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Civil War Pamphlets - Tyranipocrit discovered (Anonymous)

Tyranipocrit discovered (Anonymous)


Source: Edited by Andrew Hopton, Aporia Press, London, 1990.


Title Page


Discovered with his wiles, wherewith
he vanquisheth


Written and printed, to animate better Artists
to pursue that MONSTER





Printed in the year of our Lord, 1649.


The Epistle Dedicatory.

O poor unregarded Truth, I do dedicate this my poor despairing labour unto thee, because thou canst judge aright both of it and me: thou knowest that thou hast many enemies, and I have not many friends, because verax parit odium;["The truth produces hatred"] yet because thou knowest thyself, therefore I know no better Patron to offer up my labour unto, than thou art: if I have erred in anything, thou knowest it was not of malice: O poor Truth, I know that thou art silenced in the most part of all the world, yet I know that one day thou shalt have liberty to speak, and then thou wilt approve thyself; and in the mean time if the world will not permit thee to speak for me, yet I know thou wilt not be against me, because for thy sake I undertake to show myself a fool in print; thou knowest my poor art, and my willing heart, and my desire to discover Tyranipocrit, for he with partiality ruleth and spoileth all the world, for some do teach us a partial God and an artificial religion, so that it seemeth that some persons are privileged to sin, and yet partiality will have such things to be sin in other men, and thou knowest that in this Treatise, God through me, hath borne witness to the truth of his revealed will, concerning many errors and great abuses which are maintained against the Truth, and thou knowest, that contrary to the rule of Christ, rich and proud tyrants do rule the Christian world, and because all men desire to rule, and none but rich tyrants do rule, therefore most men do labour to make themselves rich, that so they may be chosen to be rulers, and so, homo homidi diabolis, one man is another's devil, and thou knowest that God gave the office of a King in his wrath, and that Kings and Priests are Jewish ceremonies, and thou knowest that Christ ruled as a servant, and took the burden of the people upon him; but our Rulers do rule like Lords, and cast their burden upon the poor people, and thou knowest that to rule as dictators, and not directors by their own examples, that is contrary to the rule of Christ, and repugnant to reason; for the world subjecteth reason to tyranny, and thou knowest that the glory of the world and the devil, are one: and thou knowest that God commanded all men to labour in tilling the earth, but now they that do till the earth, are made slaves to them that are too proud to do it, and thou knowest that to simulare sancti,("to pretend to holiness") is a double sin, but the world knoweth, qui nescit simulare, nescit vivere:("Who does not know how to pretend, does not know how to live") and thou knowest that God through me hath borne witness to the truth of his revealed will, concerning the reproving of hypocritical Tyrants, & thou knowest what a blasphemous doctrine is now taught by some, concerning God's predestination to salvation, and thou knowest that Preachers and Teachers ought not to take wages of the Rulers of this world, and thou knowest that to prefer anything before love, is heresy, if it be not blasphemy: and thou knowest that to teach evil men to do good, is a preposterous doctrine, and because it hardeneth men in their sins, therefore it is an impious doctrine, which maketh men apt to commit any impiety whatsoever: and thou knowest that it is better to keep a Sabbath every day, then one day in the week, and thou knowest that humane arts, and strange languages are more esteemed in these days, than sincerity, truth, and reason.

And thou knowest likewise that supreme Rulers should have good consciences, but it seemeth they have not so much as bad consciences, for if they had any consciences, the world could not be so bad as it is: and thou knowest that it is against all reason, that young children should command old men, and thou knowest that all men's children should have alike education and means to live on, and thou knowest that nothing is more ridiculous to the Christian world, than it is to be a Christian according to the rule of Christ: and thou knowest that if any one shall scoff at the ill ordering of this my Poor labour, if he would open the eyes of his consideration, he might see that it is so well ordered, as the worldlings do order the world, which is the subject of my labour.

O impartial simple Truth, I have many things to complain of, some of them are written in this book, but more I should have written if I had been able, and thou knowest the cause is God's, the labour mine, and therefore let the acceptation be thine, God the glory, and mankind the profit. Amen.


The Preface.

