in that which is a mans shame . what is the kingdom of heaven , or of christ ? answ. the law of righteousnesse and peace , ruling and dwelling in , mankind , is the kingdom of heaven , this is the universall power bearing rule , treading the flesh-power under his feet . what is it for a man to live in the kingdom of heaven ? ans. when mankind or any single person is so made subject to the king of righteousnesse , that all his delight is to walk according to that law towards every creature in the creation , through love to the fathers honour that made al . he glories in that law of righteousness , which he finds seated in his heart , & finds content no where else ; and when the spirit is honoured , this man is in his kingdom , he hath what he would have . while the kingdom of darknesse rules in a man , if he knows it not , his sin is the lesse , but when he comes to know the lusts of his flesh , and delight therein , in opposition to the righteous law which he sees some light in also ; this makes the man exceeding sinfull , for now he sins against the law of light shining in him , and causing him to see himself . even so when the divine power rules in a man , and he knows it nor , as it may be in some measure , this mans joy is but small ; for a man may act from the power of love and righteousnesse , and yet not see nor know the excellency of that power which guides ● him . but when a man is made to see and know the law of love and righteousnesse within him , and delights to act from that power of life and liberty , which he seeth and feeleth seated in him . now this man is carried on with much joy and sweet calmness , meeknesse and moderation , and is full of glory . this is the excellency of the work of christ , not onely to make flesh subject to rigeteousnesse , but to know himself made subject , & to rejoyce in the sweet enjoyment of that prince of peace , to make a man rejoyce , & to know the groun 〈◊〉 of his joy is unmovebale . what do you mean by divine , and divine power ? i anwer , the divine is the spreadinq power of righteousnesse , which is christ that filleth the whole creation with himself . and he is called a tree or a vine , because he doth not lie in one single person , but spreads himself in mankind , and every single body in whom he breaths , is but a bough or bud of the vine . so that look upon all together in whom christ is spread , and they make up but one vine , knit together by that one spirit , into one body ; whether they be poor or rich ; learned or unlearned ; and therefore those rich men that despise the poor ; and those learned university men that despise the unlearned , are pricks of the thorn-bush , not branches of the vine ; they be the curse that is now near to burning . and every single one alone in whom christ breaths , is but a parcel of the vine , in whom the divine power dwels and rests even as every branch of an apple-tree , is filled with the sap , which is the life of the whole tree . christ is said to be the divine , because he grows and flourishes in the time of light ; he is the sonne himself ; he is a vine or tree that grows by day in the heat of light , and so brings forth abundance of fruit to the glory of the father ; trees that grow in the heat of the sun bring sorth pleasant fruit . so those that are branches of this vine , that grows in the heat and life of one spirit the king of righteousnesse , bring forth abundance of the fruit of righteousnesse , according to the nature of the vine they grow from . therefore the saints are called , children of the day , not of the night ; for they speak what they know in experience , and what they have received feelingly from the lord ; and their actions and words are not at random , for they act righteousness within the creation , from the law of reason and righteousnesse , which they feel seated within . every one that doth act or speak from the light and power of the day-vine within himself , can give an account of his words and actions : but this is the glory , that adam , the man of the flesh hides himself from : this is the law of righteousnesse , which fleshly israel could not behold : this is the new covenant which our clergie is unacquainted with . now opposite to this divine , which is christ , there is a night-vine , which is the power of selfishnesse , or the bottom esse pit spread abroad in mankind ; and every man and woman that is guided by this selfish power of darknesse , are but branches of the night-vine . and this nigt-vine which i called lord esau , or fleshly man , hath filled the whole earth with darknesse ( under pretence of his learning and fleshly government ) so that he is a spread tree . but he is called by the spirit , the thorn-bush . the fruit that he brings forth is sour and bitter , and good for nothing but the dunghill ; for trees that grow alwayes in the shade or place of darknesse , where the heat and light of the sun doth not cooperate , brings forth unpleasant fruit . now this night-vine ( but rather thorn-bush ) is the branching forth of the wisdom and power of selfish flesh , every bud from it , is a sharp prickle : treacherous & covetous judas , is one branch from that root , and he hath risen up to a mighty great tree ; for every treacherous and covetous heart , is but the buddings forth of judas . so envious scribes & pharisees , are other branches from the same root , & these have risen up into mighty spreading trees ; for every one that is zealous without knowledge , making a profession of the spirit of righteousnesse , & yet grudging and ●aring the way of the spirit , are but the buddings forth of the scribes & pharisees , that killed christ after the flesh , and now is spread in every land and family , to hinder christ from rising , or else to suppresse and kill him againe if they could after he is risen up in sons and daughters . so covetous demas , proud simon mugus , froward nabal , unrighteous elimas , and such like , are all the buddings forth of the thorn-bush , and have covered the earth with their branches , to keep it in darknesse , and to hide the sun of righteousnesse from it . and all these are centred in the clergy , the universities are the standing ponds of stinking waters , that make those trees grow , the curse of ignorance , confusion and bondage spreads from hence all the nations over . the paying of tythes , the greatest sin of oppression , is upheld by them ; pride , covetousnesse , idlenesse , bitternesse of spirit , despising and treading all under-foot ; in whom the spirit of the lamb appears , is upheld by them ; these are the standing enemies against christ . their churches are the successours of the jews synagogues , and are houses of bondage , their universi●ies are successours of the scribes and pharisees houses of learning . and though they persecuted christ and the apostles , and would own none of their doctrines ; yet when they found that christs doctrines began to fill the earth , and to make the way of the law odious , and their trade began to fail . then did those houses of learning begin to take in and own the writings of the apostles , and to own that doctrine , prevailing with the magistracy through the deceit of their subtilety , to establish tythes in their hands still for their maintainance ( though christs doctrine threw down that oppression . ) and then from legall sacrificers , they became hearsay-preachers of the gospel , not from any testimony of light within themselves , but from the writings of the apostles , which they professe great love to , and keep charily , for their tythes sake ; and by the one they deceive the souls of people , for they preach the letter for the spirit , and by the other they pick their purses . and this is very manifest by their carriage ; for though those writings which they live by , were not writings that proceeded from any schollars , according to humane art , but from fishermen , shepherds , husband men , and the carpenters son , who spake and writ as the spirit gave them utterance , from an inward testimony . yet now these learned schollars have got the writings of these inferior men of the world so called , do now slight , despise and trample them under feet , pressing upon the powers of the earth , to make laws to hold them under bondage , and that lay-people , trades-men , and such as are not bred in schools , may have no liberty to speak or write of the spirit . and why so ? because out of these despised ones , doth the spirit rise up more and more to clearer light , making them to speak from experience ; and every fresh discovery of the father , shines more glorious then the old , till at last the creature is made to see the father face to face in his own light . but now the learned schollars having no inward testimony of their own to uphold their trade by a customary practice , they hold fast the old letter , getting their living by telling the people , the meanings of those trades-mens words and writings ; but alas , they mightily corrupt their meaning , by their multitude of false expositions and interpretations ; for no man knows the meaning of the spirit , but he that hath the spirit . and if the father send forth any of these tradesmen , to declare the testimony which is in them , as in these dayes he sends forth many . and these true labourers shall encrease , let the universitie men do the worst they can ; yet the schollars seek to suppresse them , calling them new-lights , factious , erroneou● , blasphemers , and the like . and why do they all this ? because the light of truth that springs up out of this earth , which the schollars tread under feet , will shine so clear , as it will put out the candle of those wicked learned deceivers . and therefore many of them that are more ingennous or subtile then the rest , seeing light arises much amongst the people , begin to comply with the people , and give people their liberty to speak as well as they , and denie the tithes upon this condition , the people will give them a free contribution , and own them as the chief preachers and prophets sent of god , and to look upon themselves as underlings to the schollars . and therefore stir up people to gather into congregations , and to make choice of one man to be their preacher , though they shall have a liberty to speak in the congregation as well as he . but , all this is but deceit of the flesh , to draw people under a new bondage , and to uphold the hearsay-preaching , that in time matters may be wheeled about again , to advance the schollars , and give them the supremacy in teaching . and what is the end of all this ; but onely to hinder christ the great prophet from rising , and whereas people should all look up to him for teaching , and acknowledge no other teacher and ruler but christ , the law of righteousnesse dwelling in every mans heart ; the schollars would have the people to look up to them for teaching ; and truly let me speak what i find , the more that you look upon them , or any men for teaching , the more you shall be wrapped up in confusion and bondage . and therefore the upshot of all your universities and publick preachers , and men-teachers , is onely to hinder christ from rising , and to keep jacob under , and make him a servant and a slave to the man of the flesh . so that all this do in the world about , hear-say preaching and setled forms of worship , is no other but the spreadings forth of the thorn-bush , the fleshly man , to hinder the worship of the father in spirit and truth : and all those strict and zealous . preachers and professours of other mens words and writings , and upholders of forms and customs , are no other but the scribes , pharisees and judas , that still pursue christ in enmity . and this is the reason , why man-kind are so ignorant , and cold-spirited , in the acknowledgment of the father ; because the night-vine , or blanches of the thorn-bush , are so mighty great and thick , that they hide the light and heat of the sun of righteousnesse from it . this is the man of sin , the mysterie of iniquity , that lets and must let , till he be taken out of the way : indeed this thorn-bush doth so prick , that none dares meddle with it , unlesse he be well cloathed with christ . this thorn-bush or night-vine grows in the cold time of the night , while the sun of righteousnesse is under the clouds ; and the fruit it brings forth is unpleasant , as pride , covetousnesse , envy , self-love , hypocrisie , confusion , bondage , and all the misery under the power of darknesse , to make lord esau a compleat tyrant ; and they that act from this vine , are called children of the night . now from hence it appears , what horrible proud men the clergie are , that call themselves divines ; or christ that grows in the light of the father , when alas their light is but a candle stoln from the apostles and prophets writings , it is not their own light , it is but hear-say in them . surely their pride and covetousnesse declares them to be the false christs and false prophers , and that they are branches of the thorn-bush , that are full of sharp pricks , in regard they endeavour to uphold a forced maintenance from the people , whether they will or no ; and force the people to be silent , to hear them preach hear-say : and not to gainsay or question what they say under pain of punishment , or being counted factious , or sowers of sedition . this is the bondage the people are under , by these publique preachers : first , they are filled with confusion , by their saying and unsaying , for they know not what they say , they darken knowledge by their words . secondly , they are like to be crushed in their estates , by the power of corrupt magistrates , if they oppose these preachers . doth not their shame almost appear to all men ? ●f it do not , it will do ere long ; assure yourselve , you priests , you must fall , and be turned out as ludas , simon magus , and the scribes and pharisees , that are the greatest enemies to christ , the spreading power of righteousnesse . the father doth not send hear-say men , to be labourers in his vineyard , but such as he first fils with the divine power , and then sends them to work in his vineyard : so that still it is but christ in them , that is , the one man that is sent of the father ; for the father sends none but his beloved son . who is the law of righteousnesse and peace , the spreading power . and you shall find , you proud and covetous priests ere long , that poor despised ones of the world , that have this law in their hearts , are the labourers than are sent forth ; and you that call your selves divines , and labourers , you are traitors and enemies to the spirit ; you have had warning enough , you are left without excuse ; you are the men whose mouths must be stopped ; not by the hand of tyrannicall , humane power , as you have stopped the mouths of others , i abhor it ; for the lord himself , whom you dishonour by your hypocrasie , will stop your mouth with shame and sorrow , when he makes you to see your selves to be devils , deceivers , scribes and pharisees simon magaus's , demas's , and judas's , that are traitors to the spirit . but if you say ? you do not assume the name of day-vines , but of divines , as you whrite your selves , you are as bad under this description , of divines , or diviners , are witches sorcerers , deceivers , as balaam was ; and as the maid that got her masters much gain by divination . suerly you are no other but witches and deceivers , for you hold forth letter for spirit , make people believe that your words of hear-say are the testimony and experience of the spirit within you ; and you pick their purses extremly by this divination and sorcerie . well , your word divinity darkens knowledge ; you talk of a body of divinity , and of anatomyzing divinity : o fine languague ! but when it comes to triall , it is but a husk without the kernall ; words without life ; the spirit is in the hearts of the people vvhom you despise and tread under foot : you go on selling vvords for money to the blind people whom you have deceived ; and the spirit is not in your service , for your publique service stinks before him ; your preaching , praying , and yours and the peoples joyning in your publique worship , is abomination to the lord : for you are the men and people that draw ●igh god vvith your lips ; but your hearts are removed : love and righteous acting within the creation , is not to be found in your hands . and therefore to conclude ; seeing the alone peace of the heart lies in seeing and feeling christ the divine povver , to arise up and rule vvithin ; and every foul is in confusion , bondage and sorrovv , till he have true light and feeling hereof , as i have declared my own experience . then suerly it commands all mouths to be silent , that speak f●om hear-say , and to wait for the resurrection of christ within ; for he that speaks from hear-say , and yet saith , thus saith the lord , he lies , and he dishonours the lord : and secondly , he wrongs the soul of the heater , by deceiving them , and so walks unprofitably in the creation , by making them believe , that his divination are words of knowledge spoke from a pure testimony . suerly if the lord himself did not become the teacher of his poor despised people , we should have been overspread with the egyptian darkness , as the universitie men are by whom the earth is corrupted , and overspread with thick darknesse . well , you have prophesies and promises in the writings of prophets and apostles , wait upon the lord till you see the fulfilling of them within your selves , or to your clear experience : and leave off your much talk about words and sillables for by this nultitude of waste discourse , people are blinded , that they neither mind the prophesies of scriptures , nor wait for their fulfilling . truly i can speak in expevience , that while i was a blind professour to a strict goer to church , as they call it , and a hearer of sermons , and never questioned what they spake , but believed as the learned clergy ( the church ) believed ; and still forgot what i heard ; though the words they spake were like a pleasant song to me , while i was hearing ; and this i know is the condition of all your publipue zealous professours , let them say what they will , for they live in cenfusion , ignorance and bondage to the fleshly man . while i was such a one , i say , i was counted by some of the priests , a good christian , and a godly man , though all that was in me , was but zealous ignorance : but since it pleased the father to reveal his son in me , and cause me to speak what i know from an inward light and power of life within . now both the same priests , and the professours , whom they have deceived ; my former acquaintance now begin to be afraid of me , and call me a blasphemer , and a man of errors , and look upon me as a man of a nother world ; for my own particular , my portion is fallen to me in a good ground ; i have the lord , i have enough . i look upon them with the eye of pitty and love , seeing them as yet to lie under those strong delusious , and powers of darknesse , which i my self did lie under , waiting upon the great restorer of all things , till he manifest himself in them , and then we shall become one againe , and never be divided . o my dear friends in the flesh , despise not this word i speak ; wait upon the lord for teaching ; you will never have rest in your souls , till he speak in you : run after men for teaching , follow your forms with strictnesse , as you know i have done , you shall still be at losse , and be more and more wrapped up in confusion and sorrow of heart : i speak what i have found . but when once your heart is made subject to christ , the law of righteousnesse , looking up to him for instruction , waiting with a meek and quiet spirit , till he appear in you : then you shall have peace , then you shall know the trurh , and the truth shall make you free ; then you shall know that i speake truth . well , i wil conclude , and leave this writing in the hand of the world ; some may be offended at it , if they be , i care not : some may have their joy fullfilled in seeing a conjuncture of experience between me and them : though my words may seem sharp to some , yet i do not write them out of any envy to any man , but out of love to all ; and so doing to my fellow creatures , as i would they should do to me ; walking ( in this particular , as my endeavour is in all other ) uprightly and righteously in the creation ; speaking the truth as it is in jesus ; that is , speaking my own words , what i see and feel in my own experience , from that light of christ within , and not by hear-say or imagination , whereby humane learning in matters of divine things , deceives all the world , and laps every man up in darknesse : so i rest . finis . notes, typically marginal, from the original text notes for div a66687e-1390 1 joh. 1. 3 , 4. rom , 8 , 13 epbes . 2. 2. psal. 36. 9. rev. 13. 4 rom. 8. 21 ●2 . act. 3. 22. eph. 4. 6. rom. 8. 22 23. 1 cor. 12. 13. act. 2. 17. jer. 31. 34 joh. 7. 38. luke ▪ 9 ▪ 33 36. joh. 16. 7. ●oh . 17. 21 2 cor. 16. col. 1. 27. joh. 14. luke 17. 21. joh. 6. 45 joh. 16 7 dan. 3. 44. 2 cor. 5. 19 1 cor. 5. 24 dan. 7. 25. ioh. 4. 23. acts 4. 32. isa : 60. 16 joh : 5 45. joe : 2. 15. i●h. 14. 17 col. 2. 9. ier. 31. 34. ioh. 8. 22. rom. 8. 22 eph. 1. 23. 1 joh. 2. 12 isa. 21. 13. isa. 53. 3. ioh. 14. ier. 2. 3. 5 , 6 ● thes. 2. 7 1 co. 15. 27 ephes. 1. 6. ioh. 16. 7. rom. 3. 22 psa. 110. 1 1 cor. 1● . 24. 1 cor. 12. 13. rev. 5. 13. mat. 12. 29. isa. 6. 10. 1 cor. 4 ▪ 4. jerem. 23. 6. isa. 65. 17. rev. 13. 1. revel. 12. 14. revel. 11. 18. 1 ioh 2. ●7 . luke 17. ●1 . rev. 5. 6. rom. 5. 19. isa. 43. 11. gal. 4. 29. rom. 8. 22 rev. 19. 2. 1 cor. 1. 24 phil. 2. 7. 2 thes. 2. 4 ▪ ephes. 1. 5. joh. 16. 20 rev. 21. 23. isa. 44. 1 , and chap. 42. 1. cor. 2. 15. gen. 1. 28. dan. 4. 17 phil. 3. 2● rev. 18. 8 ps. 105. 45 gen. 1. 28. rom. 8. 22 &c. revel. 11. 15. heb. 8. 10. act. 4. 32. jam. 2. 13 1 ioh. 3. 17 hos. 3. 18. rev 6. 11 act. 4. 32. eph. 4. 5 , 6 zech. 14. 9 rev. 12. 9 ier. 31. 34. joh. 4. 23. matth. 11. 25. 1 cor. 1. 27. zach. 3. 4 , &c. isa. 60. 22. joh 7. 38. gen. 18. 18. rom. 8. 21 &c. ier. 30. 6 ier. 23. 5. 6 act. 4. 32 ier. 35. 38 isa. 29. 20. 21. rom. 8. 21. iob. 6. 45. zech. 8. 3 isa. 62. 17 2 tes . 3. 10. gen. 3. 19. mat. 7. 12. rev. 11. 8 dan 7. 25 2 cor. 4. 4 gen. 3. 15 exe 20. 13 luk. 6. 56 rev. 12. 4. mat. 7. 12 act. 4. 32 heb. 2. 7 , 8 , &c. isa. 62. 8 , 9 isa. 62. 8. ier. 25. 47 38 2 cor. 4. 4. ex. 20. 13 act. 4. 32 rev. 12. 4 2 king. 20 16 zach. 8. 3. to 12. zach. 8. 11 , 13. hos. 2. 15. isa. 60 21 luke 24. 49. mat. 15. 14. act. 4. 32. 1. p. 5. 3. iudge . 5. 2. 9. amos. 6. 7. 2 mic 4. 3. luk. 24. 49 act. 4. 32. rev. 11. 2 9. rev. 12. 14. exo. 25. 2. ezra 7. 16 mat. 2. 11 ioh 8. 32 dan. 8. 25 mat. 23. 16 1 ioh. 2. 27 ioh. 6. 45. ioh. 10. 13 dan. 11 36 rev. 11. 2 mat. 5. 13. rev. 12. 9 &c. rev. 11. 15. 18. gen. 4. 5. rev. 13. 17. rom. 9. 31 ▪ 32. rom. 10. 2 deu. 34. 4 joh. 1 9. joh. 3. 11. gen. 4. 14 gen. 3. 15. gen. 18. 18. isa 32. 9. to 16. phil. 3. 10 ▪ 11. col. 1. 27. rev. 21. 23. rev. 8. 1. ●er . 31. 34. 1 loh . 2. 27 ▪ 2 cor. 12. 13. eph , 1. 23. ch. 4. 5. 6. ro. 8. 23. rev. 11. 15. 18. 1 cor. 3. 12 ro. 9. 31. isa. 28. 9. zach 4. 7 rev. 4. 2. gen. 18. 18. rev. 19. 19. psa. 40. 2. the danger of tolerating levellers in a civil state, or, an historicall narration of the dangerous pernicious practices and opinions wherewith samuel gorton and his levelling accomplices so much disturbed and molested the severall plantations in new-england parallel to the positions and proceedings of the present levellers in old-england : wherein their severall errors dangerous and very destructive to the peace both of church and state ... together with the course that was there taken for suppressing them are fully set forth, with a satisfactory answer to their complaints made to the parliament / by edw. winslow of plymouth in new-england. winslow, edward, 1595-1655. 1649 approx. 262 kb of xml-encoded text transcribed from 54 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-07 (eebo-tcp phase 1). a66680 wing w3035 estc r33679 13547500 ocm 13547500 100163 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a66680) transcribed from: (early english books online ; image set 100163) images scanned from microfilm: (early english books, 1641-1700 ; 1559:46) the danger of tolerating levellers in a civil state, or, an historicall narration of the dangerous pernicious practices and opinions wherewith samuel gorton and his levelling accomplices so much disturbed and molested the severall plantations in new-england parallel to the positions and proceedings of the present levellers in old-england : wherein their severall errors dangerous and very destructive to the peace both of church and state ... together with the course that was there taken for suppressing them are fully set forth, with a satisfactory answer to their complaints made to the parliament / by edw. winslow of plymouth in new-england. winslow, edward, 1595-1655. [4], 103 p. printed by rich. cotes for john bellamy ..., london : 1649. errata p. 103. imperfect: print show-through. reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng levellers. great britain -history -civil war, 1642-1649. rhode island -history -colonial period, ca. 1600-1775. massachusetts -history -colonial period, ca. 1600-1775. 2003-02 tcp assigned for keying and markup 2003-03 aptara keyed and coded from proquest page images 2003-05 emma (leeson) huber sampled and proofread 2003-05 emma (leeson) huber text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion the danger of tolerating levellers in a civill state : or , an historicall narration of the dangerous pernicious practices and opinions , wherewith samvel gorton and his levelling accomplices so much disturbed and molested the severall plantations in new-england ; ( parallel to the positions and proceedings of the present levellers in old-england . ) . wherein their severall errors dangerous and very destructive to the peace both of church and state , their cariage and reviling language against magistracy and all civill power , and their blasphemous speeches against the holy things of god : together , with the course that was there taken for suppressing them , are fully set forth : with a satisfactory answer to their complaints made to the parliament : by edw. winslow of plymouth in new-england . london , printed by rich. cotes for iohn bellamy at the three golden lions in corn-hill , neare the royall exchange , 1649. the contents . the magistrates proceedings at boston in new-england , against samuel gorton and his accomplices pag. 1. the first letter of samuel gorton and his accomplices to the magistrates of boston in new-england p. 9. the second letter of samuel gorton and his accomplices to the magistrates of boston in new-england . p. 28. certain observations collected out of both their letters , containing their reproachfull speeches of the government and magistrates of the massachusets . p. 38. their reviling language against magistracy it self , and all civill power . p. 43. their blasphemous speeches against the holy things of god. p. 47. the sum of the presentment of samuel gorton , at portsmouth in roade island , by the grand iury. p. 54. mr. roger williams his letter unto mr. winthrop concerning samuel gorton . p. 55. a letter from the inhabitants of providence against gorton and his accomplices . p. 56. the true cause of gortons sufferings in new-england . p. 66. the ground of a war like to ensue . p. 71. gortons abuse of mr. cotton , and mr. ward answered . p. 76. a false glosse of state service discovered . p. 80. gorton preached against magistracie , and yet accepts it in his own person . p. 83. the ground or cause of our first planting in new-england p. 88. the church at leyden , and the churches in new-england , hold communion with the reformed churches . p. 93. new-englands practice toward them that differ from them in religion . p. 100. a trve relation of the proceedings of the governour and company of the massachusets in new : england , against samuel gorton and his accomplices ; with the grounds and reasons thereof , examined and allowed by their generall court holden at boston in november , 1646. samvel gorton lived sometime at plymouth , where his behaviour was so turbulent and offensive both to the magistrates and others , as they were necessitated to drive him out of their jurisdiction . from thence hee went to roade-island , where hee began to raise sedition , and to make a party against the authority there ; for which hee was apprehended and whipped , and so sent away . from thence ( with some others whom hee had gathered to his part ) ●ee removed to providence , where mr. roger williams then lived . hee ( with some others ) opposed his sitting down there as an inhabitant , onely in regard of his present distresse , they gave way for his abode for a time . but being once housed , hee soon drew so great a party to him , as it was beyond the power of mr. williams and his party to drive them out , or to rule them there ; so as both parties came armed into the field each against other , and had fought it out , had not mr. williams used meanes for pacification . hereupon many of the chiefe of providence sent messengers with a letter to the governour and councell of the massachusets , desiring aide against gorton and his company ; but they were answered , that not being within our jurisdiction nor consederation we had no ground to interpose in their quarrells . soone after some of those men tendred themselves and their lands to come under our government , and were received . there live neere to providence two small indian sachims called pumham and socononoco , who though they are as free as the great sachim o● the nanohigganset : yet myantonimo the then sachim of of nanoligganset ( being a very proud and sterne man ) kept them in great awe . this poore sachim pumham had a large parcell of land neer providence , very convenient for plantation , which gorton and his company ( being now about 13 , or 14. ) taking notice of , and fearing they should not be able to keep their power long where they were , dealt with myantonimo for this parcell of land , promising him a good parcell of wampam for it . and because they knew that pamham was the true owner of it , they dealt with him also ; but he refusing to sell it ( for hee dwelt upon it , or very neare to it ) they caused myantonimo to send for him , and having drawn a writing purporting the sale thereof for a certaine consideration to bee given to both of them , myantonimo signed it , and hee for feare of myantonimo set his mark to it also , not knowing what it was . but when gorton tendred him the consideration for it , hee utterly refused it , it being the indians manner not to account any thing sold , till the party have received the thing it is sold for . but upon this colourable title gorton and his company enter upon the land , and build some houses , and withall much wrong the indians with their cattle , and having myantonimo their friend , behave themselves very insolently toward the poor indians , who ( having no friends or meanes to relieve themselves ) came and tendred themselves and their lands to the government of the massachusets , who ( by order of the court ) gave notice thereof to myantonimo , and appointed him to come or send to the next court at boston , to shew his title or interest ( if hee had any ) to the said pumham and socono●oco or their lands . at the time appointed hee came , and pretended that they were his vassalls , but it appeared clearly both by a w●lting from mr. williams , and the testimony of some other english in those parts , and of divers other indians no way related to them , that they were free sachims ; so as myantonimo having nothing to reply , the court received the two indian sachims with their subjects and lands under the government and protection of the massachusetts ; and upon that writ to our neighbours of providence , intimating the same to them , and advising gorton and his company , that if they had any just title to the lands they possessed , they should come , or send some for them to shew the same to the court , and offered them safe conduct . this letter from the court they tooke in great disdaine , and returned scornfull and menacing answers by word of mouth , and a good time after they wrote a letter to the court full of reproach and blasphemies , not onely against the magistrates , but against the churches and ordinances , as by the copy thereof hereafter following will appeare . notwithstanding these provocations and daily wrongs offered to those few english their neighbours ( who had formerly submitted themselves to our government ) wee sate still neare halfe a yeare , and before we attempted any thing against them , wee advised with the commissioners of the united colonies , who ( upon testimony of their insolent and injurious courses , and perusall of the letter they sent to us ) left them to us to proceed according to justice . whereupon the court sent againe to them by two of their members , who carryed letters ( to require and perswade them to come and give satisfaction , ) and a safe conduct withall ; but they entertained those messengers as they had done the former , threatening to whip one , whom they tooke along with them ; and sent us word , that if wee had any thing to say to them , wee should come to them , and wee should have justice there , and that if wee came with force , they would meet us half the way . our messengers returning with these scornfull answers , the court resolved to send some force to fetch them in ; and in the mean time there came a second letter from them ; ( the copy whereof is hereafter also set downe ) but before wee sent forth our souldiers , wee wrote to them to this effect : viz. that although the injuries and provocations wee had indured from them were very grievous , yet that our justice and moderation might appeare to all men , wee had condescended so farre to their owne proposition , as wee would send some commissioners to them , to heare their answers and allegations , and if thereupon they would give us such satisfaction as should bee just , wee would leave them in peace ; if otherwise , wee would right our selves by force of armes : and signified withall , that wee would send a sufficient guard with our commissioners ; for seeing they would not trust thems●lves with us upon our safe conduct , wee had no reason to trust any of ours with them upon their bare curtesie . accordingly about a week after wee sent three commissioners , and 40 musqueteers with them , with instructions , first to speak and treate with them , and to require satisfaction according to justice , and if it were denyed , then to take them by force , and bring them prisoners to boston ; and to take with all so much of their substance as should satisfie our charges . by the way as they went they met with another letter from them , letting them know , that they feared them not , but were prepared for them : and accordingly they had fortified themselves in one house ( some 12 of them ) and had lined the walls with earth ( ●usket proofe ) and had made flanckers , and provided victualls , &c. to indure a siege . so that when our commissi●ners came to the place , they would admit no parly . but after a while , by the mediation of some of their neighbours , they were content to parley , and offered to referre the cause to arbitrators , so as some of ●hem might bee of providence , or of roade island . our commissioners were content to send to us to know our minds about it , and in the meane time sate still . such of the court as could meet , returned answer that their proposition was neither seasonable nor reasonable , nor could it bee safe or honourable for us to accept thereof : 1 because they would never offer nor hearken to any terms of agreement before our souldiers had them in their power . 