I Have sometime (by what charms I know not) been so strongly possest with a fond opinion of the indifferency of all forms of Government, that I have looked on none as objects of greater pity, then such as prompted by an ignorant and blinde zeal, have left their memories on the file of History, and their names registred in the bloody Ru­bricks of Times-Calender as Martyrs of State; for as I presumed all Governments alike subject to corrupti­on and oppression, so I supposed none uncapable of becoming the Conduits of Justice, and administring Truth and Righteousness to the people.

And therefore have been apt to interpret a non­compliance with present power, as rather proceeding [Page 2] from ill manners, or a peevish kinde of morosity, that in some turbulent ill-natured spirits, is the infirmity, or rather hereditary malady of their Melancholy Com­plexion, then from any true work of Conscience, or Reverence (as commonly pretended) to the Sacred Bonds of Religion; which betrayed my rashness into a fond conceit, that not onely the Male-contents un­der one Government, would be the same under any other, unless their ambition were gratified with a share and interest in the administration and management thereof; but a [...], that such good natures as can com­ply with one, will, if the Scene (chance) to change, and the Ballance of Affairs turn, with as great readi­ness espouse and cast themselves into the imbraces of another, as acknowledging the tribute of all faithful duty and loyal obedience justly due, and of right to be paid, to whatever Power is so well sledg'd, as to extend the wing of their Protection, for a defence to the Lives and Estates of all such as are willing to own and receive warmth from their Authority.

The consideration whereof rendred me very neu­tral in reference to State affairs, supposing Faction and Ambition to bear greater sway then Religion, in by assing mens Propensities, & ruling their inclinations as to things of this nature: Insomuch, that I have been apt to pity and commiserate the unhappiness of those God had been pleased to call up to the battlements of Soveraignty, and placed at the Helm of Affairs; by reason there never have been wanting such, as on all occasions, are willing to malign & revile their persons, to cast shame and reproach upon their names, and ar­raign [Page 3] the best of their actions as guilty of Pride and Oppression; and all this by the verdict of a Jury of prejudicated thoughts, impannelled in their own breasts, and before no more equitable a Bar, then that of their private and forestalled judgements; when as my more simple Charity hath been apt to prompt me to a more favourable and candid opinion.

But with whatever fond apprehensions my childe­hood, and days of former ignorance and vanity might be inchanted withal: I have at length gathered this wholesome fruit, from the bitter root of our late troubles and changes, of being better able to distin­guish between good and evil, and of having the eye of my understanding opened, to a clearer dis­cerning of that wherein the true interest of our liber­ties and felicity is wound up; so as no longer to make up the Consort of those, that suborned by the flatte­ries and fallacies of base and corrupt interests, call light darkness, and darkness light; being by the ex­perience of those few years wherein we have of late run the Gantlet of so many several forms of Govern­ment, Baptized into a new Belief, and made Proselyte to another opinion then what ignorance and prejudice had formerly ingarrisoned my apprehensions withal; as having found the Strokes of one more smart, and giving a deeper wound to both our spiritual and civil liberties then others.

And though I was never possest with an evil spirit of Opposition, or genius of Contradicting and Snarl­ing at what is present; but rather studied at least a pas­sive, if not an active compliance with the present Po­wer; [Page 4] as knowing there was never any Power, whose Commission was not passed, if not under the Broad-Seal of Heavens Approbation, yet at least by the Privy-Seal of Gods permissive Providence; which I have al­ways taken as a sufficient warrant for paying the tri­bute of passive Obedience, wheresoever I received the benefit of reciprocal Protection: Yet I cannot but acknowledge some Governments more pure, refined, and less prone to corruption then others; and cer­tainly, those wherein the Supreme Magistrate hath an interest distinct from that of the people, must be most apt to degenerate, and have greatest propensity to Tyranny and Oppression. Now whether Monarchy, that windes up all the strings in the Instrument of Go­vernment to the interest of a Single Person; that tunes Laws, Religion, and all things, to an harmony and compliance with the Monarchs single Will, may not justly be suspected of this strain, I leave at the Bar of any considerate mans judgement to be decided.

Certainly, whatever gloss or varnish the Courtship or flatteries of Princes or their Parasites may set upon it, such a Government is diametrically opposite to, and inconsistent with the true liberty and happiness of any people.

I remember I have read a pretty strange passage of one of the French Kings, that he was the most Reli­gious Prince, and greatest Tyrant that ever wore the Crown of France. I was (I confess) sometime start­led at the strangeness of the Character; but our late experience of one might wear the same livery, makes me able, not onely to digest the wonder; but also to [Page 5] give credence to this general Aphorism, That whatever may be the Qualifications of any Prince, in reference to the personal indowments of his minde, the title of Good was never justly attributed to any King, in refe­rence to his Office, except comparatively: And there­fore in my apprehension, Elective Kingdoms have small advantage of Hereditary, by reason the unhap­piness of such Governments, seem not so much to spring from the nature of the person administring, as of the Office and Dignity, which ever lays an Iron Yoke of Slavery and Oppression on the peoples necks: So that considering the vast expence of blood and treasure with which the competition of the Office and Dignity is usually managed, by the scarlet Can­didates of Crowns and Scepters, an Hereditary Monarchy seems ecligible, as the lesser evil; especially, if by some fundamental Constitution, like the Sallick Law of France, the absurd (though not unusual) preten­sions of women and children might be cut off: For to hang the Keys of the power Civil and Ecclesiastick upon Apron-strings; and to put the Scepter into a hand, fitter to wear a Distaff, is to invert the order both of God and Nature, and to set a Nation with its heels upwards. And yet I know it is the opinion of some, that women and children are fittest to make Princes, as being of a more passive spirit; and therefore like­liest to steer by the advice of wise Council; by reason they repose less stress and confidence in their own prudence, then men, in Authority of which the hap­py and prosperous Reign of Queen Elizabeth is usual­ly alledged; but whether without wrong to the [Page 6] more then masculine vigour of her spirit, and match­less quickness of parts, whereby she was to a wonder, qualified for Government, and reported rather to out­strip, then come short of the more noble Sex, I leave others to judge. But should we grant this assertion to to have the countenance of Reason, and that experi­ence had also set to its seal of Conformation; its so far from being of any advantage to Monarchy, by warding off the blow usually given by such as skir­mish against it, with their reasons sharpned with these inconveniences, that it gives the deepest wound to its reputation that could be desired; by asserting, that Oligarchy, by the general consent of all times and ages, hath been exploded as one of the worst Tyran­nies, to be the best of Monarchies.

I have met with some, that plead much for the Single Person that should be onely the name, without the thing; the office, without the power; the shadow or image, without the substance; as if it were impos­sible for men, that are the Masters and proprietors of reason, to be knit together into civil society and peace for their own common interest and safety, without e­recting either some gaudy thing to humour them, or some Scare-crow to fright them into obedience: Nor do I know whose conveniency would be herein con­sulted, except the Lawyers, who (if like Packhorses trained up in one road) not able to change their ac­customed pace or stile, it be prudence for the Nation to hazard a relapse into Tyrannie, and again expose their lives and liberties to the will and lust of an Arbi­trary Povver, to set up a John of Oke, or Will. of Stile, [Page 7] with infinite expence of blood and treasure, by reim­posing the Yoak so lately cast off, that this pack, &c. may not alter the stile and form of their Writs, &c. I say, wherefore the Nation should be so over indul­gent to a corrupt interest of men, rather then to regu­late and reform the forms of Law, that through the subtilty of this Generation, are become rather snares then fences of our estates and proprieties, falls not within the precincts of my apprehension.

Should we now unbowel and trace unto its original this Name, for which there have of late appeared so many Advocates, I presume it would be found of as ill complexion as the word Tyrant was accounted a­mongst the Greeks; the english word King being but the abreviate of Cunning, the usual epithite as all men know of Knaves; and to speak the truth experience hath made good, though never so great a Saint hath sate upon the Thone, the Divel and a Bishop hath e­ver stept into the Office: For I am not of that fond opinion that Kings are not capable in their private e­qualities of like virtues and qualifications with other men; but that notwithstaanding their accomplish­ments, how excellent, how bright, how orient soe­ver are their personal virtues, they stand on slippery places; and their dignities, their interests, their pa­rasites, their flatterers are snares too great for them to retain their integrity, and therefore that the Talent of Soveraign Power is too great, too pretious to be in­trusted or deposited in one mans hand, though an An­gel, least so great a temptation should endanger his fall, and make him appostate to a Divel.

[Page 8] That Kings are Gods scourges and given in wrath we have the testimonie of Scripture: Nimrod was a great hunter, a mighty man, a great oppressor, and the first King or Prince we read of, the first that inva­ded the liberty of the World, that first usurped Au­thority, and presumed to exercise Dominion over his brethren, the first that put a period to that Golden Age, wherein no other then paternal Government was known: But though thus nigh the morning of time, God sent his scourge Nimrod as a just plague amongst the other Nations of the Earth, yet the peo­ple of God, the seed of Abraham, the children of Is­rael were a long while after free, a Free-State, and en­joyd their native libertys, till the time of Samuel, when they rebelled and desired a King like the other Nati­ons, that they might be like the Heathen whom God had cast out, which God construed no other then A­postacy, and rejecting of him, then rebellion and high treason against his own divine Majesty, and said, They have rejected me, and then tells them what would be the issue, fruit and product thereof,

They should give away their liberty, and be subje­cted to an arbitrary power, and become the slaves and vassals of their King, who should take their sons and their daughters to make them his servants, and send them forth to fight his battels, that is, to be the in­struments of his pride and luxury, and the champions of his malice and ambition.

And then he should destroy their propriety, and take away their houses, and their vineyards and give them to his servants. Thus the Spirit of God gives [Page 9] the same description of a King, as of what we call a Tyrant, a Nero, a Monster, as if they were all one, and it were essential to the nature of the office or dignity to be a Beast of prey, a Leviathan, an oppressor and devourer of the people, which charracter hath been too easie to be read in the lives of most of the best Kings, whose names are not taken off the file of me­mory.

Now as for those that would have a mock, a counter­feit, a limitted King, a King and no King, an empty Title, a bare Name, vox & preterea nihil, or I know not what: They propose a remedy worse then the dis­ease; for to divide the Soveraignty, is to lay a Scene of blood, to sow the seed of a perpetual civil war, and intail ruine on our selves and posterity; what is divi­ded cannot stand; there will spring up perpetual jea­lousies, fears and annimosities, which will cause in­trenchings on each others authority, until the one have supplanted and overturned the other, this is to institute a civil war, Anarchy and confusion, instead of a well ordered Common-wealth or Politie.

Having thus unmask'd the true nature of Monar­chy, which is no other then the more gentle or civil expression of Tyranny, I shall endeavour to obviate some of the most plausible and strenuous arguments, by whose strength and stabillity it's endeavoured to be obtruded, and our assents conciliated to the recepti­on thereof.

One of the grand arguments whereby the betrayers of our Liberty endeavour to decoy us into the Iron Yoak, we have so lately shaked off, is taken from our [Page 10] long use and custome to draw therein, which hath made tlavery become almost a second nature to us and therefore endeavour to scare us from our liberty as a novel and dangerous thing, as if servitude were more natural to a Nation then freedom, or any custome could utterly expunge nature; I am sure the former cannot reflect with greater disgrace, or more derogate from the honour of our Nation, that we should be of so course a mettal, so base an allay, of so Spaniel-like-couchant, slavish and degenerate a spirit, then the o­ther doth deviate from truth; but the worthy Advo­cates of this cause, measure truth by the wicked Stan­dard of their base and corrupt designs, as they take the altitude of all other mens spirits, though never so brave and elevated, by the Jacobs staff of their own pitiful crowching, fawning humour.

It would waste more inke and paper then I am ei­ther willing or have leasure to bestow, should I shew how much the State of our Nation is altered, and in­to how great an unsuitableness we are of late travelled unto that Government, this argument would plead prescription for.

But of what weight or truth it is of, will easily appear to any that have taken notice of that passage of our modern History of the last Century, which concerns the gallant Hero Sir Philip Sidney, who though born in that most unlukie juncture of time for producing brave spirits, when the Nation truckled under the Government of a woman, was yet thought worthy of the Polish Crown, and had an overture in order to his e­lection thereto, had not his jealous Mistress prevented; if then one born under the influences of a femal Go­vernment, [Page 11] and not of the highest ranke of Nobility, was thought fit to sway a Scepter, of how great blas­phemy against the honour of our Nation, may they be thought guilty, who say the free born people of Eng­land, after they have broke the more ancient Norman Yoke, and the more modern of a latter, &c. are not fit to enjoy that liberty, that hath been the price of so much blood and Treasure: But should we conceed all the argument seems to begg, that our necks ate u­sed to the Yoke, and we are become familiar to servi­tude; shall we therefore willingly suffer our ears to be bored to the posts of our new Masters doors, and become slaves for ever? shall we court our bonds, and glory in that which is our shame? shall we never learn to be free, and value liberty? shall we never emanci­pate our selves and posterity, but intaile thraledome and slavery on them, also to all generations? For so long as we draw in this Yoke, our condition is the same with slaves; whatsoever is born unto us is a vassal of our Lords; the fruit of our loyns must drink of the same cup with us, draw in the same yoke, groan under the same tyranny and oppression we bequeath unto them; nay, who knows but their bondage may encrease, like that of Israels under the Son of Solomon, whose little finger was heavier then his Fathers loyns; for tyrannies usually ex­asperate and wax worse with continuance; shall we now beaqueath our children liberty or bonds, freedom or op­pression. If we who have had our necks worne with the yoke, and our backs bowed down with heavy burdens, are of a couchant slavish spirit, perhaps our posterity, if born in a freer air, and under the influences of a more benigne Government, may prove of more generous and noble [Page 12] spirits, worthy of, and knowing how to prize their liber­ty. But without doubt those brave and gallant souls, by the Conduct of whose valour and prudence, we have broke the Iron yoke of arbitrary and exorbitant power, and by the good providence of God, redeemed the cap­tivity of our Nation, from the unrighteous bonds of its wicked oppressors, are worthy of, and know how to prize and improve what hath been purchased with so much sweat and oyl, and will not in the end sell their birth-right for a mess of pottage, but leave an off spring, heirs of their own valour and gallantry, that will with the utmost perril of their lives and fortunes, defend and preserve what the labours of their ancestors hath pur­chased, with sore travail both of mind and body, and so transmit it intire to their posterity, through many genera­tions, till the consummation of all things, and that time shall be no more.

But for a farther and more satisfactory Answer, to si­lence this Argument, we may consider how the Scene is changed, and Ballance of lands altered since these last Centuries, and by reason thereof, with howgreat diffi­culty Monarchy hath made good its ground since Henry the 8 ^th's days, in which it began first to decline, and hath ever since been posting to its period.

For that wilful Prince, by alienating the Church Re­venues, quite altered the ballance of Lands that was the Basis of his Government, and thereby did that service unawares that pull'd up the stake of Monarchy. For the Church (which with all its preferments, was at the Kings devotion and sole dispose) did at that time possess a third part of the Lands and wealth of the whole Nation: Which being afterwards sold, and coming into the hands [Page 13] of private men, set up many thousands of families that had no dependency on the Crown. Since which time, the number of Freeholders being much encreased, the Na­tion hath had a natural and strong vergency towards a Commonwealth; which hath been much discovered in the spirit and complexion of our Parliaments, of which the house of Commons (heretofore an inconsiderable Truckling kinde of Court, that was onely summoned for the Prince to milk their purses, and let the people blood in the silver vain) grew now more peremptory, and began to give check to their Princes Exorbitances, inso­much that Queen Elizabeth was put to her Courtship to retain them in allegiance, as afterwards King James to a thousand shifts and juggles, who notwithstanding all his King-craft and cunning in which he so much gloried and boasted himself, so great a Master was scarce able with much jugling and dissimulation to divert the Storm from falling on his own head, which afterward rain'd so much blood and vengeance on his Son and Posterity, to the ut­ter ruine and confusion of his Family.

To conclude therefore this particular, it being a Max­ime of truth, plac'd beyond all hazard of Contradiction, That no Government can be fixed in this Nation, but according to the Ballance of Land. That Prince that is not able neither by his own nor the Publique Revenue in some measure to counterpoise, if not ore-ballance the greater part of the people, must necessarily be Tenant at Will for the Crown he wears: For they that are the Pro­prietors of the Land and Wealth of any Nation, will with case be able by the Magnetisme to draw the greatest number of Abettors to their side, and so to guild ore their pretensions as to render them currant with the peo­ple, [Page 14] and so in the end, give Law to the rest of their bre­thren: Therefore where there is one Proprietor or Land­lord as in Turky, there is absolute Monarchy; where a few, Aristocracy, &c.