Wonder not though Asses preach, but rather wonder that stones do not speak to reprove the impieties of our age, for if Balaams ass had reason to reprove the foolishness of his master, what would that ass do, if he did see our Atheistical, hypocritical, partial, impious Christian world, which doth not alone curse God's people, but it doth curse God himself, in walking contrary to the revealed will of God in Christ, for he that delighteth to practise sins of knowledge, contrary to the motions of the Holy Ghost, in his heart and conscience, he curseth God in his heart, whatsoever he saith in his mouth. The reason why I undertook this unwelcome matter to the world, was because I did desire thereby to honour God in profiting mankind. My intent is not so much to reprove sin, as to discover hypocrisy, and the seeming sanctity of the hypocritical world. I aim at those double sins which are esteemed for virtues, not so much the sins of the black, but those of the white devil, which are sanctified impieties. I would speak a word to such as are dead in their sins, and have made themselves impious coffins of iniquity, to bury themselves in. O it is the hypocrite, which doth not alone deceive men, but if he had no conscience, as he hath not much, he would go very near to deceive God himself: O he worketh both by wiles and force, that nothing sub luna ("under the moon") can escape his tyranny: Now I having seriously considered ab initio,("from the beginning") the preposterous practises of worldly minded men, concerning the ruling of themselves and others; I finding after due consideration according to that I have read, heard, and seen, that we which call ourselves Christians, do seem to exceed all Nations in all manner of impieties, and it hath much troubled, perplexed, and amazed me to behold so contrary and so strange a consequent, that we which have the best means to be good, should notwithstanding be the worst of all: Now as I conceive that the reason of so unreasonable a consequent is, because we do not esteem of our Law-giver, nor of his laws, as other Nations do of their Laws and Lawyers, for the Jews had Moses and his laws in high esteem, so had the Egyptians Promethus, the Grecians Lycurgus, and the Romanes Numa Pompilius, those Nations honoured both their laws and Lawyers, but we vile wretches have taken Christ to be our Law-giver; now if we do comply with his Law, according to his rule and command, let his History be the judge, and our consciences the witnesses.

But O what Christian, and especially our supreme Christian, that will not be ashamed to have his life and manners to be compared with Christs, for now instead of ruling ourselves by the rule of Christ, we have gotten to rule us, and we are ruled by wilful, sinful, and partial prerogating respect of persons, tyrants, artificial thieves, hypocrites, &c. and all those are ruled by the devil, and all this were little, if the devil did appear in his own colours, black as he is, but the hypocrite hath made him a great white Surplice, so wide as a Bishops Cassock, embroidered with Atheistry, laced with partiality, and lined with hypocrisy, &c. Now the devil being thus bravely set forth, he telleth the world, that he is God, Christ, and all in all: and this is the white devil, and whosoever he be that hath not his mark in his hand, or on his forehead, he may neither buy nor sell: I know that partiality hath laid this beastly mark wholly on the Pope of Rome, but God help us, the world is too full of such beasts, and they are that abomination that maketh desolation, those are the Idols that will stand in God's Temple: this is the white devil, and although the world doth know that this composed Monster is a devil of his own making, yet according to his diabolical nature, he taketh him for his God, because he, through the free-will of evil men, hath gotten such great power in the world, for the world adoreth tyranny and hypocrisy, and in them two are included all sins, and yet so Cunningly doth the world know how to carry this kind of Idolatry, that he will not, and others must not say that he is an hypocrite. Now this white devil through God's permission, and the help of his friends, commandeth and ruleth all the world, and as the devil by all impious persons, is taken for Christ, so on the contrary, they do take Christ for the devil. In the Church he condemneth all other men for heretics, but he himself is the only Phoenix, the infallible, what shall I call him? hypocrite. In the Commonwealth he presseth and oppresseth all mankind at his pleasure, his love and charity, if he have any, it is all in his mouth: he is wise, and knoweth how to rule all mankind for his own profit, but himself profitth none but the devil.