2 because the ground of their proposition was false , for wee were not parties ( as they pretended ) but equall judges between the indians and others who were complainants , and themselves , ( and yet in a case of warre , parties may bee judges . ) 3 they were no state , or body politique , but a few fugitives living without law or government , and so not honourable for us to joyne with them in such a way of reference . 4 the parties whom they would referre it unto , were such as had been rejected by us , and all the governments in the country , and so not likely to bee equall to us , nor able to judge of the cause : and their blasphemous and reproachfull writings , &c. were not matters fit to bee composed by arbi●ement , ( being deeply criminall ) but either to bee purged away by repentance and publique satisfaction , or else by publique punishment . for these and other reasons , the commissioners were required to proceed according to their instructions . and thereupon they intrenched themselves about the house , and in few dayes forced them to yeeld , and so brought them to boston , where they were kept in prison till the court sate , and had their dyet from the cookes ( as good meat and drinke as the towne afforded . ) the next lords day they refused to goe to the church assembly , except they might have liberty to speake there , as occasion should be . they were answered by some of the magistrates that it appertained to the elders to order the affairs of the church , but they might presuppose they should not bee denyed such liberty , speaking words of truth and sobernesse . so in the afternoon they came , and were placed in a convenient seate before the elders . mr. cotton the teacher taught then ( in his ordinary course ) out of acts 19. of demetrius speech for diana her silver shrine . after sermon gorton desired leave to speake , which being granted , hee tooke occasion from the sermon to speake to this effect , that in the church now there was nothing but christ , so that all our ordinances , ministers , and sacraments , &c. were but mens inventions , for shew and po●p , and no other then those silver shrines of diana . he said also , that if christ lives eternally , then he died eternally , and other speeches of like kinde . and indeed it appeareth both by his speeches and letters , that it was his opinion , that christ was incarnate in adam , and was that image of god , wherein adam was created ; and that the chiefe worke and merit lay in his inanition , when he became such a thing , so meane , &c. and that his being borne after of the virgin mary , and suffering , &c. was but a manifestation of his suffering , &c. in adam . another of them said that the sabbath was christ , and so was borne of the virgin mary . they called magistracy among christians an idol ; yet they did acknowledge a magistracy in the world to bee subjected to as an ordinance of god , but onely as naturall ; as the father over his wife and children , and an hereditary prince over his subjects . their first appearance before the court was upon the lecture day at boston , before a very great assembly , where first the governour declared the cause and manner of all the proceedings against them , and their letters were openly read , and they had liberty to object , and anwers were given , as followeth : first , to their plea , that they were not within our jurisdiction ; it was answered : 1 if they were not within ours , yet they were within the jurisdiction of one of our confederates , who had referred them to us . 2 if they were within no jurisdiction , then was there none to complaine to for redresse of our injuries in way of ordinary justice , and then we had no way of relief but by force of armes . secondly , to their plea of persecution for their conscience , &c. it was answered , that wee did not meddle with them for their opinions , otherwise then they had given us occasion , by their owne letters and free speeches amongstus , for wee wrote to them about civill controversies onely , and gave them no occasion to vent their blasphemies and revilings against the ordinances of religion set up with us . thirdly , for their title to the indians lands : wee had divers times desired them to make it appeare ; but they alwayes refused , even to our commissioners , whom ( according to their owne motion ) wee sent last to them : and since they were in prison , wee offered them to send for any witnesses they would name to us for that end , but this also they refused . so that our title ( by the indians surrender ) appeareth good , and having regained possession , we need not question them any further about that . their letters being read and their subscriptions acknowledged , they were demanded severally if they would maintaine those things which were contained therein . their answer was , that they would , in that sense they wrote them , and so were returned to prison . the next day they were brought before the court severally to be examined upon particulars , ( many of the elders being desired to bee present ) because they had said they could give a good interpretation of every part of their letters . but the interpretation they gave being contrary to the words , they were demanded if they would then retract those words , so plainely different from their pretended meanings . but this they refused to doe , saying , that then they should deny the truth ; for instance in one or two . their letters were directed , one of them , to their neighbours of the massachusets : and the other , to the great honoured idoll generall of the massachusets , and by a messenger of their owne delivered to our governour , and many passages in both letters particularly applyed to our courts , our magistrates , our elders , &c. and yet upon their examinations about their meanings in their reproachfull passages , they answered that they meant them , of the corrupt estate of mankinde in generall , and not of us . so , whereas in their letter they charged it upon us , as an errour that we teach , that christ dyed actually onely , when he suffered under pontius pilate ; and before , onely in types , &c. upon their examination they said , that their meaning was , that his death was actuall to the faith of the fathers under the law , ( which is in effect the same which we hold : ) yet they would not retract their words they had written . the elders conferred many houres with them before the court , and by occasion there of they discovered divers blasphemous opinions , which they maintained , we will instance one which was mentioned before , delivered by gort●n , viz. that the image of god wherein adam was created , was christ ; and adams loosing that image was the death of christ , and the restoring of that image in the regeneration , was the resurrection of christ : and so the death of him that was borne of the virgin mary was but a manifestation of the former . master william tompson one of the elders had spent some time with them before in the prison about the opinions which they held forth , and they had professed their agreement with him ( for substance ) in every point , so as he came to the court with a purpose to speak in their behalf , but when he heard themselves discover thus upon their publique examinations , he shewed how he had beene deluded by them , for they excell the iesuites in the art of equivocation , and regard not how false they speake , to all other mens apprehensions , so they keepe to the rules of their owne secret intentions . being asked why they spake against the ordinances of the ministery , sacraments , &c. seeing the scripture allowes them ? they answered that they were ordained onely for the time of nonage , but after the revelation was written , they were to cease , because we finde no mention ▪ of them in that booke . they were unlearned men , the ablest of them could not write true english , no not in common words , yet they would take upon them to interpret the most difficult places of scripture , and wrest them any way to serve their owne turne . as for instance , mr. cotton pressing gorton with that in act. 10. who can forbid water , why these should not be baptised . &c. he interpreted thus , who can deny but these h●ve beene baptised , s●eing they have received the holy ghost , &c. so he allowed them to have beene baptised . this shift he was put to , that he might maintaine his opinion , viz : that such as have beene baptized with the holy ghost , need not the baptisme of water . divers dayes were spent both by the court and the elders in labouring to bring them to repentance , but all in vaine . they continued obstinate . whereupon they agreed to sentence them , but first they brought them in publique before a great assembly , and there ( out of their letters and speeches ) they laid upon them this charge , viz. they were found to be blasphemous enemies of the true religion of our lord jesus christ , and of all his holy ordinances , and likewise of all civill government among his people , and particularly within this jurisdiction . then they were demanded , if they did acknowledge this charge to be just , and would submit to it , or what exception they had against it ? they answered , they did not acknowledge it to be just , but they fell into some cavilling speeches , so they were returned unto prison againe . being in prison they behaved themselves insolently towards their keeper , and spake evill of the magistrates , so as the keeper was forced to threaten them with irons , to keepe them quiet . after all meanes used to reclaime them , and not prevailing , they were brought before the court to receive their sentence , which was this . gorton and six more of them , were to be sent to severall townes , there to bee kept to worke for their livings , and to weare an iron chaine upon one leg , and not to depart the limits of the towne , nor by word or writing to maintaine any of their blasphemous or wicked errours upon paine of death , except in conference with any of the elders , or any other allowed by some magistrate to conferre with them ; and this to continue during the pleasure of the court. three of the company ( because they had not their hands to the letters ) were set at libertie , two of them upon a small ransome as prisoners taken in warre , and the other , freely , for that he was amongst them in his masters house , where they were taken ; a fourth being found to be a plaine ignorant young man was discharged also , onely enjoyned to abide a time in one of our townes , but hee went away and returned no more , contrary to his promise . there were two other who were brought in after ; ( but not by force ) the one of them disclaiming to have any hand in the letters , was discharged presently ; the other was kept a while in prison , and after upon his submission &c. was released . gor●on and the other fix remained in the severall townes all that winter ; and then in regard of their wives and children ( who were like to be much distressed by their husbands absence ) they were set at liberty , and banished upon paine of death if they were found in any part of our jurisdiction . after the court had passed sentence upon them for their confinement , we sent to fetch so many of their cattle , as might defray the charges they had put us to , which amounted to about one hundred and sixty pounds , but the cattle came not to so much , for we left every of them a part for the support of their families , and some of them had no cattle at all . the letters follow ▪ mooshawset novemb : 20 , 1642. to our neighbours of the massachusets . vvhereas we lately received an irregular note , professing its forme from the massachusets , with four mens names subscribed thereunto , as principall authors of it , of the chiefe amongst you ; we could not easily give credit to the truth thereof , not onely because the conveyers of it unto us , are knowne to bee men , whose constant and professed acts are worse , then the counterfeiting of mens hands ; but also , because we thought that men of your parts and profession , would never have prostrated their wisdome to such an act . but considering that causlesse enmity you have against us ; the proofe wherof , every occasion brings forth ; wee cannot but conclude , that no act so ill which that ancient mother will not bring forth her seed unto . for wee know very well , that it is the name of christ called upon us , which you strive against ; thence it is that you stand on tip-toe , to stretch your selves beyond your bounds , to seeke occasion against us ; ( so ) as you might hide your sinne with adam , bearing the world in hand ; it is not your desire to contend with us ; but some civill breach in our courses , which you onely seeke to redresse . whereas neither you , nor any ( in way of truth ) can finde wherewith , to bring us under the censure of a disorderly course of walking amongst men : and as for the way of that ancient spirit of accusation of the brethren , we weigh it not , knowing him to be a lyer , ( or in the abstract , a lye ) from the beginning , yea and the father of it also , which thing you cannot know , though it were told unto you . whereas you say , robert cole , william arnauld with others , have put themselves under the government and protection of your jurisdiction , which is the occasion you have now got to contend ; we wish your words were verified , that they were not elsewhere to be found , being nothing but the shame of religion , disquiet , and disturbance of the place where they are . for , we know neither the one nor the other , with all their associates and confederates , have power to enlarge the bounds , by kinge charles limited unto you . behold therfore in this your act , a map of your spirituall estate , ( to use your owne phrase ) for we know that the spirituality of your churches , is the civility of your commonweale , and the civility of your comonwealth , is the spirituality of your churches , the wisdome of man , being the whole accomplishment of them both ; of which tree , you delight dayly to eate ( finding it faire and beautifull ) to gaine conformity with your maker . in these your dissembling subjects ; grossly profane amongst us , but full of the spirit of your purity , when they are with you , you may remember the brand your selves have set upon some of them , the cause wherof was never yet removed , though it abide not upon their backe ; nor yet the cause of your commitment of them unto sathan according unto your law , for if that were removed , you should doe them wrong , in not resuming your vomit into its former concoction againe ; nor are we ignorant of those disgracefull tearmes they use , and give out against you , behind your backes , their submission therfore can bee to no other end , but to satisfie their owne lusts , not onely conceived , but in violent motion , against their neighbours , who never offered the least wrong unto them , only the proposition of amity , is object sufficient , for these mens enmitie . even so the passions of sin , which are by the law , having force in your members ; you going about with great labour and industry to satisfie them by your submission unto the word of god , in your fasting , and feasting , in contributing , and treasuring , in retirednesse for study , and bowing of the backes of the poore , going forth in labour to maintaine it , and in the spirit of that hireling , raising up , your whole structure and edifice , in all which you bring forth nothing but fruit unto death , some labouring for a price to give for the keeping of their soules , in peace and safe estate and condition , and some to have their bodies furnished with riches , honour and ease , and further then the lord jesus agrees with these , you mind him not , nay you renounce and reject him , and with these ( according to your acceptation and practice ) he holdes no correspondency at all , being the consultation and operation of that his onely adversarie , man being that which you depend uppon , and not the lord , crying o●t in way of elevation , and aplauding his ministers , when in the meane time , you know not what , nor who they are , professing them under a mediate call of christ , though formerly , they have beene called immediately by him , herby showing your selves to be those , that destroy the sacred ordinance of god : for if you make christ to be that to day , in stateing his ministers ; which he was not yesterday , and that in the tyme of the gospell also , ( to speake acording to your law ) to be found in them both , you therin affirm , that he hath beene that to his ministers , which now he is not , and to make the son of god to have beene that which now he is not , is to make a nullitie of him , not to be at all , for he is the lord that changeth not , no not a shadow therof is found in him , so that you plainely crucifie unto your selves , the lord of glory , and put him to an open shame ▪ so that as you know not , how christ , conversing with his father in heven , is found on the earth , amongst the true worshippers , no more do you know , how in his conversing with nicodemus on the earth , he concludes himselfe to be in heaven , with his father . on this foundation hangeth the whole building of your doctrine , concerning the sufferings of christ , you annihilate the cros● , then the which , the saints have no other consolation : and prepare no better a place then purgatory , for the honourable fathers of our lord : for you conclude , that christ dyed in the decree , and purpose god , in the time of the law , but actually onely when he hanged on the crosse in the dayes of herod and pontius pilate , that hee was crucified in the ●●pes and shadowes of the law , but in the truth , and substance , when hee appeared borne of the virgin mary : so must you also conclude that the fathers under the law , were only saved , in purpose and decree , in type and shadow , but actually and substantially onely at the comming of christ in the flesh : therefore deale plainely with those that depend upon you for instruction ( as your ancestours in the papacie have don ) and proclaime a place of purgatorie , provided for them in the meane , without which , your doctrine hath no foundation . for if you raise up a shaddow , without a substance , and the substance of him that dwelleth in light , without a shaddow , you play the part of wisards , or necromancers , not the part of true naturalists , in the things of the kingdome of god . so that as farre as these men are from beinge honourable and loyall subjects , so farre are you from being voluntaries in the day of gods power , and from yeelding subjection unto the beauties of holiness . such also is your professed rule , and government , in the things that concern the kingdom of our god , they are infinitly beyond , and out of the reach of that spirit which is gone out amongst you , the capacity wherof can no wayes comprehend , the breadth of the land of emanuel , nor en●reth it within the vale , therefore it cannot know those cherubims of glory , neither can it h●re the voice of that lively oracle , speaking onely from off the covering mercy-seate , and not elsewhere to be heard ; we speake not but what wee know , these things are out of its jurisdiction ; therfore dumb in telling justice , nor speakes it any of that righteousnesse and glory , comprysed in another circuit , then ever you were yet made lords of : long therfore may you boast , of your jurisdiction before ever you attaine unto a iurisprudentia , in these things . in that you tell us wee offer you wrong , by a pretended purchase : you are as much mistaken in the purchase , as in the wrong , for it is right that we are about to do , neither is our purchase a pretence , but precedentiall , not onely in this civill respect , but may also admonish all men , to take heed , how they depend upon false and self-seeking interpreters , when both themselves , and they that have the vision , are ignorant of the contract , and covenant of god. thence it is , that you teach , that the spouse of christ , upon contract with her lord , may conceive the seed of immortalitie , and bring forth fruit unto god , when as yet the day of mariage , that great feastivitie , and solemnization , of the consolations of god , is not yet comne , witnesse your prorogation thereof , if not to the descension of christ from heaven unto the earth , to raigne certaine years , yet to the calling of the jewes , whom yee your selves are , according to the flesh , and to the destruction of that man of sinn whom yee so stoutly maintain , what is this , but to proclaime unto all the world , that audacious spirit of whoredoms , professing conception and bringing forth before the nuptiall day ? in that you conclude your clyents right to arise out of foure years possession , wee have no such order , if you meane the right of conquest , ( onely held in that tenure ) the true owners were never yet subdued , for that is the right they expect to injoy by you , for some of them committed part of their supposed right unto us , professing it was , that they might have help , to injoy the rest ; but when they saw , wee would not be abetters unto them without , much lesse contrary unto covenant , then they flye unto you for help , their possession , beeing a meere intrusion , as all the natives know and ever exclaymed against them for the same , and so may our countrymen also , whose eyes are not dazled with envie , and eares open to lyes , as we know yours are , else you had heard both sydes speake , before you had judged . but wee profess right held , according to no such interest , but upon the ground of covenant onely , knowne in its nature ; in the parties 'twixt whom it is plight , in the possesser , and the possessed , with the nature of all fruit arising from their accord and concurrencie , together with their distinct , harmonicall , reciprocall , and joint properties , and operations of them both : such is the tenure wee hould , and maintain , before men and angels , and oppose it against man and divell , not in taking up unto our selves , certaine offices and officers which wee can teach children to bee , and to perform , and from thence presently to conclude , the possession of the kingdome , crying out our peace offerings are upon us , this day we have payd our vowes . but when that dark cloud descended upon the tabernacle , becomes the light , and glory of all israell ( there being nothing acknowledged amongst them , but what ariseth out thence ) then , and then only , are the orders , as also the men of israell , deriv●d from the true fountaine , which no tongue can confess , but it is salvation , and then , not else , is the heritage of our lord in possession , yea , even the wayless wilderness knowes , how to afford them an habitation , which had its being before the hills and mountaines were borne : which men begin to flye unto for refuge , to hide them from the presence of the lamb : this is a possession , which no man can intrude himselfe into : it is onely covenanted withim , thorow an inlightned eye , and boared eare , which man performeth not , nor can it be received from him . for wee know that cloud of thick darknesse , that hides and covers the whole frame and fabrick of the work of god , to be the cle●ring and evidencing of every point and particular therof : yea to us , it is even that cloud of witness , which testifies unto us , they like workes to appeare , when ever the world hath occasion to make use of us . never doth it shine but in the night , never is it dark to israel but in the day , but in the one , and the other , the only glory and sastie of all the tribes : but how , you know not , nor can you with all your libraries , give the interpretation thereof , but have lost it in the wilderness , and accordingly , have made the whole way , and will of our lord , the ouldnesse of the letter , both to your selves , and to all that have an eare to lissen unto you ; thence it is that the day of lord , is a day of darkness and gloominess unto you , but of joy and gladness unto us ; yea , it lifts up our head onely , and then is our salvation neere ; for wee know the worthies of david doubled about the bed of solomon , which expell all feare in the night , handling the sword with sucess , making the adversaries nothing but meat to feede upon , so that the tyme of your feares is the time of our courage and conquest , for when you feare errour , schisme , rents and confusions in church and ●late , then do wee know the messenger of the covenant , the lord whom wee seek is speeding his passage into his holy temple : for who ( under the terrors of your spirit ) may abide his coming , hee being like a refiners fire , and fullers sope . ? in that you invite us unto your courts to fetch your equall ballanced justice , upon this ground , that you are becomne one with our adversaries , and that , both in what they have , and what they are , and wee know them to bee such , as profess the day of the lord an unhallowed thing . now , if wee have our opponant , to prefer his action against us , and not only so , but to bee our counsell , our jurie , and our judg , for so it must bee , if you bee one with them ( as you affirm ) wee know before hand , how our cause will bee ended , and see the scale of your equall justice turned alreadie , before wee have layd our cause therein , and cannot but admire , to see you caried so contrarie to your owne received principles : for you know not how to finde christ as a ruling and teaching elder both in one person , therfore he is not complete amongst you by your owne law , except in severall persons , and you may thank tradition , else you know no more how to finde both a king and a priest in him , and yet in your way of making tender of your justice unto us you know how to become one with our adversaries ( so ) as if wee deale with them , wee deale with you , and if wee have to doe with you , wee have to doe with them also , yea further , wee know , that the chiefe amongst you , have professed wee are not worthy to live ; and that if some of us were amongst you , wee should hardly see the place of our abode any more ; now that they have brooded upon their law , to take away life , they must much more bring it up , in taking away all means of life , witnes our prohibition , that no powder should besould unto us for our money , and that in a time when you could not thinke your selves safe , in all your owne , self provision and worldly furniture , except you disarmed a company of poor indians , whom aaron your leviticall sacrificer hath made naked , as hee doth all those which triumph in a calf , though the most costly and beautifull , that the jewells and eare-rings of learning , either in language , or art , can possibly bring forth : your owne amazements upon meer rumors , may testifie the truth hereof ; so then ; wee are judged by your law before our cause bee hard , or our selves brought forth under the liberties of it , which thing is well pleasing unto us , to have our condition conformed unto moses the man of god , who was dead in pharaohs account , before he was brought forth , and so it was with christ our lord , in the dayes of herod also , who is our life ( at which you strike ) and makes all things , yea , death it self , lively , and advantagious unto us . wee cannot but wonder , that you should read the scripture , and not finde them fulfilled , in , and amongst your selves , when as they appeare so apparantly , that he that runs may read them ▪ what think you of herod , when the lord had delivered peter out of prison , and released him of those bonds , and brought him from that thraldom , which he had so cruelly imposed upon him , to gaine the favour of the jewes , and that by a power supereminent , transcending the bounds of his authoritie , and by a wisdom surpassing the depth of his counsell , and policie , to fynd out , together with his souldiers and champions , he presently goes downe to ces●rea , and hero● i● angry with them of tyrus & sidon , ( thumomachon ) a heavie friend , or hath a secret grudg or perturbation of mind , manifested in an outreaching , and circumventing policie , to subdue them unto himself , that he might rule over them : finding himself fall short of power and policie , to subject the word of god in the messinger of it , to satisfy his owne lusts , in his lordship over it , he pursues with all egarnesse to make himself a god , by raigning over the bodies and estates of men ; yea , though they be but such , as tyru● and sidon , can afford unto him , to make subjects of , and when they come unto him with one accord to make offer of themselves , in yeelding to his affectionate and politicall project , he sitting uppon the judgment seate , in his royall apparell , making his oration , of what power he hath to protect them , what wisdom and counsell , to minister justice and righteousuess unto them ( which office belongs only unto the lord ) the people with a shout crying out , the voice of god and not of man , the truth and substance of which cry is , this is the ordinance of god and not of man , immediately the angel of the lord smites him , and hee that ever acknowledged himself , to bee a worme , and no man upon the earth , consumes and eates up all his pomp and glory , even as those , whom you account the shame and contempt of the people , shall ( thorow that angell of the covenant ) waste and bring to nought all those rhetoricall , ( though earthly ) orations that are made amongst you , by your so learned , studious , and experienced clarkes : take for illustration of your estate as above , the speech of your alderman oliver , in case of committing francis hutchinson to prison ; one of your church-members wondering that brother winthrop would do it before the church had dealt with him , brother , faith hee , why ; hee is thy god man. lend your eye yet farther , to parallel your practise personated in pylate and the people , when pylat offereth jesus unto the people to be judged , they profess , they have such a law , as puts no man to death : they are all for mercy and forgiveness , when they are out of the judgment hall , but let pylat enter in thither ; and then , nothing but crucifie him , crucifie him ; be their accusations , and witnesses , never so false : even so , in your dealings with men , in way of your jewish brother hood , your law is all for mercie , to redress , reform , and for preservation , both of soule and bodie ; do but enter into the common hall , and then , as pylat asked ( am i a jew ? ) so do you , doe i sit , or speake here , as a brother ? i tro not , i am now in a higher sphere , then that ( though they be acknowledged coheirs with christ ) can ataine unto , therfore if witness be brought in , and oath taken , though never so untrue , your consciences are purged by law , and your power must have tribute payd unto it , so far as mens names , to bee branded with infamie , estates , depryving women and children of things necessarie , and precious lives of men can extend themselves , to contribute any thing thereunto ; so that the professed mercie , and clemencie of your law , to exercise censures only for amendment of life , and recoverie , comes unto this issue , as much as in you lies , to send both soule and body downe unto hell for ever without redresse , and all hope of recovery . but your houre , and the power of darknesse , is known what it is , either to have mens persons in admiration because of advantage ; or else , to seek all occasions against them , to brand them with all manner of reproch , and ignominie , but for the truth , taught daily in the temple , you know not how to streatch out your hand , or exercise your ministry againstil , left it become leprous , and you take it back again with losse , when it appeares dried and withered . and wherefore reason yee amongst your selves , saying , wee exercise the power of your ministrations against none but such as are delinquents , whereby we cleer the innocent , and establish peace in all our borders ? wee demand , what think you of those two witnesses , prophecying in sackcloth , a thousand two hundreth and threescore dayes : those two olive trees , and two candlestickes , standing before the god of the earth ? are thesegu ltie and vile persons , out of whose hands ( by the power of your ministries ) you are delivering and releasing the world ? then indeed are your wayes justifiable : but if these bee the just , chosen , and peculiar friends of god , yea such , as without which , his truth and righteousnesse are not justified , his wisdom , and holinesse maintained and upheld in the world , in point of salvation by christ , then are your wayes wicked , and to bee abhorred ; for in your professed course , you are they , by whom these are ●laine , and put to death , and all your glory is to keepe their corpes unburied in your streetes , and yet you know not what you are doing , no more then you know what these witnesses are , whom you are altogether ignorant of , for your libraries