Now since the Crown-Lands and Church-Lands of this Nation are sold, what other prop or pillar of secu­rity is left for the Throne of a Prince to rest upon, ex­cept that of a Mercenary Army, lyes not within view of my apprehensions: and then how wholsome or safe ad­vice the re-establishing of Monarchy is to this Nation, I leave all men (that have not altogether abjur'd their rea­son and conscience) to judge and determine.

As for those poetical if not profane flourishes where­with Oratours and Poets, the constant parasites of Prin­ces, use to guild ore Monarchy, pretending it the most natural and rational of all other Forms of Government, and that whose pattern was first shown in the Mount, or rather let down from Heaven, paralelling it with Gods Regimen of the Universe, which is alledg'd as it proto­type or first Exemplar, and therefore to have something more of a divine right and character impress'd upon it than any other, &c.

These I say are such trite, bald and slight reasonings, that they do not merit so much respect as to receive an answer; for may we not as well by this loose and allu­sive way of arguing borrow a pattern from Heaven for the Triumvirate, that Augustus Lepidus and Marc. Antony sometime impos'd on Rome. Doth it not as well qua­drate with the Sacred Trinity, by the triple Scepter of whose divine providence the Empire of the world is ad­ministred, as by theirs sometime that of the Romans? Will any one therefore be so bold as to say that was the [Page 15] most natural and rational Government, and founded by no less than a divine right, according to its pattern and Archetype in the Heavens! Notwithstanding the brand of the blackest and bloodiest Tyranny Rome ere saw hath been set thereon, by the universal consent of all Histo­rians.

Or may we not considering the pride, ambition, ra­pine, extortion, injury and oppression, that usually crowd into the Courts of the best Princes, with as much or more reason parallel absolute Monarchy with that of the Prince of Darkness, in which there is no trinity as in the other, and therefore more exactly quadrate to the abso­luteness our proud Monarchs so much endeavour to ob­tain.

I confess could we have a prince to whom Majesty might be attributed without profane Hyperboles, that were a true Vicar or Lievtenant of God, that was not subject to the passions and infirmities much less the vices and monstrosities of humane nature, that could neither be impos'd on by deceit, nor abused by flattery, whom the passions neither of fear nor affection could warp to the least declivity from what is right and honest, whose reason could never be byassed by any private interest or base respect to decline the paths of justice and equity, but would mannage the reins of his power with a like constancy and stediness as by the hand of providence the helm of the Universe is steer'd: I should then become an Advocate of Monarchy, and acknowledg it to have the impress of Divinity, and bear the Character and In­scription of God upon it, to be the best and most abso­lute form of Government, and a true Copy of its Di­vine Original: But till security be given for such a righ­teous [Page 16] administration, I desire to be excused from being a pander to Ambition, or the advocate to Tyranny, as having learnt, It is not good for a man to be alone, especi­ally on the high and slippery places; but in the multitude of Councellors there is safety: And me thinks the very di­alect of Princes in the plural number (whatever of State or Majesty may be pretended) is a witness of, and doth clearly speak the unnaturalness of such exorbitant mono­polies of power, and that though they act in a single ca­pacity, are willing to speak like a Common-wealth.

Most of the other arguments of which the advocates of tyranny make use, are drawn from the pretended ad­vantage of that Government, above and beyond others in respect of secresie, celerity, unanimity and the like, which though conveniencies, yet being far too light to counterpose and ballance the other incommodities, to­gether with the great charge and excise they are rated at, require no other answer, nor shall I wast more time and ink upon them: Yet how these conveniencies may be ta­ken in, we have an expedient propounded by M. Harring­ton, according to the example of the Roman Common-wealth, by erecting a dictatorian power, if the state of affairs at any time so require.

Having thus passed the pricks of the sharpest arguments, that are usually raised in defence of the odd thing called a single person, I shall only speak a word or two to that is founded on the single command, That in times of war and eminent danger, when the gates of Janus Temple are set open, is committed to one man, it being a recei­ved maxime, that reason hath always conceded an ad­vantage to the absolute jurisdiction of a single person in the field, prescribing to that end but one General to an [Page 17] Army, for fear of divisions upon contrary counsels and commands.

To which may be replied, notwithstanding Generals are not taken upon trust, as Kings in successive Monar­chies, but upon the test of experience, and proved suffi­ciency manifested in former services; yet if it seem expe­dient to the Common-wealth, there may be a rotation in that office as well as others, as was anciently in the Roman Republique, whose Armies were led forth by their annual successive Consuls, and that with great suc­cess and victory.

But the Expedient our present Parliament hath found out by Commission, doth so fully answer this objection, that I need say no more unto it; for without doubt, it is the Interest of a Free-state to have all the people so trained up in Military Discipline and made familiar with Arms, that he may not be thought arriv'd at the just ac­complishments of a Gentleman, that is not able to lead an Army into the Field, it being among the Romans no absurd Apostrophe to leave the plough tail to head an Army or vice versa when their Military employments were accomplish'd: How much then may they be thought to fall short of the accomplishment of a Gen­tleman, that know not how to manage the Conduct of a Troop of Horse, as I fear too many of our Gentle­men upon a due scrutiny would be found, who notwith­standing all their great pretences to be accounted Armi­geri or Esquires, are scarce stout enough to discharge a pistol, or were ever militant beyond the borders of their Ladies Carpets.

I shall now sound a retreat to the further progress of my pen on this Theam, lest I should seem too much to [Page 18] triumph ore a baffled and prostrate Enemy, it being my desire to use victory with like moderation, I desire to bear a Foyl, Conquest or Captivity: Therefore since by the good providence of God, together with the gallant Conduct of the no less prudent then valiant Asserters of our native Rights and Liberties, we are re-instated in the possession of our Birth rights, I shall attempt the discovery of those rocks and shelves on which in the late night of Apostacy we split our Liberties, and endangered the utter ruine and shipwrack of our lives and fortunes, in the dangerous Sea of an exorbitant and unlimited Power: and thereby strike some sparks of light for the future better steering of the Common-wealth, in whose bottom as all our lives and felicities are adventured, we are all concern'd to endeavour its being brought to a safe Port and Harbour.

The work then of our present Pilots that sit at the Stern and manage the Conduct of our affairs, is to en­deavour the Common-wealth may be so equally bal­lanc'd as it may neither have propensity to a second re­lapse into Monarchy, as of late, or Oligarchy, which is worse, nor yet into Anarchy, the worst of all three: But to settle a Free-state upon such just and righteous foun­dations as cannot be moved, that may be a strong Ram­pire of defence not only to our Civil Liberties, as men from the future encroachment of Tyranny or inundati­on of Exorbitant Power, but also of security to our Spiritual Liberties, as Christians from the invasion of those that desire to domineer and lord it over the Con­sciences of their Brethren: Both which seem so link'd and twisted to each other, that what conduces to the se­curity of one, hath no small tendency to the establishing [Page 19] of the other also, and do commonly so inseperably ac­company each other, that wheresoever there is a Free-state or equal Commonwealth Liberty of Conscience is inviolably preserv'd together with a convenient and in­offensive latitude in toleration of Religions, as in Hol­land, Venice, &c.

Now for the better securing of these we are to take notice of what persons or things are most inconsistent with, and have greatest enmity to, the interest of a Free-state or equal Commonwealth.

For discovery of which as I know it a crime of pre­sumption unpardonable for one seated in the vale of a private condition to pretend a fairer prospect into the in­terest of State, than those providence hath plac'd in the Watch-towers and on the pinacles of power: Yet by reason a by-stander may be allow'd to discern something of the Game, and he that is out of play to shew the ground to a Bowler, and one that stands below may bet­ter know what props the foundation rests upon, than he that is on the top of the Tower: And it being the duty of every one to cast in his mite to the vaster treasures of their knowledg to whom providence hath committed the Conduct of our Affairs, I am bold, being partly thereto encourag'd by that great candor wherewith I ob­serve the like tribute of zealous and faithful hearts are already received, to tender what in my apprehension may have a tendency to a future settlement and security. I confess were we at this time bowed down under the Government of a Monarch in whose Court every Counsellour of State is to be taken on an implicite faith to enjoy by his Princes Patent and favour a Monopolie of Reason as well as Honour, and that his understand­ing [Page 20] is no less elevated than according to the proportion his Titles and Fortunes swell above the tide of other mens: I might justly be accounted absurd to offer any thing of this nature, as knowing with what scorn and contempt so rash an adventure would be encountred.

But in a Free-state wherein the greatest Senators are not asham'd to confer with the meanest persons, I am not afraid to put my self into the crowd of those that make addresses of this nature: Wherefore to conclude this Parenthesis and resume the thread of our discourse, there are not as I presume pass two or three sorts of per­sons whose interests run counter to, or indeed are not twisted and wound up in the same bottom with that of a Free-state, or at least in the spining out of a few years might not be interwove therewith, and those are the Law­yer, Divine, and Hereditary Nobility, as for the Cava­lier and Courtier, I question not but a little time would breath out their Antipathy, and warp their affections to a perfect complyance and closing with an equal Com­mon-wealth.

IT being the Method of Heaven for Judgment to be­gin with the House of God, I shall first speak to the re­formation of the publique Ministry, or National Clergy, so far as they seem prompted by their interest, to run counter to that of a Common-wealth; and though I know (notwithstanding the complexion of their Coat, which seems, or at least ought to promise greater modera­tion) it is no less dangerous to meddle, or in the least exasperate this generation of men, then to puddle in a Hornets nest, or encounter a Bear robbed of her whelps; yet my conscience bearing me witness, I have neither mallice to their persons, nor envy their preferments; I shall not forbear to give in my testimonie against the cor­rupt interest and principles wherewith they are leavened: Where by the way, I must profess my self unsatisfied of what ground or foundation may (since the Jewish Priest­hood was abolished) be [...]ound in Scripture for that distin­ction between the Laity and Clergy, which custome hath introduced into most Christian Common-wealths; my zeal and charity being apt to prompt me to a like wish with that of Moses, That all the Lords people were Prophets, or rather to think all the Lords people are holy, and to be accounted a Royal Priest-hood to God: Nor can I per­swade my self learning is so necessary a qualification for the teaching of the Gospel, as some would make us be­lieve, having observed our Saviour altogether rejected the wisedom of man, and made not use of the learned [Page 22] Scribes or Doctors of the Law, but simple and illitterate Fishermen to be the first Heraulds of Peace unto the world, to proclaim good will to the Children of men, to be the first Evangelists and Messengers of the glad ti­dings of Salvation; and indeed the introduction of learn­ed Rabbies into the Church of Christ, and blending Di­vinity with the learning of the Gentiles, seems to run counter to the whole design of the Gospel, which is by the foolishness of preaching to confound the wisedom of the world. Certainly the sword of Gods Spirit will be able to do its work, though not mannaged by the skilful hand of an Artist, or Master of Fence, that hath been brought up in the Polemicks and Digladiations of humane littera­ture, vain Philosophie, or Sophistry of the Schools.

Nor do I find that the Apostles, and those sent forth by Christ, to be the Catholique Bishops of the whole earth, and to teach all Nations, did assume unto themselves any distinction of garb, colour, or habits from the rest of Christs Flock; and I have read of some that were censu­red in the Primitive times, or first Centuries, for wear­ing large black Cloaks; for what is this but to bring back those Jewish types and shaddows, to cloud and ob­scure the brightness of the Gospels dispensation, that were long since dispelled and abrogated, by the a rising of the Sun of Righteousness upon the world; for as one hath lately well observed, What is the canonical girdle, and formality of Doctors wearing boots, but as types and allusions of those places, of having their loyns girt and their feet shod with the preparation of the Gos­pel, &c.

Nor do I read that they who were call'd to the Ministry did look upon that as a writ of ease, or sufficient warrant [Page 23] to quit their other particular callings, trades and vocati­ons, but that Paul wrought with his hands, that he might not become burdensome, and it is generally presumed, our Saviour wrought at his Fathers Trade; not that I would not have those that Minister in spiritual things reap of others carnal; but that it seems more accord­ing to the rule and precedent of the Gospel, that they should be content with what voluntary contribution, God shall move the peoples hearts unto, then by force and rigour of Law exact a maintenance.

And when I find the Apostle saluting the Church in Caesar's family, I am prompted to wish, that all our Hou­ses were Chappels unto the Lord, and that our families, like that of Caesar's, contained a Church within them: I am sure it is no new observation, that the greatest heat and zeal of Religion, hath been always found in conven­ticles and private meetings, which suggests unto my thoughts no small ground of suspition, that our parochi­al Churches, Bells, together with the whole order, pomp, method, and formallity of our National Clergy, and publique worship, stands upon no other foundation then that of humane invention, which by the stream of cor­rupt times, have been carried beyond the pattern and precedent of the Primitive Ages, and become very un­like and dissonant to the exemplar Christ and his Apo­stles left us.

Nor am I satisfied, if the generallity of men are unca­pable of receiving the truth and power of godliness, whe­ther the endeavours of giving all men a tincture of Re­ligion, and forcing them into the garb and livery of an outward profession, which is the great design of, and plea for a National Clergy, be more acceptable unto [Page 24] God then Morality. I know under the Law, God had a peculiar people that were pick'd and cull'd as it were from the dross and rubbish of the rest of mankind that were to be built up in an outward profession and Natio­nal way of publick worship, adorn'd with many Cere­monies, together with much pomp, and outward splen­dor, but whether Religion be not now under the Gospel, a more inward, refined, spiritual and less visible thing, I humbly submit to serious consideration. And if I am herein mistaken (for I pretend not to Infallibility) I should be thankful to any God shall be pleased to make use of as instruments to better inform me; for I would willingly see and know my errours.

But if it be here objected that the Primitive times were times of persecution, in which the Church was as it were under Hatches, and Christianity in its Infancy, and the Professors thereof forc'd to hide themselves in holes of the Rocks and Caves of the earth: But now having gain'd ground upon the world and being in better plight, and since it is come up out of Egypt from the House of Bondage from under the pressures, afflictions, persecutions, and burdens of its Heathenish Task-ma­sters, under which it formerly groan'd, ought, according to the example of the Israelites, be adorn'd with the spoil of the Heathen, &c.

I answer, That as the Kingdom of God comes not with observation, so it consists not in any outward pomp and splendor Its said the Kings Daughter (or Spouse of Christ) is All-glorious within, and by how much the more ground Christianity hath gain'd upon the world, by so much the less need doth it now stand of the Wisdom and Learning of men to commend and propa­gate [Page 25] it, then when it was to encounter with so great op­position, and such potent Antagonists as under the Hea­then Emperor it met withal. And if the truth did then under all those disadvantages not onely make good its ground, but so much gain'd upon the World when it had few other Champions than poor Fisher-men and illite­rate Mechanicks; how much less need it now fear brow-beating when the power of God hath subdued so many Nations to the knowledg and obedience of his truth, and hath made Princes of the earth bow unto the Scep­ter of his Son.

Some dawnings of these truths began in a great mea­sure to break forth upon that little Assembly which by way of scorn is commonly called Praise God Bare bones Parliament, of whom many are able to bear this testimo­ny, that they were the first Power of this Nation that did most visibly own Christ in the purity and simplicity of the Gospel: But Christs appearance in their meek­ness, much like his riding to Jerusalem on an Ass, was so far from being received with Hosanna's, that it was ut­terly rejected and refused by the Policy and wisdom of this Generation, which was unworthy of so great a mer­cy, and indeed not ripe for that purity and simplicity of Reformation, that they by a Spirit of Faith seem'd strongly carried forth unto: Which eminently appear'd in their sudden striking at the root of two such potent Factions as the National Clergy and the Lawyers, which they would hardly have done had they only consulted with flesh and blood, or not steered the Course of their Counsels by something beyond the Compass of humane prudence. And whether the Nation is yet willing to part with their Calves they have so long worshipped, I [Page 26] know not, but I am sure it hath pleased God to give them a great discovery of the corruption, pride, ambition, and flattery of this sort of men, how willing they could be to reap their own profit though sown in, and springing from the ruine of the Nations liberty and felicity, how wil­lingly they could sell their brethren slaves into the hands of Tyranny and Oppression, to purchase to themselves Dominion and Lordship.

I would not be taken for an Enemy to either the Ma­gistracy or true Ministry, as knowing they are the Ordi­nance of God, and the very light and eyes of the world; only that which I am chiefly mov'd to witness against, is, that unnatural divorce and seperation that is at this day found between them in Christian Common-wealths, which I account no less contrary to the Maxime of true policy, than the mind of God and precedent of its first institution: And however it came to pass that the Civil Magistrate was thus trapan'd, to have the Keys of the Church taken from him, to be thrust out of the Temple as an unholy thing, to be prohibited from Ministring at the Altar, and so the better part of the blessing wrested from him, to whom (if any more than other) it doth chiefly appertain, and this by a company of Hirelings: I know not, but I think I may be bold to say it was not so in the beginning.

For first these two Functions of Magistracy and Mi­nistry are united in their source and origen, viz. Christ the supreme Head of the Church, who is both King, Priest, and Prophet.