Now I having seriously considered not alone his nature, but also his effects, and I have partly proved what impious fruits he produceth in the Commonwealth, and how he striveth to empty Heaven, and fill Hell, have I not reason to exclaim against that impious white devil, and to do my best to discover his odious will. I know that he that should upbraid or reproach any poor weeping and repenting sinner, which through God's permission and his own infirmity, hath accidentally fallen into any or many sins, yea for a man to despise any repenting sinner, or to cast his sins in his teeth, such an unmerciful) wight in so doing, would be found to be a hater of God, a crucifier of Christ, and an enemy to mankind, a friend to the devil, and a destroyer of his own soul; but on the contrary, he that doth see premeditated sins of knowledge and will, yea proud, malicious, tyrannical, uncharitable, hypocritical impious sins, committed with a high hand, to God's dishonour, and our Christian profession, glorious sins, which have their dinners served in with trumpets, and ride in a most proud manner in costly Coaches, drawn by six or eight horses, as if they triumphed over the poverty and misery of their poor neighbours: sins that fight against the patience, nature, and long-suffering of God: sins that will and must be esteemed for virtues: sins of Rulers and Commanders and Teachers, which should be examples to others. He that doth see such sins committed, with a continual perseveration to the dishonour of God, and the prejudice of mankind, and shall pass it over in silence, and not do his best one way or other to help remedy it, such a one will be found in the day of examination, to be a partial, careless, uncharitable wretch, and he may justly be blamed with Cain, when he said unto God: Am I my brother's keeper? for if Moses' Law condemned him that did not help the burdened ass, how much more shall the Law of Christ condemn him that taketh no care for the soul of his neighbour, which he seeth so over-burdened with that heavy and intolerable sin of pride, that when he should go to Church to humble himself, he will be drawn to Church in a costly Coach, there to show his intolerable pride. Now to unburden myself and my poor neighbours, through the grace of God, I will do my best to remove that intolerable burden of proud, wilful, and delightful sins.

A task too hard for me, but there is nothing too hard for God, nor anything that can overcome the Truth, for whose sake I undertake this world-hated, and world-hating labour. Now if any formal hypocrite will tell me, that I am not called to be a Teacher, I say that every man is called to maintain the truth, and therefore if any man speak the truth in God's cause, that alone is a sufficient calling for him. Now I beseech God, for Christ his sake, that he will do this work through me, so that it may redound to his honour and glory, and the profit of mankind. Now let this suffice for the Preface: The Argument shall be the book itself. I have concealed my name, because the Readers shall consider what is written, and not who wrote it, because partiality, if the Author were known, might make the work hateful.

In this Treatise I do intend to allege many things, for which I will not quote my Authors: let others do that for me, for I will leave the margin free. Fare well:
A friend to the truth, and an enemy to Tyranipocrit.


Discovered with his wiles, wherewith he vanquisheth.

He that will seek God without, and not within himself, may well say with Simonides: The more he seeketh, the less he findeth what God is, for what God is in himself without us, that knowledge cannot help us; but the knowledge of God within ourselves, and in his other creatures, that is all in all to us: but I intend to treat of practise, more than of knowledge, because Christ pronounced more woes against malicious, than he did against ignorant sinners, and amongst others he said: Woe be unto him that knoweth his master's will, and doth it not, but what shall become of him, that knoweth the will of God in Christ, and hateth it; and what are all proud, tyrannical, hypocritical, impious Christians, but haters of God in Christ, for so long as they are so, and do so: they do grieve the Spirit of God in their hearts and consciences, and that is a great sin, if it be not impiety: then being it is so, woe be unto you, all you tyrannical, hypocritical Christians, you proud Christian Princes, and hypocritical Prelates, and all you superfluous, rich, uncharitable Christians, O you profane Princes and dissembling Prelates, you will have the name of Christ, the more shame you ought to have of your wilful and exemplary sins, which you maintain contrary to the rule of Christ. O thou white devil, I would fain unease thee, and discover thy vile practises, that all men may see and know that thou art an ugly, odious devil, I mean thou that wilt win honour by thy impious practises, thou that hast God in thy mouth, but wilt not cast the devil out of thy heart, thou that commandest and teachest others to do that good which thou praisest in thy mouth, and hatest in thy heart: thou that bindest heavy burdens, and layest them on other men's shoulders, but wilt not touch them thyself with one of thy fingers: O it is thou that stealest with a high hand, and yet with an impudent face, thou wilt outface the Law.