never saw them , and you see not but by their eyes , for these are two , and never more , nor yet lesse , yea ever the same , they are olive trees , else no witnesses , and also candlesticks , else both the former faile , yea , are not at all . wee must tell you what these are , else wee cannot declare how you kill them , for it is not our intent to open unto you the house of the treasures , the silver and the gold , and the spices , and the precious oyntment , nor the house of our armour , because you take all as execrable , and put all to a profane use that commeth from us ; but these two witnesses are the life and death of our lord jesus ; or , in the true language of heaven also , the strength and the weaknesse of christ , for hee was crucified through weaknesse , but hee liveth by the power of god : this is the word of the lord in zerubbabel , not by an army , nor by power , and so deprives him of all strength , but by aspirit , that the greatest mountaine , or loftiest hill in the world cannot stand before , but becomes a plaine , which with facility and ease hee passeth upon ; thence it is that hee doth not onely lay the top or the head stone of all , but also the lowest in the foundation , and then onely is the voice of shouting heard , grace , grace in the house for ever ; and then doth the day of small things become the day of joy and triumph , yea , of parting the rich spoiles and prey of all the world , for then hee that doth but turn and lift up his eyes he cannot looke besides that great flying book of the curse that is gone forth over the whole earth . without these two witnesses jointly uttering themselves in every particular scripture undertaken to bee divulged by any , no evidence nor testimony of god is given , or brought in at all , but a meere refuge of lies for the soules of men to betake themselves unto ; without these two pipes of the olive trees emptying themselves into the bowle of the candlesticks , no unction nor oyle at all is found in them , and that being wanting the light of the sanctuary is gone out ; so that the light appearing amongst you is onely the light of bala●m , whose eye was open , which you may read either s●et●um or sethum , for that opening is nothing else but the shutting up of the holy things of god , so that in seeing you see not , but communicate onely in the light of that beast , who puts the witnesses to death , as balaam did in the sight of that dumbe beast of his whose eyes were opened to see the angel before him ; so that while you thinke it is our wisdome to stoope unto you for light , wee never come amongst you but see our selves in a regiment of grosse and palpable darknesse , and discern you very plainly , how you scrabble upon the wall to finde the doore of lots house , and cannot . as also how you toil your selves to climbe up into the sheep-fold , another , yea , so many other wayes , and have no fight nor discerning of us the door , at all , by the which whosoever entereth , becomes a true feeder of the flock of god ; yea , none entereth in thereat , but the true shepheard himself . most impious it is to put to death two such noble witnesses , that have power to shut heaven that it raine not in the dayes of their prophecying ; to turne the waters into bloud , and to smite the earth with all manner of plagues as oft as they will , whom that spirit that is amongst you kills on this wise , the life or power of the sonne of god , as above , which is infinite , not admitting of circumscription or containment , for the heaven of heavens cannot containe him , yet have you not dared to graspe and inviron that power in the heavens , and therefore have resolved and concluded that hee onely rules upon the earth in these dayes by his deputies , lievtenants , and vicegerents , whereby you limit , and so destroy the holy one of israel ; for give him that in one time , or place , which afterwards , or elsewhere you deny him , and you make a nullity of him unto your selves , and in so doing , you kill that other witnesse , namely , the death or weaknesse of the lord jesus : for you must have man to bee honourable , learned , wise , experienced , and of good report , else they may not rule among you ; yea and these things are of man , and by man , as appeares , in that they onely officiate so , as man may disanull and take it away againe ; witnesse your change of officers , constantly speaking for us herein ; thus have you slaine also the death or theweaknesse of christ , who professeth himselfe to bee a worm and no man , the shame and contempt of the people ; and these faith full and true witnesses thus slaine , you must of necessity deny buriall , and keep them both in open view in your streets , or other wise all your pompe and glory falls to the dust whence it came , and on which it feeds . nor can you send your presents one to another of your acts of justice , power to protect , wealth , honour , and friends where with you gratifie each other ; and where these are thus slaine , and their corps lie in open view , none of the gentiles , peoples , tongues , and kindreds suffering their carkasses to bee put in graves , there is that great city which spiritually is sodom and egypt , where our lord is crucified ; but after there dayes and an half , the spirit of life from god shall enter into them , and they shal stand up upon their feet to the terrour of you all : nor doe you thinke that wee onely inveigh against the great ones of this world for thus doing , for wee know that the basest peasant hath the same spirit with the greatest princes of this world , and the greatest of the princes of this world , hath the very same spirit wherewith the basest peasant hath laid himselfe open in the view of all men : these wee say , are the two witnesses if you can receive it , and what a dishonour is it to trade so much by meanes of witnesses , and yet not know what a true witnesse is ? which if you did , you durst not attempt the things you doe , whereby you cast reproach upon all the world , in that you professe your selves a choice people pickt out of it , and yet goe on , in such practices as you doe , maintaining them as your onely glory . our lord gives you in charge not to sweare at all , but it is your dignity to bring men to your seates of justice with nothing but oathes in their mouthes , why doe you not ballance the scriptures in this point ? viz. it hath beene said of old , thou shalt not committ adultery , but i say unto you , hee that looketh on a woman to lust after her , hath committed adultery with her in his heart already : so also it hath beene sayd of old , thou shalt not forsweare thy self , but i say unto you , sweare not at all : so that if it be adulterie , to looke to lust , it is also forswearing a mans self , to sweare at all ; if the one be adultery , the other is perjury , if one be admitted in some cases , the other also , so that in preaching the toleration , nay the duty of an oath , you preach the toleration , yea the duty of adulterie it self ; so that our lord plainly evinceth unto all mens consciences , not onely the guilt but the folly and madnesse of the oath of man , shewing how farre it is , either from investing into place , or demonstrating causes , so that hee that concludeth upon honour , and power , received from the oath of man , or upon knowledge and bouldness , to judge in a cause , from that testimony without the which he could not have it , is as vaine in his thoughts , as if hee should herupon conclude , i have now altered the frame of heaven , which is no less stable then the throne of the great god , or demolished the earth , which is as firme as his foot-stoole for ever , or made a fraction in the orders of ierusalem , that choice and peculiar city of the great king , whose institutions no mortall breath can intrench upon , or to professe his authority and skill to be such , whereby he can make a haire of his head blacke or white , cause his age to wax old as doth a garment , or renew it with the eagle at his pleasure , hereby doth man ( in this point of swearing ) professe his folly to bee such , that hee is become not onely-vaine in his imaginations , but unto that pride and usurpation therein , as to intrude himselfe into the prerogative royall of his maker . so that however you boast of the ordinances of god , yet he tels you there is no more then yea , yea , and nay , nay , in them , for what is once nay , is ever nay in the ordination of christ , and what is once yea , is ever yea with him , and according to his account however man reckoneth , whose account shall be called over againe , what is once curse , is ever the curse , and what is once the principality and power of christ , is ever the principality and power of christ , as that which is once the principality and power of darkenesse , is ever the same , what hands soever it cometh into for manifestation : measure your kingdome whether it bee eternall , and your jurisdiction whether it bee illimited , for he hath given ( him ) the heathen for his inheritance , the utmost parts of the earth for his possession , and a kingdome of lesse extent hee professeth not , nor can hee approve or acknowledge any that doe , no more then light can approve of darkenesse , or the lord iehovah of the lord ba●l . bee wise therefore , and bethinke your selves while it is called to day , harden not your hearts , as though you would make your selves meriba nothing but strife and contention against the lord , rather kisse the sonne ( if it bee possible ) lest his wrath bee kindled and you perish from the way for ever , o blessed onely they , that hope in him . so that hee which professeth on this wife , it is yea , i am a pastour , but it was nay , at such a time i was none , hee renounceth that spirit of the true pastour , yet onely feeder of israel , professing onely that spirit that pusheth the weake with the horne , and pudleth with his feet the waters where the flocke of god should drinke . hee with whom it is yea , i am a ruler , but it was nay when i was none at all , renounceth that spirit of him that rules in righteousnesse , professing the spirit of him that rules according to the god of this world , that prince of the power of the aire , who is now working so effectually in the children of disobedience . so also hee with whom it is yea , i am a captaine , or chiefe slaughter-man , but it was nay , time was i was none at all , renounceth that victorie and slaughter made by the captaine and high-priest of our profession , ( who as hee is a lambe slaine from the beginning , his victory and slaughter must bee of the same antiquity , ) professing himselfe to bee a chiefe slaughter-man , or super●●uous giant , made in that hoast of the philistims , standing in readinesse to come out , to defie the hoast of the living god : yea , it is evident , that whatsoever is more then yea , yea , and nay , nay , not settlingeach upon its base , whereon it standeth for ever without controule , but can remove , create , or make void offices and officers at their pleasure , is of that evill , or not of jesus , the salvation of his people , but of shedim that waster and destroyer of mankinde for ever : know therefore that it is the oath of god which confirmes and makes good his covenant and promise unto a thousand generations : and it is the oath of man , which is the bond and obligation of that league and agreement made with death and hell for ever ; bee yee assured it is not the tabernacle of witnes which you have amongst you , brought in by jesus into the possession of the gentiles , but it is siccuth your king , or the tabernacle of mol●ck , the starre of your god remphan , figures which you have made unto your selves , which you have taken up , and are bearing so stoutly upon your shoulders . now to tell you what an oath according to god is , that the scriptures are delivered upon no other ground or termes of certainty , where ever they are divolged , is a thing out of your jurisdiction , you cannot discerne or judge of it , therefore according to our word above , wee leave it as a parable unto you , as all the holy word of our god is , as your conversation in all points , as in this , daily declareth . in a word , when wee have to doe in your jurisdiction , we know what it is to submit to the wise dispensations of our god , when you have to doe amongst us , in the liberties hee hath given unto us , wee doubt not , but you shall finde him judge amongst us , beyond and above any cause or thing you can propose unto us ; and let that suffice you , and know , that you cannot maintaine a jurisdiction , but you must reject all inroades upon other mens priviledges , and so doe wee . in the meane time , wee shall ( as wee thinke good ) bee calling over againe some matters that you have taken up and had the handling of them amongst you , to see what justice or equity wee finde hath beene exercised in them , and redresse them accordingly : for wee professe right unto all men , and not to doe any violence at all , as you in your prescript threaten to doe to us , for wee have learned how to discipline our children , or servants , without offering violence unto them , even so doe wee know how to deale with our deboist , rude , nay inhumane neighbours , ( or if you will , nabals ) without doing violence , but rather rendring unto them that which is their due . nor shall wee deprive a witnesse of his modest testimony for the out-cries , and clamours of such a one as ill bred apostatized arnauld that fellonious hog-killer , being the partie to bee testified against , or for the oath of any interested in the cause , nor shall wee bee forward to come so farre , to finde your worke upon your request , till wee know you to beare another minde , then others of your neighbours doe , with whom wee have had to doe in this country , whose pretended and devised lawes wee have stooped under , to the robbing and spoiling of our goods , the livelyhood of our wives and children , thinking they had laboured , ( though groping in great darkenesse ) to bring forth the truth , in the rights and equity of things , but finding them to bee a company of grosse dissembling hypocrites , that under the pretence of law and religion , have done nothing else , but gone about to establish themselves in wayes to maintaine their owne vicious lusts , wee renounce their diabolicall practice , being such as have denyed in their publique courts , that the lawes of our native country should bee named amongst them , yea those ancient statute lawes , casting us into most base nastie and insufferable places of imprisonment for speaking according to the language of them , in the meane while , breaking open our house in a violent way of hostilitie ( abusing our wives and our little ones ) to take from us the volumes wherein they are preserved , thinking thereby to keepe us ignorant of the courses they are resolved to run , that so the viciosity of their owne wills might bee a law unto them , yea they have endeavoured , and that in publique expressions , that a man being accused by them , should not have liberty to answer for himselfe in open court. dealings of like nature wee finde in the place whereof you stile us your neighbours , ( on whose unbridled malice , wee finde a higher then you putting a curbe ) and yet in your account and reckoning wee are the parties that still are doing the wrong , and must beare the guilt in your most mature sentence , in whomsoever the spot ariseth and abideth . but the god of vengeance ( unto whom our cause is referred , never having our protector and judge to seeke ) will shew himselfe in our deliverance out of the hands of you all , yea all the house of that ish●osheth and mephibusheth , nor will he faile us to utter and make knowne his strength ( wherein wee stand ) to serve in our age , and to minister in our course , to day and to morrow , and on the third day , can none deprive us of perfection , for hee hath taught us to know what it is to walke to day , and tomorrow , and the day following also , when a perishing estate cannot arise out of ierusalem , though she be the onely one , ( yea , none but she ) that kills the prophets , and stones them that are sent unto her . behold yee that are looking after , and foretelling so much of the comming of christ , driving the day before you still for certaine yeares , which some ( you say ) shall attaine unto , and unto the day of death for therest , you blinde guides , as your fathers have ever done , so doe yee . behold wee say , when ever hee appeareth , your house ( which yee so glory in ) shall bee left unto you desolate , it shall be turned into nothing but desolation and confusion , for babel is its name ; nor shall you see him to your comfort in the glory of his kingdome , until you can say , blessed is hee that commeth in the name of the lord , when the authority and power of man appeares to bee the building of babel unto you , and the name and authority of god onely , to bee that , wherein the blessing con●ists , and that in such wise also , as is nothing but a way of reproach , in the eyes of all the world , that a king should ride into his chiefe city , so strangely furnished , upon an asse borrowed , her furniture old , overworn garments , and accompanied with none but poore , meane , excommunicated persons , such as your elders , scribes , pharisees , lawyers , and all your credible persons among you , make full account they are not onely accursed by , but also destitute and void of all law , when you can finde hosanna in the highest , arising out of such contempt and shame , then , and then onely shall you sing unto him with comfort . in the meane time acknowledge your portion , which is to trust and stay your selves on the name of man , and in his beautie to delight and glory , which shall fade as a leafe , and like the grasse shall wither when it is fitting it self for the oven , such is man whose breath is in his nostrills , and the sonne of sorrie man , in whom you delight to trust , his power and his policy brings forth nothing else , but as you shall see and heare in the countrey from whence wee are brought . we are not ignorant of those shamefull lies and falsities gone out against us , and the daily wresting of our words , to cast contempt upon us , thinking to bow downe our backs under ignominie and reproach ; neither of those straits & difficulties they have cast us upon , in the things which concerne this present life , to the taking away of the lives of many , if our god had not been seen beyond and above what their thoughts could reach unto ( as their owne confession hath witnessed , ) doing it in such a way of painted hypocrisie and false glosse unto the eye of the world , that wee might seeme unto it self-executioners . we resolve therefore to follow our imployments , and to carry and behave our selves as formerly wee have done ( and no otherwise ) for wee have wronged no man , unlesse with hard labour , to provide for our families , and suffering of grosse , idle , and idol droanes to take our labour out of the mouths , and from off the backs of our little ones , to lordaneit over us . so that if any any shall goe about to disturbe or annoy us henceforth in our imployments and liberties , which god hath , or shall put into our hands , that can claime no interest in us but by these courses ; what their businesse is , wee know by proofe sufficient , to bee nothing else but that ancient errand of nimrod , that rebellious hunter after the precious life ; which errand of his shall bee no more delivered unto us in that covert cruelty , and dissembling way of hypocrisie , but in direct and open termes of tyrannie , wee will not bee dealt with as before , wee speake in the name of our god , wee will not ; for if any shall disturb us , as above , secret hypocrites shall become open tyrants , and their lawes appeare to bee nothing else but meer lusts in the eyes of all the world . and wherefore doe you murmure among your selves at this saying , thinking it is not a christian expression ? it is because you are ignorant of the crosse of our lord jesus , not knowing what it is : therefore it is , that whi●e you inveigh against such as set up a statue of wood and stone , to bow downe unto it , and are so vaine , 〈◊〉 crosse the aire , ( to use your owne expression ) upon the face of infants , when they sprinkle them with water to as great purpose : and in the meane time you preach and set up seghnirim for your crosse , whom you fall downe unto so willingly , and lest you let the word passe without exposition of it unto all , it signifies , horrour and feare , which is the crosse you hold and teach , and by and thorow which you thinke to bee saved , which is a name given by our lord unto the devill himself , as our english translate it , and the lord never gives name , as an empty title , but according to the nature of the thing named ; so that if hee speake , i have said yee are gods , of any besides himselfe , it is to declare , that there is not onely the name , but the very nature of the god of this world , and therefore hee saith , they shall ●ie , even as adam , which aspired and usurped the place of god , and fall also as one of the princes , even as one of those princes of midian , whose carkasses became dung for the earth ; and hee that gives that title unto any but the true god ( that made heaven and earth ) in any other sense but as it declares a flat opposition against god , is re-acting that ancient spirit of the serpent , if yee eate , you shall bee as gods , to judge of good and evill , for which all men are set up in that kinde ; even so , while you tell the people , that by sorrow , compunction , and anxiety , and trouble of minde , they communicate in the sufferings of christ , out of which condition their comfort is to flow , is nothing else but to conclude the sonne of god to be belial , yea , to affirme him to bee seghnirim himself ; this doth hee receive at your hands in your ministries , for all your fawning upon him with a kisse ; so that if you will know how farre you are from communicating in the death of christ , take it in this parable , verily , as farre as the weakness of god is stronger then man. country-men , for wee cannot but call you so , though wee finde your carriage towards us to bee so farre worse then these indians , wee advise you to take things together , and what god hath joyned , let none dare to put asunder : so that if you bee ashamed of the crosse in baptisme , bee ashamed of the baptisme also , for such as the crosse is , such is the baptisme , therefore your ancestors goe beyond you in that , to joyne crossing of the aire , and sprinkling with the element of water together , but where ever baptisme according to the word of christ is , there is the crosse of christ also , they can no more bee separated , then his scepter and kingdom can , for where the one is , there is the other also , and as they are coincident , so are they co-apparant ; so that if ever you see the baptisme of christ truly in use , and exercised upon any , you do as truly see that party partaking and communicating with the crosse and sufferings of the lord●jesus christ , and to see persons in such estate , and to conclude that afterwards they may bee worthy of censure , yea possibly unto an anathema maranatha , is nothing else but to conclude a totall and finall falling away from the grace of god , as your fathers have done before you ; for no grace greater then the crosse of our lord jesus . behold therefore you despisers , the vanity and abomination of all your baptismes , how prejudiciall they are to the crosse of christ : bee ashamed and return in time , or hee shall bee a swift witnesse against you for ever , when your repentance shall come too late ; but you thinke the crosse of christ is not , but onely in bowing the back under every burden , and cringing and crouching unto the lust of every man , otherwise his shebett is not fit , nor suiteth it at all with your regiment , unlesse so servile , that every man may serve his owne lusts of him , to get wealth and honour , friends and allies , by setting bounds and limits unto the holy word of god ; some in the way of one device , and some according to another , and be that will not either walk as a dumbe beast , ( worse then bala●ms asse ) and say nothing , or else give a sense of the holy writings to maintaine the devised platforme , if mercy must bee used , not to hang and burn , yet banishment is ready waiting upon them ; therefore shall you know by the rod of his power that comes out of sion , that hee will bee ruler , even in the midst of his enemies . per us whom you stile your neighbours of providence , you have said it , providence is our hold , the neighbourhood of the samaritan wee professe . and for the lookings on , and turnings aside of your priests and levites , without either unction , or bowells of compassion , all those slaine and wounded in soule amongst you , finding no remedy , doe plainly testifie unto all men the nature of your travailes and neighbourhood what it is , that neither the oyle of those two olive trees , nor the fatnesse of that vine , which maketh glad god and man , is conversant amongst you ; your speech to us in generall , not using our names , whereas wee know , it is particulars you aime at , gives us plainely to see , the word aelem revived and living in you , as it stands with its coherence in psalme 58. iohn wickes randall howldon rohert potter samuel gorton iohn greene francis weston richard carder richard waterman nicholas power iohn warner william waddell from our neck : curo ▪ september 15. 1643. to the great and honoured idol generall , now set up in the massachusets , whose pretended equity in distribution of justice unto the soules and bodies of men , is nothing else but a meer device of man , according to the ancient customes & sleights of satan , transforming himself into an angel of light , to subject and make slaves of that species or kinde that god hath honoured with his owne image , read dan ▪ 3. chap ▪ wherein ( if it be not like lots love unto the sodomites ) you may see , the visage or countenance of the state , for wee know the sound of all the musick , from the highest note of wind-instruments , sounding , or set up by the breath or voices of men , ( to have dominion and rule as though there were no god in heaven or in earth but they , to doe right unto the sonnes of men ) unto the lowest tones of the stringed instruments , subjecting themselves to hand or skill of the devised ministrations of men , as though god had made man to bee a vassall to his owne species or kinde , for hee may as well bee a slave to his belly , and make it his god , as to any thing that man can bring forth , yea , even in his best perfection , who can lay claime to no title or terme of honour but what the dust , rottennesse , and putrefaction can affoord , for that of right belongeth solely to our lord christ. woe therefore unto the world , because of the idols thereof ; for idols must needs beset up , but woe unto them by whom they are erected . out of the abovesaid principles , which is the kindome of darknesse and of the devill ; you have writ another note unto us , to adde to your fomer pride and folly , telling us againe , you have taken pumham , with others into your jurisdiction and government , and that upon good grounds ( as you say : ) you might have done well to have proved your selfe christians , before you had mingled your selves with the heathen , that so your children might have knowne how to put a distinction betwixt yours and them in after times , but wee perceive that to bee too hard a worke for your selves to performe , even in time present . but if you will communicate justice and government with that indian , wee advise you to keep him amongst your selves , where hee , and you may performe that worthy worke : yet upon a better ground , wee can informe you , that hee may not expect former curtesies from us , for now by your note , wee are resolved of his breach of covenant with us , in this his seeking and subjection unto you , which formerly hee hath alwayes denyed ; let him and you know therefore , that hee is to make other provision for his planting of corne he●eafter , than upon mshawom●t , for wee will not harbour amongst us any such fawning , lying , and cadaverous person as hee is , after knowledge of him , as now in part you have given unto us , onely hee shall have liberty sufficient to take away his corne , habitation , or any of his implements , so be it hee passe away in peace and quiet , which might in no case bee admitted , if it were so that wee lived by blood , as you doe , either through incision of the nose , division of the eare from the head , stigmatize upon the back , suffocation of the veines , through extremity of cold , by your banishments in the winter , or strangled in the flesh with a halter . but we know our course , professing the kingdome of god and his righteousnesse , renouncing that of darknesse and the devill , wherein you delight to trust , for without the practise of these things , you cannot kisse your hand , blesse the idol , nor professe your vowes and offerings to bee paid and performed . o yee generation of vipers , who hath fore● warned you , or fore● stalled your mindes with this , but satan himselfe , that the practice of these things is to fly from the wrath to come ; whereas the very exercise and performance of them , is nothing else but the vengeance and wrath of god upon you already , in that mankind , so harmonically made in the image of god , is in the exercises of the kingdome , become the torturer and tormentor , yea the executioner of it selfe , whilst those of you that are of the same stock and stem , worke out , yea , and that curiously , through the law of your mindes , the death and destruction of one another ; when as , in the meane time , the same nature or subsistance , in the way of our lord jesus , saves both it selfe and others . you tell us of complaint● made by the indians , of unjust dealings and injuries done unto them , why doe they not make them knowne to us , they never complained to us of any thing done unto this day , but they had satisfaction to the full , according to their owne minde , for oft wee know , in what they expresse unto us , although our wrongs insufferable done by them lie still in the deck , for wee know very well , wee have plenty of causelesse adversaries , wanting no malice that satan can inject , therefore wee suffer much , that in the perfection and heighth of their plots , they may receive the greater rebuke and shame for their basenesse , in the eies of all the world . to which end wee have not onely committed our condition unto writings , but them also into the hands and custody of such friends , from whom they shall not bee taken by any , or by all the governments of this country , as formerly they have beene , that so our wrongs might not appeare ; therefore never picke a quarrell against us in these things , for wee know all your stiles and devices , that being you now want such as old malicious arnauld , one of your low stringed instruments , to exercise his fidle amongst us , and wee are void of your benediction also , sprung out of the same stock to make rents and divisions for you to enter to gaine honour unto your selves in having patients to heale , though they lie never so long under your hands , your chirurgerie must bee thought never the worse . wanting these or such like of the english , to betray the liberties , god hath given us into your hands , now you worke by your coadjutors , these accursed indians ; but you are deceived in us , we are not a cope fitted for your so eager appetite , no otherwise , then if you take it downe it shall prove unto you a cope of trembling , either making you vomit out your owne eternall shame , or else to burst in sunder with your fellow confessor for aire , iudas iscariot . for mr. winthrop and his copartner parker , may not thinke to lay our purchased plantation to their iland so neere adjoyning , for they come too late in that point , though be●●dick hath reported that my●ntohimo , one of the sachims , of whom wee bought it , should lose his head for selling his right thereof to us . as also a minister affirmed that mr. winthrop should say to him , that wee should either bee subjected unto you , or else removed hence , though it should cost bloud . know therefore , that our lives are set apart already for the case wee have in hand , so wee will lose nothing but what is put apart aforehand , bethinke your selves therefore what you should gaine by fetching of them , in case it were in your power , for our losse should bee nothing at all . for wee are resolved , that according as you put forth your selves towards us , so shall you finde us transformed to answer you . if you put forth your hand to us as country-men , ours are in readinesse for you : if you exercise the pen , accordingly doe wee become a ready writer ; if your sword bee drawne , ours is girt upon our thigh ; if you present a gun , make haste to give the first fire : for we are come to put fire upon the earth , and it is our desire to have it speedily kindled . for your pursuite of us , still , to come your courts , to receive your parcells of justice , undoubtedly either god hath blinded your eyes that you see not our answer formerly given in that point , or else you are most audacious to urge it upon us againe ; also you may take notice that wee take it in more disdaine then you could doe , in case we should importune you ( yea ) the chiefe amongst you , to come up to us , and bee employed according to our pleasure , in such workes as wee thought good to set you about ; and for your grant of freedome unto us to come downe to you , and returne in safety , wee cannot sufficiently vilife this your verball and perfunctory offer , knowing very well , according to the verdict of your owne conscience , that what wrongs soever are passed amongst us since our comming into this country , you have beene the violent agents , and we the patients . to feare therefore to come amongst you as such as have done wrong , the cause vanisheth in us , so must the effect also . and to feare to come unto you as tyrants , which your grant must necessarily implies , wee cannot , knowing that hee which is with us , is stronger then hee which is with you . also the earth is the lords and the fullnesse thereof , and when , and where hee shall call wee will goe , but not at the will and