Secondly, the Moral Law which we call the ten Com­mandments, and the Judicial Laws of Moses given by God, setting aside some Idioms and properties of them [Page 27] peculiarly relating to the Jewish Nation are the Rule and Standard for Civil Governours to rule by, and the Equi­ty of them is written in mens hearts by Nature, and re­newed by Christ. Which being the common rule of our Obedience both towards God and Man, plead much against that distinction of its Administrators, viz. that of one Law there should be two Ministers, especially in so great a distinction, if not opposition, as is found at this day.

Thirdly, The two Functions were united in the anci­ent Patriarchs, who were Kings, Priests, and Prophets in their several Tribes and Families, which continued during the first Ages, and more innocent time of the worlds Infancy, during the time of Paternal, the first and best of all Governments, when, if ever, was that Golden Age so much mention'd by our Poets, a time when Tyranny and Oppression were unknown.

But after the liberty of the world was invaded by Ty­ranny, and Esau sold his Birth-right for a mess of pot­tage, the Power of the two Swords became parted, and to render the purchase of Empire more cheap and easie, the ambitious Candidates of Dominion were willing to compound and part stakes, permitting others to domi­neer in things of conscience, so they would hold the stir­rup for their ambition to get into the saddle of Civil rule and Empire, by which means the Sword and the Keys might come first to be parted, and so found in several hands, which hath been the cause of most of those wars and deluges of blood that have been poured forth since the beginning of the world, to wit, by the clashing of the two Powers, Civil and Ecclesiastick. Now whether after the extirpation of Paternal Government and insti­tution [Page 28] of the Order of Priesthood in Aarons family and the Tribe of Levi, both Swords were retained in the same hand during the time of the Judges, as also after that through the Jews Apostacy from God, Kings were anoin­ted, is disputable: Though this is certain they were not altogether excluded, but did sometimes administer in spirituals as well as temporals; for we often find the good Kings reading and expounding the Law unto the people, according to the Obligation laid upon them by the command of God, as also consecrating the Temple, and blessing the people, things pertaining to the Priestly Office: But after the Captivity both Functions were vi­sibly united in the persons of the High-priests, who ex­ercis'd the Regal as well as Sacerdotal Office, till the coming of our Saviour.

And the light of this truth notwithstanding that night of Ignorance and Paganism that covered the face of al­most all the known world, was not altogether hid from the Heathen; for during the Republique of the Romans, the Priests of their Gods were chosen out of their chief Senators, and after their Liberty was betrayed into an Empire, the Flamen Dialis or High-priest of their chief god Jupiter was the same with the person of their Empe­rour.

Nor since the extirpation of Popery hath this Doctrine been altogether a stranger to the British Shoars.

Henry the 8 ^th was by the universal consent of the re­formed Clergy acknowledged under Christ the Su­preme Head of the English Church, together with the Title of Defender of the Faith, which hath ever since been granted (though perhaps out of modesty not al­ways usurp'd) to all the rest of our Kings and Princes, [Page 29] but with what decorum, especially when a child or wo­man was in possession of the Throne, I leave others to judge: But I remember to have read, that when the Arch-Bishop (as I take it Abbot) had a charge put in a­gainst him, his Judge was declared the King, to whom he was referred to give an account, as to his immediate supream in his own Order; thus civil were those times unto their Magistrates, whereas now they are prohibited with a procul ite profani, under no less dreadful penalty then an Anathema, to lay their unhallowed hands upon the Ark of God, or to offer strange fire unto the Lord, as they are pleased to tearm all Divine Service that is not offered in a Priests Censer. Now the vestal fire of our Religion, like that of old Rome, must be preserved upon the Altar of the peoples heart, by a peculiar Order of Priesthood, least all the coals of devotion should other­wise be quenched amongst us; as if it were impossible to retain the Ark of Gods presence or Religion without a National Clergy, to be its Guardians, as if the very Heavens of Christianity were in danger to fall, did not the shoulders of the Clergy bear them up, were not they the Atlas and Pillar whereby they are supported; so much are these men willing to arrogate unto them­selves.

But to return from this digression, since in the head of all Government Christ, and in the first Copie of it, a­mongst the Patriarchs, and in the time of the Maccabes and in the practise of many Nations, both Christian and Hea­then, the Magistracy and Ministry were twisted together, and exercised by one and the same, I can see no good reason why they should be parted now, either in the su­periour or subordinate Ministers of Justice: Kings have [Page 30] alwaies accounted the Sacerdotal dignity as one the fair­est flowers in their Crown; (and why Republiques should set a lower value on it, falls not within my apprehension) they esteem'd it a thing most perilous and unsafe, to trust any besides themselves with the absolute and total power of the Churches Keys, since those that by that means get a place in the consciences of men, and pretend to use the Sword of the Spirit, have been always able upon the least provocation, to arm themselves with greater terror, and quench their thirst of revenge with deeper draughts of blood then those that were only armed with the Civil Sword; it being no small advantage upon motions of private revenge, to set so good a gloss upon their cause, though never so bad, as to be able to suborn the terrors of hell and conscience, and so make use of the Millitia and Artillery of the Almighty in their own defence: It is too too well known how apt the spirit of the Clergy is like that of Peters, to call for fire from Heaven upon the heads of their enemies, and to hold the people in a blind fear and expectation, that their prayers shall be answered. I am sure this State hath little reason to trust a provoked and inra­ged Clergy, who not only look upon themselves as in­jured by the late sale of their best preferments, and per­petual exclusion from a share and interest in the Legisla­tive power, being by Act of Parliament incapacitated of having a suffrage in that high and supream Court; where­as they used and still expect to give Law to the rest of the Nation; but also know themselves in little less then a premunire, by driving a wiked bargain, in which our Liberties were to have been exposed to sale, as the price of redemption for their Episcopal Dignities.

Nor indeed is our State rich enough, without revers­ing [Page 31] the late sales, to purchase their good wills (were they desirous so to do) or ever bribing them to so great com­pliance, as to become the States Oratours, or to bark any thing but faction and sedition against the Common-wealth.

It is not a small thing will satiate the ambition of the English Clergy, who many of them though taken from the meanest of the people, usually so much forget their Orignal, that they think the best preferments below their merits and capacities: Now what prudence it can be for the State to keep up a discontented and inraged Clergy, to be alwaies pelting from the Pulpit, balls of Wild-fire among the people, to kindle a second war and combusti­on, pretending they are the coals of Gods Altar, for warming the peoples hearts with zeal for his glory; is a maxim of policy, that moves not within the Sphere of my intelligence.

I should therefore humbly propose, That the Tables of such Money-changers might be orverturned, and these Buyers and Sellars that make Merchandize of Religion, and turne the holy function of the Ministry, or Sacer­dotal Office, into a mercenary Trade or profession, into which the meanest of the people (after seven years Ap­prentiship in the University, commonly called sitting at the feet of Gamaliel) are thrust for a piece of bread, may at length be driven out of the Temple of God: And since (as we hope and believe) the time is come in which we may expect the fulfilling of that glorious promise, that Kings shall become nursing Fathers, and our Princes nursing Mothers to the Church; that our Magistrates that have been alwaies tearmed Pastores populi, or Sheep-heards of people, would resume the care of feeding Christs [Page 32] Flock with the sincere milk of the Word, and no longer make use of journey-men and hirelings in Christs Vine­yard, or discharge the most considerable part of their duty towards God and his people, by proxy, or suffer themselves who are the heads and Elders of Gods Isra­el, to be supplanted and beguiled of their birth-right, and by consequence the blessing intailed upon it.

I presume no Christian Magistrate is so ill read in the duties of his place, as in the least to doubt whether he be no less obliged to teach then govern the people God's providence hath placed him over. I blush to think with how great shame this reflects upon that ill custome, ei­ther pride or ignorance hath introduced amongst the chiefest of our Gentry and Nobility, who entertain Chaplains in their houses, to discharge the duty of their families by a Deputy, as if they had received this new Ar­ticle into their Creed, that it is their duty to serve God by proxy, and insteed of wrestling with God after the ex­ample of Jacob, that Prince of Israel, and being their own Oratours at the Throne of Grace, they thought it more acceptable to retain an Advocate or Attourney to plead their cause for them, as is the corrupt and unrighte­ous custome to fee Lawyers before the unjust tribunals of men; and that this is no less effectual a means to pro­cure our cause to go well in the Court of Heaven, then to speed in those here upon earth.

Whereas Solomon gloried more in the single name of a Preacher, then all his gilded Titles, as King of Israel.

Some dawnings of this truth was sometime manifest­ed to the late Protector (before he was insnar'd by the pomp, and beguiled with the honours of this world) together with many of the chief officers of the Army, [Page 33] who look'd upon it as their duty to teach and preach to their several Regiments and Companies in which they reaped the fruit of Gods glorious presence, strengthning their hands in the day of battel, and crowning their heads with wreaths of victory and triumph.

And I know not why we may not expect the Ministry and Religion, to thrive as well in the hands of a zealous and pious Magistracy, in which both functions being twisted and united together, may be of mutual ornament and support to each other, as in the hands of a Mercena­ry and ambitious Clergy. I am perswaded the Church of God will never be built with less noise and distur­bance, then when like the builders of the second Tem­ple, they that use the Trovel with one hand, shall hold the sword of civil power (for punishment of vice) in the o­ther. And as we have had a succesful experience that our battels were best fought, and wars managed by a praying Army, so I am perswaded our Common-wealth would best thrive and prosper in the hands of a religious and preaching Magistracy.

And this I could wish might be the Criterion and Cha­racter of such as are to be trusted with any considerable Talent of Power, as the onely safest way whereby to se­cure both our civil and spiritual liberties: I mean, that the experience and acquaintance, with the wayes and out­goings of Gods secret providences, both towards the world and their own souls, might be the test and touch­stone whereby the spirits of men might be tryed and known as fit to be intrusted with the power of a Christian Common-wealth.

For though I am not of opinion, that every Saint is fit to have the conduct of armed Troop, or a place at, the [Page 34] Helm of State affairs: Yet I think it desirable, and to be endeavoured, that whosoever hath the conduct of Troops or a place at the Helm of a Christian Common-wealth, should be a Saint, and one that hath given so good and ample a testimony thereof in the face of the world, that if ever he prove Apostate, a black brand of perpetual infa­my may rest upon him in the eyes and memories of all succeeding ages.

The Earth is the Lords, and the fulness thereof, there­fore let not the wisdome of this Generation, the children of this world, who are Aliens and strangers to the King­dom, think to put by the Heirs from their inheritance: for God will not suffer them to be baffled, the Lord will make good their title, and his promise to his Son, to whom is given the Heathen for his inheritance, and utter­most parts of the Earth for his possession, and to whom shall be gathered the ends of the Earth, not onely as to their shepheard and universal Bishop, but also as to their King and Prince to rule over them. Now for the better preventing any mistake, or misapprehension of what hath been here spoken. I would not be understood to deny Magistracy and Ministry to be distinct in their object and exercise, the one compelling mens bodies, the other in­structing and informing their minds; yea there is a di­stinction in Ministry, for there is the Ministry of natural and legal righteousness, and the Ministry of Evangelical and spiritual righteousness, which differ onely as Christs first and second appearance. But because Magistracy and Ministry are distinct, must they therefore be separated, or because they are given and dispensed singly, as I grant they often are; and some have Ministerial gifts which are not qualified to be Magistrates, may they not therefore [Page 35] where they are both concurrent in gift, be exercised by one and the same person? not that I think all that are Magistrates de facto, called thereto by men, have ability to teach; but were it not fit that none should be called to Magistracy, as Judges or Justices, but such as are able to deliver to the people the mind and will of God in things that concern civil Conversation and righteousnss between man and man, which is the height of that Ministry in truth, which many, yea the greatest part of the National Ministry have any skil or dexterity to manage.

And least I should be accused of innovations or novel­ties, may I not alledge the practice of our consciencious Judges and Justices, as a confirmation hereof, who in their charge upon the Bench, and dealing with male­factors and offendors, do open the Law of God to the Countries, and ground their judgements upon conformi­ty thereto; and were it not well it were done more, and that their decisions did more rest thereon?

Or might I not here allédge the practice of Constantine, who usually made such Orations as we call Sermons, I am sure I have the Authority of Mr. Baxter for it in his Holy Common wealth, pag. 29. 7. or M Taverners preach­ing at St. Maries in Oxford, before the Judges and face of the whole University in Queen Maries dayes, being at that time the High Sheriff of the County, which is ta­ken notice of (as I take it) in the Book of Martyrs, but certainly Lay-mens preaching cannot seem a novelty to those that have any acquaintance with History, or our own times, it having been allowed of by Antiquity, as well as of more modern ages, and that in the Popish and Prelatical Churches, as well as Anabaptists for our own times; how many Lay, illiterate, and Mechanick persons, [Page 36] have not onely been permitted and conniv'd at, but al­so approved, and received the stamp of Authority from our late Tryers, to enter upon pastoral charges.

And is it not then unreasonable to deny the Magistrate that is qualified for it, an interest in preaching, as well as ruling, not that I would tempt the Magistrate to inter­pose with his Authority in things of a spiritual nature, and discerning, to compel men therein against or without their light, or to cut asunder with the secular Sword those knots upon mens judgements, which they cannot mini­ster effectual light to unty, or resolve; no, as for such au­thorative teaching or enforcing Doctrines of faith, by virtue of his civil power, I am no Advocate for that; but if he may not compel to faith, may they not there­fore instruct in faith as well as maners? yea, ought not every man as well as the Magistrate, to imploy that Tal­lent if God hath given it him? & therefore least I should be thought either to lay too heavy a burthen upon the shoul­ders of the Magistrates, or that it is the design of these proposals to open a door to Atheism, Anarchy, or con­fusion, by throwing down the publick setled Ministry, the supposed Pillars of Religion, its humbly offered to the serious consideration of those that are in Authority, that if they shall think fit to hearken to the voyce of the people in taking away Tythes, they would think of some way, either out of Gleab Lands or other wayes of raising a Revenue for the maintenance and incouragement of a competent number of Itinerate Ministers, to be assistant to the Magistrate in visiting such dark corners of the Land, where poor souls sit as in the valley and shadow of Death, and whose hearts God hath not yet moved to a voluntary and cheerful contribution, to the necessities of such as be­ing [Page 37] inabled by God, and having the true stamp and seal of divine mission, are willing to lay out their Tallents a­mong them, that so through the pious care of our Magi­strates, they may not be necessitated to labour altogether with their hands, that are faithful Labourers in Gods Vineyard. And by reason that the spirit of God is not limited, but moves and blowes where he listeth, and that we expect the powering forth of the spirit on all flesh, that every one may be permitted to have the free exercise of their gifts without let or molestation, until that time be come wherein we shall not need to teach every one his Neighbour, and his brother, saying, Know the Lord; but all shall know him from the highest to the lowest, when the light of the moon shall be as the light of the Sun, and the light of the Sun seven fold, when the whole Land shall become a Goshian, a Land of Light, and the Lord shall be a Sun and a shield unto us. As also that this liberty may be inviolably preserved, that every people that are wil­ling and desirous to associate themselves in brotherly love, and the fear of God to build up one another in their most holy faith under any Way or Form whatsoever, and to chuse their own Pastor, either out of the gifted Laity, or learned Clergy, according as their judgements and con­sciences shall prompt them, may have no interruption, or be imposed upon by either the Magistrate or Itinerant Ministery, they keeping themselves within the pales of the Law and bounds of moderation and moral honesty, but may enjoy like Priviledges and protection with the rest of the free born people.

And that the Magistrates & Itenerants would rather make it their business to rouse and awaken such poor souls as seem wraped up in a dangerous sleep of carnall security, [Page 38] in a total neglect of all Christian Duties and Ordinances, then to judge and censure the Religion, Truth or since­rity of any making a profession of the Gospel, to which they also witness by the innocency of an unblameable life and conversation. And that the Magistrate would be ex­ceeding zealous in punishing and discountenancing all manner of vice and prophanness, where and in whomso­ever it shall be discovered.

HAving thus with great freedom disburthened my thoughts concerning the function of the Ministers, I shal now craveleave to speak aword or two, to that Grand question now in debate concerning their maintenance by Tythes, which having for a long time been look'd upon with an evil eye, and that not only by such worldlings as are eaten up with Covetousness, and into whose souls hath entered an eager thirst and pursuit after riches, but also such whom in charity and conscience we are bound to believe are the people of God.