As for the sins of the black devil, they are better known to the world, which is ready to take notice of them: The Senate of Tyrants, and the Synod of Hypocrites, are ready to correct and punish him, according to the laws of the place where he resideth, and in so doing, they do not amiss; but who shall correct and punish the white devil, who shall tell him that he is running down the hill to Hell? his own conscience if he had one, that might help him, but that is gone long since, and if he should sell his hypocrisy to buy him a conscience, that would spoil the white devil of all his glory. But tell me thou preposterous impious world, if thou canst, who hath taught thee to punish the transgressors of the second Table of God's Commandments more than the first? who hath taught thee to hang poor artless thieves, and to maintain tyrants, and rich artificial, proud, hypocritical, partial thieves, in their impious practises, and yet both are contrary to God's commandment? who hath taught thee to pay God with an external show of holiness, when he will have internal holiness, and to show him the figure of the law, without the substance and meaning of the law, and to maintain a loveless law, when the whole law is love? If thou knowest not who hath taught thee those, and many more such like impieties, hearken, and I will tell thee: certainly it is the devil, in thy atheistical, tyrannical, hypocritical, proud, impious heart, for conscience thou hast none, and above all thy other impieties, which are many, none doth bewray thy atheistical impious heart so much, as thy hanging of poor, and maintaining of rich thieves doth: but consider the perverse dealing of that world, which through the instigation of the devil, all impious persons do maintain; but first consider, and God grant that we may truly know, what relation God hath to man, and man to God in Jesus Christ, which is God's son: Here if I would be curious, I should seek to define the infinite God, which is nowhere included nor excluded, but containeth all, and is all in all, &c. But although so as God is in himself, so is he only known to himself, yet in all his creatures there is some appearance of the tract of his foot-steps; but passing by the rest of his creatures, let us consider man in his first creation, I do not mean to pull him in pieces, to see the frame and constitution of his natural soul and body, but I would fain know and show how, through God's free grace, Religion is wrought in man: It is recorded by Moses, that when God had made man's brutish parts, he did not leave him so, but he breathed in his face, or in his soul, a quickening spirit, which caused man to be man: what that spirit was, and is, I know not, but if any man can tell me what God is, then I will tell him what that Heavenly gift of God was, and is, which God gave unto man in his first creation, but whatsoever it was and is, it was, and is free, because it was not subjected, and it could not be subjected, because it was not created, and because it was not subjected, therefore it must be free, and because it was free, therefore God placed religion in that free uncreated part of man: for when God made all things of nothing, he subjected all that he made, under that strong, irrevocable, unchangeable law of necessity, and not alone the creature, but their operations, and he predestined and subjected all our thoughts, words and works, and all accidents which we call chance, are all necessitated of all creatures visible and invisible, will they, nill they, they must all yield obedience, and do all that which God hath imposed on them, and therefore we must consider, that religion on our part is passive, and therefore it must be free, for that which God gave unto man, was a spark of his own essence, and it doth participate of God's nature, and because it is one with God, and free as God, therefore God placed Religion in it; and we must consider, that in, or with that uncreated spark, God gave unto man a free power, which we call will, and his office is willingly to dispose of the whole man, for God without man, had disposed of all things, but he would not dispose of man, without man, and therefore God so framed man that he is capable of divine wisdom, not by compulsion, but by reason; not by force, but free-will, and therefore salvation to persons of discretion, is conditional, because compulsion is contrary to God's nature, for religion must be a joining of two free-wills in one, ergo man must be free to will both good and evil, and that is man's part concerning religion: man must desire to be good, or God cannot make him good, because it is contrary to God's nature to force a man to be good. Now let us consider how the devil doth strive to erect his kingdom of sin and impiety, in the same place where God will have his kingdom of grace, namely, in the free will of man, for the devil knoweth that God will have nothing of man, if he have not his will and desire, which are one, and it is the devil's nature to sin against the nature of God, and therefore he striveth with all his power to contradict the will of God in man. Here I should say something concerning that sin against the Holy Ghost, which Christ said should never be forgiven. Two ways we may so sin against God, that we cannot be forgiven, not that God wanteth mercy, or is not willing to pardon all sins, but because some men will not accept God's free grace, when they have, and do sin. All such sins as cannot be pardoned, are such sins as are never rightly and truly repented, and such sins are not alone committed against God's laws, but against God's nature. The first is when a man with a ripe knowledge, and a free deliberal consideration, doth freely choose, and maliciously strive to sin against the nature and humility of God in Christ, not accidentally nor causually, without a man, but through hateful malice, proceeding from an impious hatred against the humility and love of God in Christ: no infidel, ignorant, or distressed man, can through ignorance or fear, commit this sin; for this entrance into this sin must be maliciously committed against the humble love of God, which sent Christ to save us, or to tell us, that through the love of God we might be saved if we would. The second unpardonable sin is, that a man loveth his sins so much, that he will not leave them to be saved from them, but he will continue in, or with them contrary to the motions of the Holy Ghost, in his heart and conscience: Now he that so sinneth, and so continueth in sinning without repentance, he cutteth and keepeth asunder God and his free image, which is in man. In the first entrance into so sinning, it is rare to find any man so impious, but in the second place, where men make their sin unpardonable, because they will not forsake them, of such the world is full: whether Judas sinned that first sin I know not, but it is said of Julian the apostate, that he sinned them both: first he sinned through wilful malice, and then he continued in his malicious wilful sin so long as he could, which was so long as he lived: and we ought to consider that an evil heart or desire which are one, although it break not out into actions, is a damnable sin, yea it is the only damming sin; for so long as our desires are evil, and we rest with our evil desires, we are impious wretches, and all that we do is sin, and all our prayers are sin; for God judgeth man according to the intention of his heart, and therefore we must first cleanse our hearts, and then wash our hands in innocency, for if we do good with evil hearts, the devil and hypocrisy will have such power over us, that we shall fall asleep in our sins, and through the deceitfulness of sin, we may come to that pass, that we may call good evil, and evil good, which is the highest degree of impiety.