lust of sorry men to play their parts with us at their pleasure , as formerly they have done , and as it is apparant you desire to doe , for if your lusts prevailed not over you in that kinde , you might wall thinke that wee have better employments then to trot to the massachusets upon the report of a lying indian , or english either , as your factors and ordinary hackni●s doe . but know this oyee — that so long as wee behave our selves as men , walking in the name of our god , where ever wee have occasion to come , if any mortall man whose breath is in his nostrils , dares to call us into question , wee dare to give an answer to him , or them , nor shall wee faile through god , to give testimony even in his conscience of the hope that is in us , whether his question may concerne the rice or succession either of priest or peere , in the meanetime we sit in safety under the cloudy pillar , while the nations roare and make a noise about us , and though you may looke upon us with the unopened eye of e●iahs servant , thinking us as nothing to those that are against us , yet wherever the cloud rests , wee know the lords returne to the many thousands of israel . in that you say our freedome granted to come to you , takes away all excuse from us , wee freely retort it upon your selves to ● make excuses , whose lawes and proceedings with the soules and bodies of men , is nothing else but a continued art ( like the horse in the mill ) of accusing and excusing , which you doe by circumstances and conjectures , as all the fathers have done before you , the diviners and necromancers of the world , who are gone to their owne place and have their reward ; but for the true nature , rise , and distribution of things as they are indeed and shall remaine and abide as a law firme and stable forever , wee say and can make it good , you know nothing at all , therefore such as can delight themselves in preaching , professing , and executing of such things , as must end as the brute beasts doe , nay take them away for present and they have lost their honour , religion , as also their god , let such wee say , know themselves to bee that beast and false prophet , no man of god at all . in the meane time wee looke not on the things that are seene , but on the things that are not seene , knowing the one are temporary , the other eternall . nor doe wee thinke the better of any man for being invested into places or things that will in time waxe old as doth a garment , neither judge we the worse of any man for the want of them : for if we should we must condemne the lord christ , as so many doe at this day . wee demand when wee may expect some of you to come to us , to answer and give satisfaction for some of these foule and inhumane wrongs you have done , not to the indians , but to us your country men : not to bring in a catalogue , as we might , take this one particular abuse you are now acting ; in that you abet , and backe these base indians to abusesus . indeed pumham is an aspiring person , as becomes a prince of his profession , for having crept into one of our neighbours houses , in the absence of the people , and fell oniously rifled the same , hee was taken comming out againe at the chimney-top : soccononoco also hath entred in like manner into one of our houses ●ith divers of his companions , and breaking open a chest , did steale out divers parcels of goods , some part whereof , as some of his companions have affirmed , are in his custody at this time . yet we stand still to see to what good issue you will bring your proceedings with these persons , by whom you are so honorably attended in the court generall , as you call it , and would honour us also , to come three or fourescore miles to stand by you and them ; wee could tell you also that it is nothing with these fellowes to send our cattle out of the woods with arrowes in their sides , as at this present it appeares in one even now so come home , and it is well they come home at all , for sometimes their wigwams can receive them , and wee have nothing of them at all ; yea they can domineere over our wives and children in our houses , when wee are abroad about our necessary occasions , sometimes throwing stones , to the endangering of their lives , and sometimes violently taking our goods , making us to runne for it if wee will have it , and if wee speake to them to amend their manners , they can presently vaunt it out , that the massachusets is all one with them , let the villanie they doe bee what it will , they thinke themselves secure , for they looke to bee upheld by you in whatever they doe , if you bee stronger then them which they have to deale withall , and they looke with the same eye your selves doe , thinking the multitude will beare downe all , and perswade themselves ( as well as they may ) that you tolerate and maintaine them in other of their daily practices , as lying , sabbath-breaking , taking of many wives , grosse whoredomes , and fornications , so you will doe also , in their stealing , abusing of our children , and the like , for you have your diligent ledgers amongst them that inculcate daily upon this , how hatefull wee are unto you , calling us by other names of their owne devising , bearing them in hand , wee are not english men , and therefore the object of envy of all that are about us , and that if wee have any thing to doe with you , the very naming our persons shall cast our case bee it what it will , as it is too evident by the case depending betweene willi●m arnauld and iohn warner , that no sooner was the name of mr. gorton mentioned amongst you , but mr. dudley disdainefully asking , is this one , joyned to gorton , and mr. winthrop unjustly upon the same speech , refused the oath of the witnesse calling him knight of the post : are these the wayes and persons you trade by towards us ? are these the people you honour your selves withall ? the lord shall lay such honour in the dust , and bow downe your backes with shame and sorrow to the grave , and declare such to bee apostatisers from the truth , and falsifiers of the word of god onely to please men , and serve their owne lusts , that can give thankes in their publique congregations for their unity with such grosse abominations as these . wee must needes aske you another question from a sermon now preached amongst you , namely how that bloud relisheth you have sucked formerly from us , by casting us upon straights above our strength , that , have not beene exercised in such kinde of labours , no more then the best of you in former times in removing us from our former conveniences , to the taking away of the lives of some of us , when you are about your dis●ed up dainties , having turned the juice of a poore silly grape that perisheth in the use of it , into the bloud of our lord jesus by the cunning skill of your magicians , which doth make mad and drunke so many in the world , and yet a little sleepe makes them their owne men againe , so can it heale and pacifie the consciences at present , but the least hand of god returnes the feares and terrour againe , let our bloud wee say present it selfe together herewith , you hypocrites when will you answer such cases as these , and wee doe hereby promise unto you , that wee will never looke man in the face if you have not a fairer hearing then ever wee had amongst you , or can ever expect ; and bee it knowne to you all , that wee are your owne country-men , whatever you report of us , though the lord hath taught us a language you never spoake , neither can you heare it , and that is the cause of your alienation from us ; for as you have mouthes and speake not , so have you eares & heare not ; so we leave you to the judgement and arraignment of god almighty . the joynt act , not of the court generall , but of the peculiar fellowship , now abiding upon mshawomet . randall holden , this they owned in court though onely holdens hand were to it . postscriptum . vvee need not put a seale unto this our warrant , no more then you did to yours . the lord hath added one to our hands , in the very conclusion of it , in that effusion of bloud , and horrible massacre , now made at the dutch plantation , of our loving country-men , women , and children , which is nothing else , but the compleate figure in a short epitomie of what wee have writ , summed up in one entire act , and lest you should make it part of your justification , as you do all such like acts , provided they bee not upon your owne backes , concluding them to be greater sinners then your selves , wee tell you ( nay ) but except you repent , you shall likewise perish . for wee aske you who was the cause of mistresse hutchinson her departure from amongst you , was it voluntarie ? no , shee changed her phrases according to the dictates of your tutors , and confessed her mistakes , that so shee might give you content to abide amongst you , yet did you expell her and cast her away ; no lesse are you the originall of her removall from aquethneck , for when shee saw her children could not come downe amongst you , no not to conferre with you in your own way of brotherhood ; but be clapt up , and detained by so long imprisonment , rumors also being noised , that the island should bee brought under your government , which if it should , shee was fearefull of their lives , or else to act against the plaine verdict of their owne conscience , having had so great and apparant proofe of your dealings before , as also the island being at such divisions within it selfe , some earnestly de●iring it should bee delivered into your hands , professing their unity with you , others denyed it , professing their dissent and division from you , though for what themselves know not , but onely their abominable pride to exercise the like tyranny . from these and such like workings having their originall in you , shee gathered unto her selfe and tooke up this fiction , ( with the rest of her friends ) that the dutch plantation was the citie of refuge , as shee had gathered like things from your doctrines before , when she seemed to hold out some certaine glimpses or glances of light , more then appeared elsewhere whilst there was such to approve it , in whom there might bee some hope to exalt the instruments thereof , higher then could bee expected from others , but you know very well you could never rest nor bee at quiet , till you had put it under a bushell , idest , bounded and measured the infinite and immense word of god , according to your owne shallow , humane , and carnall capacities , which , howsoever may get the highest seates in your synagogues , synods , and jewish synedrions , yet shall it never enter into the kingdome of god to be a doore-keeper there . do not therefore beguile your selves in crying out against the errours of those so miserably falne , for they are no other things which they held but branches of the same root your selves so stoutly stand upon , but know this that now the axe is laid to the root of the tree , whereof you are a part , and every tree that brings not forth fruit according to the law of that good things , which the father knowes , how to give to those that aske it , shall bee cut downe , and cast it into the fire : neither doe you fill up your speeches or tales , ( wee meane your sermons ) but that wee affect not the idolizing of words , no more then of persons or places . for your selves know the word is no more but a bruit or talke , as you know also your great and terrible word magistrate , is no more in its originall , then masterly , or masterlesse , which hath no great lustre in our ordinary acceptation . therefore wee looke to finde and injoy the substance , and let the ceremony of these things , like vapours vanish away , though they gather themselves into clouds , without any water at all in them , the lord is in the mean time a dew unto israel , and makes him to grow like a lillie , casting out his roots and branches as lebanon . we say , fill not up your talk as your manner is , crying , that shee went out without ordinances , for god can raise up out of that stone , which you have already rejected , as children , so also ministers and ordinances unto abraham : you may remember also , that every people and poore plantation , formerly fleeced by you , cannot reach unto the hire of one of your levites , nor fetch in , one such dove as you send abroad into our native country , to carry and bring you news . nor can you charge them in that point , for it was for protection or government shee went ; and however , hire , in other respects , yet the price of a wife , and safetie of his owne life adjoyned , carryed a minister along with them of the same rise and breeding together with your owne , to adde unto the blood so savagely and causelesly spilt , with a company of such as you take pleasure to protect , for they are all of one spirit , if they have not hands in the same act ; we say their death is causelesse , for wee have heard them affirm that shee would never heave up a hand , no nor move a tongue against any that persecuted or troubled them , but onely indeavour to save themselves by flight , not perceiving the nature and end of persecution , neither of that antichristian opposition and tyrannie , the issue whereof declares it self in this so● and lamentable . note , good reader , that i had order to publish these two letters of his , as well literatim as verbatim , but because their orthography was so bad , as it would scarce have been understood , i left it to bee corrected by the printer , but no word to be changed : and the reason of the word here left out , is , because it was worne out , and so soyled in the originall as wee could not read it , and thought good rather to leave it a blanck , then to put in a word of our own that was not theirs . in the next place , i present thee here with certaine observations collected out of both their letters , by a godly and reverend divine , whereby the reader may the better understand them , and indeed try the spirits of these men , whether they be of god or no. now these his observations are ranked into three heads : viz. first , their reproachfull and reviling speeches of the government and magistrates of the massachusets , which in gortons booke hee pretends so much to honour , because their government is derived from the state of england ; and therefore i desire thee to take the better notice of it . the second head of his observations directs thee to their reviling language , not onely against that particular government , and the magistrates of it , but against magistracy it selfe , and all civill power . and in his third head , thou art directed to take notice of their blasphemous speeches against the holy things of god. all which because they are of great concernment , i beseech the reader to take a little paines to compare them with mr. gortons and his companies letters . certaine observations collected out of both their letters . i. their reproachfull and reviling speeches of the government and magistrates of the massachusets . 1. they say our magistrates did lay their wisdome prostrate , in sending letters to them , which they scornfully call an irregular note . 2. that they bare them causlesse enmity , the proofe whereof every occasion brings forth . 3. they flily call them the seed of the ancient mother ; i. of the enmity of the devill . 4. that they know it is the name of christ call'd upon them , against which our magistrates doe strive . 5 that they goe about to hide their sin , as adam , bearing the world in hand , that they desire not to contend , but to redresse something in point of civill peace . 6 that they stand on tip-toe to stretch themselves beyond their bounds , to seek occasion against them . 7 that those who accuse them , are accusers of the brethren , satan being a lyer , and the father of it ; which thing our magistrates cannot know though they be told of it . 8 that this act of theirs to treat about their land , is a mappe of their spirituall estate . 9 that they delight daily to eate of the forbidden fruit ( which they call mans wisdome ) out of which our churches and common-wealth is formed ) to gaine conformity with their maker . 10 they scorn at their purity and godlinesse , telling them that cole and arnold their dissembling subjects , are full of the spirit of their purity . 11 they doe not say plainly that our magistrates are dogs , but compare them to dogs in resuming their vomit into its former concoction , by receiving cole and arnold under our jurisdiction . 12 that the whole structure and edifice among us ( i. the churches and common-wealth ) is raised up in the spirit of an hireling , and that by submission to the word of god in fasting , feast-sting , retirednesse for study , contributing , treasuring ( i. for church uses in severall churches ) they doe nothing else but bring forth fruit unto death . 13 that farther then the lord jesus agrees with riches , honour and ease , our magistrates minde him not , nay , renounce , and reject him . 14 that they plainely crucifie christ , and put him to an open shame , which the apostle , hebr. 6. applies to the worst of men , who commit the unpardonable sin , and for whom men are not to pray . 15 that our magistrates are as farre from yeelding subjection to christ , as cole and arnold from being honourable and loyall-subjects , whom they call the shame of religion , the disturbance and disquiet of the place , dissembling subjects , pag. 10. as also deboist , rude , inhumane nabals , il-bred , apostatised persons , and fellonious , page 23. with many such like speeches . 16 that the things of gods kingdome are infinitely beyond the reach of their spirit , nor can they heare the lively oracle , and therefore are dumb in telling justice . 17 that the magistrates are jewes according to the flesh , and stout maintainers of the man of sin. 18 that they know our magistrates eyes are dazled with envy , and their ears open to lyes . 19 that they judge them before their cause be heard . 20 that in inviting them to their courts for their equal-ballanced justice ( as they scornfully call it ) they thereby strike at christ their life . 21 that our magistrates are like herod , whom god smote with wormes , for seeking by an out-reaching and circumventing policy to subdue tyrus and sidon , and like pontius pilate , and the people who out of the judgement hall are all for mercy , but in it nothing but crucifie him , bee their accusations , and witnesses never so false , so ( say they ) in your dealings with men in way of the jewish brotherhood , your law is all for mercy , to redresse , reforme , for preservation of soule and body , doe but enter into the common-hall , then if witnesses bee but brought in , and oath taken though never so untrue , your consciences are purged by law , and your power must have tribute paid it , so far as to brand mens names with infamy , and deprive women and children of things necessary . 22 that the professed clemency and mercy of their law , is as much as in them lyes , to send both soule and body downe to sheol ( i. the grave and hell ) for ever , without redresse and all hope of recovery . 23 that their houre and power of darknesse is knowne , what it is either to have mens persons in admiration because of advantage , or else to seek all occasions against them , with all manner of reproach and ignominie . 24 that their wayes are wicked , and to bee abhorred , because in their professed course the two witnesses are slaine by them , and put to death ; and that all their glory is to keep their corpse unburied ; and these two witnesses are the life and death of the lord jesus . 25 that the light appearing among them , is nothing but the light of balaam , so that in seeing , they see not , but communicate onely in the light of that beast who put the witnesses to death . 26 they tell our magistrates , that they never come amongst them , but they see themselves in a regiment of grosse and palpable darknesse , and discern you to scrabble on the wall for the door of lots house . 27. that they know not what a true witnesse is . 28 that the whole word of god is a parable to them , as their conversation in all points daily declare it . 29 that they will not come neare our magistrates , until they know they beare another minde from their neighbours , whom they call robbers , grosse dissembling hypocrites , who doe nothing but goe about to establish such wayes as may maintaine their owne vicious lusts , whose laws are pretended and devised , and whose practises ( they say ) they renounce as diabolicall . 30 yee blind guides ( say they to our magistrates ) as your fathers have ever done , so do you . 31 you set up segnirim ( i. as themselves interpret ) feare and horrour , or the devill , by , and for the which you hope to bee saved . 32 that their carriage towards them , is farre worse then that of the indians , whom themselves cry out of to bee thieves and robbers ; pag. 32. 33 that they are despisers ; behold ( say they ) yee despisers , the vanity and abominations of all your baptismes . 34 yee think ( say they ) that the crosse of christ is nothing but bowing down the back to every burden , and cringing and crouching to the lust of every man. 35 they call the generall court , the great idol generall , whose pretended equity in distributing justice is a meer device of man according to the sleights of satan . 36 they tell the court , that out of the kingdome of darknesse and the devill , they had writ another note to adde to their former pride and folly . 37 for taking pumham and sachanonoco ( indian sachims ) under their protection ; they tell the court they might have done well to have proved themselves christians before they had mixt themselves with the heathen ; but this was too hard for them to doe . 38 they advise the court ( in scorn ) to keep the indian with them , where he and they might perform that worthy work of distributing justice . 39 they tell the court that they live by bloud . 40 they tell the court , they renounce the kingdom of darkness , and the devill , wherein the court delights to trust . 41 they call the court , oye generation of vipers . 42 they tell the court , they are not a cup fit for their appetite , but a cup of trembling either to make them vomit up their owne eternall shame , or else to make them burst asunder with their fellow confessor iudas iscariot . 43 that the court is either blind or audacious in desiring them to come for their parc●lls of justice , and that they disdain to come to them . 44. they professe they cannot sufficiently vilifie the promise of the court , that they shall come down to them and return in safety ; which they call a verball and perfunctory offer . 45 they tell the court , that if their lusts had not prevailed over them , they might thinke they had better employment then to trot to massachusets as their factors , and ordinary hackney● doe . 46 they tell the court that their lawes and proceedings with the soules and bodies of men , is nothing else but a continued act of accusing and excusing ( like the horse in the mill ) which ( say they ) you doe by circumstances and conjectures , as also your fathers have done before you , the diviners and necromancers of this world , who are gone to their owne place , and have their reward . 47 they accuse our magistrates for maintaining indians in their lying , sabbath-breaking , grosse whoredomes , stealing , &c. 48 that they are hypocrites , having eyes and see not , eares and hear not , mouths and speak not . now had these men returned a rationall answer , it might have been meet perhaps by a few marginall notes to have returned some short reply ; but both their letters being fraught with little else then meer raylings , and reproachfull language , it may be sufficient thus to present them in one view together , that so the wise and prudent may take a taste of their spirits , and learne from what fire it is that their tongues are thus highly inflamed . if our courts and magistrates had been in any thing to blame , what a faire and easie way had it been to have first convinced them , before they had thus bitterly reviled them ; but thus to cut and shave , and cast all this filth in their faces without proof or reason , argues a bold and insolent spirit fitted to make combustions and confusions in the place where they live . if indeed the magistrates had given them any sore provocations of returning ill language , there might have been some excuse , but alasse , all the cause that can bee given of most of this ill language , is nothing but writing friendly unto them , to send some from themselves to clear up the differences between them and the indians , and to shew their just title to the land they possessed ; if they had kept this flood within their owne bankes , or been but moderate in revilings , it might have been winkt at ; but to fly out into such extremity on so small provocation against their betters , so as to call them idolls , blind-guides , despisers , generation of vipers , such as crucifie christ , men that serve their owne lusts , hypocrites , the seed of the devill , necromancers , judasses , men that live by bloud , robbers and thieves , men without mercy , among whom justice is dumbe , delighting in the kingdome of darknesse and the devill , like herod and pilate in administring justice , whose eyes are dazled with envie , and eares open to lies , s●out maintainers of the man of sin , whose wayes are wicked , and to bee abhorred ; worse then indians , like dogs , &c. this language speakes loud to what countrey they belong , and of what race they come . ii. their reviling language not onely against the magistrates and government here in particular , but also against magistracy it self , and all civill power . if any shall say for them ( as themselves now for their owne advantage doe ) that this ill language is directed onely against our particular government and magistrates , but not against all civill power it self , the contrary may appear ( notwithstanding their dark language , under which sometimes they seek to conceale it ) in these particulars . i they expresly affirm that the office to minister justice , belongs onely to the lord : and that therefore ( from their instance of herod ) men make themselves gods , ( which themselves interpret to be onely from the god of this world , and to be in flat opposition against god , pag. 26. ) by ruling over the bodies and estates of men ; and that the people receiving herod to government , & crying out that this was the ordinance of god , and not of man , that he was immediately smit●en of god for it : as also they tell us , p. 26. that to set up men to judge of good and evil , for which all men are set up in that kinde ; that this is re-acting that ancient spirit of the serpent , if yee eate , yee shall bee as gods. now this strikes at all magistracy , for if the office of ministring justice and righteousnesse belongs to god onely , then not unto any man , for that is to make gods of men ; and if to judge betweene good and evill bee to act over againe the ancient spirit of the serpent , then 't is not onely unlawfull , but diabolicall , to make judges of what is right and wrong , good or evill by any man. if it bee objected , is it possible that any men should bee so grosly blind and wicked , as to abolish all ministration of justice and righteousnesse ? answ. 1. these men seeme to acknowledge some way of ministring justice , but the mysterie lies in that word office , they would have no man set up in the office of magistracy , distinguished from other men , but would have such a power common to the brethren , so that a man may judge as a brother , but not as an officer , and therefore they slily justifie him , who called one of our chiefe magistrates in the open face of the court , brother , and condemne all our magistrates , because every man doth not sit there to judge as a brother , pag. 16. and their reason seems to bee drawne from this , because that to bee a brother , and consequently a co●eire with christ , is a higher sphere then to bee a civil officer , as their owne words intimate , pag. 16. now the rule is evident à quatenus ad omne , that if ministration of justice and judgement belongs to no officer , but to a man as a brother , then to every brother , and if ●o every brother , whether rich of poore , ignorant or learned , then every christian in a common-wealth must bee king , and judge , and sheriffe , and captaine , and parliament man , and ruler , and that not onely in new-england , but in old , and not onely in old , but in all the christian world ; downe with all officers from their rule , and set up every brother for to rule , which the godly●wise may easily discerne to bee the establishment of all confusion , and the setting up of anarchy worse then the greatest tyranny . 2. although these may beare the world in hand that they allow ministration of justice and righteousnesse by men as brethren , yet some cakes of these mens dough have been so farre leavened and sowred against all civill power , as that in our publike courts , being demanded how murderers , theeves , and adulterers should bee punished if there should bee no civill power coercive , they openly and roundly answered before many witnesses , that such persons must be left to the judgment of god , both which not long after god himself sate judge upon , being suddenly and barbarously slaine by the bloody indians in the dutch plantation . first , they exclaime against us for choosing men that are honourable , learned , wise , experienced , and of good report , or else they may not rule among us , and this , they say , is of man , and by man , and putting the second witnesse to death , viz. the death or weaknesse of christ , or in plaine english , 't is a killing of christ. now however the application is made unto our civill state , yet it manifestly strikes at all civill states in the world , who shall choose any officers for rule and government , and administring of justice , although they bee never so honourable , learned , wise , experienced , and of good report , and consequently most fit for government ; and that in so chusing them they doe put christ himself to death . so that these men still harp on that string to have every man judge as a brother , whether honourable or not honourable , whether wise or foolish , whether of good report or evill report , otherwise christ weaknesse is slaine . 3. they affirme that they who can create , make void , and remove offices and officers at their pleasure , are of that evill one , ( i. the devill ) and not of jesus christ , but of shedim that waster and destroyer of mankind for ever . their proofe is from that monstrous interpretation of yea , yea , and nay , nay , and they instance not onely in church-officers , but in common-wealth-officers , whether rulers or captaines . their words are these , viz. hee with whom it is yea , i am a ruler , but it was nay when i was none at all , renounceth the spirit of him that rules in righteousnesse , professing the spirit of him that is prince of the power of the aire , who is working now so effectually in the children of disobedience ; so also hee with whom it is yea , i am captaine , or chief-slaughter-man , but it was nay , time was that i was none at all , renounceth the victory and slaughter made by the captaine and high-priest of our profession , professing himselfe to bee a superfluous giant made in the host of the philistims , to defie the host of the living god. by which speeches 't is evident that they doe not onely oppose , civill officers chosen amongst us here , but all such as are chosen rulers , captaines , and officers at any time , in any place , and were not so before ; and such they say are of the devill the destroyer of man. 4 they say men limit , and so destroy the holy one of israel , whose life is infinite , and without circumscription and containment ( as they call it ) if men acknowledge that christ rules on earth onely by his deputies , litvtenants , and vicegerents , ( i. by persons invested with civill authority and office , for so they are called by orthodox divines ) and therefore they say that his putting christ to death , when onely wise , and honourable , and learned , and experienced , and men of good report , are chosen to rule , because they would have the power to rule common to all christians , but as for the office of rule to bee peculiar to none , and therefore pag. 24. they tell us that none shall see christ come into his kingdome with comfort , untill the authority and power of man appeares to be as the building of babel , and the name and authority of god onely to bee that wherein the blessing consists ; meaning that 't is babylonish building which god misliked , and confounded , for any man in office to rule and governe , because this is to limit the power and life of christ ( which is in every brother as well as in any officer ) and so to kill the life of christ ; so that if any of them say that ▪ although they distaste officers , as kings and others by election , yet not such as are so by hereditary succession , they are but words to sute their owne ends for a time , and to delude others , for if it bee limiting the holy one of israel , a circumscribing and so destroying the life of christ which is infinite , for to make him rule by his deputies and vicegerents on earth , then not onely kings and princes , whether by election or no , but all other civill officers must bee abandoned , because the life and power of christ is limited in successive as well as in elective princes , in inferiour as well as in superiour governours , who are christs deputies , and vicegerents , and therefore called rom. 13. 4. the ministers of god either for good or terrour . 