And since for the space of these many years, they have from all parts of the Nation been complained of as a great burden and grievance; and that they are be­come so fruitful an occasion or Law-suits and unchristian contentions, to the inriching indeed of the Lawyers more then the Clergy: I say, considering these things, toge­ther with the manner of their first introduction and esta­bishment by Law, which seems to have been not altoge­ther without wrong to the poor (who both by the Law [Page 39] of God and their first concession were to share therein) as also injury to the propriety of the first owners, it being well known that Tithes were originally the voluntary benevolence of the people towards the relief of the poor, together with the better supports of those that ministred in spirituals, and were never impropriated to the Clergy, to the exclusion of the poor, till the darkness of Popery and superstition had ore-spread the face of the Earth, it being then that Kings took upon them either out of de­votion, or being suborn'd by fear of the Popes Thunder to make these Concessions and Donations to the Church, to the injury and disinheriting of the first proprietors. Or if we consider the nature of the thing it selfe, without respect to the unjustness of their original (it being a thing that hath not the least countenance of reason, that men should be compelled to pay not onely beyond the pro­portion of the tenth part of their substance, but also of their labours, that strangers should not onely reap where they have not sown, but also inherit the sweat of the poor mans brows) and that under the countenance of law contrary to all right and equity, imposing a kind of soccage or slavish tenure by the plough upon the Nation, whereby to hold their Lands on their Lords the Clergy) I presume there will be found reason enough why the Parliament (whose duty it is, as the peoples stewards, from whom as they received the Tallents of their power, so ought to give an account of their stewardship, and in all things lawful to obey their voyce as the voyce of God, according to the command was sometime given Samuel, though upon a worse occasion, even then when they had rejected the Lord, and desired a King) should hearken unto this voyce of the good people of the Land, [Page 40] in the abolishing of Tythes, that are so great an eye sore and grievance to them, which I humbly conceive might be best done for the advantage of the state and satisfacti­on of the people, if the Parliament would please to grant their Lands, might be totally discharg'd thereof at a rea­sonable rate and composition with the State, which would not only give incouragement for a more cheerful payment of future taxes, as the exigencies of affairs shall require, but also supply the State with a vast sum of pre­sent moneys, not onely to satisfie Impropriators, and pay the Arrears of the Army, but also discharge the pub­lique debts, and probably raise pensions for the necessary support and maintenance during life of such of the pre­sent Incumbents, which if not imploy'd as Itinerantes, or in some other service of the State, must on this account be put by their Free-holds according to Law, and therefore in conscience ought to be considered either by Pension or employment (as heretofore on like occasion the Monks) having done nothing, whereby to forfeit the favour of the State, or their interests in those publique Revenues; for though (as I said before) I am of opini­on, that the first introduction of Tythes, or rather their establishment by Law, was not altogether without inju­ry to the first proprietors; yet since they have continu'd so many ages, and that the Lands have run through so many hands, and their purchase hereby rendered so much the more easie: I humbly conceive with submission to better judgements, that prescription of so long time, hath not onely begot a title in the present incumbents as Te­nants for life, but also setled the Inheritance or Reversion (as of all other publique Revenues, so of these) in the [Page 41] State. And therefore as it seems unreasonable any should expect to have their Lands discharg'd gratis of an incum­brance, that hath continu'd so many Centuries, nor indeed can without injury, there being no other way as yet dis­covered to raise Moneys for satisfaction of either Impro­priators or Incumbents; and should the State give up their title to the Reversion freely, they must necessarily lay the greater taxes on the Nation, for payment of the Souldiers Arrears, &c. so likewise, since no time can [...]lead prescription, or give a just title to the sweat and la­bour of a Freeman, whence the profit of Tythes seem rather to result, then to be accounted the natural increase of Land; it seems no less unequitable they should be ra­ted by the State, at their rack or utmost value to the peo­ple, but rather at a moderate or under rate, by reason they may (not without reason) suppose, their labour gives them in equity the best title, if not in the whole, yet at least to the greater share of them. But should the State indea­vour to sell them at a full value, or continue them, either in kind or converted into a Rent-charge upon their Lands either to the same, or alienated from the Clergy to any other use whatsoever: I doubt the Nation would be so far from receiving satisfaction, that they would rather think themselves agriev'd, then gratified thereby. Now to how considerable, or rather vast a sum the composition for Tithes, though at a low or undervalue, would amount un­to, may be easily calculated by Dr. Bradly's present to Caesar. For if the very improvement of first fruits and tenths, according to the present value of livings, would have yeilded Caesar 100000 in hand, and 50000 pounds per annum, as he pretends to evince in his said Book Dedi­cated [Page 42] to the Late Protector; how much more magnifi­cent a present would the sale of Tythes afford the Parlia­ment for the above mentioned publique uses, &c.

IF the State shall think fit to take away Tithes, I hum­bly conceive they may gain an opportunity (by an­nexing Gleab Lands to certain Work-houses erected and scituated at convenient distances) of raising a stock, and employing such, as by reason of poverty, are not able to set their industry on work, that so none may be per­mitted to eat the bread of idleness, nor the voyce of the poor and needy be any longer heard in the Land; which if prudently managed, and with that thrift and provi­dence, I humbly suppose they might, there would be lit­tle cause of terming it a robbing Peter to pay Paul, by reason they might yearly pay so round a Rent to the State toward the maintenance of an Itinerant Ministry; that the Lands thus disposed of might rather, be thought farm'd out to the best ease and advantage both of State Ministry, and people, then given in Frank Almoigne. I have often wondered that of all these streams of bounty, the pious charity of many well disposed people have po­wred forth, so little of it runs in a fit Channel, either to set the Mills of industryon going, or to grind bread for the empty bellies; and the rather, by reason the bread that is thus cast upon the waters, is most likely to return with in­crease, [Page 43] and that after a few, not many days; for what is bestow'd in promoting industry, is able to make grate­ful returns in the fruit of their labours, when as Donati­ons to other uses do often nourish idleness, and serve on­ly to maintain Pride and Luxury. I know not of what temper other men may be, that can relish the pleasures of their plentiful and luxuriant Estates, when so many of their own flesh lie stinking in the streets, and are cloth'd with rags and misery; I am sure it much abates the con­tent of my small fortunes, to see any one stand in need of the bread I eat. Nor can I expect to be more happy while there is a begger in our streets: O that our Rulers would at length put on the bowels of compassion to­wards the poor. I am perswaded if a greater door of in­couragement were open'd to industry and diligence, no­thing would prove a more effectual means to crowd out that Poverty and Penury, that hath so long dwelt a­mongst us; we have the experiment already tryed to our hands in our neighbouring State of Holland, a Nation that may be a myrror of industry to all the world, a little spot Land which did it not lie so low, I should call a Mole hill. I am sure the Inhabitants may almost without a Meta­phor, be term'd the very Ants of diligence and industry. A righteous man is merciful to his Beast, then much more to his Brother; God feeds the Ravens, and shall we suf­fer Christians to starve at our Gates? How many op­portunities hath God put into the hands of this Nation for the relief of its poor? How many Abbey, Bishops, Deans and Chapters, Kings and Malignants Lands have been exposed to sale, and yet no provisions made for the poor, not one Work-house erected for setting the in­dustry of the poor on work. Certainly the deasness of [Page 44] this uncharitable age to the cryes of the poor, is one of the crying sins of this Land, and which is very clamo­rous at the Gates of Heaven, for powring down judge­ments, and empting the Vials of Gods wrath upon us, without doubt Englands poor, is one of Englands greatest crimes and black reproach.

Having thus unladed my thoughts of whatever of consequence was upon them in order to the Ministry, least any good nature should take offence at these no less moderate then modest proposals, and judge them of too harsh a strain, or scruple the removal of Land-marks, bea­ring the inscription of so great Antiquity, though perhaps (if duly scan'd) would be found at first erected by no more pious hands than that man of sin, we commonly call the Pope. I shall onely leave this Querie on the file of their memories, and so limit them to their own thoughts for further satisfaction.

Que. Whether since the Presbyterians, were selling their younger Brother Independency, like Joseph, into the hands of an Egyptian Tyranny, for fear he should (according to his dream) have reigned over them: and that persecuted the Israel of God, that set their faces to­wards the promised Land, the Canaan of our spiritual and civil Liberties, to the very brinks of the Red-sea of a bloody persecution, have not justly forfeited their Tythes into the hands of the State, and may not justly account their lives a ransome of the Common-wealths Clemency, for my own part, I cannot but look upon the Clergy in as great a premunire, for their so active complyance with the single Person in the late Apostacy, as they that in Hen. 8. time, acknowledg'd the Popes Su­premacy. And I know not why we may not charitably [Page 45] enough suppose, that the reason why neither of the U­niversities, the reputed Schools of the Prophets (who were so forward both by their Verses and Addresses to Court an Usurpation) have made no earlier acknow­ledgements to the present Power, or owned the Com­mon-wealth, be not, for that they (being influenc'd and tinctur'd with the spirits of the old Prophets, the Nati­onal Clergy) are in expectation of a turn in the scale of affairs, and relapse into Tyranny, cherishing a like fond expectation of the Resurrection of Monarchy, that some­time a Prelatical Parson did of the Common-Prayer, applying thereto that saying of our saviour concernng Lazarus, Our friend is not dead, but sleepeth.

AS a necessary Appendix to the Reformation of the Ministry, is that of the Universities annex'd, where I cannot but in the first place take notice to how disso­nant a Key of Discipline, to the Government of a Com­mon-wealth, they are at present strung and tun'd, which gives birth to no little wonder in my thoughts, that the great zeal which in the first infancy of our Common-wealth burst forth in demolishing and melting down all the Images & least Vestigia's of the late King & Tyranny though but pointed on a Sign-post, did notwithstanding spare, and not so much as singe the least hair of those lit­tle living Idols, or Monuments of Monarchy, that in e­very Colledge presume to exercise, and challenge to themselves a far greater and more exorbitant Power, [Page 46] then any of the Kings of larger Provinces; not onely assuming the high Prerogative of a negative Vote in all things, though of never so great consequence, to the in­terest and advantage of their Colledge [...] [...]hereby setting up their single Reasons as infallible in competition with, and as the standards by which all their fellows are to be measured: But also arrogating Respect, almost. Idola­trous, requiring not onely their back-sides, but the ve­ry shadow of their Garments, (as if containing some occult, if not divine quality, like those of our S.) to be reverenc'd, with little less then Adoration.

They have also their Minions and Favourites, on whom are usually conferr'd all Offices, Priviledges, and Emoluments, and that upon the account of as little Lear­ning and slender Merits, as theirs who have been most loaded with Honours, by the prodigality of the most dissolute and luxurious Princes; the steps being the same by which Scholars ascend into the favour and good opi­nion of their Head, with those by which Courtiers climb into their Princes.

Some by the silent Oratory of their countenance, to­gether with the mediation of the Q. R. &c.

Others by the perswasive Rhetorick of Arguments well tip'd with silver, together with the mediation of some great and powerful friends of the Candidates, by which means is purchased the favour of being Registred in the Golden Legend of the little Popes memory, as a Saint Canonized for the next office or preferment, shall become vacant within the Sea of his narrow province or jurisdiction.

Others have travail'd to the Paradise of the good mans favour, or the fortunate Islands of their prefer­ments, [Page 47] in the more common track'd Road of parasitical flattery and meritorious obsequiousness with, other the like good work and Courtly accomplishments that are held in esteem, and studied according to the humane fancy and complexion of the good old Hogen Mogen, &c. And hence proceed those frequent storms that arise in Colledge Basons, to the disturbance of that Peace and Tranquillity, and over-casting with the black Clouds of passion and discontent, that serenity of af­fection and unity that ought alwayes appear in the Fir­maments of such Societies. So that instead of being (as is is pretended, the Schools of the Prophets, or Nurse­ries of Learning and Religion, they are become Schools of Fence, and the very Cock-pits of little petit Quar­rels, and Bulrush-Contentions; the very Abstracts and Epitomies of the more voluminous frauds, injuries, fa­ctions, and Trapanings; together with the other inge­nious Arts of knavory, viz. supplanting, undermining, slandering, back-biting, &c. that were at first hatched beneath, and now professed and studied in the Courts of Princes.

All which laudable Customs are the natural result and product of that excellent knack of Government, the Heads of Houses pretend so much skill and dexterity in; a thing much like King James's King-Craft, that con­sists in fomenting and ballancing of Factions, by dividing their fellows to the pious intent of keeping the scales e­ven, that so upon all occasions of Elections, and other the like Emergencies, it may rest in the sole power of the politick Head, to turn the ballance which way soe­ever his gain or corrupt interest shall bias his affections, and that without help of the least grain of Merit in the [Page 49] Candidate, or other Reason of his suffrage, then the powerful Magnetism of a Golden Opportunity.

This is the Government and Discipline under the droppings of whose benigne influences our youth re­ceived the first tinctures of their Education: these are the subtle Arts and Mysteries of iniquity, in which a tener is unguiculis, they are trained up.

These, are the places in which their minds are blur'd with prejudice, and learned with the ill natured princi­ples of Tyranny and Presbytery, which by means hereof hath of late so spread and defused it selfe like a spread­ing leprosie to the infection and debauching of the grea­ter part of the Nation.

These are those corrupted and polluted Fountains, of which whosoever drinks is possess'd with a like Lunacy or madness with that we read of the Galli or Priests of Mars, who used to geld themselves: In like manner they who having had their Reasons sophisticated and be­witched with the charms of an Accademick Education, and drunk deepest of these supposed wells of know­ledg, are apt by the operation of a no less wonderful kind of frenzy, not onely to geld and deprive themselves of both their civil and spiritual liberties, but are zealous to make all else Proselytes to the like Lunacy, crying down all for Hereticks, and worthy of no more favour then Fire and Faggot, that will not cause their first born to pass through the fire unto Molech, and sacrifice their Liberty, dearer then a thousand lives to the great Diana, of whose shrines they take themselves to be the Silver­smithes.

Certainly its more then time, that the poysoned wa­ters of these defiled and polluted Fountains that in­toxicate [Page 49] and make drunk with madness and folly the whole Nation, were either dryed up, that there may no more clouds of discontent and envy thence exhale to darken and orecast that sun of prosperity, that in the dawning of a Free-state and happy Government, hath once more after a long night of Apostacy and Tyranny, displayed its Golden beams upon our Brittish Islands; or rather that they were throughly purged from that lea­ven, venome, wormwood, and Antipathy, that partly from the nature of their Government, & partly the com­plexion of the persons in whose hands at present depo­posited, they have contracted against the Nations true in­terest and felicity, together with the Noble Patrons and Advocates thereof.

Now in order to the Reformation of the Universities; I shall onely start a few Queries at present, having on the Anvil of my thoughts (if these rude Essays find accep­tance, or my indeavours should receive countenance from Authority) which as I want a foundation of merit whereon to build an expectation, so am void of confi­dence to suggest much hopes to my ambition) a model, which may possibly be offered to the light of publique censure, but in the Interim shall crave a candid accep­tance of the following Queries.

1. Whether they that Founded our two great Univer­sities, seem not more to have consulted the Honour, then conveniency of the Nation; since if that had been respected, the Colledges should rather have been dis­persed at convenient distances throughout the severall Counties.

2. Whether the complaint of Learned Bacon, that the Nation was over stock'd, or rather burdened with too [Page 50] many free Schools and Colledges for the proportion of its preferments, may not with greater justice be taken up now since the sale of the late Bishops, Dean and Chap­ters Lands, then when the Church was in the height or Zenith of its Pomp, Pride, and Glory.

3. Whether since the most considerable Ecclesiastick Preferments are now vanished and quite abrogated, it were not more for the peace and interest of the Com­monwealth, that the Universities (waving their preten­sions of divine Right, and being the Schools of the Prophets) should stoop to a more honest civil notion of Schools of Education and humane literature, for training up the youth of the Gentry in Learning and good manners?

4 Whether the rendring of generous and noble E­ducation cheap through a multitude of Accademick and Collegiate small preferments, where mean mens Sons are tempted to a lazy kind of life, and train'd up to a ca­pacity an expectation of greater preferments, then ei­ther the complexion or constitution of the Common­wealth can bear? Be not of dangerous consequence to the peace of the Nation, by over-stocking it with persons stated by their Education, and discontented for want of employment sutable thereto, and therefore desirous of change and innovations: Or more brief, Whether it be not the Interest of every prudent Commonwealth, to give incouragement and maintenance to no more of mean fortunes, being bred up to Great and Noble un­dertakings, then the Commonwealth shall in probabili­ty have occasion to employ and make use of.

5. Whether the Government of Colledges by Heads of Houses, be not unsutable to a Commonwealth; or whe­ther [Page 51] it be not inconsistent with the frugality of a pru­dent State, to maintain at the vast expence of the pub­l [...]ck Revenues, such as are of no greater use to the U. or R. P. then (as was heretofore observed of Bishops) great Brass Andirons to Chimney corners, when as grea­ter Learning and ingenuity withers for want of favour and incouragement.