Now we have seen the conditional obligation, let us consider ab initio, how men have complied with the conditional obligation, and first of Adam and his fall: Adam did not fall from God's determinate counsel, neither from God's mercy proclaimed unto him, and all men else in Jesus Christ: Adam fell from the peace of God in his heart and conscience: Adam's fall was accidental to him, but God had unavoidably predestined it before Adam was made: Adam's fall hurteth no man's everlasting salvation, for how can that hurt my salvation, which did not hurt nor hinder Adam's own salvation? but consider the circumstances of Adam's fall, for it seemeth that he began to be curious to know the foundation of his happiness, and to know whether he were a God or a man, but howsoever it was, through the help of the devil, he made a woful venter for such needless knowledge, for he then, and we now, do find by woeful experience, that without God's continual assistance, that we are poor miserable Hell-hounds: Adam fell from the peace of his conscience, through disobeying of God's revealed will, yet he did God's secret will, which he and all creatures must do, but when Adam considered his sin, he did not delight in it, but he was sorry because he had disobeyed God's antecedent will, and if we do follow him in repenting, as we do in sinning, then neither ours nor Adam's sins, can have any power to hurt us concerning our eternal salvation. O then let us not burden Adam nor God with our sins, for there is no sin whatsoever it be, but if we will, God will turn it to the best for us. Adam's fall, through the mercy of God, was the glory of the power of God revealed to us in Christ, and God will glorify his mercy in pardoning all sins, if the sinner will repent. But let Adam rest, and let us consider how his successors have dealt with God concerning the conditional obligation, and first of Cain, because he was the first man that was generated, and the first that hated God in man, ergo he is the lieutenant, and the devil, the captain of all uncharitable persons, and all preposterous sacrificers.