5. they call our generall court the idoll generall , which is nothing else but a device of man by the sleight of sathan to subject and make slaves of that species or kinde which god hath honored with his owne image , and they do not onely speake thus of our courts as idols , but they cry out woe unto the world because of the idols thereof , for idols must needes bee set up , but woe be unto them by whom they are erected , and their reason reacheth to all civill power , ( for say they ) a man may be as well a slave to his belly , and make that his god , as be a vassall to his owne species , or kinde , or to any thing that man can bring forth even in his best perfection . there are other evidences of their corrupt minde herein from other passages in their letters which they speake under more obscure cloudes and allegories , but these may bee a sufficient witnesse against them before men and angels , that they abandon all civill authority , although for to serve their owne turnes of others or their owne lusts , they say they do not : the apostle iude long since , tels us of such persons expresly who despise dominion and speake evill of dignities , 1. they doe not only despise these or those particular persons or states that are invested with dominion ; but they despise dominion it selfe and dignities themselves , and would have all that power abandoned , whom he calleth v. 8. filthy dreamers , defiling the flesh , murmurers and complainers walking after their owne lusts , their mouthes speaking great swelling words , v. 16. and that it may yet more fully appeare that these men doe abandon all civill authority , ( although this secret they will not impart unto all , but rather professe the contrary ) there is extant to bee shewen if need were , the writings betweene a prudent man in this country , and one of the chiefe , and most understanding of this peculiar fellowship ( as they stile themselves ) wherein hee doth stoutly maintaine these three assertions , 1. that there are no ordinances , 2. that there are no relations neither in the common-wealth betweene rulers and subjects , nor in the church between officers and brethren , nor in the families betweene husband and wife , master and servant , father and sonne . 3. that there are no inherent graces in christians . by which principles the world may see what these men goe about , viz. as much as in them lies to bring in a disorder and confusion in all states and families , and to open the sluce to all violence , injustice , and wickednesse , by not only abandoning , but reproaching and revilingall civill rule and authority upon earth , which they therefore scornefully call a meere device of man , idols , to be of the devill , the destroyer of mankinde , and to bee a crucifying of christ in his life and death , and all this when honourable , wise , learned , experienced , well reported persons are chosen and invested with civill power , whom therefore they would not have maintained , and to whom it is as unlawfull to administer any oath for the ending of civill differences , as to lust after a woman to commit adultery , pag. 20. iii. their blasphemous speeches against the holy things of god. 1. against the churches , they call them devised platformes pag. 26. and that the wisedome of men is the whole accomplishment ( or that which gives the whole being ) of churches and common-wealth . pag. 10. 2. against the calling of ministers , they say , that to make their calling mediate and not immediate , is to make a nullity of christ , and to crucifie christ , and to put him to an open shame , and that such ministers are magicians , pag. 34. now this reflects upon all the o●dinances and ordinary officers and ministers of christ , that either are or have beene in the church at any time , for although the offices bee immediately from christ , yet their call to exercise this office hath beene ever accounted mediate . 3. against the word of god , they call the sermons of god● ministers tales , or lies and falshoods , now had they thus spoken upon proofe against any particular sermons , or persons , the accused might have spoken for themselves , but indifferently to revile all sermons as tales or forgeries , the doctrine generally taught here amongst us , being no other then that which paul preached at ephesus for three yeares space and upwards , viz , repentance towards god , and faith towards the lord jesus , act. 20. being also no other then what agrees generally with the harmony of confessions of all reformed churches : to call these tales is a word which the lord jesus will certainely remember , unlesse they repent ; the sermons of the apostles of christ , as well as the doctrine of all reformed churches , being reproached hereby . 4. against the sacraments : as for baptisme they doe not onely make the baptizing of infants as abominable as the crosse , but all our baptismes , behold ( say they ) the vanity and abomination of all your baptismes , and they doe not meane all those baptismes which are in use amongst us , but in any churches of the world at this day ; for they acknowledge no other baptisme then that which is spirituall , and hence they say , that when ever you see the baptisme of christ truly in use according to the word of god , you doe as truly see that party partaking and communicating with the crosse and sufferings of christ , for these are coaparant , now communicating in christs sufferings in their meaning is onely spirituall , and so is therefore all baptismes . 2. as for the lords supper scarce a greater heape of blasphemies in fewer words can come from the mouth of man against that blessed ordinance , wherein christ is so manifestly and sweetly present , for they call it your disht up dainties , turning the juice of a sillie grape that perisheth in the use ofit , into the bloud of the lord jesus , by the cunning skill of your magicians , which doth make mad and drunke so many in the world . 5. against repentance and humiliation for sinne , they speake somewhat obscurely , but they that know them may soone understand their meaning , which if it be this , that in a way of compunction and sorrow for sinne , a christian is not to seeke for consolation and comfort from christ , and to affirme that this is to make the sonne of god belial and segniri● , the devill himselfe , ( as they interpret it ) then t is most grosse blasphemy against not onely the preaching , but practise of repentance and godly sorrow , for which the apostle rejoiced to see in the corinthians , ch . 7 v. 9. 10. and which iames and peter command and commend , iames 4 v. 9. 10. 1 peter 5. v ▪ 6. and which way not so much moses in the law but christ in the gospell hath sanctified to finde pardon of sinne 1 iohn 1. 9. 6. against christ jesus himselfe : they condemne our doctrine for affirming that jesus christ actually dyed and suffered onely in the dayes of herod , and puntius pilate , when hee hanged on the crosse , and that hee was crucified in truth and substance onely when hee appeared borne of the virgin mary : and for this doctrine wee are condemned as wisards and necromancers . now what is this but to overthrow not onely the being of christ in the flesh , making him no other then such an one as actually suffered from the begining of the world , and shall doe to the end of it , but also overthrowing all faith and hope of salvation in the messiah who was incarnate in the dayes of herod and pilate , and in his death and sufferings , and that one perfect offering , then once for all heb. 10. 14. the reader may therefore be pleased to take notice that being asked in open court what was that christ who was borne of the virgin and suffered under pilate ? one of them answered that hee was a semblance , picture , or a shadow of what was and is done actually and substantially in christians ; and hence the meaning of the words may bee gathered pag. 11. which otherwise the wise reader may thinke to bee non-sence . viz. that they are wisards and necromancers who raise a shadow without a substance ( viz. to make christ to bee slaine in types since the world began ) or who raise the substance of him who dwels in light without a shadow , ( making no more of christ but a semblance and shadow , as themselves call it ) for further explication of which they affirmed in open court that as the image of god in adam was christ , ( for god they said had but one image ) so the losse of this image by man was the death of christ , and therefore 't is no wonder if they deny christ to dye actually onely when crucified under pontius pilate because man sinned actually ( which they make to be christs death ) long before ; meane while the reader may take notice with a holy astonishment and horrour of the heavy curse of god in blinding these bold men with such a palpable and grosse spirit of delusion and mad phrenfies , who will make mans sinne and fall , which is the cause of perdition of men , to be the cause of the salvation of man , for so christs death is which they blasphemously make mans sinne to bee . for further proofe that they make little use of christ and his death , then as hath been said , their owne interpretation of the slaying of the two witnesses , pag. 17. 18. seemeth to confirme , for they make these two witnesses the life and the death of christ in men , the life of christ they call his strength , and the death of christ they call his weaknesse , viz. as it is , and appeares in weake , foolish , ignorant , unexperienced , and ill-reported of men , and therefore they blame us for killing of christs death ( for it seemes it is such a death as may bee killed ) in that wee chuse honourable , wise , learned men , and of good report to place of rule , excluding others . now some of these blasphemies might have been the better borne if they had let christ and his death alone , and his word alone , but to call the holy word and sermons of salvation tales , the sacrament an abomination , madding and making drunke the world , to call the ministers of christ who dispense word and sacraments , necromancers and magicians , and they who hold and beleive him to bee the messiah and christ who suffered under pilate , wisards , and all this in coole bloud , in the open face of the court , obstinately refusing to alter a title of what they had writ , let the world judge if ever antichrist that beast spoken of rev. 13. 5 , 6. did ever speake greater blasphemies against god , his name , and tabernacle , and whether such men deserve to live , that live thus to blaspheme ; may not such civill states that tolerate such , feare that sentence of god against them as was pronounced against ahab for letting blasphemous benhada● escap with his life , thy life for his life ? however mens charity may enlarge it felse this way , yet let wisedome preserve us and make the wisehearted wary of such impostors , who want not their wiles to say and unsay , as may best sute their advantage , for they can hold forth at some time and to some persons , wholesome and orthodox truths and beare them in hand that this is all that they hold , but they have depths of abomination to give to drinke when they see their seasons , in such golden cups ; they have hidden secrets , which their young proselytes shall not presently see , much lesse others ; for so they tell us pag. 17. that t is not their purpose to open to every one the house of their treasures , the silver and gold , and spices , and precious ointment , nor the house of their armour , because they may take them all as execrable and put them to a prophane use , nor can every spirit comprehend the breadth of the land of emanuel , ( as they call it pag. 12. ) nor know the cherubims of glory , nor the voice of the oracle from the mercy-seate : and indeed their uncouth , tumorous and swelling words ( as iude cals them iude 16. ) like swellings , and tumours of the flesh , are the undoubted signes of a secret and seducing humour , whereby they are fit to deceive the simple and infect the strong , if men bee not watchfull . the publisher to the reader . the reason wherefore nothing is answered to the great charge in his voluminous postscript , is because it hath been answered already by a former treatise printed : but more especially because many of the friends , children and kindred of the dead are in good esteeme with us , whom i am loath to grieve . but since by course thou art next to cast thine eye gentle reader upon the summe of a presentment which the court at road iland received from their grand jewry being present when samu●l gorton had so much abused their government in the face of the country , yea in open court , their owne eyes and eares bearing witnesse thereunto , they i say presented these abuses to the court , as such which they conceived ought not to bee borne without ruine to their government , and therefore besought the bench to thinke of some one punishment for examples sake as well as otherwise to bee inflicted o● the delinquent . and therefore that thou maist see the occasion thereof , take notice that an ancient woman having a cow going in the field where samuel gorton had some land . this woman fetching out her cow , gortons servant maid fell violently upon the woman beating and notoriously abusing her by tearing her haire about her , whereupon the old woman complaining to the deputy governour of the place , hee sendeth for the maid , and upon hearing the cause , bound her over to the court. the time being come and the court set , gorton appeares himselfe in the defence of his maid , and would not suffer his maid to appeare or make answer , but said expresly she should not appeare , and that if they had any thing against her they should proceed with him . and though hee was lovingly disswaded by some of the bench not to engage himselfe but let his maid appeare ▪ yet hee refused : but when hee could not bee prevailed with , the action was called and witnesses produced , sworne , and examined : which being done , hee moved for another witnesse to bee called , which hee perswaded himselfe and the bench was an honest woman and would speake the truth . now shee being sworne , said , mr. gorton , i can speake nothing will helpe your maid . and indeed her whole testimony was against her and for the old womans cause , whereupon hee openly said , take heed thou wicked woman , the earth doth not open and swallow thee up . and then hee demanded of the court if hee should have equity and justice in his cause or no ? to which was answered , if he had either plea or evidence to produce in his maids cause it should be heard . then hee nominated one weekes who could say something to it . weekes was called and required to take his oath before hee spake ; at which gorton and weekes both of them jeered and laughed and told the court they were skilled in idols , and that was one , and stood stoutly a long time to makeit good . hereupon some of the court put him in mind how they had forewarned him of such carriages fearing he would fall into some extreames . at length the governour gathering up the summe of what was witnessed , commends it to the jewry . at which time gorton said , the court had perverted justice and wrested the witnesses , with very many high and reproachfull termes ; and in the midst of his violence throwing his hands about , hee touched the deputy gove●nour with his handkerchiefe buttons about his eares ( who it seemes sate at a table with his backe towards him ) whereupon the deputy said , what will you fall about my eares ? to which gorton ▪ answered i know not whether you have any eares or no ? and if you have , i know not where they stand ; but i will not touch them with a paire of tongues . the governour often calling upon the jewry to attend the cause , was as often interrupted by him . where upon many of their freemen being present , desired the court they would not suffer such insolencies , professing they were troubled the court had borne with them so long . for which in briefe , hee was committed , but when the governour bade the marshall take him away ; hee bade take away coddington , which was their governours name : a thing i thought meet to explaine , lest thou shouldst not understand it by the heads of the presentment here following , abusing all and every particular of the magistrates with opprobrious terms . but note when hee was committed upon his mutinous and seditious speeches , weekes , holden , &c. his abettors , stopped the way with such insolency , as the governour was forced to rise from the bench , to helpe forward the command with his person , in clearing the way , put weekes in the stocks , and was forced to command a guard of armed men to preserve themselves and the peace of the place : and this they did because of some fore-going jealousies ; and now taking occasion to search the houses of that party that adhered to him , they found many of their peeces laden with bullet : and by meanes hereof they were forced to continue their guard , whilst upon their banishment they were forced from the island . and however it were enough for a book alone to relate all the particulars of his insolent carriage , yet take notice onely of two or three particulars : ● when hee was censured to bee whipt and banished , he appealed to england ; they asked to whom ? hee said with a loud voice , to king charles . they told him , hee should first have his punishment , and then afterwards hee might complain . to which hee replyed , take notice i appeale to king charles , c●●lv , or selah ; the party who was present told mee hee could not tell which , but that word was spoken with an extraordinary high and loud voice . a second thing to be observed , was , that after hee had been so deservedly whipt , some of his faction said , now christ jesus had suffered . and thirdly , although the weather was very cold , the governour going away after execution of justice upon him , yet he ran a ●●od way after the governour , drawing a chaine after one of his ●gs , the upper part of his body being still naked , and told him , he had but lent him this , and hee should surely have it again . all this i had from a man of very good repute , who then lived with them , and was an eye and ea●e witnesse to all these proceedings . in the next place take notice good reader , that when hee went from hence well whipt , as before , and entred upon his banishment , the place hee went to ( in a sharpe season ) was a town called providence , where mr. roger williams , & divers others lived , who in regard of the season , entertained them with much humane curtesie , but the gortonians , answered all like aesops snake , as thou maist read by the severall letters of the chief inhabitants of that place , by a notorious faction there also by them raised , to the great distraction and amazement of the inhabitants , as appeareth by their dolefull complaints in their own letters , a true copy whereof i present unto thee . the sum of the presentment of samuel gorton at portsmouth in roade-island , by the grand iury. first , that samuel gorton certaine dayes before his appearance at this court , said , the government was such as was not to bee subjected unto , forasmch as it had not a true derivation , because it was altered from what it first was . 2 that samuel gorton contumeliously reproached the magistrates calling them just asses . 3 that the said gorton reproachfully called the judges , or some of the justices on the bench ( corrupt judges ) in open court. 4 that the said gorton questioned the court for making him to waite on them two dayes formerly , and that now hee would know whether hee should bee tryed in an hostile way , or by law , or in sobriety . 5 the said gorton alledged in open court , that hee looked at the magistrates as lawyers , and called mr. easton , lawyer easton . 6 the said gorton charged the deputy governour to bee an abeeter of a riot , assault , or battery , and professed that he would not touch him , no not with a paire of tongues : moreover he said , i know not whether thou hast any eares , or no : as also , i think thou knowest not where thy ears stand , and charged him to be a man unfit to make a warrant . 7 the said gorton charged the bench for wresting witnesse , in this expression , i professe you wrest witnesse . 8 the said gorton called a freeman in open cou●t ( saucy boy , and jack-an-apes ; ) and said , the woman that was upon her oath , would not speake against her mother , although she were damned where she stood . 9 the said gorton affirmed that mr. easton behaved himselfe not like a judge , and that himself was charged either basely or falsly . 10 the said gorton said to the bench , ye intrude oaths , and goe about to catch me . 11 the said gorton being reproved for his miscarriage , help up his hand , and with extremity of speech shooke his hand at them , insomuch that the freemen present said , hee threatens the court. 12 the said gorton charged the court with acting the second part of plymouth magistrates , who , as hee said , condemned him in the chimney corner , ere they heard him speak . 13 the said gorton in open court did professe to maintaine the quarrell of another being his maid-servant . 14 the said gorton being commanded to prison , imperiously resisted the authority , and made open proclamation , saying , take away coddington , and carry him to prison ; the governour said again , all you that owne the king , take away gorton and carry him to prison ; gorton replyed , all you that own the king , take away coddington , and carry him to prison . william dyre secretary . mr. roger vvilliams his letter unto mr. vvinthrop , concerning samuel gorton . providence 8. 1 st . 1640. master gorton having foully abused high and low at aqutdnick , is now bewitching and bemadding poore providence , both with his uncleane and foule censures of all the ministers of this country , ( for which my self have in christs name withstood him ) and also denying all visible and externall ordinance in depth of familisme , against which i have a little disputed and written , and shall ( the most high assisting ) to death : as paul said of asia , i of providence ( almost ) all suck in his poyson , as at first they did at aquednick . some few and my selfe withstand his inhabitation , and towne-priviledges , without confession and reformation of his uncivill and inhumane practises at portsmouth : yet the tyde is too strong against us , and i feare ( if the framer of hearts helpe not ) it will force mee to little patience , a little isle next to your prudence . jehovah himselfe bee pleased to bee a sanctuary to all whose hearts are perfect with him ; in him i desire unfainedly to be your worships true and affectionate roger williams . providence this 17. of november , anno 1641. to the honoured governour of massachusett , together with the worshipfull assistants , and our loving neighbours there . vvee the inhabitants of the town abovesaid , having faire occasions , counted it meet and necessary to give you true intelligence of the insolent and riotous carriages of samuel gorton and his company , which came from the island of aquednick ; which continue still as sojourners amongst us ; together with iohn greene , and francis weston , two which have this long time stood in opposition against us , and against the fairest and most just and honest ways of proceedings in order and government , that wee could rightly and truly use , for the peaceable preservation and quiet subsistence of our selves and families , or any that should have faire occasion to goe out or come in amongst us . also six or seven of our townsmen which were in peaceable covenants with us , which now by their declamations doe cut themselves off from us , and jointly under their hands have openly proclaimed , to take party with the afore-named companies , and so intend for ought wee can gather , to have no manner of honest order , or government either over them or amongst them , as their writings , words , and actions doe most plainly shew . it would bee tedious to relate the numberlesse number of their upbraiding taunts , assaults , and threats , and violent kinde of carriage daily practised against all that either with care or counsell seek to prevent or withstand their lewd licentious courses . yet in briefe to commit some few of them to your moderate judgements , lest wee our selves should bee deemed some way blinded in the occurrences of things , here is a true copy of their writing inclosed , which francis weston gave us the 13. of this present moneth , they having also set up a copy of the same on a tree in the street , in stead of satisfaction for fifteene pounds , which by way of arbitration of eight men orderly chosen , and all causes and reasons that could bee found , daily and truly examined , and considered jointly together , when hee the said francis weston was found liableto pay , or make satisfacton in cattle or commodities , but on the 15. of this present moneth , when wee went orderly , openly , and in a warrantable way to attach some of the said francis westons cattle , to drive them to the pound , to make him , if it were possible , to make satisfaction : which samuel gorton and his company getting notice of , came and quarrelled with us in the street , and made a tumultuons hubbub ; and although for our parts wee had before-hand most principally armed our selves with patience , peaceably to suffer as much injury , as could possibly be● born , to avoid all shedding of blood , yet some few drops of blood were shed on either side : and after the tumult was partly appeased , and that we went on orderly into the corne-field , to drive the said cattle , the said fran●is weston came furiously running with a flayle in his hand , and cryed out , helpe sirs , helpe sirs , they are going to steale my cattle , and so continued crying ●ll randall holden , iohn greene , and some others came running and made a great o●tcry , and hollowing and crying , theeves , theeves , stealing cattle , stealing cattle , and so the whole number of their desperate company came riotously running , and so with much striving in driving , hurried away the cattle , and then presumptuously answered , they had made a rescue , and that such should bee their practise if any men at any time , in any case attach any thing that is theirs . and fully to relate the least part of their such like words and actions , the time and paper would scarce bee profitably spent , neither need wee to advise your discretions what is likely to bee the sad events of these disorders , if their bloody currents bee not either stopped , or turned some other way . for it is plaine to us , that if men should continue to resist all manner of order , and orderly answering one of another in different cases , they will suddenly practise , not onely cunningly to detaine things one from another , but , openly in publike , justly or unjustly , according to their own wills disorderly take what they can come by ; first pleading necessity , or to maintaine wife and family ; but afterwards boldly to maintain licentious lust , like savage brute beasts , they will put no manner of difference between houses , goods , lands , wives , lives , blood , nor any thing will bee precious in their eyes : if it may therefore please you of gentle curtesie , and for the preservation of humanity and mankinde , to consider our condition , and lend us a neighbour-like helping hand , and send us such assistance ( our necessity urging us to bee trouble some unto you ) to helpe us to bring them to satisfaction , and ease us of our burden of them , at your discretions ; wee shall evermore owne it as a deed of great charity , and take it very thankfully , and diligently labour in the best measure wee can , and constantly practise to requite your loving kindnesse , if you should have occasion to command us , or any of us in any lawfull designe : and if it shall please you to send us any speedy answer , we shall take it very kindly , and bee ready and willing to satisfie the messengers , and ever remaine your loving neighbours , and respective friends ioshuah winsor benedict arnold william mean william hawkings robert west william field william harris william wickenden william reinolds thomas harris tho. hopkins mark hugh bennit william carpenter , providence the 25. of the 3. month , 1641. to the rest of the five men appointed to manage the affaires of our towne aforesaid , these are further to give you to understand ; viz. that i doe not onely approve of what my neighbours before me have written and directed their reasons● to a serious consideration with us , concerning samuel gorton and his company : but this much i say also , that it is evident and may easily bee proved , that the said samuel gorton nor his company are not fit persons to bee received in , and made members of such a body , in so weake a state as our town is in at present . my reasons are , viz. first , samuel gorton having shewed himselfe a railing and turbulent person , not onely in and against those states of government from whence hee came , as is to bee proved ; but also here in this towne since hee have sojourned here ; witnesse his proud challenge , and his upbraiding accusations in his vilifying and opprobrious terms of , and against one of our combination most wrathfully and shamelesly reviling him , and disturbing of him , and medling with him , who was imployed and busied in other private occasions , having no just cause so to revile and abuse him , saying also to him ( and that of another state ) in a base manner , they were like swine that held out their nose to suck his blood , and that now hee and the rest of his company would goe and wallow in it also ; which are indeed words unsufferable ; and also despitefully calling him boy , as though hee would have challenged the field of him , in such an inhumane behaviour as becomes not a man that should bee thought to be fit by any reasonable men to be received into such a poor weak state as we are in at present . secondly , another of his company , one who is much in esteem with him , who openly in a scornfull and deriding manner , seeing one of the five men that was chosen by the towne , and betrusted in the towne affaires , comming towards him in the street , hee asked of one that stood by him , who that was , the other answered him , it was one of the five men appointed for managing of our towne affaires , or the like : yea , said hee , hee lookes like one of the five , which words import not onely a scorning and deriding of his person of whom then hee spake , but also a despising and scorning of our civill state , as it were trampling it under foot , as they had done by other states before they came hither , who were of greater strength then wee are ; for which cause i cannot see such persons to bee fit to bee received into such a state as our towne is . thirdly , i cannot finde these men to bee reasonable men in their suite unto the towne , to be received in as townsmen , seeing they have already had a plaine denyall of their request , and that by the consent of the major part of the towne , or very neare , &c. and are yet unanswerable ; and also that they seeing that their comming to our towne , hath brought the towne into a hurry , almost the one halfe against the other , in which estate no towne or city can well stand or subsist ; which declareth plainly unto us , that their intent is not good , but that their abode so long here amongst us , is in hope to get the victory over one part of the town , but specially of those that laid the first foundation of the place , and bought it even almost with the losse of their lives , and their whole estates , and afterwards to trample them under their feet , as some of their words hold forth , or else to drive them out into the same condition , to seek out a new providence , and to buy it with the like hardnesse as they first bought this place ; these , and many other like reasons that may be shewed , declare that they are not fit persons to be received into our meane and weake state. fourthly , and seeing hee who is so well knowne to bee the ring leader unto the breach of peace , that have been so notoriously evill to bee a trouble of civill states where hee hath lived , that are of farre greater force then wee are of , specially that state who have their commission and authority from the higher powers ; what may wee then expect if he could get himself in with , and amongst so many as wee see are daily ready to tread us under their feet , and his , whom he cals friends , &c. surely , first a breach of our civill peace , and next a ruine of all such as are not of his side , as their daily practise doth declare ; ergo , they are not fit persons to be received into our towne , &c. object . if it bee objected , as some have blasphemously said , that wee are per●ecutors , and doe persecute the saints , in not receiving of them into our towne-fellowship , &c. answ. to this i answer , there cannot bee proved the least shew of any persecution of those persons , either by us , or by any other amongst us to our knowledge . for 1 they have quiet abode amongst us , none molesting or troubling of them , nor any thing they have . 2 it cannot bee proved but by their owne relation , the which hath been disproved ; that they were sent out from those places from whence they came for religion , neither are they medled with here for any such matter , but rather that they themselves in their bravery are more ready to meddle with others . 3 they themselves and others of their followers , have rather been troublers and persecutors of the saints of god that lived here before they came , and doe but waite their opportunity to make themselves manifest in that they intend ; ergo , it cannot bee truly said of any , that any persecution is offered by us unto them , if it could possibly be said of them that they are saints . obj. but if it be further objected , that we doe not give them the liberty of men , neither doe wee afford them the bowells of mercy , to give them the meanes of livelihood amongst us , as some have said . answ. to this i say ; 1 there is no state but in the first place will seeke to preserve its owne safety and peace . 