6. Whether the reserving the Physick Garden, publick Schools, with the Revenues thereto belonging for main­tenance of Professors, together with some of the fairest Colledges in each University, indowed with a propor­tionable Revenue for an ample incouragement of a com­petent number of able and industrious Tutors, for train­ing up the Gentry in humane literature, might not keep up as handsome and creditable face of an University, without the wrinckles of so many sowe [...] Doctors & Heads of Houses, who serve only to check and brow-beat inge­nuity? And whether these with the single Gymnasiums necessarily to be erected in some of the remoter corners of the Land, as at Durham, and the like, might not be of a sufficient capacity for the receipt and accommoda­tion of as many as are either fit or willing (now the pre­ferments are gone) to go to the price of a liberal and generous Education? and therefore as useful to all in­tents and purposes of the Commonwealth, as a greater number of Halls and Colledges, that according to the observation of some, are meer formalities of eating Mutton, not onely burdened with the unnecessary charge of Heads, Coaches, &c. but also prolix Frier-like lists of Fellows whose most innocent imployment is to murder time, and feed on the bread of idleness.

7. Whether Chelsey, where was sometime design'd a [Page 52] Colledge for Polemick Divines, and the study of con­troversies, be not a most convenient place, by reason of its vicinity to the City of London, the chief Theater of pub­lick affairs, for founding an English Colledge, for refining of our language, after the example of Cardinal Rich lieu in France, as also for training up the better sort of our Gentries Sons in a more Generous and Noble way, and less curbed studyes, then are commonly, though with little profit, taught in our other Colledges and Uni­versities, and in which beside those handmaid Arts and Sciences, together with the three learned Languages, may be read the three Modern, French, Italian, and Spa­nish, and more especially, History, Politicks, the Ci­vil and common Laws; together will all other the more polite and neat studies, that have greatest tendency to Oratory, and trayning up of States-men, that they may be useful to the Commonwealth, serviceable in their Generations, and a Crown and Ornament to their Coun­try.

8 Whether if care were taken, that all Arts and He­roick exercises of Activity, for forming the more Ma­jestick port and Gentile Carriage of the Body, and that are of tendency to the better accomplishment and No­ble breeding of Gentlemen, as riding the great Horse, Fencing, Vaulting, Dancing, Musick, and the like, were introduced into some of our Colledges, instead of that Monkish formality and ridiculous pedantry of our Vni­versities, might not be a means of bringing them into greater Reputation with our Gentry, and prevent so ma­ [...]y of their Sons running over to France, and forrain shoars for Gallantry and breeding, whence they com­monly return like Solomons Merchants, fraught with [Page 53] nothing but a few apish postures and Peacocks feathers, for the expence of all their gold and precious time?

9. Whether the mingling of Military Exercises, and use of Arms, together with the Gentries studies, might not better qualifie them for the service of their Country, and less enervate and debase their spirits for Heroick un­dertakings, then the common pedantick road of Accade­mical Education.

10. Whether if were not a more profitable and lau­dable custome for Schollars in the Universities, to speak Latine, and compose their politer Exercises in English, contrary to the common practise; since when they come into the world, they have greatest use of elegant English to write, and a promptitude in familiar Latine for tra­vail and converse with strangers.

11. Whether a Labratory for Chymical Experiments, together with frequent Anatomies, would not be of more use and greater advantage in Colledges for making new and farther discoveries into the America of nature, and inriching the world with knowledge, then those many fruitless wrangling Disputations in which Scholars are trained up, that tend to nothing but strife, and ren­dring men factious, Morose, and troublesome in the Commonwealth.

12. Whether such ingenious Arts as Limning, Draw­ing, Painting, Carving, Ingraving, making Watches, with other Mathematical practices, might not profita­bly be taught at leasure and spare hours by way of Re­creation to other studies, such Gentlemen as have a na­tural and prompt genius to such kind of ingenuities, by persons maintained about Colledges for that end and purpose?

[Page 54] 13. Whether the way of traffick and Mercha dise, together with the Arts of grassing, planting, improve­ment of all sorts of grounds, with all other good hus­bandry and Agriculture, might not more profitably be taught in Colledges, as parts of Occonomicks, then those many jejune and trifling Notions of Genus and Spe­cies, that are crowded into our Logicks, and common­ly hang like dusty Cobwebs in the windows of Juniors intellects, darkning and sophistcating the light of their understandings, till the prudence of riper years sweep them away?

13. Whether it each Colledge did every year send out one or two of their Fellows or Tutors to travail with such of the youth, as were desirous of that accomplish­ment, whereby that help and advantage of education might be rendered less chargeable, and more safe to young Gentlemen, might not be advantageous to the Commonwealth, and of great tendency to the advance­ment of Learning, by maintaining more constant and ex­act correspondence with forrain Parts, for bringing over new experiments, and increasing the light of new disco­veries.

14. Whether the teaching of Arts and Languages to­gether, might not render the study of both more plea­sant and facile, and be a more effectual method for com­pendiating the long and tedious journey of Education, then the teaching of them apart, as is the common pra­ctise: and therefore whether the annexing of Schools to Colledges, were not a necessary expedient for avoi­ding the conclusion of many Methods; and that the first Principles of Mathematicks may he laid during the time of infancy, that being the most docile and sutable age, [Page 55] and to which it is more grateful to converse with Num­bers and Figures, rather then crabbed Languages, which usually like a Gorgons Head deter young Novices at their first setting forth towards the Land of knowledge?

15. Whether the statutes and discipline of Colledges, being altogether of a Monarchick Monkish and pedantick strain, were not fit to be repealed, especially as to Oaths, and the injurious annexing fellowships to several Coun­ties, since thereby is often opened a door of prefer­ment to unworthy and scandalous persons, while its bar­red to them of better deserts and learning; and there­fore whether some general Rules might not be made and calculated for the use of the whole University, by which the Colledges might be better governed, then their Po­pish statutes that impose so many unnecessary and pro­phane Oathes, and imployments contrary to the consci­ence or inclination of the students?

16. Whether such a Reformation of Schools and Universities, might not render Learning more pleasant and acceptable to Gentlemen, and be a probable means of stocking the Nation with a more able and Learned Gentry for the service of the Common-wealth, then hertofore it hath been.

I Have now done with Universities, though much more might have been said, which I shall reserve till a fitter season, not knowing whether the times are yet able to hear them, or that I have not already said more then is sutable to the Complexion of this Age: I shall now pro­ceed to speak of the other two grand interest Antago­nists to a Free-state or Commonwealth, which I take to be the Mercenary Lawyer, and Hereditary Nobility; both which I presume might be taken off by a through Reformation of the Laws, that at present, through the corruption of time, look so much a squint at a Com­monwealth, and are so exceeding propitious to Monar­chy, and this by no greater cost then prohibiting their profession to be any longer Mercenary, and abating those high priviledges they confer on the first born,

1. That since Vassalage hath been long since abroga­ted in this Nation, that some course may be thought of, how without injury or wrong to the propriety of Landlords, the duties and services with which most Lands are charged, may be taken off at a reasonable com­position, as the infamous Marks of servitude, and bad­ges of the Norman yoke and tyranny, that so all Lands may be held by one tenure, the most free and absolute that can be devised; that so Lands being discharged of [Page 57] such unnecessary cumbrances, the decision of all Law-suits and controversies about Inheritances, may be ren­dered more facile and easie to be determined by the ver­dict and umpire of men of conscience and prudence in the several Counties.

2. That the great priviledges of Primogeniture, by which Families are raised to a height inconsistent with the interest, and contrary to the prudence of a Free-state, not without injury and ruine to the younger Sons pro­ceeding from the same stock, may be abated and mode­rated; and to this end that Gavel kind which was the ancient Custome of this Island, before subjugated to the Norman yoke (and that is yet preserved in Kent) may be instituted throughout the Nation, for the future prevention of those great Families, that by the two great indulgence, or rather iniquity of our Norman Laws, are raised to an height not to be supported, but by the injury and suppression of others, that being constrained to truckle under them, are bruised and crushed by their greatness.

Not that I would introduce a levelling of all Estates and families to the same proportion, which were absurd and ridiculous: But for keeping up a Gentry fit for ma­nagement of the most important affairs of the Nation, the elder Brother may be allowed, either according to the Custome of the Jews, a double portion, or else the advantage of the personal estate, or the like, as shall in the wisdome of our Senators seem most expedient: and here truly my compassion is apt to become pas­sionate, and with a Pen dipt in the deepest sence of sor­row, to weep out an Apology in the behalf of the youn­ger Sons of our Gentry, which though a digression, yet [Page 58] being not altogether impertinent to our present strain, I shall make bold to insert it.

IT hath been a long received custome in this Land, or at least of as ancient date as the Norman Monarchy; that notwithstanding the elder Son obtains the whole inheri­tance, yet to bestow a generous and liberal Education on the younger: in which considering the circumstances of those times, together with the complexion of their Go­vernment, I find no cause wherefore to accuse our An­cestors of their imprudence or injustice.

For first, the levelling, of Estates, hath alwayes (and that justly enough) been accounted altogether unsutable to the Majesty and gaudy splendor of Monarchical Go­vernment, which hath sometime, though falsly been sup­posed, not onely the most absolute and perfect form, but that which by long experience hath been found most su­table to the Genius or humour of the English People, the interest of which Government, is rather to have large publick Revenues, with a vast stock of Preferments, wherewith to gratifie the ambition of the more ingenious part of the Gentry, who have nothing to rely on, save what they can purchase in the favour of their Prince. Nor was Antiquity herein deceived; for when the greatest part of the Nation, by this means reap their chief subsi­stence from the publick Revenues of the Commonwealth and favour of the Prince, in whose sole dispose they are, and on whom for this cause, they look upon as their com­mon [Page 59] father, and indeed to whom they have greater obli­gations then to their own Parents: there appears little probability how the Pillars of such a Government should be easily shaken, whose basis is founded on the interest of so great a part of the Nation, to defend it with the ut­most peril of their lives and blood. Nor have we more reason to accuse our Ancestors of impiety, or injustice, then imprudence, since heretofore so great and ample were the publique Revenues, that a younger Son could either in Church or State, by the wings of his own indu­stry or merits, have raised himselfe to as high a pitch of honour and fairer fortunes, then those of his elder Bro­thers birth-right; so that to be the first-born was scarce a priviledge, except to such as wanted worth to advance them. Wherefore while the Church and Court were open with their large train of preferments to entertain the more ingenious of the Gentries younger Sons, and Monasteries to intombe those of a less Mercurial Genius, there was little reason for commenceing this complaint: for this I am compelled by the violence of truth, to con­fess in defence of the ancient Constitution of the Laws and Government of this Nation, that whatever were their other faults, they were not injurious to younger Brethren, till after the sale of Church-Lands, and the a­brogating those many preferments that were their former inheritance.

This was the former state of the Nation, in which if younger Sons were debarred a share in their Fathers in­heritance, they might receive an ample compensation from the Church their Mother, whose joynture was no less then two thirds of the whole Land, so that they might seem rather own'd as the only Children of the Common-wealth, [Page 60] and honourably maintained at the publick charge thereof, then difinherited by the unkindness of the Laws. A Generous Education was then a sufficient portion, which is now for want of sutable employment become a curse instead of a blessing, serving to no other end, then to discover, if not augment their misery, so much is the scene of things changed since Hen. 8. spoiled the Church of her Revenues, and by consequence these of the fairest part of their Inheritance, and yet nothing of the rigor of the Antient Laws are herein abated towards them. It is not my intention (God knows my heart) to speak a word in approbation of those superstitious uses to which any Abby or Bishops Lands were hereto­fore imployed, but with reflection on those good and pious, to which (in the opinion of some) they might have been converted.

Nor is it the design of these discourses to retrive Ec­clesiastical promotions, or demonstrate a necessity of re­building the things we have so lately destroyed, but ra­ther to show how unsafe and injurious it would be to establish and fix a Commonwealth upon the ruines and tottering foundation of a decayed Monarchy; nor do I blame the prudence of our late Reformers, that unhor­sing the pride of the Clergy, and putting down the Hierarchy, they rather sold, then reserved in a publique stock the Revenues of the Church, by reason it may seem more safe for a Commonwealth to keep nothing may incourage an invasion of its liberty, or become the reward of usurpation and Tyranny, onely I could wish, that since the Reason and Circumstances of our Laws are quite altered, we might not still build on old founda­tions, and intail the whole Land on a few Proprietors or [Page 61] elder Brethren, to the exclusion and utter ruine of the greatest part of the Nation, and contrary to the interest of a free State or Common-wealth. I dare not charge all our late changes, and many burnings in the ballance of affairs on this account, though I cannot but observe that our times have rung more changes, been tuned to more different instruments, and ran through several forms of Government, than were from the time of the Norman Conquest known before, to which how much the dis­content and poverty of our Gentry may have contribu­ted I know not, but Solomon saith, Oppression will make a wise man mad. I am sure the younger Brothers are by far the greater number, and through Natures curtesie com­monly as rich in intellectual endowments, as poor in for­tunes, and being by the Tyranny (as affairs now stand) of Law and custome debarred, sharing in their Parents Estates, to which they conceive Nature equally intitles them with their elder Brother; its no wonder if they de­sire to interrupt the Peace and Tranquillity of the Com­monwealth, since by the shakings thereof they may pro­bably root themselves in fairer fortunes, then from its peace and settlement, they may with reason expect; and that which arms their discontent with fit weapons for revenge, and renders them more formidable, is their ge­nerous Education; for certainly its of very unsafe and dangerous consequence, to qualifie such for great and noble undertakings, that are Heirs to no other fortunes then what their valours can purchase with the ruine of the Commonwealths Peace and Government. Therefore had those that made the publique Revenues a prey to their Ambition, also drunk up those streams of bounty, by which the Schools and Universities are fed and main­tained [Page 62] and so taken away the means as well as the in­couragement of liberal Education, they had better con­sulted the Peace, though not the honour of the Nation: for so long as these are open (if not better ordered) I doubt there will be Vipers hatched to eat through the wombe of Government, by which they conceive them­selves injured and debarred, both that which nature gives them title to of their Parents, and the ancient constituti­on of the Common-wealth in publick, Revenues which I would not have understood as proceeding from any prejudice or ill will to the Vniversities, which I much ho­nour, and in which with thankfulness I acknowledge to have received my Education, but onely to discover the shortness of that policy, that taking away the Prefer­ments, should reward and Crown all Accademick in­deavours, yet never reduced the means whereby men are qual fied for an expectation, and prompted to an am­bition of them; and indeed of a like strain is most of our modern policy, not skin deep, and rather to be accoun­ted shifts and present evasions of imprudent evils, then Antidotes of solid prudence for either the obviating, or healing any disaster or malady in the body politick.

Certainly a generous Education is not proper for such as are intended for little less then slaves. It is Ignorance is the Mother of Obedience, whereas knowledge makes men proud and factious, especially when they concern their fortunes and employments, are not correspondent to the grandure of their birth and education.

The younger Son is apt to think himself sprung from as Noble a stock, from the loyns of as good a Gentle­man as his elder Brother, and therefore cannot but won­der, why fortune and the Law should make so great a [Page 63] difference between them that lay in the same wombe, that are formed of the same lump; why Law or Custome should deny them an estate, whom nature hath given dis­cretion to know how to manage it.

Learning ennobles and elevates the soul, causing it to despise and set light by small and base things, and there­fore where that flourishes, men are not easily taught to submit their necks to an Iron yoke of slavery; which promps the Turkish prudence to extinguish all such lights by which men gain a prospect or discovery of the thraldom and misery of their Condition. It would drink more ink, and waste more time then I, or perhaps the Reader would willingly bestow, to give an accompt of all the mischiefs and inconveninces that proceed from the fertil wombe of this single mistake, that a generous Education (notwithstanding the abolition of all incou­ragements of Learning and ingenious Preforments) is a sufficient portion for a younger Brother. Wisdome is good with an Inheritance, but the wisdome of the poor man is despised. The Muses without a Dowry are but despicable Virgins, and the unnatural, though usual and worse, that is at this day found between Wit and Mo­ney, renders both useless, if not pernitious to the Com­mon-wealth. I doubt not but should we take a view of things through the prospective of some mens Obs [...]rvati­ons, we should discover this in part the cause of that tranquillity and settlement, peace and prosperity, with which in former times this Brittish Isle was Crowned; as also of those many shakings and Convulsions in which these latter Ages have seen her cast into: And can we ex­pect it should be otherwise? when (as Solomon hath ob­served) There is not bread to the wise, nor riches to men of [Page 64] understanding, nor yet favour to men to skill, &c. which seems to proceed from no other cause then the iniquity of our Laws, pouring all the wrath into one Channel, and conveying the whole Land into the hands of a few Pro­prietors or elder brethren.

I confess those providence hath placed on high, on the battlements of supream power, may if their eys are open, and not blinded by private interest, command a fairer prospect, and discern farther into these things then such whom a meaner fortune hath left in the valley of a low and private condition, therefore I shall not presume to inform those Intelligences that turn about the Orbs of Government; onely could wish there were such a scene of things brought forth as may give incouragement to expect a settlement without a miracle.