For if Adam were a semi-pelagian, Cain was a whole one; for it is said of Pelagius, that he did affirm that man had such a free power, that he could both will, and act without, or against God, and it seemeth that Cain had such a conceit of himself, for he, contrary to God's nature, would needs be offering to God some of those things which God made for Cain, but as it seemeth, he thought that God was poor, and therefore he out of his rich proud heart, would give God something, but God is a Spirit, and will be worshipped in spirit and truth; but Cain would not do that, and therefore God did reject Cain's hateful sacrifice, and yet he did as many of our rich and proud tyrannical hypocrites will do, for they will, and do give unto God some things, which he regardeth so much as he did Cain's offering, for they will build God Churches, Chapels, Cloisters, Bells, Paintings, Organs, Music, &c. All these and more such preposterous offerings, with Cain, do we offer unto God, that which the poor should have, which is our temporal goods, that with Cain we give some part of it to God, but our willing minds which God would have, them we will give to the world, and so by consequence to the devil, if we do not return to God again, but we will not give God our hearts which he would have, because we will not give our poor neighbours our goods which they should have. But consider the issue of Cain's offering, for when he saw that God would not accept his hateful sacrifice, Cain waxed wrath, but with whom was Cain angry? surely he was angry with God, but he could not kill God as he would, and therefore he went and killed his brother Abel, which he could, and yet notwithstanding Cain's bad success, with his odious offering, yet his kind of sacrificing hath been used by Cain's heirs from time to time, and it hath passed by the name of false fire. The sons of Aaron and old Eli had a smack of it, but the Pharisaical Priests in the days of Christ, could act the hypocrite's part better than Cain himself, and God grant that ours do not exceed them all, for the more knowledge the greater sin in one and the same thing: now if we consider Cain's intention as we may judge by his actions, he sought to cross God's intention concerning the whole Creation, for God made all things to show the bounty of his riches, and the richness of his bounty, but Cain would be rich without God, by this we may take notice what sacrifice we must give unto God, not the creature, but that uncreated gift, which is the free-will of man, for that only man hath power to dispose of, and that willing power God hath freely and universally given unto every man, without any respect of persons whatsoever, yea all men shall one day know, though now they will not, and then they shall all acknowledge and confess, that God is just, and that he doth give unto all mankind universally, none excepted, grace to be saved if they will, for if this be denied, then it must needs be affirmed that God hath, or doth make some men to damn them; but in those days the devil hath produced a doctrine of a strange nature, by a people which are predestined to blaspheme God, and hate men: God deliver us from such doctors and doctrine: unmerciful men which will maintain, that God hath predestined one man to salvation more than another, if this doctrine did not strive against the nature of God, although it be a pestilent doctrine, yet it might be borne withal, but it is so impious a doctrine, that it striveth against the nature of God, and what greater impiety can there be imagined? and those that maintain this doctrine, are, as they say, some of those which are predestined for heaven: & if you ask them how they know, that they are some of those which are so predestined, their answer is ready: forsooth they do believe it is so, such men have a good conceit of themselves, or else they would think that other men were so good as they: and they have Scripture to prove their partial predestination: It is written, say they, That before the children had done good or evil, God said, Jacob have I loved, and Esau have I hated. O wonderful malice of the devil, in the hearts of uncharitable men, to judge so hardly of God! that Scripture was written, if the Holy ghost did ever write it, to show the wonderful wisdom and prescience of God, and unmerciful men do pervert it, to make God a partial Tyrant. O you partial merciless men, consider a little better of the nature and power of God, for God is love without hate, and all times are in his power, for God hath no preter nor future, sed nunc ("but now") is God's time, neither before nor after, but now, God doth all things: and why then do we say of God, that he did love or hate before, and not after the children had done good or evil, if men will ascribe hatred to God? yet that were a more charitable exposition, and better agreeing with the nature of God, and to say that God is a hater of unborn children, is a most impious saying: but, say they, it is writ as we say. True, but it was not written that thou shouldest construe it to make God a tyrant, for the nature of God is more than all writings, and God's nature is love, which is contrary to hatred: O but some say, the Reformed Churches do maintain this doctrine, but I say, either thou dost not understand them, or they do not understand the truth concerning this matter, for let it be granted that God hath made any man, and that he hath not given him a possibility to be saved if he will, let any man seriously consider what absurd consequences must needs follow such blasphemous conclusions, and the consent of Churches and multitudes of people, are no sure rule to find out the truth.

The Council of Trent hath taught us that lesson: there wanted not learned men, neither did they want time: eighteen year they consulted how they might deceive the Holy Ghost, but in the end they deceived themselves, and so many more as were willing to be deceived by them; for in divine matters, this is the surest rule: Quo doctior, eo perversior,("the more learned, the more perverse") when men will employ their learning to contradict the Holy Ghost. Here I could find work enough to show how sophistical divines have spoiled the sincerity of Religion; but I will hasten to the principal matter, which is, to give notice unto the world, of three great abuses amongst us that are called Christians, and those vices or abuses have gotten most of their evil power, because generally they are taken and esteemed for virtues.

The first is, that Preachers are paid by worldly Potentates. The second is, that Preachers in their doctrine do prefer faith before love. The third is the worst of all, because they teach evil men to do good, which is impossible. Of these three evils I intend to write what I think. O thou that only canst do all in all, do this work through me, so that it may redound to thy honour and glory, and the benefit of mankind, God Father, Son and Holy Ghost, so be it, Amen.