2 wee cannot give land to any person by vertue of our combination , except wee first receive them into our state of combination , the which wee cannot doe with them for our owne and others peace-sake , &c. 3 whereas their necessity have been so much pleaded , it is not knowne that ever they sought to finde out a place where they might accommodate themselves , and live by themselves , with their friends , and such as will follow after them , where they may use their liberty to live without order or controule , and not to trouble us , that have taken the same course as wee have done for our safety and peace , which they doe not approve nor like of , but rather like beasts in the shape of men to doe what they shall thinke fit in their owne eyes , and will not bee governed by any state. and seeing they doe but here linger out the time in hope to get the day to make up their penny-worths in advantage upon us , we have just cause to heare the complaints of so many of our neighbors that live in the town orderly amongst us , and have brought in their complaints , with many reasons against them , and not to admit them , but answer them as unfit persons to bee received into our meane state , &c. now if these reasons and much more which have been truly said of them , doe not satisfie you , and the rest of our neighbours , but that they must be received into our towne-state , even unto our utter overthrow , &c. then according to the order agreed upon by the towne , i doe first offer my house and land within the liberty of the towne unto the towne to buy it of mee , or else i may , and shall take liberty to sell it to whom i may for mine advantage , &c. william arnold ▪ a particvlar answer to the manifold slanders and abominable falsehoods contained in a book , called simplicities defence against seven-headed policy : wherein samuel gorton is proved a disturber of civill societies , desperately dangerous to his country-men the english in new-engl . and notoriously slanderous in what he hath printed of them . when first i entertained the desires of the countrey to come over to answer the complaints of samuel gorton , &c. and to render a reason of the just and righteous proceedings of the countrey of new-engl . in the severall parts of it , against him being a common disturber of the peace of all societies where hee came , witnes new-plymouth , 2 roade-island , 3 providence , and lastly the massachusets , being the most eminent ; i little thought then to have appeared in print : but comming into england , and finding a booke written by mr. gorton called simpli●ities defence against seven-headed policy : or , a true complaint of a peaceable people , being part of the english in new-engl . made unto the state of old-england , against cruell persecutors united in church-government in those parts . i then conceived my selfe bound in duty to take off the many grosse and publike scandalls held forth therein , to the great amazement of many tender consciences in the kingdom , who are not acquainted with his proud and turbulent carriage , nor see the lion under his lambe-skinne coate of simplicity and peace . the lord knowes how unwilling i was personally to engage : and i trust hee will also guide mee in answering his booke , as i shall bee farre from bitternesse : t is true , time was when his person was precious in mine eies , and therefore i hope and desire onely to make a righteous and just defence to the many unworthy things by him boldly , ignorantly , proudly , and falsly published to the great dishonour of god in wronging and scandalizing his churches , which the lord jesus christ will not leave unpunished . i know the world is full of controversies and t is my great griefe to see my dear native country so engaged in them , especially one godly person against another . 't is my present comfort i come not to accuse any ; but to defend new-england against the injurious complaints of samuel gorton , &c. but as it comes to passe oftentimes that men wound others unavoidably in defending their persons from the violent assaults of such as draw upon them , which otherwise they would never have done : so if mr. gorton receive any such hurt ( which is unavoidable ) hee becomes an accessary thereunto : by forcing mee to defend the country , without which i should bee unfaithfull . i know the world is too full of bookes of this kinde , and therefore however i am unfitted of many things i have and could procure at home would well become a relation of the late and present state of new england , yet i shall now onely with as great brevity as may bee give answer to such injurious complaints as hee maketh of us . and however his title , preface , and every leafe of his booke may bee justly found fault with , i shall clearely answer to matters of fact , such as hee chargeth the severall governments withall , so as any indifferent reader may easily discerne how grosly wee are abused , and how just and righteous censures were against him for disturbing the civill peace of all societies where hee came , in such a manner as no government could possibly beare : and for the blasphemies for which hee was proceeded against at massachusets , they fell in occasionally by his owne meanes without any circumstance leading thereunto . and first whereas hee accuseth us in the first page of his booke to goe over to suppresse hereticks . 't is well knowne we went thither for no such end laid downe by us , but to enjoy those liberties the lord jesus christ had left unto his church to avoid the episcopall tyranny , and the heavy burthens they imposed , to which sufferings the kingdome by this ever to bee honoured parliament have and doe beare witnesse to , as religious and just . and that wee might also hold forth that truth and ancient way of god wherein wee walke , which mr. gorton cals heresie . next in the same pag. hee chargeth us with affection of titles , &c. to which i answer , either we must live without government , or if wee have governours wee must give them wee call such titles as are sutable to their offices and places they beare in church and common-wealth , as governours and assistants , pastors , teachers , rulers , deacons , &c. these are our highest titles we give . in his second pag. hee chargeth the massachusets to unite with other colenies to the end they might bathe themselves in bloud and feed themselves fat with the lives of their brethren , &c. this is a notorious slander . 't is true that the massachusets new plimouth , cone●●●●ut , and new-haven , i meane the severall colonies there entred into a civill combination , and are called by the name of the vnited colonies , and this was occasioned by a generall conspiracy of the indians against the body of the english there seated , together with the distracted condition of england , from whom we could expect no helpe at that time . but mr. gortan and his company fell at that time into more then ordinary familiarity with the nanohigganset indians , who were the principal contrivers of the villany ; who where they could not draw others to them by for●e or flattery , they did it by large gifts , &c. as i could prove by many testimonies of the indians , many hundred miles asunder from each other , in which designe had not the finger of god in much mercy prevented , i had beene the first ●●d fallen ; which i forbeare to relate here , being what i now doe , is but an answer to his invective ▪ next in the same pag. hee tels us at his landing how ●ee found his 〈◊〉 men at great variance at boston in point of religion ; but had not hee holpen to blow the bellowes the flame might never have beene so great . and whereas hee said that mr. williams was banished thence for differing from us being a man of good report , &c. in answer , 1. take notice , i know that mr. williams ( though a man lovely in his carriage , and whom i trust the lord will yet recall ) held forth in those times the unlawfulnesse of our letters patents from the king , &c. would not allow the colours of our nation , denyed the lawfulnesse of a publique oath a being needlesse to the saint● , and a prophanation of gods name to tender it to the wicked , &c. and truly i never heard but he was dealt with for these and such like points : however i am sorry for the love i beare to him and his , i am forced to mention it , but god cals mee at this ●ime to take off these aspersions . in pag. 3. hee mentions the proc●edings of the massachusets against mr. iohn wheel wright &c. had it beene the will of god i would those differences had never been but the maine difference was about a petition by way of remonstrance , which the government tooke very offensive : but mr. 〈◊〉 and they are reconciled , hee having given satisfaction , &c. in the same pag. hee wrongs the doctrine of our churches , which is well knowne to bee sound . but whereas hee tels us in the same pag. of denying cohabitation , and of ●hippings , confinement , imprisonment , chaines , fines , banishment . i confesse all these things befell him , and most justly : for hee was bound to the good behaviour at plimouth and brooke his bonds in the face of the court , whipt and banished at roade island for mutinie and sedition in the open court there : also at providence as factious there though his party grew greater then mr. william● his better party , as appeares by his and their sad letters to the government of the massachuset for helpe and advice ; and afterwards banished the massachusets : all which appeares in another place of this booke , and the just causes of their proceedings annexed there unto . lastly in this pag. hee tels us of his hardship divers nights together , that himselfe and the rest of his mutinous companions , as weekes , holden , &c. endured , which was just with god and man , for extream evils must have extreame r●medies , and yet t is well knowne t is not a full dayes journey from roade island to pr●vidence . and whereas a stranger would thinke hee was then forced to goe to nauhiga●setbay amongst the indians , hee went not from providence till they were as weary of these muti●eeres as either plimouth or roade island had beene before them . and because hee often mentioneth the hard measure hee received at plimouth , still carrying it on as if difference in religion had beene the ground of it : i thought g●●d here to give the reader to understand what was the ground of his ●roubles there , that so all men may know what religion this 〈◊〉 is of : for the tree is best knowne by its fruite . the first complaint ●hat came against him for which hee was brought before authority , was by mr. ralph smith a minister , who being of g●rtons acquaintance received him with his family into his house , with much humanity and christian respect , promising him as free use of it as himselfe , &c. but mr. gorton becomming troublesome , ( after meanes used to remove the offences taken by mr. smith , but to no purpose , growing still more insolent ) mr. smith desired him to provide elsewhere for himselfe : but gorton refused , saying , hee had as good interest in the house as mr. smith had . and when hee was brought before authority , stood s●outly to maintaine it to our amasement . but was ordered to depart and provide other wayes by a time appointed . and not long after there comming a woman of his acquaintance to plimouth , divers came to the governour with complaints against her , being a stranger , for unworthy and offensive speeches and carriages used by her . whereupon the governour sent to her to know her businesse , &c. and commanded her departure , and ordered the sea-man that brought her , to returne her to the place from whence shee came , at his next passage thither . but g●rton said shee should not goe , for hee had occasion to employ her , &c. hereupon the governour ( it being in the time of a court ) sent for him , and because hee had hidde her , stood in justification of his practiseand refused to obey the command of the court ( who seconded the governours order . ) he was committed till hee could procure sureties for his good behaviour till the next court which was a generall court , and there to answer to this contempt . the time being come and the court set , ●orten was called ; but the governour being wearied with speech to other causes , r●quested one of his assistants who was present at his commitment and privy to the whole cause to declare the same . this assistant no sooner stood up to shew the country the cause of his bonds in the great affront hee had given the government , but g●rt●● stretching out his hand towards his face said with a loud voice , if satan will accuse the brethren , let ●im come downe from iehoshuabs right hand and stand here , and that done , in a seditious manner turned himselfe to the people and said , with his armes spread abroad ▪ yee see good people how yee are abused ! stand for your liberty ; and let them not bee parties and judges , with many other opprobrious speeches of that kinde . hereupon divers elders of churches being present , desiring leave of the governour to speake , complaining of his seditious carriage , and requested the court not to suffer these abuses , but to inflict condigne punishment . and yet notwithstanding all wee did to him was but to take the forfeiture of his foresaid bonds for his good behaviour . nay being but low and poore in his estate , wee tooke not above eight or ten pounds of it , lest it might lie too heavy upon his wife and children . but he must either get new sureties for the behaviour till the next generall court , or such time as he departed the government , or lie in orison till hee could : now hee knowing his outragious passions which hee could not restraine , procured suretles , but immediately left plimoutb and went to roade island , where upon complaint of our persecutions hee found present reliefe there : yet soone afterward he abused them in a greater measure and had heavier yet too light a punishment inflicted on 〈◊〉 and all for breach of the civill peace and notorious contempt of authority without the least mention of any points of religion on the governments part , but as before . and whereas in pag. 4. mr. gorten further accuseth us that they were deprived and taken away from their quiet possessions , &c. such was his carriage at plimouth and providence at his first settling as neither of the governments durst admit or receive him into cohabitation , but refused him as a pest to all societies . againe in the same pag. he accuseth massachusets and plimouth to have denyed them to be in our government , but when wee perceived the place to bee a refuge for such as were oppressed then , &c. 't is true that plimouth gave way to mr. williams and his company to fit downe at providence and have never molested them to this day , but refused gorton and weekes , &c. upon weekes his sollicitation when i was at providence for the reasons before mentioned , &c. and for those particular relations he makes of robert cole , william arnold , and benedict his sonne , i wave , as not being so well acquainted with their cases , but see hee writes with a venomous pen ; onely take notice he would make it a great crime in them to trade on the sabbath ( as it is ) when himselfe at that time denyed the sanctification of it . in pag. 5. hee complaines that powder was traded to the indians and denyed to them , answ. if it were traded to the indians , for my part i approve it not , it being against the expresse law of the country , and a large penalty annexed : but there was good reason to refuse it to them which held such familiarity with malignant indians especially during the time of their confederacy against u● . in pag. 6. he speakes as if hee had beene under some censure of the massachusets at the time of the warrant there by him specified , how truly copied i know not : but am sure at this time he was personally under no censure of theirs . in pag. 7. hee accuseth magistrates and ministers for bringing in all the accusations that came in against them . who but publique persons should take notice of publique insolencies ? and as for mr. collens his story i am a stranger to , but beleeve it is misreported as well as others . in pag. 8 , hee manifests hee durst not live under a forraigne prince , meaning the dutch , having never been false to his king and country , &c. with many ignorant swelling words ; as if it were treason to ones prince to live under a forraigne state though an ally . and in the same pag. hee would lay the death of mistris hutchenson who was mother in law to mr. collens , on us : although they went from road island which is not under the massachusets where shee had lived some years after her remove from the bay , and not from the massachusets to the dutch of her owne accord where they were cut off by the indians . in pag. 9. he shewes how they bought lands of myantonimo prince of those parts . answ. 1. hee was not the prince of that part as was proved publiquely at massachusets himselfe being present . 2. he had no proper right in it , as is shewed at large elsewhere . in the same pag. he beginneth a large letter full of railing blasphemies which continueth to pag. 31. and however it bee not exactly set downe as it was sent , yet i admire at gods providence , for hee is falne into the snare he laid , this being brought against him to accuse him of blasphemy , before a committee of parliament , who called in his book , and referred him to the house , &c. but i forbeare to shew his folly here , which is referred to another place and his wickednesse discovered therein . in pag. 32. hee saith the government of the massachusets had no shew of any thing against them but religion , and yet the whole carried on in his owne way as well as what wee now print , shewes it was in the right of two indian sachims , namely p●mham and socononoco , who placing themselves under the protection of the massachusets complained of violence offered them by mr. gorton and his company ; it being our manner both in capitals and criminals to dot them the like justice wee doe one to another , wherein walking by the same rules of righteousnesse towards them , they have the lesse cause to take offence at us . from pag. 33. forward , are many letters which i cannot beleeve al is in them , and therfore remain jealous of his sincerity in printing them . in pag. 37. hee holds forth conversion to be the ground of the massachusets sending to them , now to that end , saith hee , they sent a minister . 't is true , there was a gracious young man one mr. ioh. bulkley then a student , but in no ministery , went to teach to the company they sent to guard their owne commissioners , and to bring in gorton if need required : but i dare not beleeve what hee affirmes . and for the copy of a letter hee fathers upon the commissioners sent by the government of the massachuset ; i conclude 't is rather set downe upon memory then right , because of some attestations i have by me to make use on elsewhere , which seeme to hold forth the contrarry , and so i doe not credit it . in pag. 38 , & 39. hee relates how their wives were frighted at mens presenting their muskets at them , &c. and suffering such hardships as occasioned death , &c. which must also bee false , for honest men have deposed there was no such presentment , and that their wives came freely and familiarly to them , both before and after they were taken . so also hee affirmes our men would allow of no parley but private , or else they would dispatch them in a quarter of an houre , which i will never beleeve , because i know the men to bee men fearing god , and durst not proceed as hee relateth it . in pag ▪ 40 , & 41. he also taxeth the commissioners and souldiers with breach of covenants in time of treaty , as , breaking open their houses , desks , killing their cattle , &c. all which is false , for oath is made to the contrary , which i shall make use of before my lord of warwick governour in chiefe , and the rest of the honourable committee for foraign plantations in due time and place , that whereas they were by agreement to have two houses for their company being about 40 men , they made use of but one , nor did any of these things laid to their charge . in pag. 45. he would make pumham and socononoco , the naturall subjects of myantonimo their prince ; but this was disproved . and in the same page , he saith , the magistrates suggested to the people as though there were feare of some combination between the indians and them , answ. i dare not say you had a hand in the depth of their conspiracy : but this i thinke you dare not deny , that weekes one of your stoutest champions , lent myantonimo an armour , in which he was taken in battell against vncus , who was under the protection of the english united colonies : for which vncus put him to death ; and in your own book you hold forth more familiarity then becomes you . but here it will bee necessary for mee to shew you the ground of this warre . there was a people called by the name of the pecoats , being a stout warlike people , who had been at warre with the nanohiggansets many yeares , and were too strong for them ; so also were they at some distance of affection with this vncus , who was sachim of a people called the mohegans , neare the head of a river falleth into the sea at pecoat , the chiefe sachim of this people of pecoat , was called tatobam , a stout man. the nanohiggansets and these strove who should be greatest . this tatobam envied the english , and was the first stirrer and contriver of this generall plot , that they might all joyne together to destroy the english ; but the nanohiggansets refused to joyne with them , knowing if that were once done , the next ruine must be their owne . afterward having subdued many small peoples , and one as great as themselves , and and some english planting more neare then the body of our plantations , though without wrong to him , or any of them , hee cut off captaine stone his barke and company , and after this killed divers stragling english. this st●rred up the english to take revenge : the nano●ggans●ts and vncus , sachim of the moheges seeing this , because it was against their comon enemy , offered their service to joyn with the english : the nanohiggansets did no considerable service in comparison of the moheges , who did as much as could bee expected , but the nanohiggansets rather gathered up the spoile , to the great offence of the english and moheges , seldome ingaging in any fight . the english killed and destroyed this people utterly , so that those that were left remaining utterly deserted the countrey , and the english wonne it , and are now possessed of it . after this victory , myantonim● sachim or lord of the nanobiggansets , and vncus lord of the moheges , manifested no good blood towards each other ; the english at hartford where the government for coneetacut is held , hearing of it , got them together , and made a peace and threefold covenant between the government of coneetacut , nanchigganset , and mohege , which was signed by the governour of coneetacut , myantonim● sachim of nanohigganset , and vncus sachim of m●hegan . the covenants rant to this purpose , to confirme their league between the english and them , and either to other , and to hold forth a league of perpetuall peace between them . and in case any difference should arise between them . and in case any difference should arise between these two indian sachims , or their people , the party offended should complaine to the governour of coneetacut , who was to mediate and to determine the controversie between his two friends and their people : and in case the injury were great , and the party wronging would not stand to the foresaid award and determination , then it should not onely bee lawfull for the wronged to right himselfe by force of armes , but for the english party also to assist the innocent in that kind . and to this they all firmed as before . the nanohigganset sachim never regarded this covenant , the mohege sachim ever faithfully observed it . but myantonimo of nanohigganset had thoughts now to prosecute the p●coats designe , and to destroy the english , ( the pecoets nation being rooted out by gods just judgement as before ) and travels farre and neare to draw all the indians in the countrey into this horrid confederacy with him ; but this vncus would not bee wonne , though he would have taken his daughter in marriage , but ever acquainted the english with his working . at length an inferiour sachim , subordinate to nanobigganset affronts him and his men , hee complaines to the english , they send to this inferiour sachim , hee sleights their admonition , goes on his course ; whereupon the other demands leave to make warre upon him , not requiring any aide . still the english forewarne the other party of the evill they were like to bring upon themselves ; till at length they professe they have had peace enough , & now it is time to war , whereupon the english give way to vncus to revenge himselfe , he doth it ▪ the other are beaten . now myantonimo he prepares an army of above 1000 men , and comes upon a sudden upon vncus without any respect to covenants , and took vncus at advantage , not with above 300 men ; by which meanes they beset him every way in his fort , which stands upon a point of land between two rivers . myantonimo so dispersed his men to prevent their flight , as vncus making a desperate salley with almost his full force , routed the other , slew neare upon an hundred , and forced them to fly : but mr. weckes one of samuel gortons company ( as i am credibly informed ) lending the great sachim a complete armor ; and having it on in the fight , was not able to fly so fast as his men , and was taken by this meanes . yet such was vncus respect still to the english , as hee kept him till hee sent to the english , viz. to the right wo●shipfull george fenwicke esquire , to know what he should doe with him , who lived next to him , hee wished him to follow their owne custome , and to deale with him , as if hee had not advised with him , or there were no english in the land to advise withall . hereupon hee resolved to have killed him forthwith , according to their custome . but no sooner were the nanohiggansets got home , who had lost divers sachims , captaines , and chiefe men in this fight , but they send to mr. gorton , &c who sent a note to vncus , with a command by the bearer , that they put him not to death , but use him kindly and returne him . this the messenger either said or they supposed came from the massachusets governour , and did much daunt vn●us and his men : but to cleare up all , they advised with the gent. of co●eetacut , who wished him to keep him prisoner , and to advise with the commissioners of the united colonies whereof they were part , whose meeting would bee ere long by course at the massachusets : which counsell hee followed , and entreated the governour of coneetacut ( myantonimo also desiring it ) to keep him safe for him till then , whereupon hee was brought to hartford : and many gifts were sent to the prisoner ; which hee bestowed like himselfe , some on him that took him , some on vncus , some on his wife , some on vncus brother being a great captaine , and some on others where he had received kindnesses , and this was all the ransome was paid , there being not so much as a ransome proposed by the nanobiggansets , nor set down by vncus . but hee advising with the commissioners , they considering how many ways besides open hostility he had sought the life of vncus , by poyson , secret murther , witchcraft , &c. advised him to put him to death , there being no safety for him whilst hee lived , being so restlesse in his practice against his life ; and therefore wished vncus to proceed with him according to their owne custome towards prisoners of warre , which is to put them to death ; according to which advice he proceeded , knowing now that none of the engl. would intercede for him . and hereupon vncus went to hartsord and demanded his prisoner , and led him to an house of his owne , out of the limits of the english , and there killed him , where was an english man or two by to prevent their accustomed cruelties , in cutting off not onely the head and hands of their prisoners when they are dead , and make bracelets of the ●ore-joints of their fingers , &c. but to torture them whilst living with most inhumane cruelties . after this , the nanohiggansets would warre upon him in revenge of his death ; wee forbade them , and at our next meeting of commissioners to consult about the weale publike of the united colonies , in regard the nanohiggansets pleaded they had taken a ransome for his life , and his life also , which the other denyed ; wee sent for vncus , and sent to the great sachims of nanohigganset to come also , or appeare by commissioners ; but they sent foure commissioners with full authority to treate , where we found neither ransome , nor colour of ransome in the least measure . and so a truce was agreed on , & if vncus brake it , we were then freed from our engagement to defend him any further , for they desired no more : and if the nanohiggansets broke it , then it should be lawfull for us the united colonies to take part with him , &c. but the truth is , though before they had so neare neighbours of the english , as gorton , &c. and till myantonimo's government , as they were the most in number , and most peaceable of all the indians , yet now they were changed , as if they had not been the people , and had their tutors , secretaries , and promptors to suggest their greatnesse and our weaknesse to them , as his book witnesseth , in such manner as i am confident if the gortonians ( for i take the phrase from his owne book here , never hearing it before ) bee suffered to live so neare them , it will bee our ruine , or these indians ( which we desire not ) in short time . i thought good to insert this narration thus briefly , that the reader might understand the ground of his many charges , calling god to witnesse i know not the least falshood related in it , but many things for brevities sake omitted worthy a history ; but i am now about an answer , not an history , and therefore thus briefe . but to return . in pag. 47. see how he scoffes at the sabbath as if there were no other ground for our religious observation of it , then mr. cottons judgement . and in pag. 48. hee is full of many scoffs , as if hee and his gortonians would not , nor did shoot at all , when as i have oath to prove they shot also at the other , but the truth is , i heard some say that their powder was so dampe and moist as they could not without great difficulty discharge a peece , which i well beleeve might bee the reason they shot no more then they did . in pag. 49. hee chargeth captaine cooke with breach of articles : and yet i have it attested upon oath , that there were none agreed on ; onely they desired they might not goe bound ; which was easily assented to , they behaving themselves quietly . and for their cattle , i never heard the number to be so great by farre ; but asking the governour of the massachusets about them , hee professed they did not amount to halfe their charges . and if any aske by what authority they went out of their own government to do such an act ? know that his former seditious and turbulent carriage in all parts where he came , as plymouth , roade-island , a place of greatest liberty , providence that place which relieved him in that his so great extremity , and his so desperate close with so dangerous and potent enemies , and at such a time of conspiracy by the same indians , together with the wrongs done to the indians , and english under the protection of that government of the massachusets , who complained and desired reliefe ; together with his notoriou● contempt of all civill government , as well as that particular , and his blasphemies against god needlesly manifested in his proud letters to them , one whereof hee hath printed , and the other i have herewith published for him . all these considered , you shall see hereby cause enough , why they proceeded against him as a common enemy of the countrey . and as such an one , the said commissioners being then met together at massachusets by course , for the weale of the whole , upon just complaint ordered and thought meet that the government of the massachusets should call them to accompt , and proceed with them so farre as stood with righteousnesse and justice : and by their declaration thou maist easily see they went no further , for they refusing safe conduct to come to answer to the matters against them , forced them upon this charge needlesly , which they made them beare part of as before . so that here 's cause enough besides blasphemy for their proceeding with them i suppose . in pag. 51. he chargeth new-engl . ministers to pray in the streets : but take notice i have been there these 26 yeares , and better , but never heard of such a practise , till i now reade it in his book . in pag. 52. he saith , the governour to satisfie the people , said , we were apprehended for divers grosse opinions , &c. answ. you may see in the last section but one there was cause enough . and yet for opinions , let mee tell you that you held , that that image of god after which man was created was christ ; and that when adam fell christ was slaine , &c. and as for your opinion concerning churches , mr. williams by way of sad complaint told me , you denyed any true churches of christ to be in the world : also baptisme it selfe , and the lords supper , sabbath , magistracy as it was an ordinance used amongst christians . and for the lords supper , that it is but a spell , the ministers necromancers , and the communicants drunke with the juice of the grape , &c. and for this last passage here mentioned , the reader shall have it at large in a second letter sent by him and his companions to the government of the massachusets , concealed by himself in his book , though he pretendeth to have printed all , &c. in pag. 53. as he abuseth others , so mr. cotton and mr. ward , in affirming that mr. ward put himselfe into a passion , and stirred up carder to recant , &c. as being no discredit to him , because mr. cotton ordinarily preached that publiquely once a yeare , which the next yeare he recants , &c. but mr. ward being in towne , a man well knowne and reputed , i shewed him the booke , and hee gave mee thanks , and returned this answer to it verbatim : samuel gorton having made mee a margent note in the 53 page of his booke , i hold my self called to make this answer to it ; i cannot call to minde that ever i knew or spake with such a man as richard carder , nor that ever i had any speech with any prisoner at a window , nor should i need it in new-england , where there is liberty enough given for conference with prisoners in more free and convenient places . this i remember , that one robert potter who went in the same ship with mee into new-england , and expressing by the way so much honesty and godlinesse as gained my good opinion and aff●ction towards him : i hearing that hee was affected with samuel gortons blasphemous conceits and carriages , and therefore now imprisoned with him , i went to visit him , and having free speech with him in the open prison yard , who shedding many teares might happily move me to expresse my aff●ction to him , which samuel gorton calls passion : after some debate about his new opinions , i remember i used a speech to him to this effect : that hee should doe well and wisely to make such acknowledgement of his errours as his conscience would permit ; telling him that mr. cotton whom hee had so much reverenced in old england and new , had given him a godly example in that kinde , by a publique acknowledgement upon a solemne fast day with many teares ; that in the time when errours were so stirring , god leaving him for a time , he fell into a spirituall slumber ; and had it not been for the watchfulnesse of his brethren the elders , &c. hee might have slept on ; and blessed god very cordially for awakening him , and was very thankefull to his brethren , for their watchfulnesse over him , and faithfulnesse towards him : wherein hee bonoured god not a little , and greatly rejoyced the bearts of his bearers ; and therefore it would bee no shame for him to doe the like . concerning mr. cotton , were i worthy , i would presume to speake that now of him , which i have said more then many times of him elswhere , that i hold him such an eminent worthy of christ , as very few others have attained unto him ; and that i hold my selfe not worthy to wipe his slippers for matters of grace , learning , and industry in the worke of god. for the author samuel gorton , my self and others farre more judicious , take him to bee a man whose spirit is starke drunke with blasphemies and insolencies , a corrupter of the truth , and a disturber of the peace where ever hee comes ; iiutreat him to read titus 1. 