To which as things now stand, I cannot perswade my selfe but that the establishing of Gavel-kind would have no small tendency; for can any thing be done more su­table to a Common-wealth? or is there any thing more just and equitable, then that all the Children should share in their Parents Inheritances? or indeed is there not ra­ther an absolute necessity thereof, since all the former a­venues by which men had access to Preferment are hedg­ed up? is not the onely door at present open to a fortune, that of the Law? which is also now together with all o­ther professions so overstock'd with students, and thereby become so burdensome, that the Nation will no longer indure it. For are they not necessitated to devise dayly new Querks and subtilties, whereby suits may be multi­plyed to the confusion of Estates and Oppression of the people; How much more honourable would it be to our Reformation and new established Government, that there [Page 65] were a more equall and righteous distribution of the things of this Earth; then that the greater part of the Nation should be put to shift and scamble for a liveli­hood, or be necessitated to live on the sins of the Peo­ple. Not that I would advise to break down the hedge of propriety, by a promiscuous and injurious levelling of Estates; and so open a gap to confusion; no, none but a devil would advise that: But why Estates may not for the future descend regularly to the whole Off-spring that are of the same bloud and family, in stead of one branch thereof, I know no inconvenience in that, espe­cially in those circumstances we are in at present, being fallen into an Age so Eagle-cy'd and quick-sighted, as to discern spots in the Sun, and discover corruption in the Heavens; which the duller Opticks of Antiquity judged immaculate, and as altogether incorruptible: An Age that dares pry into the pious frauds, and unmask the most religious deceits, which the devouter ignorance of our Ancestors never beheld, but at a superstitious and reve­rentiall distance: An age in which the art of living or to gain an honest subsistence, is grown so subtle, so diffi­cult and abstruse a mystery, that few are able to master it: In which the younger sons of our Nobility and chie­fest Gentry, are necessitated to stoop (for want of bet­ter employments) to low, servile, base and mechanick employments, or do worse, by reason whereof some Ci­tizens have of late years been elated to that strange de­gree of pride and arrogance, as with scorn to refuse ad­mitting any lower rank then the children of the Nobili­ty to be their servants, or that lesse than an Esquire should wipe their shooes, so much hath wealth gotten the start of Birth, Education, and Virtue. How justly may the [Page 66] younger Children of this Nation take up that of Solo­mon, and apply unto themselves: There is no more remem­brance of the wise then of the fool, and the same happeneth unto both; wherefore is one wiser then another, for poverty is the portion of them both: and may say, their oppressors are encreased (like those of Israel in Egypt) as their numbers are multiplied. How great an encouragement would it be to those that are ingenious to have some foundation whereon to build their fortunes, to have something, some stock wherewith to begin the world, and set the wheel of their inventions going: How many ingenious Gentlemen that are now cloth'd with rags and misery, might have raised themselves to fair Estates, had they had a stock wherewith to set their industry on work; for can any man make brick wherewith to build them­selves a fortune without any straw? How many might this have reprieved from an untimely death, who might have been usefull to their Countrey, and Ornaments to the Common-wealth, had their parts and ingenuities found due encouragement? How many brave sparkling Wits, that might have proved bright stars and shining lamps both in Church and Commonwealth, have been extinguisht in obscurity, for want of maintenance, the oyle whereby their lamps should have been fed and nou­rished?

What's the Reason so many of the best Names and Families throughout the Realm lie stinking in the streets covered with rags and vermine, but that for a fond and idle fansie of keeping up the name and family, the whole Inheritance is intayl'd on the first-born, and nothing but poverty and misery on all the rest of the bloud and kin­dred, as if it were lesse discredit to have many beggars, [Page 67] then not to have one Gallant that is able to fly a Hawk, and keep up the cry of Hounds belonging to the Family? What madnesse is it, that on the account of Primogeni­ture, the whole Estate should be swept away by one who perhaps is fitter to wear long coats and a fools cap, then manage an Estate, or hath not a grain more wit then will just secure its being beg'd, or that else perhaps will spend it on Whores and Sycophants, while his most ingenious Brethren, are either roosted under the ruines of some smoaky old Cottage, or exposed as Pensioners to be maintained by the cold charity of a wretched miserable world?

It was a custome among the Heathen (justly con­demned by Christians) for the Father to appoint and designe such of his Off-spring so soon as brought forth, on which he was willing to bestow the cost of Nurture and Education, which was performed by the Ceremo­ny of lifting it from the ground, on which the Midwife had for that purpose set it, and was commonly the lot of those Nature had most accurately form'd, and seal'd with the most promising signatures to vouch a future e­minence: Whereas the rest, especially such as were branded with any kinde of monstrosity or notable defor­mity, were no sooner enlarged from the dark chambers of their Mothers Wombs, but expos'd as a prey to be entomb'd in the bowels of wilde beasts, before they were capable of knowing the Authours of their injury, or ha­ving any resentment of their Parents inhospitality or un­kindenesse: Whereas we on the other side take pleasure in a numerous offspring, and though we do not expose any which is forbidden by our laws, yet commonly de­ny bread to all, except the eldest, sending forth our yon­ger [Page 68] fry more naked and unarm'd into the world then Bees their castlings, as if they could feed on the breasts of flowers, or glean up an Estate with a like facility, as those little Animals do their honey.

I have often wondred at the great severity of our Eng­lish Law, that mulcts the pruning away of the least spu­rious excrescency of lust with no lesse penalty then death, when as it denies all younger Sons, though never so legi­timately sprung from a noble stock to share or receive a­ny sap there from, lest thereby the growth of the top branch should be hindred from attaining that extravagant height, to which by the withering and ruine of the rest its proud ambition might aspire to climb; so that all the mercy our Law affords these younger sprouts, is only a bare protection from the stroke of a more sudden and vi­olent end (that might do them the kindenesse of putting a quick period to their lingring pain, whose life is only upheld by the bread of affliction) while they consume with poverty, and at length wither and dwindle away by want or famine.

Were it not far more just to restrain Marriage, or at least give check and set bounds to the lust of Parents, by stinting the number of their off-spring to a childe or two, and sealing up the fertile womb, then thus turn that blessing of God, Increase and multiply, into the great­est curse, and visit the iniquity of the Parents upon the Children? Or were it not a greater act of charity, accor­ding to the example of the Heathen, to expose or drown these latter births, as we do such supernumerary dogs &c. as would otherwise ore-stock our Commous, then thus ex­pose them like so many little Moses's in Arks of Bulrushes to a Sea of poverty and misery, from whence they may [Page 69] never expect reprieve, unlesse some miraculous Provi­dence (like Pharaohs daughters) chance rescue them in­to her Court and favour? Our Law making no more provision for younger Brethren then if they were to be cloth'd like the Lillies of the field, or like Elias to expect their food from Ravens, receiving no other comfort from the hands of men, then what they can suck from the dry breasts of an old Proverb, that God will send meat wheresoever he hath provided mouths, then which no­thing more true, did not the covetousnesse of men with­hold it.

It was the custome of our Gentry and Nobility to clap such of their flegmatick off-spring, as nature had not made mercuriall enough to ambiate either Church or Court preferments into some religious habit; and so keep up the splendour of their Families, by pruning a­way such under branches for the service of the Altar, as either through their number or folly were like to lett in poverty, and thereby become a disparagement to the noble stock, from whence they sprang, which hath prompted some to an opinion, that if in these more po­pulous Northern Climates, a kinde of Protestant Mo­nasteries were erected for encouragement of Chastity and single life, especially among the poor sort: it would (pardoning the soloecisme of the name) be more con­sonant to the Maxims of state and true policy, then in those hotter and more barren Climates, where there is so little danger of being ore-stock'd or burdend with peo­ple, that on the contrary they want men for the necessa­ry defence of their Territories: Of which we have a per­tinent Instance in Spain, whose Religious Houses (did not their blinde devotion so much triumph over their Policy) [Page 70] had long since been buryed under their own ruines; for there can no other account be given, why that wise and prudent Nation labouring under so great a weight of af­fairs, and scarcity of men, to manage their wars, should tolerate so many hives of drones; Which so long as they shall continue, may give good caution and security to its Neighbouring States and Princes, to lay asleep their fears and jealousies of his ever attaining that Universal Mo­narchy, at which for so many centuries the lips of his proud ambition have been thought to water: there being little probability that his palsie hands should graspe the Universe, that hath not strength enough to hold that little part thereof, he hath already fastened on, and therefore the Spanish Conquests may not unfitly be compar'd to those of Rivers upon the banks of their channels, loosing as much in one place as they gain in another.

But since Providence hath been pleased in mercy to bring back our captivity, and again to cast us into the ad­vantagious form of a Commonwealth, if Gavell-kinde were once established, we shall stand in need of no other devices for keeping out of poverty, then the setting in­dustry on work according to the opportunities plentifull occasions will administer in an equall Commonwealth. But I shall now return to the Lawyers from whom I have made so long a digression: I have read that in the more pure and lesse sophisticated times of our Ancestors, great Estates have been passed in few words, and the convey­ance proved more firm and good then those tedious, pro­lix, tautologicall Instruments, the knavery of latter Ages hath introduced.

Or the like being the form of those more simple and sin­cerer times, whereas now through the fraud of Lawyers all things are so ambiguously pen'd, that none but a Sphinx in their mysteries is able to understand or unrid­dle them.

The Professors of which mystery of iniquity that live upon the sins of the yeople, are of late grown so nume­rous, that like Locusts or an Egyptian plague of Cater­pillars they cover the face of our land, and are thriven to such vast Estates, that whereas heretofore the Church and Clergy being in possession of two thirds, of the best Lands throughout the Realm, gave birth to the statute of Mortmain for security of the rest: We may justly fear unlesse some prudent care be taken for prevention of their future purchases, lest this Pack, &c. by their Querks &c. instate themselves in our Inheritances, and ingrosse the wealth and Revenues of the whole Nation unto them­selves, &c.

I have heard this subtle Generation were not in so fair a plight, when every Term they beat upon the hoof to London with their Satchels on their backs, and at the Towns end proffered their Services, like Watermen at the Thames side, to be retained by the Countrey Clients; and I know not whether we may ever expect a golden Age, or to see good dayes, till the interest of this corrupt Generation be laid as low as any Histories can produce a president; which at this time must needs have the greatest countenance of justice that can be, they having been so notoriously instrumental in betraying our Liberties: And selling us into the hands of Tyranny, by which together [Page 72] with their other iniquities they have contracted so great an odium in the hearts and eyes of all honest men, that I know not whether the hanging up of their Gowns in Westmin­ster Hall might not be as acceptable a Trophee in the eyes of the people, as the Scotch Colours.

I have often wondred, that notwithstanding the great mischief the Nation hath suffered by the Lawyers penning our Laws and Acts of Parliaments, being known to leave flaws, and alwaies render them so lame, they can for their advantage wrest them to what sence they please, and thereby make themselves the Lords and absolute Arbi­trators both of our lives and fortunes; that for preventi­on of like future abuses they are not excluded the House of Commons as well as the Clergy, there being as much reason and more precedent for the one then the other, for that the Judges never had Vote in the House of Peers, but only sate upon the Wool-pack, whereas the Bishops had like priviledges with the other Lords. It being ve­ry incongruous in reason that they should be the makers of our Laws that are the mercenary Interpreters, lest byast by their own Interests, in stead of fences to our pro­prieties, they make them snares to our Lives and E­states.

But it's hoped the prudence of our Senators will make so through a Reformation of the Laws, that as they are the birthright & inheritance of every Englishman, and the interest of all persons to know and be intimately ac­quainted with them, so they shall be rendred so facill and easie, that the meanest capacity may conceive them, at least so far as he is concern'd therein; that so there may be no longer any occasion of keeping up so corrupt an in­terest of men to make justice mercenary, who have been [Page 73] alwaies found the Panders of Tyranny and betrayers of our Liberties; and that for the future, every man may be permitted to be his own Orator and plead his own cause, or procure what friend they please to be their Ad­vocates, that so the study of the Laws may be the exer­cise of our Gentry, who may thereby gain opportunities of becoming Patriots to the Commons, as were the Ro­man Patricii to the Plebeians, to the begetting a good cor­respondence between the Gentry and the Commonalty, and that it may be no longer a mercenary profession of selling Justice to the Oppression of the poor, &c.

But that right may be done gratis to every man, and the cry of the Oppressed may no longer be heard in our Gates; But that Judgement may run down like a stream, and Righteousness like a mighty torrent in the midst of our streets.

I shall make bold to offer one thing more in reference to the Law, which is the project that hath been so long discoursed of concerning Registers in each County, a project commended by the general suffrage of all men, even Lawyers themselves as an admiral expedient for preventing frauds and securing of Inheritances, & there­fore great pitty it is not put in execution, which if it were, and that all other Courts of Justice and Judicature as shall be thought needful for securing the property of the people, were settled in the severall Counties, it would si­lence that great and long complain'd of grievance of the Peoples being constrain'd to undergo such sore and te­dious pilgrimages from the farthest parts of the Land to London. as if Justice had but one Tribunal, or no other Temple then what is erected in that single City, to in­fluence the whole Nation. I shall conclude with that ho­nest [Page 74] desire of the Inhabitants of Hull of late, presented to the Parliament; That the Laws by which this Common-wealth is to be Governed, may be those holy just and righte­ous Laws of the great and wise God our rightful Lawgiver; and where any case is unprovided for in the express terms of his word, care may be taken to determine it, with the most ex­act porportion that is possible thereto, that so our Laws be­ing founded on the Scriptures, and so compos'd, as not onely to have great affinity with, but also to border on the very subburbs of Divinity, the greater Reverence and Authority may be conciliated to each; and it may seem the less incongruous for our Civil Magistrate to be utri­us (que) peritus, skilful in both.

Now whatsoever hath been here spoken out of a most intensly heated zeal for publique good, with reflection on the abuses of the Law and professors thereof. I would not have misconstrued to reflect upon their persons which I honour, and acknowledge many of them to be men of great Candor and integrity, but rather of the corrupt interest of the profession, it being the design of these discourses, to witness onely against interests, and not to revile or asperse the persons of any whatsoever, &c.

And indeed to speak my mind freely, the grand Er­ror in the Reformation of these times hath been its weed­ing out of persons, when as the blow should have been levelled against the interests, which notwithstanding the frequent change of persons, still take root and spring up in as great vigour as before, and therefore I humbly con­ceive, till the Ax be laid to the root of every evil and corrupt interest, we may not expect to reap any great fruit or success by our Reformation, for all flesh is cor­ruptible, and every man a lie, nor is he that marches in [Page 75] the Rear any better able to resist the Temptation, or avoid the snares, then he that fell before him.

THe Third and last sort of men that seem by their interest prompted to an enmity to, and opposition of, an equal Commonwealth, is the Hereditary Nobili­ty, whose apprehensions being swell'd and elated with the greatness of their Titles, and cherishing a fond o­pinion of the Gallantry of their blood, think it below them to stand on an equall level with the rest of their brethren; I confess were there on the face of the earth (according to the fictions of the Poets) a Race of Heroes that were of the kindred of Iupiter, and could deduce their pedigrees from the Gods, whose natures had e­scap'd the general pollution, or been less tainted with humane infirmities then other mortals, whose bodies had been fram'd by Titan, of better clay, and a more refi­ned mould then the rest of the rude Mass of man kind, and whose parts and intellects (as its said of Saul) were higher by the head and shoulders then the rest of the peoples, whereby it might be evidenced nature had de­signed them unto Rule and Empire: there were then some plea, some ground, for that distinction the Tyran­ny of Custome hath introduc'd among the Children of men.

But if these Pyramids of greatness were at first erect­ect by the hands of Monarchy, onely for the better sup­port and ornament of the Thrones of Princes, and are, [Page 76] (if well understood) no other then golden Trophies made of the spoiles and ruines of the Peoples Liberties; that not onely in fair Characters preserve the memories of their Oppressors, but also upbraid them with their former (if not present) servitude and slavery. I cannot but think it might much conduce to the security of the Peace and Liberty of the Nation, to have them remo­ved out of the Peoples eyes, that they may neither lon­ger continue the objects of their Envy who hate them, or by dazling with their gaudy splendor, the weak eyes o [...] fond adorers, revive and awaken the memories and desires of what they sometime were the appurtenances and Appendix: or if they are (as by some pretended) the very pillars and buttresses of Monarchy, the Bulworks and Citadels of Pride and Tyranny, and that notwith­standing the standard of Regal Power be taken down, the Peace and Liberty of the Nation seems not suffici­ently s [...]cure, nor to have obtain'd a full and perfect con­quest over Oppression, while any of the Fortresses in which it hath formerly been ingarison'd, be not levelled and dismantled; it were better that these should abate something of their Height and grandure, that seems to ore-top and threaten ruine to the publick Liberty: then that the Nation should be put in danger of relapsing into slavery, or to have their Controversie so lately decided by the Umpier of Heaven again disputed in fields of blood.