Solomon said, that God made man upright, but he had found out many inventions, and of all his inventions, none is more prejudicial to mankind, than the invention of new ruling officers, for through the evil custom that is maintained concerning supreme ruling Magistrates, all mankind are out of order: for nature would have the oldest, and reason would have the wisest man to command and rule others, but our Machiavellians say, that neither the oldest nor the wisest, but the son of such a man, if his mother doth not deceive them, he shall rule and command, whether he be old or young, wise or foolish, that's all one; but because we may not err, let us take notice of the descent of the office of a King, because through him tyranny is supported. The office of a King is compounded of those four evils, viz. The instigation of the devil: the wickedness of the priests: the rashness of the people, and the wrath of God, so the office of a King is a quintessence of them four evils: I add to them what they have added to the King's office through partial prerogatives, and then we may judge what a brave thing the office of a King is. What that royal prerogative is that Kings have usurped, I know not, but to do justice, and to strive to maintain truth: no man needeth any special prerogative, because every man is bound to do that, but it seemeth that this prerogative is to command over the Law, and to overthrow justice, if it do stand in competion with their impious prerogatives; but consider ab initio, the effects of this cursed prerogative, and then we may the better judge of his nature. By this evil prerogative, King Romulus may kill his brother for leaping over his wall. By this prerogative Alexander the Great may kill Clitus, and put many worthy men to death against all right and reason. By this prerogative the Turkish Emperors, when they do come to their optimate power, may murder all their brothers. By this prerogative, king Saul may kill three hundred Priests, which were innocents concerning that matter, for which they were slain. By this prerogative, king David may make Uriah's wife a whore, and murder him, and then take her to be his wife; but see how Christian Kings have, and do behave themselves with this prerogative.

By this prerogative, Don Rodrigo king of Spain, may ravish the daughter of Don Julian, which was the cause that Spain was conquered by the Arabian Moors. By this prerogative, Richard the second, king of England, may cause men to subscribe to blanks, that so he may abuse them at his pleasure: by this prerogative, Richard the third, may murder friend and foes, to get and keep a kingdom against law, justice, truth, and reason: by this prerogative, king Henry the eighth, when he is weary of his wives, he may put them from him, or cut off their heads, and say they are whores: and when he had made a deformed reformation, and had taken some of the Pope's power to himself, then he that would not acknowledge and swear, that the King was the head of the Church, he must lose his own head. By this prerogative, King James may take away one man's wife, and give her unto another: by this prerogative, King Charles may rent out, or sell his subjects to base Projectors, and vile Patentees, and break up Parliaments, and so tread the laws and the Commonwealth under his feet. By this prerogative, King Artaxarxus may marry with his own daughter, and if he have a scruple in his conscience concerning that matter, his vile Counsellors can soon remove that, by telling him, that the Persian Kings had a prerogative, so large as the devil and partiality could make him, for by that they said, that he might do what he would, and concerning their hereditary tyranny, when a young foolish child shall rule and command old wise men, what patience can endure it? Lysander told the Spartans, that they were not wise to look out of what house their Kings should be born, but they should rather consider what virtues he had to make him fit to command. Rehaboam hath left us an example concerning this matter, how he plagued the people through his obstinate folly, for when a young fool doth command old wise men, there all disorder is complete, for there quiet men are troubled by seditious persons, the humble subject to the proud, the just obedient to the tyrant, the ignorant teaching the wise, the coward ruling the hardy, the cruel commanding the merciful, &c. and above all, there the most and greatest thieves do hang the innocent on the gallows. O what treasons, murderings, poisonings, prisonings, banishings, and such like cruelties, that are used betwixt the old and the new tyrants, concerning the getting, keeping, and executing of the royal tyrannical office. What wars and blood-shedding there hath been, and is now, concerning this thing, histories both divine and moral, are full of testimonies. Now let us consider how tyrants and hypocrites came acquainted one with the other, and how they wooed and contracted themselves, & in process of time, how the devil did marry them together; for in them two are included all sins, for hypocrisy is the chiefest sin against God, and tyranny is the greatest sin against man.

Now if we rightly consider, we shall find that tyrants, although they want grace, yet they have a kind of impious reason, which through the instigation of the devil, they do employ for his, and their profit, and therefore when supreme tyrants with their wicked wit, did consider that plain down-right tyranny could not subsist alone, because it is odious to nature, and therefore tyrants, to prevent the destruction of their tyrannies, they sought to cloak it with a simulated sanctity; and although they knew that to be a double impiety, yet they consulted how they might attain their evil desire, for they knew if they should commit so much gross tyranny as they did intend, without an hypocritical mantle, that then the Silvian satires would snap at them, and the dogs would bark at so much open profanation. And it seemeth when the Senate of Tyrants had seriously considered the tottering state of their tyrannical kingdom, they found that the best way to secure and maintain tyranny, was to match him with hypocrisy, but whether they should force her, or seek to win her by faire means, that took up some time in consulting, but when they considered that hypocrisy was the devil's daughter, and how he is their great friend, then they thought it no wisdom to make war against the devil, nor to force his daughter, which would, if she were forced, do them more hurt than good, and that they knew by experience, for tyranny had persecuted the Church a long time, in which hypocrisy was shrouded: and in persecuting of the Church, the tyrants knew that they had gotten more shame than honour, and therefore they concluded unanimously, to supplicate the devil for his daughter, and then the whole Senate gave order that a request should speedily be written, and then they subscribed it, and so sent it to the devil, I know not the circumstances of the petition, but the sum of all was: That the devil would be pleased to bestow his daughter Hypocrisy, on his great friend Tyranny.