13. with an humble bea●● and that is the greatest harm i wish him . n. w. thus much of the answer and testimony of that reverend and grave divine , wherein the reader may see how mr. gorton abuseth all men , by casting mire and dirt in the faces of our best deserving instruments . in page 54. he accuseth mr. wilson and mr. cotton for stirring up the people against them , &c. answ. what they pressed in their sermons , i was not present to heare ; but this i can affirme , that from the time of their liberty to my departure from new england , which is not much above two moneths , i have heard many precious godly men affirme , that sam. gorton and his company needlesly in their writings and conference belched out such blasphemy as they thought god was offended with the country for giving them the liberty they had . and that you may the better see his carriage , ( it being the manner of the countrey to let their prisoners come to heare the word preached ) mr. gorton , &c. being there after mr. cotton had ended his sermon on a sabbath day , asked leave to speake , which mr. cotton assenting to , the governour being present gave him leave , where with a loud voice before the whole congregation being very great , hee declared , that the ministery of the word , sacraments , censures , and other ordinances of religion in the hands of ministers , are like the silver shrines of diana in the hands of the cra●tsmen of ephesus &c. and if the truth of this be questioned , i have testimony upon oath to make it good . in pag. 55 , 56 , 57. many things might bee excepted against , as in p. 55. his great respect manifested to that government , because derived from the state of england , which what it was thou maist largely see in certaine observations of a godly divine annexed hereunto , upon his owne two contemptuous and blasphemous letters , or rather bookes , wherein are 48 severall aspersions cast on them , secondly , his appealing , pag. 56. from their justice when their charter enjoynes none . in pag. 50 , & 57 , the questions as hee hath set them downe , and the relation about the time allowed him to give his answer ; i question whether he have dealt fairely therein , because hee is so often found faulty . to passe by his answer , and his large explanation of himselfe , pag. 58. and come to 59. &c and so the rest of his answers to the questions to 64. i answer , though i know not whether hee doe right as hee states things ; yet this i know , being attested by reverend persons , that hee then maintained , that god made man after ●is owne image ; and that god 〈◊〉 but one image , and that is christ ; and this was the incarnation of christ , his exinanition by which we are saved . and when it was objected , wee are not saved by the incarnation of christ , but by the death of christ. true , saith hee , therefore adam fell , and so destroyed gods image , and that was the death of christ. when it was objected againe , adams fall was not our salvation , but condemnation , but the death of christ was our salvation : and therefore adams fall could not be the death of christ. hee would by no meanes either revoke or explaine his speech ( though much urged thereunto ) to agree with the principles of christian religion . being further demanded what he then thought of that christ in whom we beleeve , borne of the virgin mary , and who suffered under pontius pilate ? he answered , that that christ was a shadow , and but a resemblance of what is done in ●●e and every true christian. and now judge good reader , whether this be like what hee mentioneth , or whether it were a trifle not worthy the mentioning : but if he will be so unfaithfull as to omit it , i dare not . as for his censure , pag. ●4 , i know not whether it bee right set downe ; and so the charge , pag. 65. wherein i dare say he wrongeth the ministers , in saying , they stirred up the people to famish them . as for his long and tedious letter to mr. green , from page 66 to 74. i passe it by , as he saith mr. green did . but in 74. hee would make it an aspersion upon mr. endec●t for saying that god had stirred them up to goe out of their owne jurisdiction to fete● them from their 〈◊〉 places . take notice as it is litterally within the line of plimouth government in their grant , yet the indians before mentioned having subjected themselves to the massachusets , the commissioners for plimouth as well as those for con●etacu● , and new-haven , upon the manifold complaints and reasons before mentioned , being met together at their ordinary time and place appointed and ordered it should bee so , as appeares by the copy of their act . at a meeting of the commissioners for the united colonies of new-england holden at b●●ston the seventh of september 1643. where as complaints have beene made against samuel gorton and his company , and some of them weighty and of great consequence ; and where as the said gorton and the rest have beene formerly sent for , and now lately by the generall court of the massachusets with a safe conduct both for their comming and re●●rne , that they might give answer and satisfaction where in they have done wrong . if yet they shall stubbornely refuse , the commissioners for the united colonies think fit that the magistrates in the massachusets proceed against them according to what they shall finde just ; and the rest of the iurisdictions will approve and concurre in what shall bee so warrantably done , as if their commissioners had beene present at the conclusions , provided that this conclusion doe not prejudice the government of plimouth in any right they can justly claime unto any tract or tracts , &c. by which order it appeares they were stirred up and allowed by plimouth it selfe as well as the rest , as afore , to send for and deale with as indeed the common disturbers of the peace of the country . and whereas in pag. 76. he complaineth of the governours last order for breaking the order of court , yet take it as he relates it and any understanding man will easily see on the other side the same lease that they still were bound to the rest of the articles at their confinement , which they were now in a high way to break ▪ and for that little island called roade island they were forced to shelter in , take notice 't is 30 miles about , very fruitfull , and plentifully abounding with all manner of food the country affordeth , and hath two townes besides many great farmes well stocked in the same . in pag. 79. hee complaines of us for calling them gortoniant , and so the indians calling them gortonoges and not englishmen , with many affected ●oppish vanities , phrases and termes i never heard on before , and yet have lived in new-england from the beginning , being now above 26 yeares . i wish hee study not , nor affect these things , but i much feare it . in pag. 80. hee tels a tale of a tub , of myantonimo's being slain as hee marched , which is false , for hee was put to death , and in an house , but not upon a march . and is it to bee wondered at , that two english were present to see the manner of their proceeding in so weighty a cause as one prince putting another his perfidious enemy and captive to death , especially when they were required by the commissioners to forbeare their accustomed torments and to give him honourable buriall , which they did and had thanks returned by the nanhiggansets for those particulars . now if any would know how it was done ? it was onely at one blow with an hatchet on the side of the heade as hee walked easily in the roome ( expecting no lesse ) which fully dispatched him at once . and thus mnch for answer to this charge . to let passe pag. 81. what hee saith about myantonimo's death as being answered before , and come to pag 82. &c. where he mentioneth a consultation held amongst the indians to put themselves under the subjection of the state of england , &c. answ. wee heard indeed of this desperate plot by this unfaithfull people , who had beene in covenant with the severall governments long before , but never observed any one article farther then it might further their owne designe which was to bee absolute lords of the country though with the ruine of us all . and t●●ly had he not published this and the following discourse wee could never have proved it though wee heard of it both from english and indians . and however myantonimo dyed , yet the plot liveth and continueth to this day . now though i dare not say , nor doe i thinke they joyne with them in aiming at the ruine of all the english , yet they joyne with them in many of their councels , contri●e their sturdy answers by writings , and become their secretaries . who knowes not that they cannot write ? and who knowes not their owne answers from those that come under your hands ? and if the state of england ( which god defend ) should establish your and their joynt propositions : then were their plot accomplished : for they might and would worke freely our ruine when as wee might not take up armes against them , but by vertue of warrant or writ from hence procured upon our complaints here , which also would bee six months , in ordinary course in procuring and returning , when as in one of these all our throates might bee cut , and those hopefull beginnings so much favoured by our gracious god hitherto in a high way to bee overthrowne . indeed wee heard further , and for my part i beleeve it , that for the better accomplishment hereof , samuel gorton and some of his company had perswaded the nanohiggansets to send the king a very large present of beaver and otter skins which they should bring in , and accordingly did : but withall the english reporter saith , that if he could finde favour with the parliament , then hee would rest there : but if they frowned on him , hee doubted not to but obtaine what was meet from the king. but the times would not suffer him to publish this also , else i see wee should have had all : and this take notice of , that ( as the same report testified ) at his departure hee ▪ wished them by no meanes to warre with us the vnited colonies , but compound though it cost them never so deare , but assured them at his returne hee would come strengthened with such authority and so many of his friends as that the nanobiggansets and themselves should not need to feare any thing the rest of the english could doe . and that we heard these things from credible restimony and are not faigned by mee , i take the searcher of the heart to witnesse , yea say further that i beleeve them to bee true . his glorious seeming well-de●erving acts follow in pag. 82. &c. to 89. but note that weekes , holden , and warner , ( though i least know the last , but am sure for the other two ) were his strong assistants in his former seditious and mutinous carriages both at roade island and providence , and therefore fit commissioners as he terms them , for the accomplishing such a designe . and in pag. 85. note first , their complyance with the nanohiggansets , and his false relation in saying myantonimo's ransome was taken and his life also , which is most false , as i made appeare in my former relation . and for the kings being our and their judge , as in pag. 86. know the indians care no more for the king then they doe for us , whom they would destroy if they could . and in pag. 88. take notice of the gortonists complying and joyning with them , first , by calling them their fellow-subjects , and secondly , speaking of the ma●kquagges ( whom wee ordinarily call mo 〈◊〉 ) as being the most fierce and warlike people in the country , where ( saith bee ) wee are furnished with 3700 guns , men expert in the use of them , &c. now these indeed at the switzers serve for hire . and the nanohiggansets being rich have hired them to assist them in their warre . but though the gartomists it seemes are interested with the nanohiggansets in their strength against us , yet are they neither so many men not have so many arms , but have too many and are very expert in them : being continually supplyed by the french and dutch , whose aime is chiefly at the trade of furs , and hereby not onely robbe us of that should helpe to maintaine our plantations which are growing up into a nation , but furnish the indians with all manner of armes , which i would to god , and humbly beseech this high court of parliament to take into serious consideration , and treate with their severall ambassadors about it , as a thing unreasonable in it selfe , and such as hath beene pernicious to french and dutch , and may bee destructive to them and us , if some due course bee not taken , but to returne from my humble request to the state , to my answer to samuel gorton ; although this be a most unworthy vaunt of his , yet i trust the state will make such use of it as never to suffer this desperate crew to live so neere our malicious enemies the nanohigans ▪ and that they will not only countenance the sentence of the massachus . government against them , but hinder the said gortons returne thither , by sorbidding him to set foot on that land of new-england he hath filled with so many troubles in all the parts where he hath beene . in pag. 91. hee taxeth ●lim●uth to joyne with the massachusets to frustrate their government by vertue of their new charter , 't is true , wee would have had the massachusets to have the seat , and rendred a reason to the state of their proceedings , knowing as before that mr. gortons journey was for evill and not for good : but they being then taken up with more weighty concernments neglected it : but plimouth did then petition the right honourable robert earle of warwicke the governour in chiefe of the english plantations in america and the rest of that ●●nourable committee joyned in commission with him , that wee might enjoy our ancient limits of government granted in our letters patent , and withall shewed that their charter for the limits of it now granted , was contained within our line of government : and trust i shall now receive answer . t is true also that we sent mr. iohn brown furnished with these following instruction to signifie to all that were interessed in that new erected government as followeth by commission given at new-plimouth , nov. 8. 1644. 1. that a great part of their supposed government is within the line of the government of new-plimouth . 2. that wee assuredh knew that this ever to hee honoured house of parliament would not , nor will when they shall know of it , take from us the most ancient plantation , any part of the line of our government formerly granted ; it being contrary to their principles . 3. to forbid them and all and every of them to exercise any authority or power of government within the limits of our letters patents . 4. to certifie them that coweeset is not onely within said limits , but that the sachim thereof and his sonnes have taken protection of his our government . and therefore to forbid them to cuter upon any part of his or their lands without due order and leave from our government . now these instructions were signed by the governour . and mr. browne going to roade island for this end came very seasonable when a publique meeting was appointed for your new magistrates and people , ( but as he reported , for a most vile end ; viz. to take into consideration a new disposall of the lands formerly given out , as if some had too much and some too little , and for no respect of persons , and their estates was to bee laid aside . ) and here note that mr. coddington , mr. briuton , &c that we at plimouth had speciall eye to , when wee commended them thither , abhorred their course , abstained from their meetings , looked upon themselves as persons in great danger , and bemoaned their condition to divers their friends , being now overwhelmed with cares and feares what would bee the issue of things . and note that now also mr. samuel gorton that before had suffered so much by authority for his evill doing , and was come to deny it and preach against it , being now by these inhabitants called to place , accepts it , and became a magistrate amongst them , &c. but whereas hee intimates , as if mr. browne had onely done his message ( according to his instructions ) in a private way from house to house , therein hee wrongs him : for hee did it publiquely in the place of their assembly , who were so daunted at it as they brake up , and did no act intended for that day , as hee related it : but some would have had him imprisoned , others punished , others sent to the dutch and so for england . yea mr. gorton himselfe told mr. brownes sonne that his father had done that which he deserved to die for , and were hee in any other place it would cost him his life . so fit for government were these men , as to judge a peaceable claime of right without any further disturbance or stirre made should thus deserve , neither indeed have wee further stirred then as before , ever resolving to rest in the determination of the right honourable the governour in chie●e and the rest of his honourable assistants of that committee bee trusted with the affaires of the forraigne english plantations , assuring our selves what ever might proceed either from misinformation or want of due knowledge what was formerly done , would bee rectified upon the first information and complaint made : such were our thoughts of them , and the justice wee expected , and still hope to receive from them . and thus much for answer to that complaint . in pag. 92. he layeth another grosse aspersion upon us , in saying , there was distance and alienation of affection betweene plimouth and the massachusets at their fi●st comming , each thinking i am holier then th●u : and as if wee were new united on purpose to scatter them . the world knowes this to bee most false . never people agreed better , maintaining both religious and civill communion with each other , and helping and being helpfull one to another● upon all occasions : which is so well knowne , as if hee had not more then ordinary boldnesse hee durst not affirme●it . nor came the men of plimouth ▪ from amsierdam as hee reporteth but leyden , a people that many of that church of amsterdam would hardly allow communion withall : but his pen is no slaunder , at least will not bee where this answer shall follow it . and for his relation of the manner of the indians mourning for their prince his death ; truely had hee dyed a naturall death , 't is their manner not onely so to mourne for their great sachims which are princes , but for ordinary men , women and children as hee well knoweth or might know . ia pag. 93. he further complaines of plimouth and massachusets for offering to goe out against the nanohiggansets to cut them off by the sword . and so complaines also of captaine standish &c. answ. i told you before how the commissioners for the united colonies meeting at hartford by course , whose meeting alwayes begins the first thursday in septemb. sent for both the nanohiggansets and vncus , who appeared , and a league agreed on : but the nanohiggansets broke againe , and warred upon vncus needlesly . the united colonies admonished them againe and againe : and after no admonition nor perswasions would serve , wee were then forced to call the commissioners together at an extraordinary season on purpose , who finding it meet to take up armes in the behalfe of vncus our confederate , whom by the agreement of the nanohiggansets sundry times , at divers meetings wee were bound , and it was made lawfull to doe . hereupon the commissioners agreeing as before , sent out their warrants to their severall and speciall governments , and accordingly forces were raised at a dayes warning . but before this , in stead of hearkening to righteous counsell , they threatened also the english , saying , they would make heapes of our dead bodies and cattle , as high as their houses , burne our habitations , make spoile of our goods , and used our messengers very discurteously , &c. and for captaine standish , this i heard him relate , that being at the place of rendezvouze , before the massachusets forces came , observing that some of the inhabitants of providence received the indians into their houses familiarly , who had put themselves also into a posture of armes , and the place within a mile of secunck or rhehoboth where captaine standish lay ; hee sent to providence , and required them to lay aside their neutrality , and either declare themselves on the one side or other : for the warre being once begun , hee would not beare with their carriage in entertaining , furnishing , and relieving the common enemy , but would disarm them , &c. and whether necessity put him not upon this course , or no , let the reader judge . and for the five hundred pound , 't is true their hearts fayled to see plymouth forces appeare , and massachus . both horse and foot upon their march on the one side their countrey , under mr. edw. gibbons who was chosen generall of the united colonies , with the help of wo●samequis● , whose constancy to plymouth is wel known , and pumham and secononoco with reference to massachusets with all their men , attending the english word of command . and on the other side their countrey the forces of cone●tacut ne●haven , with all the strength of vncus , waiting but for the word from the commissioners to fall on . now i say they were daun●ed especially because it came so suddenly upon them , wanting mr. gorton and his friends who were not yet come ; hereupon they resolved to go to the commissioners to massachus and compound , and did signe new articles to observe the peace not onely with the united colonies but with vncus , woosamequin , pumham , and socononoco , and other our confederates , including all the english in the land , to make satisfaction for wrongs to vncus , and to pay five hundred pounds to the united colonies , for the charge they put us to , which indeed would not neare make it good , if they had paid it ; but as at other times , so now , not with standing their hostages , they abused us grosly , first sending ●al●e persons● secondly , breaking all other their covenants , and came at last to a resolution , they would rather give the money ( which is a beade , as current as coin in all that part of america , of their owne making ) to the mowhakes at once , to cut us off , then to pay it according to covenant . and thus contrary to my resolution , i see a necessity of more large answers then i intended ; and indeed other wife i should speak riddles , and not satisfie the reader . although were it an history , i have many remarkable passages which here for brevity sake i must omit . and if any think wee doe needlesly ingage in the troubles betweene the indians ? ● , let them know if wee should not here and there keepe correspondency with some of them , they would soone joyne all together against us . 2. the quarrall betweene vncus and nanohigganset , arose upon his cleaving to us : for the great sachim myantonimo would have marryed vncus daughter , and since pessachus that succeeded him would have marryed woosamequins daughter , and all in policy to take them off from us ; so that indeed wee are necessitated to it . and 3. we are not out of hope in time to bring them to the knowledge of jesus christ , as will appeare by a small treat●se of that kinde . but this one thing i desire the reader to take notice of , that when that great prince myantonimo hee so much admires , had offered violence to woosamequin ( who was under the protection of plymouth ) and missing his person , returned onely with the plunder of his goods : upon woosamequins complaint to plymouth , that government alone , it being before the union , sent captain standish with a few men , not above 20. who sent a message over the bay of salt water which parts woosamequin from them , either to make restitution of his goods so injuriously taken , or else to expect him to fetch them with a vengeance to their co●t . hereupon they sent over every particular that could bee demanded , even to a woodden dish , and salved up all againe ; but this was before any malignant english sate down so neare them , and held counsell with them , before they had violated our persons to them , reported us to bee base and low , out of favour with the king and state , &c. things very unworthy , abominable to be named , but that in defending the abused governments of the country , i am forced to dang such strokes at these proud and turbulent enemies of the countrey . next in pag. 94. that hee relateth of mr. williams ; viz , the messengers taking him with them that were sent to the nanohiggansets , in that troublesome time , viz. being one cast out of the church ( mr. cotton should preach ) it was all one to take counsell of a witch , and that those that did it were worthy to die . upon which mr. wilbour one of the messengers was ready to die , saith hee , for feare hee should have been hanged . this i cannot beleeve for these two reasons : 1. because all men that know mr. cotton , know his moderation , wisdome and piety to bee such , as such an expression was not like to drop from him . 2. the strictest government in new-engl . that i know , takes no advantage in the law at a mans person for being excommunicated ; insomuch as if he have an office , he holds it neverthelesse , and this , i know practised , and therefore his relation unlike . but that the messengers were directed to another for their interpreter i know , and that some took offence at their● practise i know also , but upon different grounds , which i forbeare to mention , being now to answer mr. gorton , and not mr. williams . in pag. 93. which is the last page in his booke that i shall need to make answer to , and the thing hee there brings against us is an answer to a doctrine one of their wives should heare delivered at massachusets when shee came to visit them , from matth. 24. 29. and alluding to hebr. 12. 26 , 27. briefly this doctrine there delivered , should make the doctrine of the apostles and the churches in their times to bee 〈◊〉 darkness● that the ministery of the apostles was and should be removel , &c. which i desire the reader to turne to ; but bee assured through gods mercy , by meanes of the late bishop of canterburies persecutions of the godly here , wee are so excellently furnished with shining lights of the gospel , as no such blasphemous trash as this could bee there delivered , and so many able hearers , as if it should have been delivered by any , the lord with-drawing his presence from him , it would have been forthwith excepted against and published to the world . but i am confident if such a thing were there heard , it was either from one of their owne company , or disciples made by them . and therefore i will passe by the answer also , as not concerning any difference between him and us , and so the rest of his writings to that end , and could wish that n●rcissus-like hee were not so much in love with his owne shadow , lest it prove his ruine ; there needing no other matter against him then his owne words and writings to render him odious to the state here , as well as to new-england from whence he came . and now that i have finished what i conceive necessary concerning mr. gortons scandalous and slanderous bookes , let me briefly answer some objections that i often meet withall against the country of new-england . the first that i meet with is , concerning the rise and foundation of our new-england plantations ; it being alledged ( though upon a great mistake by a late writer ) that division or disagreement in the church of leyden , was the occasion , nay cause of the first plantation in new-england ; for saith the author , or to this effect , when they could no longer agree together , the one part went to new-england , and began the plantation at plymouth , which he makes the mother , as it were , of the rest of the churches , as if the foundation of our new-england plantations had been laid upon division or separation , then which nothing is more untrue : for i perswade my selfe , never people upon earth lived more lovingly together , and parted more sweetly then wee the church at leyden did , not rashly in a distracted humour , but upon joynt and serious deliberation , often seeking the minde of god by fasti●g and prayer , whose gracious presence we not onely found with us , but his blessing upon us from that time to this instant , to the indignation of our adversaries , the admiration of strangers , and the exceeding consolation of our selves , to see such effects of our prayers and teares before our pilgrimage here bee ended . and therefore briefly take notice of the true cause of it . 't is true , that that poor persecuted flock of christ , by the malice and power of the late hiera●chy were 〈◊〉 l●yden in holland , there to beare witnesse in their 〈◊〉 to the kingly office of christ jesus in his church : and there lived together ten yeares under the united states , with much peace and liberty : but our reverend pastor mr. iohn robinson of late memory , and our grave elder mr. william brewster , ( now both at rest with the lord ) considering sidering amongst many other inconveniences , how hard the country was where we lived , how many spent their estate in it , and were forced to return for england ; how grievous to live from under the protection of the state of england ; how like wee were to lose our language , and our name of english ; how little good wee did , or were like to do to the dutch in reforming the sabbath ; how unable there to give such education to our children , as wee our selves had received , &c. they , i say , our of their christian care of the flock of christ committed to them conceived , if godwould bee pleased to discover some place unto us ( though in america ) and give us so much favour with the king and state of england , as to have their protection there , where wee might enjoy the like liberty , and where the lord favouring our endeavours by his blessing , wee might exemplarily shew our tender country-men by our example ( no lesse burthened then our selves ) where they might live , and comfortably sub●●iet and enjoy the like liberties with us , being freed from antichristian bondage , keep their names and nation , and not onely bee a meanes to enlarge the dominions of our state , but the church of christ also , if the lord have a people amongst the natives whither hee should bring us , &c. hereby in their grave wisdomes they thought wee might more glorifie god , doe more good to our countrey , better provide for our posterity , and live to be more refreshed by our labours , the● ever wee could doe in holland where we were . now these their private thoughts upon mature deliberation they imparted to the brethren of the congregation , which after much private discussion came to publike agitation , till at the length the lord was solemnly sought in the congregation by fasting and prayer to direct us , who moving our hearts more and more to the worke , wee sent some of good abilities over into england to see what favour or acceptance such a thing might finde with the king. these also found god going along with them , and got sir edwin sands a religious gentleman then living , to stirre in it , who procured sir robert nawnton then principall secretary of state to king iames of famous memory , to move his majesty by a private motion to give way to such a people ( who could not so comfortably live under the government of another state ) to enjoy their liberty of conscience under his gracious protection in america , where they would endeavour the advancement of his majesties dominions , and the enlargement of the gospel by all due meanes . this his majesty said was a good and honest motion , and asking what prosits might arise in the part wee intended ( for our eye was upon the most northern parts of virginia ) 't was answered , fishing . to which hee replyed with his ordinary asseveration , so god have my soule 't is an honest trade , 't was the aposties owne calling , &c. but afterwards he told sir robert na●●ton , ( who took all occasions to further it ) that we should confer with the bishops of canterbury and london , &c. whereupon wee were advised to persist upon his first approbation , and not to entangle our selves with them ▪ which caused our agents to repair to the virginia company , w●o in their court demanded our ends of going ; which being related , they said the thing was of god , and granted a large patent , and one of them lent us 300 l. gratis for three yeares , which was repaid . our agents returning , wee further sought the lord by a publique and solemn fast , for his gracious guidance . and hereupon wee came to this resolution , that it was best for one part of the church to goe at first , and the other to slay , viz. the youngest and strongest part to goe . secondly , they that went should freely offer themselves . thirdly , if the major part went , the pastor to goe with them ; if not , the elder onely . fourthly , if the lord should srowne upon our proceedings , then those that went to returne , and the brethren that remained still there , to assist and bee helpfull to them , but if god should bee pleased to favour them that went , then they also should endeavour to helpe over such as were poore and ancient , and willing to come ; these things being agreed , the major part stayed , and the pastor with them for the present , but all intended ( except a very few , who had rather wee would have stayed ) to follow after . the minor part , with mr. brews●er their elder , resolved to enter upon this great work ( but take notice the difference of number was not great ; ) and when the ship was ready to carry us away , the brethren that stayed having againe solemnly sought the lord with us , and for us , and we further engaging our selves mutually as before ; they , i say , that stayed at leyden feasted us that were to goe at our pastors house being large , where wee refreshed our selves after our teares , with singing of psalmes , making joyfull melody in our hearts , as well as with the voice , there being many of the congregation very expert in musick ; and indeed it was the sweetest melody that ever mine eares heard . after this they accompanyed us to delphs haven , where wee were to imbarque , and there feasted us againe ; and after prayer performed by our pastor , where a ●●ood of teares was poured out , they accompanyed us to the ship , but were not able to speake one to another for the abundance of sorrow to part : but wee onely going aboard ( the ship lying to the key ) and ready to set sayle , the winde being faire ) wee gave them a v●lley of small shot , and three peeces of ordinance , and so lifting up our hands to each other , and our hearts for each other to the lord our god , we departed , and found his presence with us in the midst of our manifold straits hee carryed us thorow . and if any doubt this relation , the dutch , as i heare , at delphs haven preserve the memory of it to this day , and will inform them . but falling with cape cod which is in new-england , and standing to the southward for the place wee intended , wee met with many dangers , and the mariners put back into the harbou● of the cape , which was the 11. of november , 1620 , where considering winter was come , the seas dangerous , the season cold , the winds high , and being well furnished for a plantation , we entered upon discovery , and setled at plymouth , where god being pleased to preserve and enable us , wee that went , were at a thousand pounds charge in sending for our brethren that were behinde , and in providing there for them till they could reape a crop of their owne labours . and so good reader , i have given thee a true and faithfull account , though very briefe , of our proceedings , wherein thou seest how a late writer , and those that informed him● , have wronged our enterprise ▪ and truly what i have written , is far short of what it was , omitting for brevity sake many circumstances , as the large offer● the dutch offered us , either to have removed into zealand , and there lived with them : or if we would go on such adventures , to goe under them to hudsons river ( where they have since a great plantation , &c. ) and how they would freely have transported us , and furnished every family with cattle , &c. also the english merchants that joyned with us in this expedition , whom wee since bought out , which is fitter for an history , then an answer to such an objection , ( & i trust will be accomplished in good time . ) by all which the reader may see there was no breach between us that went , and the brethren that stayed , but such love as indeed is seldome found on earth . and for the many plantations that come ●ver to us upon notice of gods blessing upon us , whereas 't is falsly said , they tooke plimouth for their president as fast as they came . 