Or if these swelling Tumours and unhandsome wen of Greatness do ill become the face of a Commonwealth, and spoil the symetry and beauty of its proportions; were it not better they should be pared off, than our state rendred of a monstrous and prodigious shape? If [Page 77] after all our expence of blood and treasure for purchase of our Liberty, our title and pretensions to a Free-State may justly be call'd in question, so long as we remain pupils and underwardship to our Hereditary Lords and ancient Guardians, is it not time we were emancipa­ted? or if that may not in truth be admitted for an equal Commonwealth, in which there is any other path known to the Temple of Honour, then what passes through that of virtue? Is it not prudence to hedge up all those by-wayes of Birth and Fortunes? Were it not better the sustenance of our polity & Government should be plainly pen'd without the flourishes and Ornaments of such Ca­pitals, which being admitted, may either seem superflu­ous, or through misconstruction in danger marring of the sence, or rendering the nature of our Constitution du­bious and ambiguous, than by a contrary practice mi­nister occasion of intangling mens judgements with such scruples, knots and difficulties, that the best state Cri­ticks being unable to unty, nothing but the sharpest sword can cut in sunder; I would not willingly be understood to plead against all distinction of Rancks and Degrees amongst men, [...]n which consists the harmony, grace and beauty of the world, and which cannot be proscrib'd or abolish'd, without confounding the Oeconomy and Or­der of all Societies, without unlinking the Chain of Na­ture, without cancelling and reversing the Law of the universe, & un [...]ovelling the world into its first Chaos of confusion; Nor should I speak a syllable against Hon [...]urs being Hereditary, could the valour, Religion, and pru­dence of Ancestors be as easily intail'd on a line or fa­mily, as their Honours and Riches, could but their Gal­lantry be made Hereditary as well as their Fortunes? [Page 78] Could they transmit their vertues as well as names unto their posterity, I should willingly become the Advocate of such a Nobility, and suffer my ears to be bored to the posts of their doors; and rather acknowledge them our perpetual Masters and Dictators, then hazard the choyce of worse, upon the doubtful election of the people, with whom the best men are not always in greatest reputa­tion.

But since no choice can be more perillous and unsafe, then the casual lot of nature, I had rather stand to any election, then meere chance; by reason we have oftner known fools the sons of wise men by nature, then of the peoples choice or adoption. Honour is the crown and reward of Vertue; is it not then unseemly they should wear the badge and livery, that were never admitted within the outmost Court of her Temple, that are the very slaves and vassals of vice and wickedness? I can­not but pay a greater tribute of respect and honour in my thoughts, to the worth of such as have raised themselves to a high degree and pitch of eminence, by the wings of their own merits, then to such as are onely born up by those the credit and reputation of their Ancestors hath bequeathed unto them: Wherefore that Honour may be a spur to valour, and the reward of Vertue, let it not be prostrated to every rich and sordid miser, who by abandoning all Vertue, Hospitality and Humanity, hath with much oppression and grinding the face of the poor, scraped much wealth together; but rather on such as by their Valour and Prudence, have brought most credit and reputation to the Commonwealth: Where­fore if the Parliament please out of such to create Knights, or make the chiefest Ministers of State Lords by Office, [Page 79] or during life, I should account it no solecism in a Com­monwealth, but an ornament thereto.

Now the reason I look upon the Divine, the Lawyer, and Hereditary Nobility, as such irreconcileable Antago­nists to a Free-state, is not grounded singly on the real prejudice they either have, or are like to receive there­from; but rather, on what their fears and jealousies are apt to suggest unto their apprehensions, being conscious that their private interests stand in opposition to that of the Publique; which could they be content to let go, and wave the advantages an injurious prescription hath given them over their Brethren, their concerns would be equal­ly interwove and wound up with others in that of a Com­monwealth; and might finde it alike propitious to them­selves with any other of like parts and ingenuity: But such is the evil nature of man, that to have done an in­jury, is a sufficient ground for future enmity, and rather to prosecute, then any way compensate those that are in­debted for a former discourtesie: Therefore the best and soonest way to be reconciled to such, is quickly to re­quite their injury; for measuring others thirst of revenge, by the standard of their own malice, they can never be­lieve any one is friends with them, so long as he is in ar­rears to them for an ill turn: So that their fear of re­venge breeds distance, and that encreases alienation and disaffection, which brings forth farther hostility, with encrease of injuries. In Analogy to which Doctrine, the best way to give the Antagonists of the Common-wealth ease, and its self security, is, by causing their fears to fall upon them, and thereby deliver them from further pain, and the Publike from its jealousies and fu­ture danger; for it can never be expected, they should [Page 80] espouse the interest of the Publique, before they have buried that of their private; that they should imbark themselves in the same bottom with that of the Com­monwealth, so long as they have so many of their own to look after; till these are shipwrack'd, they will not be much concerned in the safety and prosperity of the Commonwealth.

We shall never be so well united in our affections and designs for publick good, as when we are become all of one price, and to have but one common interest: for it is nothing but the diversity of Interests that breaks us in pieces, and crumbles us into so many different facti­ons and designs, which as it was good policy in our Mo­na [...]chs, so but bad prudence in a Commonwealth: the Interest of a Prince being to break the strength of his people, that one faction being ballanc'd by another, he may with more ease and facility render himselfe Master of all, according to the advice of the old Maxime, Di­vide and Rule. But the strength and glory of a Common­wealth is its union. And indeed it had otherwise been im­possible, that ever Princes should have been able to have tyed up the hands of Nations, and bound the strength of Sampson in Cords, and bands of withyes; had not the policy like that of the Philistims first shorn their locks, and deprived them of their strength: Had they not first according to the fable of the Faggot, loos'd their bond of union, by starting many interests, and kindling divers animosities among them, they had never fastned the Cords of slavery and bondage on them. The Philistims had never sported themselves with Sam­son, or Ulisses with Polyphemas, had they not first put out their eyes. Nor had Princes ever put a hook into the No­strils [Page 81] of the Leviathan, or plaid with the mighty Whale; had they not made use of a like stratagem.

Men complain much, and seem to have a great sense of the many Factions and Divisions in Religion, as they are pleased to term them; but how inconsiderable are these to the grand National or civil Factions. I confess those of Religion may sometime be made use of to pa­liate, but they are of other factions, that are the bitter root of all our breaches and divisions: Were there not one interest of the Nobility, another of the Commonalty; one of the Clergy, another of the Laity; one of the Lawyer, another of the Countryman; one of the Soul­dier, another of the Citizen; one of the elder, another of the younger Brethren, we might soon see an end of the other.

These are the interest that clash so much one against another, and make such tumults in the world; and were these once cancelled and forgotten, the other of Presby­terian and Independent, Quaker and Anabaptist, &c. would soon vanish, or at least, make little noise or distur­bance in the world. How happy might all men be, did it please God they might recover the fight of their com­mon interest, and their strength which consists in union. How easily might all the Nations of the earth shake off the iron Yokes the Tyranny of Princes hath put upon them by this means? and with how great facility might this be done! with how little prejudice and detriment to any mans particular, might all be made happy, if lay­ing aside all animosities and jealousies, men would but lend an ear to reason, rather then passion. But to pro­ceed, since it hath pleased God once more to put a price into our hands, and cause another opportunity of reco­vering [Page 82] our Native Rights and Liberties to dawn upon us, I desire we may not be as fools, not knowing how to use it; but that all ways that are safe and honourable may be taken for the securing and improvement of it; and there­fore that the builders of our State may be furnished with a spirit of Wisdom from above, that they may become The Repairers of our Breaches, and, The Restorers of Pathes to dwell in; that they may not deceive themselves, or the Nation, by thinking to patch up a sorry half potch'd Commonwealth, upon the old, crazy, and rotten foun­dations of Monarchy as heretofore; having had expe­rience, that it will not, it cannot stand. They that are best read in Politicks, and have b [...]en most conversant in the Histories of antiquity, know, that as a Commonwealth is the best and most absolute form of Government; so it is a nice and ticklish thing, and hath been difficult to fix in Nations under less disadvantage then we, vvho have been so long used to a contrary vvay of Government: which I speak not to discourage, but rather awaken the endeavours and resolutions of our Senators, to watch and secure our liberties. The ancient Commonwealths have been necessitated to make use sometimes of violent physick, to purge and evacuate the rank humours of the Body Politick, and such as I would not have prescribed a Christian State, supposing there may be found out such as are more safe and gentle. It was the unhappiness of the Grecian and Roman Republique, to be o [...]ten guilty of the greatest ingratitude towards them that best de­served of them; and not unoften to stain their hands with their bloods, whose former merits seemed to challenge a Crown, rather then a Cross from them. How often hath Greece, for the security of her liberty, sacrificed [Page 83] that life, by which she hath formerly been preserved from ruine and destruction? Who hath not heard of the un­happy Tragedy of that valiant Captain, that more then once preserved the Capitol, and snatched Rome, as a prey, out of the very teeth of the Galls, its barbarous, and at last fatal enemies? And how often hath Greece rewarded her Captains victories with Banishment, instead of Tri­umph? and that upon the single account of some small suggestion of jealousie, or weak argument of too great Magnificence or Popularity: so jealous were those Re­publiques of their liberty, that the General of an Army durst not make use of a little Plate in his House, least it should cause envy, or render him suspected of too much Grandure and Ambition, and that he endeavoured to supplant the Commonwealth, and render himself their Lord and Master. Others have been constrained to le­vel their Palaces with the ground, lest the sumptuousness and magnificence of their Structure, should become the object of the Peoples envy and hatred. When these things come into my minde, I cannot but wonder any should think it so easie and facile a thing to erect a Com­monwealth, as that it may be done with a wet finger, and requires no more then inserting, The Keepers of the Li­berties, instead of the name King, and that then the work is finished, without any farther trouble or alteration, as many seem to be of opinion. I confess, had we not at so dear a rate bought experience to inform us of the con­trary, this mistake might have past for venial, but that makes it an unpardonable errour. Now what may (as I humbly conceive) have a considerable influence on the Nation, for the better fixing it on the right basis of a Free-State, are as followeth.

1. FIrst, that there may be an Agrarian fixed, for stinting and setting bounds to the vast unsatiable desires that are found in greedy men after riches; which makes them not onely lay field to field, and joyn house to house (as was the complaint of the old Prophets) but to lay Town to Town, Parish to Parish, County to County, and Island to Island. May we ever expect a more righteous administration of things, while there are no bounds set to the waves of this raging passion, that is ready to swallow, not onely the houses of the widow, but whole Countreys? while there is no check upon co­vetousness, the root of all evils; upon the immoderate desires of men, that like the daughters of the Horsleach, cry, Give, give; that are more unsatiable then Hell, or the Grave. Shall a price be set on the poor mans sweat and labour, and shall the growth of families have no bound? shall they raise their houses (according to the design of Babel) to the Heavens? as if having filled the earth with oppression, they would take Heaven also by violence. Is this suitable to a Commonwealth? or was this the design of our Reformation, to put the whole Land into the hands of a few Proprietors? was it for this end Abbeys were demolished, & the Hierarchy taken down, that a few Gentlemen, or elder Brethren, might have their lands, because they had not enough before? Is this the purchase of all our blood and treasure? to set up a few more gr [...]at families, to encrease the number of our Masters; who when they have ingrossed the lands and wealth of the whole Nation, there will remain nothing [Page 85] for either of them to purchase, or us to sell, but our selves to be their slaves, and so restore vassallage, that hath been so long abrogated. We have had great disputes and sharp controversies; first, about a House of Lords, and since a Senate: But, in my apprehension, not worth a bulrush; for the case is the same, whether Lords or not Lords, when as the great Landlords in each Country, shall be constantly chosen by their Tenants, to be our Le­gislators. Were it not as good they should have patents to sit for life, since we cannot suppose they will willingly accept of a Writ of Ease, or sit out of play (having to great stakes in the game) so long as they can so easily be shouldered in by their Tenants: Or if at any time they be kept out, have we not experience that they will leavy war against the present power? Doth not the war at this present day witness thereto? is it not then all one, whe­ther we have an everlasting Parliament, or successive, if elections are but a new choice of the same men, and that it be not difficult to prick a Parliament, before the Writs are gone forth? And were this all the inconvenience, the evil were more tolerable; but do we not see how apt these Gentlemen of such vast and rank Estates are to leavy war, and imbrue the Land in blood? doth not this pro­ceed from the greatness of their retinue, the multi­tude of their tenants, the asfluency of their estates and fortunes?

Now what better expedient can be devised for this mis­chief then an Agrarian? is it not more just and equira­ble then the Grecian ostracism, or the Roman proscripti­ons? can a Commonwealth be fixed without it? is it not absolutely necessary, that the proportion of lands be st [...]nt­ed, lest otherw [...]e the whole Island in process of time fall [Page 86] into the hands of one or few Proprietors? what then will become of our Free-state? will not our Landlords erect what Government they please over us? moreover, will not this give great encouragement to hospitality, & works of charity, that men should know the bounds of their E­states, the pillars on which is wrote their ne plus ultra? how can we ever expect good laws, or a more righteous State, while those worms of the earth, that possess the greatest dunghills, must be our Senators, because they have the greatest rout of tenants to voyce them into the saddle of Authority. Is this suitable to a Free-State, or becoming Christians? To what purpose is more wealth then what may with credit bear up the port of a chief Minister of State, and furnish forth the comforts and enjoyments of this life? is not he a Leviathan, and more greedy then Death, Hell, or the grave, that desires more? Now that such an Agrarian (which for its proportion, is submitted to the wisdom of our Senators) may be introduc'd, with­out breaking down the hedge of any mans propriety, it is humbly proposed, that there may be a time assigned, wherein they that want posterity, or a noble spirit to part with any of their wealth to their poor relations, may con­vert their lands into a personal estate, or otherwise dispose of them, by reason that an excess or redundancy in that, as exposed to greater casualty and hazard, so is of less dan­ger to the Commonwealth then the other, which time ex­pired, that all taxes & publike charges may be laid on such as have not conformed thereto, til their estates be crumbled down to the common standard, or due proportion, & that the State or Commonwealth may be declared heir, and to inherit whatever beyond the just proportion of the fixed Agrarian any man shall leave unto his heir or posterity.

2. THat at all those that have been true to, and by the free expence of their bloud and treasure, have purchased a share and interest in the cause God, hath plea­sed to crown with so great success and victory, may be put in posture to defend their Liberties, and trained up to the use of Arms and Military Discipline, in all places throughout the Land, untill time shall have worn out all animosities, and that the whole Nation shall become in­tirely united in their affections one to another, and be as of one lump, and then that all may be exercised in Arms that are not uncapable either through age or infirmity. I need not I presume shew how commendable a thing it is for a Nation to be of a couragious and martiall spirit, or how necessary they should bear their own Arms, and not to put weapons into the hands of strangers, or their slaves to make them their Masters, and become subject to a base and mercenary Army, being things so clear, that he that hath but halt an eye may reade and foresee their inconveniences.

3. THat certain fundamental Constitutions, by which both the spiritual and civil Liberties of the peo­ple may be secured, be agreed on, and all that expect the priviledge of vote or suffrage in Elect [...]ons of Knights of [Page 88] the Shires, &c. or to bear any office of trust in the Com­monwealth may be sworn thereto, and that men may be esteemed qualified, not so much by their estates, as Reli­gion and Virtue of bearing the chief offices of trust in the Commonwealth; and to this end that the qualifications according to which they are to be capacitated, may be so stated and limited, as to bear the access of all unworthy persons that are like to betray their trust, or connive at the springings up of Usurpations, Tyranny and Oppres­sion; and by reason the Elections of Parliament men are at present managed with so much tumult and noise, that the more sober and modest people are ashamed, and dis­couraged to be present at them: that the Parliament would think of some other way by Subscriptions in each Parish, or the like, less subject to popular tumults, in which the more rude and violent carry it from the more discreet and sober, not so much by plurality of voices as by noise and violence, being (as commonly managed) more like an Assembly met, to choose the Lord of a Whitsun-Ale, then Knights of the Shire. As also that none may be trusted with more power then God hath fur­nished them with a capacity to understand, and abilities to administer without stain to the reputation of the Com­monwealth; and therefore that no Apes in purple, or Asses with golden Trappings, may be admitted to sit and bray upon our Tribunals and Seats of judicature, to bring Authority into contempt and disgrace: But that every one may carry their own brains, and not understand their Places by Proxy, or have the Orbs and Sphears of their understandings turned about and governed by a mercena­ry intelligence, as is the Custome of some Reverend Mayors by their Learned Recorders, &c.

[Page 89] I confess here to fore for the encouragement of Trade, there might be some Reason of endowing Corporations with large priviledges, but since all Trades have been o­verstock'd, the case is much altered. It might also be more the interest of Princes, to trust a good share of pow­er in the hands of sheepish and tame Citizens, that are content not only to pay dearer for their honour, but also depend more upon their will and humour then those that better understand themselves: Whereas the interest of a Commonwealth is to employ such as are less flegmatick and more mercuriall, of greater spirit, prudence and a­ctivity for the management of their several Trusts and Provinces, then are usually found among such as have had the advantage of no better Education then their Trades; or known other Academy then their Shops or Exchange.

LAstly, That there may be such an equal Rotation of all Offices of Trust and Places of power, that all that are capable may alike taste of Rule as well as subjection: By reason that fixed powers, like standing waters, are apt to corrupt and stink in the Nostrils of the people.

MAny other things might have been proposed, but not knowing what Reception will be given, to what hath already been said, I shall at present for bear. I have not presumed to chalk out any particular modell, refer­ring that to the wisedom of our Senators, that are best able to determine thereof: And were they pleased to borrow light from any others apprehensions, there are not wanting, whose thoughts and Pens having been well traversed on that Subject, may better expect that honour then I; My designe being only to propose some Fun­damental things, that may lay a firm Basis for an equal Common-wealth to be founded on, leaving the form and superstructure thereof to be erected by the hands of our Master-builders, which through the blessing of God have never miscarried in any of their Heroick Undertakings.

And whatever others may think of the designe of these discourses, I am so well satisfied in my own breast, that I think I may be bold to say, it is that God hath signally owned, and what his people, the good people of this Land, are by a spirit of faith strongly carried forth in ex­pectation of. Certainly such a Common-wealth as is here pleaded for, is the best and most happy of all Go­vernments, is the best and most religious of all Causes; and whatever of Religion is pleaded against it, is either of ignorance or malice; for what detriment can this bring to Religion? Is it because a mercenary Ministry is more holy, more acceptable, then one that is free? or to preach for hire be better then out of zeal and conscience? [Page 91] or is a Clergy taken from the meanest of the people, more holy, more righteous then the heads and Princes thereof? Is not the first-born as acceptable as the younger Bre­thren? How then may a Common-wealth be charged with supplantiug Religion or destroying Piety? Doth that subvert either Magistracy or Ministry, that twists them both together: Many would fain have their Mi­nisters Bishops, and their Bishops Lords, Is it not as well if our Lords be Bishops? Many would have the Clergy encreased, and Ministers made Justices of Peace, Is it not as well if our Justices of Peace become Ministers? Let it not therefore be said, that through the sides of the Ministry we would wound Magistracy, when it's desi­red they should be a support and ornament to each o­ther.

But may our Government more truly be accused of discouraging Learning? May that be thought guilty of this, that prefers every man according to his deserts? that by the Rotation of its offices, takes in every one to have his share, and turn in the administration of its power? That furnishes every man with employment sutable to the greatness of his parts and Education, that suffers no mans Talent to rust, to lie hid, to be buried or laid up in a Napkin, but invites and gives opportunity for the use and exercise of them. Is to contract the number of Hals and Colledges (when the Nation is over-stock'd) to discourage Learning? Did not my Lord Bacon long since complain thereof, when there were fewer Colledges and more preferments? and is there not more reason now? I presume no body will say that Learned Heroe was an E­nemy of Learning. Is it rationall to think these times need as many Colledges as those before Hen. 8. when [Page 92] there were thirty thousand Students in one of the Univer­sities; And yet that we may not envy those times, little the more learning; for doth not every one know what Scholars the Monks were? And how learned those Ages that swarmed with so many fat and flow bellies? Did not one of the Saxon Kings translate the Bible for the use of his illiterate Clergy, because his Clergy understood not Latine as he gives the Reason? And do we not now spoil many a good Plough-man to make a poor Scholar, and rob the Shops of many a fit mechanick, to keep our Colledges thinly stock'd with half-witted sleepish Fellows?

And is this for the Advancement of Learning, to render it more common and contemptible then the Art of Fidling? That the education and exercise of Princes should become the study of every pedant and pesant; That Minerva and the Muses should be prostrated to the prophane accosts of every Coridon, and sullied by the rude embraces of every Mechanick Son? Is it not that too hath brought it into so much contempt and disgrace with the Gentry and Nobility? that hath made it accoun­ted a base and pedantick thing? Is not Learning cheap e­nough, when greater Parts and Ingenuity may be hired for a peece of bread, then would heretofore have purcha­sed a Cardinals Hat? Should we make enquiry into the Causes of that detriment Learning hath received, and what obstructs the Advancement thereof, we should finde it another thing then what most men suppose. It is that distinction and diversity of modern times have in­troduced, whence have sprung many nice and curious studies unknown to Antiquity, and the wiser ages of the world, studies that bring no advantage to the Common-wealth, [Page 93] that yeeld neither pleasure nor profit to those that converse in them, save what folly and custome hath intail'd upon them, studies in which our choicest wits do lose their time, and consume their strength to no purpose; except to become skillfull in a literate kinde of ignorance, while the more solid parts of Learning lie altogether uncultivated and neglected: Studies that are not only jejune and barren of any pro­fitable Fruit, but such as sophisticate and adulterate the understandings of all those that are most conver­sant in them; That preoccupy and blurre the minde with prejudice, and render men froward and per­verse to the reception of the Truth; Studies that blinde the Understanding, deprave the Will, byasse the Judgement and corrupt the affections; That ren­der men morose, peevish, uncharitable and inhu­mane: That crowd the world with multitudes of Books, of which there is no end, either in respect of number, or their use, such as might better be spared then read, and if burnt, the world neither the less wise nor learned; For demonstration of which I shall instance in two or three professions of great repute in the world, and first of Divines which are commonly distinguished into Casuists Polemick School, and pra­cticall Divines; Of which all or the most part might very well have been spared, had men acquiesced in the Scriptures, and been content to have waited on the Teachings of Gods Spirit: But so soon as the wisedom of men, and Policy of Princes had erected this which should be all mens study and employment [Page 94] into a particular Profession, and registred it among those that are commonly called the Learned; To adde the more credit thereto, they began to mix and blend it with the Learning and Sophistry of the Schools, pre­tending to adorn-it with the spoils of the Heathen, but what is found to have sophisticated and adulterated the truth and simplicity of the Gospel: Now because this mixing it with false and incoherent School-Lear­ning, had (through its incongruity and contradiction) brought forth great variety and multiplicity of opini­ons, and in all probability spawn'd most of those Sects, Heresies, and Errours, that now swarme and are lodged in the Heads and Judgements of unsta­ble mindes: It was thought necessary to introduce Polemicks for purging and winnowing Divinity from the Chaffe of such Errours, as the former pra­ctice had filled it with; and therefore certain Colled­ges were erected for Students of Controversies, for maintaining the Gideons and Champions of the Truth, who like the Knights Templers, or those of Malta were to defend the Holy Land, or maintain the possessions of Truth, from the invasions and incroachings of er­rour, which was performed with such ill success, that in stead of composing and reducing errours to the O­bedience of the Truth, they became much multiplyed by the subtle cavilling wits of these persons altoge­ther given to wrangling and contradiction, that at length the very Fundamentals of Religion came to be called in Question, and the Pillars of faith shaken, and all things rendred disputable, and argued pro and [Page 95] con, by the perverse and scepticall wits of Truths pretended Champions. Thus rather then they would seem idle or want employment, they fell to seeking knots in Bull-rushes, and made, where they could not finde difficulties, till at length the itch of disputing proved the scab of the Church, while in the mean time all necessary and usefull Learning was neg­lected.

By the like steps and degrees did the study of the Laws also climbe into the repute of a Learned Profes­sion: For first, Monarchy having introduced a great variety of tenures, resulting from the diversity of feuds and services, as Grand Sergeanty, Knight-Service, Soccage, and the like. which are but so many severall degrees of servitude and slavery, their study was im­propriated to a peculiar order of men, who to render their profession more difficult and advantagious, in­troduced the prolix tautological forms of Instruments that are in use at this day, that through the multitude of words they might darken knowledge, though under a contrary pretence of perspicuity and avoiding ambi­guity; and being intrusted with penning of Acts, Or­dinances and Statutes, they rendred them dubious and ambiguous for the better grounding contrary cases up­on them, to which time hath added multitudes of read­ings on Statutes, Comments corrupting and darkening the Text, Reports, Cases, Abridgements, &c. by which the Law is rendred so intricate, prolix, and scab­bed, that it racks and tortures the best wits that have undertaken the study thereof. Now there is no grea­ter [Page 96] badge of the slavery of any people then the multi­tude of their Laws, it being their interest to have them as few, brief, and plain as possible, and to speak truth, Law is or ought to be nothing but pure Reason found­ed on the Word of God, or such clear and naturall in­ferences and deductions as unbyast reason shall make from the Morall Law, and then what need would there be of those many Books and large Volumes of so ma­ny Reports, Cases, Presidents, Comments, &c. with which the world is crouded.

I might in like manner instance in Politicks, which as commonly handled, is nothing but an Art of knave­ry that consists in ballancing of Factions, and casting a mist of different interests before the eyes of the peo­ple, making them scramble for Nuts and Trifles, or like the dog in the Fable, catch at specious shadows, while they let go the substance, and suffer themselves to be cajol'd and jugled out of their Liberties, and made a prey to exorbitant and arbitrary power; of which (were the eyes of men open to discern their true and common interest, which is to abolish all names of distinction and faction) there would be no use, for honesty would be found the most genuine and true po­licy, and that which would abide the touch, when all other shall be found false and counterfeit: When the credit of all our Quacks and Empericks of King-craft and State-policy shall become Bankrupt, and they for­ced like Mountebanks to remove their Stages and seek new Quarters, wherein to set up their Trade of Jugling: How many of these have we of late seen [Page 97] with disgrace hist off the Stage, before they had well look'd about them! how many of these crafty Foxes have of late been unkenell'd, and their faces covered with shame, that they have been glad to hide themselves in corners: Those (that like the Foxes of Sampson with firebrands in their tales) were so skilful in kindling facti­ons and jealousies, to set the world on fire; as if, like Nero, they were with nothing so wel pleased, as to warm themselves at the ruines of the world. Now were all these spurious excrescencies prun'd from the Tree of Knowledge, these curious, useless and pernitious studies abrogated, these mazes and meanders of trifles (in which most of our best wits are lost and wilder'd) removed: How would all those pathes that lead to useful know­ledge, that are now unfrequented and over grown with weeds, be resorted to? How would all the fruitful parts of learning be cultivated? what profitable voyages might be made to the America & remotest parts of nature, that are yet unknown and undiscovered? what admirable scholars, and how able and learned a Gentry might we then expect to see, that had acquired not onely a small smattering in a little curious and useless learning, and made a small progress in some one of the learned profes­sions, but had run through them all; that were not one­ly Lawyers, but also Divines, Statesmen, Historians, Philosophers, Physicians, in a word, not lame (as now­adays) but absolute and universal scholars: This is the true account of learnings decays and detriment, with the readiest means of restoring it to its Pristine strength and lustre, to which I knovv nothing that hath greater ten-dency [Page 98] then the Commonvvealth proposed, so far it is from being prejudicial thereto.

To proceed therefore, have then the Lawyers any just cause to criminate our Government, or to bring in a large bill of Indictment against it, or implead it as guilty of injury to them? is it any wrong to them for every one to plead his own cause? have they any in­terest or propriety in other mens causes, in the Suits and Contentions of other men? if not, wherein are they injured? in that every one is presumed to tell his own tale best, to be most eloquent in his own behalf, and to best understand his own business? is it not ra­ther to be wondred, that the Gentry and Nobility have with patience so long suffered themselves to be slighted, contemned and trampled on, by a Mercenary Generation of men, that sell their breath, as Laplan­ders do winds, and raise and enrich themselves by the ruines and shipwracks of others fortunes?

Or in the last place, will the Nobility suffer any great loss hereby? is there any thing more then a gild­ed title, a bare and empty name that is in jeopardy, which in a Commonwealth either signifies nothing, or what amounts not to so much as a feather in their caps? or if they are loth to part with it, may they not wear it to their graves? No body desires that any of the present Proprietors should be robbed of one Iota in their titles; and I presume none will desire them any far­ther: If they do, Lucian will tell them they are mi­staken, their Honours must not wait on them to the other world, they must not enter with them into Cha­rons [Page 99] Boat, the surly Ferriman will have them left on this side the banks of Acheron. But if they desire they should descend to their posterity, if so be their estates be equally divided according to Gavel-kinde, we shall not much differ about that, if one or all of their sons (according to the custom of some Coun­treys) assume the titles of their Ancestors, I know none will envy their Honours, or be much of­fended with their petty Lordships; onely I should think it more generous and prudent to lay them down at the Commonwealths feet; and after they shall have approved themselves persons of Worth, Honour, and Integrity to their Countrey, they need not doubt but to receive them with greater lustre and advan­tage, as a badge rather of their own then their An­cestors Vertues. If now the partition walls (as hath been proposed) of all particular and private inte­rests (at first erected by the subtilty of Princes) were thus broken down, and the interest of every particular become the interest of all, and the interest of all but one; how happy, how unanimous should we be? and how plain and easie a thing would the Doctrine of Politicks become? with how great ease and facility might the Helme of the Common­wealth be steered and governed? in how great peace and tranquility should we live? what a constant se­renity of Peace and Prosperity might we enjoy? We might then beat our Swords into Plow-shares, and turn our Spears into Pruning-Hooks, we should then no more hear the sound of the Drum, or be [Page 100] affrighted vvith the Alarums of Civil Wars and discords; but might sit under our own Vines, and eat the fruit of our Figge-trees in safety: We should then see the Wolf dwell with the Lamb, and the Leopard lie down with the Kid, and the Calf, and the young Lyon, and the Fatling together, and a little Childe to lead them, and The Lyon shall eat straw like an Ox, and the Sucking Childe shall play upon the hole of the Asp, and the weaned Childe shall put his hand upon the Cockatrice Den; for they shall not hurt nor destroy throughout the Holy Mountain of the Lord: But the vvhole Earth shall be full of the Knowledge of the Lord, as the waters cover the Sea.

Thus shall it be, when the Knowledge of the Lord hath destroyed every base and private Inte­rest from off the face of the Earth; when he hath taken away that diversity of Preying Interests, that are the Source and Spring of all our miseries, the seeds of all those Factions and Divisions that rage among the sons of Men, and makes them tear, rend, and prey upon one another, that hath so in­tangled the Doctrine of Politicks, and rendred them so dark and abstruce, a Labyrinth so difficult, a Maze and Mysterie of Iniquity, that hath turn­ed the Art of Government, into an Art of Jugling and dissembling; that hath brought to light those wicked Machavilian Maximes of the Kingdome of Darknesse, that were first broached by a Conclave of Devils, Divide & impera: Qui nescit dissimulare [Page 101] nescit regnare, and the like; that hath devised neces­sity of State as an Apologie, and Religious Pre­tences as a cloak for the blackest crimes the Sunne ere looked upon; that hath put the Inscription of the Cause of God, upon most wicked and Devil­lish Designs; that hath made Religion hold the stir­rup to Ambition, become the Pander of Great­nesse, and a Stalking-Horse to Lust and Wicked­nesse. But it shall not be thus in the Holy Moun­tain of the Lord, in the Holy Commonwealth of Israel, in the New Jerusalem that is coming down from above, and when there shall be new Hea­vens, and new Earth, all old things shall passe a­way, which is not far off; the World, and un­righteousnesse of man hath now but a short part to act; for the time is approaching, in which every false Mask and Vizard shall be pulled off, in which a window shall be opened into every secret and false breast, and the hidden thoughts of mens hearts discovered; and that the World shall be no longer cheated, to espouse corrupt and base Inte­rests, because gilded with glorious pretences of Religion, and bearing False Inscriptions upon them.

Now for the truth and reason of these things, I durst appeal to the Iudgements and Consciences of the most understanding men in the Nation, as know­ing their hearts witnesse to them; and were their bodies of Chrystal, pellucid, and transparent, I [Page 102] know we might read the same Apprehensions in them: for I cannot imagine it proceeds from ig­norance, but interest, that the light of those truths hath not hitherto been more discovered. So many are interessed in the grand Cheat of the World, so many are the Silversmiths that reap profit from the Shrines of these Diana's, that it is no wonder there appears so great a zeal to keep up their cre­dit and reputation: But the day of the Lord which is at hand, will discover them. I know most men are led by a blinde and implicite faith they have pinned on the sleeves of some learned Rabbies, be­ing ready to Worship and fall down before any Galf, Custom hath set up among them: These out of love I have endeavoured to undeceive, though I thereby set up my self as a Mark and But for all the shafts the Malice of men can dart against me. And being loth to detain and imprison the Truth in unrighteousnesse, have given in my testi­mony against the Corruption of the World, which I know to be a cheat; and the manners of men, who are a lye, and Vanity. How it will be re­ceived, I am not solicitous; if I perish, I perish, and hope I shall be able to say, as sometime that Great Souldier Belisarius, Mihi non culpa nocu­it sed invidia. But as for the Truth, I know it cannot long be stifled, but must and will pre­vail.