't is true i con●esse that some of the chiefe of them advised with us ( comming over to be freed from the burthen some ceremonies then imposed in england ) how they should doe to fall upon a right platforme of worship , and desired to that end since god had honoured us to lay the foundation of a common-weale , and to settle a church in it , 〈◊〉 shew them whereupon our practice was grounded ; and if they found upon due search it was built upon the word , they should be willing to take up what was of god. we accordingly shewed them the primitive practice for our warrant , taken out of the acts of the apostles , and the epistles written to the severall churches by the said apostles together with the commandements of christ the lord in the gospell , and other our warrants for every particular wee did from the booke of god. which being by them well weighed and considered , they also entred into covenant with god and one with another to walke in all his wayes revealed , or as they should bee made knowne unto them , and to worship him according to his will revealed in his written word onely , &c. so that here also thou maist see they set not the church at plimouth before them for example , but the primitive churches were and are their and our mutuall patternes and examples , which are onely worthy to be ●ollowed , having the blessed apostles amongst them which were sent immediately by christ himselfe and enabled and guided by the unerring spirit of god. and truly this is a patternesit to b●e followed of all that feare god , and no man or men to bee followed further then they follow christ and them . having thus briefly shewed that the foundation of our new-england plantations was not laid upon schisme , division , or separation , but upon love , peace , and holinesse ; yea , such love and mutuall care of the church of leyden for the spreading of the gospel , the welfare of each other , and their posterities to succeeding generations , as is seldome found on earth : and having shewed also that the primitive churches are the onely pattern which the churches of christ in new-england have in their eye , not following luther , calvin , knoxe , ai●worth , robinson , amies , or any other , further then they follow christ and his apostles ; i am earnestly requested to cleare up another grosse mistake which caused many , and still doth , to judge the harder of new-england , and the churches there , because ( say they ) the church of plymouth which went first from leyden , were schismaticks , bromnists , rigid separatists , &c. having mr. robinson for their pastor , who-made , and to the last prosessed separation from other the churches of christ , &c. and the rest of the churches in new-england holding communion with that church , are to bee reputed such as they are . for an●were to this aspersion , first , he that knew mr. robinson , either by his doct●ine daily taught , or hath read his apology published not long before his death , or knew the practise of that church of christ under his government , or was acquainted with the wholsome counsell he gave that part of the church which went for new-england at their departure and afterward , might easily resolve the doubt , and take off the aspersion . for his doctrine , ● living three yeares under his ministery , before we began the worke of plantation in new-england ; it was alwayes against separation from any the churches of christ , professing and holding communion both with the french and dutch churches , yea , tendering it to the scots also , as i shall make appeare more particularly anon . ever holding forth how wary persons ought to bee in separating from a church , and that till christ the lord departed wholly from it , man ought not to leave it , onely to beare witnesse against the corruption that was in it . but if any object , he separated from the church of england , and wrote largely against it ; i acknowledge hee wrote largely against it , but yet let me tell you , hee allowed hearing the godly ministers preach and pray in the publick assamblies ; yea , hee allowed private communion not onely with them , but all that were faithfull in christ jesus in the kingdome and else where upon all occasions ; yea , honored them for the power of godlinesse above all other the professors of religion in the world , nay , i may truly say , his spirit cleaved unto them , being so well acquainted with the integrity of their hearts , and care to walke blamelesse in their lives , which was no small motive to him to perswade us to remove from holland , where wee might probably not onely continue english , but have and maintain such sweet communion with the godly of that nation , as through gods great mercy we enjoy this day . 't is true , i confesse he was more rigid in his course and way at first , then towards his latter end ; for his study was peace and union so far as might agree with faith and a good conscience ; and for schi●●● and division , there was nothing in the world more hatefull to him : but for the government of the church of england , as it was in the episcopall way , the liturgy and stinted prayers of the church then ; yea , the constitution of it as nationall , and so consequently the corrupt communion of the unworthy with the worthy receivers of the lords supper , these things were never approved of him , but witnessed against to his death , and are by the c●urch over which he was to this day . and if the lord would be pleased to stir up the hearts of those , in whom ( under him ) the power of reformation lies , to reform that abuse , that a distinction might once be put between the precious and the vile , particular churches might be gathered by the powerfull preaching of the word , those onely admitted into communion , whose hearts the lord perswades to submit unto the iron rod of the gospel ; o how sweet then would the communion of the churches be ! how thorow the reformation ! how easie would the differences be reconciled between the presbyterian and independent way ! how would the god of peace which commandeth love and good agreement smile upon this nation ! how would the subtle underminers of it be disappointed , and the faithfull provoked to sing songs of praise and thanksgiving ! nay , how would the god of order be glorified in such orderly walking of the saints ! and as they have fought together for the liberties of the kingdome , eccle●iasticall and civill ; so may they joyn together in the preservation of them ( which otherwise , 't is to be ●eared will not long continue ) and in the praises of our god who hath been so good to his poore distressed ones , whom he hath delivered , and whom he will deliver out of all their troubles . but i have made too great a digression , and must return . in the next place i should speak of mr. robinsons apology , wherein he maketh a briefe defence against many adversaries , &c. but because it is both in latine and english , of small price , and easie to bee had , i shall for beare to write of it , and onely refer the reader to it , for the differences between his congregation , and other the reformed churches . the next thing i would have the reader take notice of , is , that however the church of leyden differed in some particulars , yet made no schisme or separation from the reformed churches , but held communion with them occasionally : for we ever placed a large ▪ difference . between those that grounded their practise upon the word of god ( tho differing from us in the exposition or understanding of it ) and those that hated such reformers and reformation , and went on in antichristian opposition to it , and persecution of it , as the late lord bishops did , who would not in deed and truth ( whatever their pretences were ) that christ should rule over them . but as they often stretched out their hands against the saints ; so god hath withered the arm of their power , thrown them down from their high & lofty sea●s , and slain the chiefe of their persons , as well as the hierarchy , that he might become an example to all those that rise against god in his sabbath , in the preaching of his word , in his saints , in the purity of his ordinances , and i heartily desire that others may heare and feare withall . as for the dutch , it was usuall for our members that understood the language , and lived in , or occasionally came over to london , to communicate with them , as one iohn ienny a brewer long did , his wife and family , &c. and without any offence to the church : so also for any that had occasion to travel into any other part of the netherlands they daily did the like : and our pastor mr. robinson in the time when arminianisme prevailed so much , at the request of the most orthodox divines , as poliander , festus , homlius , &c. disputed daily against episcopius ( in the academy at leyden ) and others the grand champions of that error ▪ and had as good respect amongst them , as any of their own divines ; insomuch as when god took him away from them and us by death , the university , and ministers of the city accompanied him to his grave with all their accustomed solemnities ; bewayling the great losse that not onely that particular church had , whereof he was pastor ; but some of the chief of them sadly affirmed , that all the churches of christ sustained a losse by the death of that worthy instrument of the gospel i could instance also divers of their members that understood the english tongue , and betook themselves to the communion of our church , went with us to new-england , as godbert godbertson , &c. yea , at this very instant , another called moses symonson , because a child of one that was in communion with the du●ch church at leyden , is admitted into church-fellowship at plymouth in new-england , and his children also to baptism , as wel as our own , and other d●etch also in communion at salem , &c. and for the french churches th●● we held , and do hold communion with them , take notice of our practise at leyden , viz. that one samuel terry was received from the french church there , into communion with us ; also the wife of francis cooke being a walloone , holds communion with the church at plymouth , as she came from the french , to this day , be vertue of communion of churches ; there is also one philip delanoy born of french parents , came to us from l●yden to new-plymouth , who comming to age of discerning , demanded also communion with us , & proving himself to be come of such parents as were in ful communion with the french churches , was here upon admitted by the church of plymouth ; and after upon his removal of habitation to d●xburrow where m. ralph partridge is pastor of the church ; and upon letters of recommendation from the church at plymouth , hee was also admitted into fellowship with the church at duxburrow , being six miles distant from plymouth ; and so i dare say , if his occasions lead him , may from church to church throughout new-england . for the truth is , the dutch and french churches either of them being a people distinct from the world , and gathered into an holy communion , and not nationall churches , nay , so far from it , as i verily beleeve the sixth person is not of the church , the difference is so small ( if moderately pondered , between them and us ) as we dare not for the world deny communion with them . and for the church of scotland , however wee have had least occasion offered to hold communion with them ; yet thus much i can and doe affirme , that a godly divine comming over to leyden in holland , where a booke was printed , 〈◊〉 1619 ▪ as i take it , shewing the nullity of perth , assembled , whom we judged to bee the author of it , and hidden in holland for a season to avoid the rage of those evill times ( whose name i have forgotten ; ) this man being very conversant with our pastor mr. robinson , and using to come to hear him on the sabbath , after sermon-ended , the church being to partake in the lords supper , this minister stood up and desired hee might , without offence , stay and see the manner of his administration , ●and our participation in that ordinance ; to which our pastor answered in these very words , or to this effect , reverend sir , you may not onely stay to behold us , but par●k with us , if you please , for wee acknowledge the churches of scotland to be the churches of christ , &c. the minister also replyed to this purpose , if not also in the same words ▪ that for his part hee could comfortable partake with the church , and willingly would , but that it is possible some of his brethren of scotland might take offence at his act ; which he desired to avoid in regard of the opinion the english churches which they held communion withall had of us : however he rendered thanks to mr. robinson , and desired in that respect to be onely a spectator of us . these things i was earnestly requested to publish to the world by some of thè godly presbyterian party , who apprehend the world to bee ignorant of our proceedings , conceiving in charity that if they had been knowne , some late writers and preacher would never have written and spoke of us as they did , and still doe as they have occasion : but what they ignorantly judge , write , or speak of us , i trust the lord in mercy wil passe by . in the next place , for the wholsome counsell mr. robinson gav● that part of the church whereof he was pastor , at their departure from him to begin the great worke of plantation in new-england , amongst other wholsome instructions and exhortations , hee used these expressions , or to the same purpose ; we are now ere long to part asunder , and the lord knoweth whether ever he should live to see our faces again : but whether the lord had appointed it or not , he charged us before god and his blessed angels , to follow him no further then he followed christ , and if god should reveal any thing to us by any other instrument of his , to be as ready to receive it , as ever we were to receive any truth by his ministery : for he was very confident the lord had more truth and light yet to breake forth out of his holy word . he took occasion also miserably to bewaile the state and condition of the reformed churches , who were come to a period in religion , and would goe no further then the instruments of their reformation : as for example , the lutherans they could not be drawne to goe beyond what luther saw , for whatever part of gods will he had further imparted and revealed to calvin , they will rather die them embrace it . and so also , saith he , you see the calvinists , they stick where he left them : a misery much to bee lamented ; for though they were precious shining lights in their times , yet god had not revealed his whole will to them : and were they now living , saith hee , they would bee as ready and willing to embrace further light , as that they had received . here also he put us in mind of our church-covenant ( at least that part of it ) whereby wee promise and covenant with god and one with another , to receive whatsoever light or truth shall be made known to us from his written word : but withall exhorted us to take heed what we received for truth , and well to examine and compare , and weigh it with other scriptures of truth , before we received it ; for , saith he , it is not possible the christian world should come so l●tely cut of su●h thick antichristian darknesse , and that full perfection of knowledge should breake forth at once . another thing hee commended to us , was , that wee should use all meanes to avoid and shake off the name of brownist , being a meer nick-name and brand to make religion odious , and the professors of it to the christian world ; and to that end , said hee , i should be glad if some godly minister would goe over with you , or come to you , before my comming ; for , said hee , there will bee no difference between the unconformable ministers and you , when they come to the practise of the ordinances out of the kingdome : and so advised us by all meanes to endeavour to close with the godly party of the kingdome of england , and rather to study union then division ; viz. how neare we might possibly , without sin close with them , then in the least measure to affect division or separation from them . and be not loath to take another pastor or teacher , saith hee , for that flock that hath two shepheards is not indangered , but secured by it . many other things there were of great and weighty consequence which he commended to us , but these things i thought good to relate , at the request of some well-willers to the peace and good agreement of the godly , ( so distracted at present about the settling of church-government in the kingdom of england ) that so both sides may truly see what this poor despised church of christ now at new-plymouth in new-england , but formerly at leyden in holland , was and is ; how far they were and still are from separation from the churches of christ , especially those that are reformed . 't is true , we professe and desire to practise a separation from the world , & the works of the world , which are works of the flesh , such as the apostle speaketh of , ephes. 5. 19 , 20 , 21. 1 cor. 6. 9 , 10 , 11. and ephes. 2. 11 , 12. and as the churches of christ are all saints by calling , so wedesire to see the grace of god shining forth , ( at least seemingly , leaving secret things to god ) in all we admit into church fellowship with us , & to keep off such as openly wallow in the mire of their sins , that neither the holy things of god , nor the communion of the saints may be leavened or polluted thereby . and if any joyning to us formerly , either when we lived at leyden in holland , or since we came to new-england , have with the manifestation of their faith and profession of holiness held forth therewith separation from the church of england , i have divers times , both in the one place , and the other , heard either mr. robinson our pastor , or mr. brewster our elder stop them forthwith , shewing them that wee required no such things at their hands , but only to hold ●orth faith in christ jesus , holinesse in the feare of god , and submission to every ordinance and appointment of god , leaving the church of england to themselves , and to the lord before whom they should stand or fall , and to whom wee ought to pray to reforme what was amisse amongst them . now this reformation we have lived to see performed and brought about by the mighty power of god , this day in a good measure , and i hope the lord jesus will perfect his work of reformation , till all be according to the good pleasure of his will. by all which i desire the reader to take notice of our former and present practise notwithstanding all the injurious and scandalous taunting reports are passed on us . and if these things will not satisfie , but wee must still suffer reproach , and others for our sakes , because they and wee thus walke , our practise being for ought wee know , wholly grounded on the written word , without any addition or humane invention knowne to us , taking our patterne from the primitive churches , as they were regulated by the blessed apostles in their owne dayes , who were taught and instructed by the lord jesus christ , and had the unerring and all-knowing spirit of god to bring to their remembrance the things they had heard : i say , if wee must still suffer such reproach , notwithstanding our charity towards them who will notbe in charity with us ; gods will be done . the next aspersion cast upon us , is , that we will not suffer any that differ from us never so little to reside or cohabite with us ; no nor the presbyterian government which differeth so little from us . to which i answer , our practise witnesseth the contrary . for 't is well knowne that mr. parker and mr. noyce who are ministers of the church at n●wberry are in that way and so knowne so farre as a single congregation can bee exercised in it ; yet never had the least molestation or disturbance , and have and finde as good respect from magistrates and people as other elders in the congregationall or primitive way . 't is knowne also that mr. hubbard the minister at hengam hath declared himselfe for that way : nay which is more then ever i heard of the other two , hee refuseth to baptize no children that are tendred to him ( although this liberty stands not upon a presbyterian bottome ) and yet the civill state never molested him for it : onely comming to a synod held in the country the last yeare , which the magistrates called , requesting the churches to send their elders and such other as might bee able to hold forth the light of-god from his written word in case of some doubts which did arise in the country : i say hee comming the last sitting of the assembly which was adjourned to the eighth of iune next , was in all meeknesse and love requested to bee present and hold forth his light hee went by in baptizing all that were brought to him , hereby waving the practise of the churches ; which he promising to take into consideration they rested in his answer . so also 't is wel known , that before these unhappy troubles arose in england and scotland , there were divers gentlemen of scotland that groaned under the heavy pressaries of those times , wrote to new-england to know whether they might freely be suffered to exercise their presbyteriall government amongst us . and it was answered affimatively they might : and they sending over a gentleman to take a view of some fit place ; a river called meromeck neare ipswich and newberry aforesaid , was shewed their agent , which he well liked , and where wee have since four townes settled , and more may bee for ought i know , so that there they might have had a compleate presbytery and whither they intended to have come : but meeting with manifold crosses being halfe seas thorow they gave over their intendments , and as i have heard these were many of the gentlemen that first fell upon the late covenant in scotland : by all which will easily appeare how wee are here wronged by many ; and the harder measure as wee heare imposed upon our brethren for our sakes , nay pretending our example of their president . and last of all , not long before i came away certaine discontented persons in open court of the massachusets , demanding that liberty , it was freely and as openly tendred to them ; shewing their former practices by mee mentioned : but willed not to expect that wee should provide them ministers &c. for the same , but getting such themselves they might exercise the presbyterian government at their libertie , walking peaceably towards us as wee trusted we should doe towards them . so that if our brethren here shall bee restrained they walking peaceably , the example must not be taken from us , but arise 〈◊〉 some other principle . but it will not bee objected though you deale thus with the presbyterian way , yet you have a severe law against ana●aptists , yea one was whipt at massachusets for his religion ? and your law banisheth them ? answ. 't is true , the massachusets governement have such a law as to banish , but not to whip in that kinde . and certaine men desiring some mitigation of it ; it was answered in my hearing . 't is true , we have a severe law , but wee never did or will execute the rigour of it upon any , and have men living amongst us , nay some in our churches of that judgement , and as long as they carry themselves peaceably as hitherto they doe , wee will leave them to god , our selves having performed the duty of brethren to them . and whereas there was one whipt amongst us ; 't is true wee knew his judgement what it was : but had hee not carried himselfe so contemptuously towards the authority god hath betrusted us with in an high exemplary measure , wee had never so censured him : and therefore he may thank himself who suffered as an evill doer in that respect . but the reason wherefore wee are loath either to repeale or alter the law , is , because wee would have it remaine in force to beare witnesse against their judgement and practice which we conceive them to bee erroneous . and yet neverthelesse said the governour to those preferred the request , you may tel our friends in england , whither yee are some of you going , since the motion proceedeth from such as wee know move it in love to us , wee will seriously take it into consideration at our next generall court. so that thou maist perceive good reader that the worst is spoken of things in that kinde . furthermore in the government of plimouth , to our great griefe , not onely the pastor of a congregation waveth the administration of baptisme to infants , but divers of his congregation are fallen with him , and yet all the meanes the civill power hath taken against him and them , is to stirre up our elders to give meeting and see if by godly conference they may bee able to convince and reclaime him , as in mercy once before they had done by gods blessing upon their labours . onely at the foresaid synod , two were ordered to write to him in the name of the assembly , and to request his presence at their next meeting aforesaid to hold forth his light hee goeth by in waving the practise of the churches ; with promise if it be light , to walke by it : but if it appeare otherwise , then they trust hee will returne againe to the unity of practice with them . and for the other two governments of coneetacut and newhaven , if either have any law in force against them , or so much as need of a law in that kinde , 't is more then i have heard on . for our parts ( i mean the churches of new-engl . ) we are confident through gods mercy , the way of god in which we walke , and according to which wee perform our worship and service to him , concurreth with those rules our blessed saviour hath left upon record by the evangelists and apostles , and is agreeable with the practise of those primitive churches mentioned in the acts , and regulated by the same apostles , as appeareth not onely in that evangelicall histiory , but in their epistles to the severall churches there mentioned ; yet neverthelesse if any thorow tendernesse of conscience be otherwise minded , to such wee never turn a dease eate , nor become rigorous , though we have the streame of authority on our sides . nay , if in the use of all means we cannot reclaim them , knowing the wisdome that is from above is first pure , then peaceable , gentle , easie to be intreated , full of mercy and good fruits , without partiality , and without hypocrisie , and the fruit of righteousness is sonne in peace , of them that make peace , according to iames 3. 17 , 18. and if any differing from us bee answerable to this rule in their lives and conversations , we do not exercise the civill sword against them . but for such as gorton and his company , whose wisdome seems not to be from above , as appeareth in that it is full of envyings , strife , confusion , am . 3. 15 , 16. being therein such as the apostle iude speaks on , v. 8. viz. earthly , sensuall , devillish , who v. 16. despise dominion , and speak evill of dignities . these v. 12 , 13. are murmurers , complayners , walkers alter their own lusts , and their mouth speaketh great swelling words , being clouds without water , carried about of winds , trees whose fruit withereth , without fruit , twice dead , plucked up by the roots , raging waves of the sea , foaming out their owne shame , wandring starres , to whom ( without repentance , which i much desire to see , or hear of in him , if it may stand with the will of god ) is reserved the blacknesse of darknesse for ever . these i say are to be proceeded with by another rule , and not to bee borne : who suffer as evil dores , and area shame to religion which they professe in word , but deny in their lives and conversations . these every tender conscience abhors , and will justifie and assist the higher powers god hath ordained , against such carnall gospellers , who heare not the sword in vaine , rom. 13. but execute gods vengeance on such : for the civill magistrate is the minister of god , a revenger to execute wrath on him that doth evil . and therefore a broad difference is to be put between such evill doers , and those tender consciences who follow the ●ight of gods word in their owne perswassions , ( though judged erroneous by the places where they live ) so long as their waliking is answerable to the rules of the gospel , by preserving peace , and holding forth holinesse in their conversations amongst men . thus much i thought good to signifie , because we of new-england are said to be so often propounded for an example . and if any will take us for a president , i desire they may really know what wee doe , rather then what others ignorantly or malitiously report of us , assuring my self that none will ever be losers by following us so far as we follow christ : which that we may doe , and our posterities after us the father of our lord jesus christ , & our father , accept in christ what is according to him , discover , pardon , and reform what is amisie amongst us ; and guide us and them by the assistance of the holy ghost for time to time , till time shal be no more ; that the lord our god may still delight to dwell amongst his plantations and churches there by his gracious presence , and may goe on blessing to blesse them with heavenly blessings in these earthly places , that so by his blessing they may not onely grow up to a nation , but become exemplary for good unto others . and let all that wish wel to sion say amen . finis . errata . in the title of p. 9 , &c. 1037 ▪ in stead , of the magistrates of boston in new-engl . r. of massachusets in new-england ; p. 11. l ▪ 27. for purpose god , r. purpose of god ; p. 14 for day of , r. day of the ; p. 30 l. 17. for cope , r , cup ; also l. 18 for cope , r. cup ; also l. 21 for judas , r. as iudas ; p. 32. l , 3. leave out to ; p. 54. l. 10 , for by , r ▪ in ; p. 67. l. 37. for complaining , r. complained ; p. 79. l. 26. for with as indeed , r ▪ with them as ; p. 83. l. 23. for and , put ( p. 85. 16. for whom , r. which . notes, typically marginal, from the original text notes for div a66680-e3630 pag. 9. pag. 10. pag. 11. pag. 12. pag. 13. pag. 15. pag. 16. pag. 17. pag. 18. pag. 19. pag. 22 , 23. pag. 24. pag. 25. pag. 26. pag. 28. pag. 29. pag. 30 , 31. pag. 32. pag. 33. pag. 34. pag. 16. pag. 18 , 19. pag. 22. pag. 18. pag. 28. pag. 26. pag. 11. pag. 36. pag. 26. pag. 26. ex. 1. pag. they say out of the forbidden ●●uire i. e. mans wisdom our churches and common-wealth is formed ▪ 2. that the whole edifice amongst us is raised up in the spirit of an hireling ▪ 3. that by submission to the word of god in fasting , feasting , retirednesse for study , contributing , treasuring , i. e. for church uses so much in severall churches , they doe nothing but bring forth fruite unto death . pag. 11. notes for div a66680-e7610 sam. gorton common dist●●●●er of the civ●●● peace in all th●● societies hee 〈◊〉 there lived i●●● pag. 1. pag. 2.