I need not tell you how glad the devil was, to be entreated to do that which he so much desired to have done: So when he had considered the great profit that he should reap, by joining of those two capital sins in one, then he freely gave them his consent, but he told Tyranny that he could not force his daughter to marry him against her will; but he comforted him for the present, in promising him his best assistance for the accomplishing of his desire, and he told him that his daughter Hypocrisy was proud and covetous, and therefore he should woo her with gold and preferment, and for natural inclinations he knew that they were both alike, because they were both his children, and he esteemed them both alike, and therefore he would not rest till he had brought them to Church, and there he would join them hand in hand, when they had joined themselves heart in heart, & therefore he wished Tyranny to spare no cost nor labour to win his dearly beloved Hypocrisy. Now when Tyranny had his instructions, he went with them to woo his mistress; but when he saw that she held her residence in the Church, he was somewhat troubled, but necessity hath no law, and if it had a thousand laws, tyranny would break them all, but when he thought what good instructions the devil had given him, he grew bold and went like a Machiavellian, and did choose out a company of poor priests, such as he thought would do their best to maintain tyranny through hypocrisy, and of them poor priests, he made rich Prelates, for when Tyranny had made show of his gold and preferment, and Hypocrisy had accepted his proffered courtesy, then the work is more than half done: little wooing sufficeth where both parties are willing; for when Tyranny hath given his faith, and Hypocrisy her truth, then Tyranny rideth to Church and Hypocrisy rideth to Court, and then Iniquity doth rejoice to have the pre-eminence, for then the Tyrant with the sword, and the Hypocrite with the word, will silence truth in the land, or banish her out of the land, which is the less evil of the two, then Amasiah the Arch-priest will tell the Prophet Amos, that he must not speak the truth here, becuse of the Kings Court; for when Princes and Prelates do join their power to maintain tyranny and oppression, then who can live in peace? and now the world is full of such tyrants and hypocrites, that like Herod and Pilate, do agree to persecute the truth.

Now consider how Tyrants and hypocrites do demean themselves concerning the oppressing of the truth, for which the devil brought them together: now when the Tyrant hath taught the Hypocrite to be a tyrant, then the hypocrite will teach him to be as himself is, and so they knowing each other's mind, they do keep a formal and external seeming sanctity, and they do extoll each other in their double deceitfulness, and yet they would make men believe that they are the Lords anointed ones, and yet they will not be Jews, though they know that Kings and Priests are Jewish ceremonies, but they do tell of a mystical anointing of the Holy Ghost, which they have, or should have; but because men do judge of them according to their practises, and finding them to be contrary to the rule of Christ, therefore men think, and would say if they durst, that they are a company of hypocritical tyrants, for the Prelate saith, although he be a liar in so saying, that the King is the light of our eyes, and the breath of our nostrils: and the King saith, that the Prelate is a holy man; and he might have said, that they two were ordained to disorder the Commonwealth, but the hypocrite had taught him better, and the more to blind the world, the Tyrant taketh the Hypocrite for his ghostly father, and he maketh him one of his Privy-Councillors: this is all well, but if the Prelate should chance to speak of a right Reformation, and should rightly reprove the Tyrant, or the tyranny, O then they will take from him the Holy Ghost, for if it be not so, how dare they silence him, before they have taken the Holy Ghost from him? what, do they silence the Holy Ghost in him? and if he had the Holy Ghost when he pleased the Tyrant, doth he loose it in displeasing him? and if he had not the gift of the Holy Ghost, why was he permitted to preach and teach, more than others? But all such tyrants may well say, that they have not so much as heard, if there be an Holy Ghost or not: This is such an atheistical practise, that men should be ashamed to think of it, how much more to do it: and for examples to show how tyrants in times past, have dealt with them which have sought for a right reformation in Church or Commonwealth, read the histories of John Huss, Jerome of Prague, Anacharsus, Euripidus, the two royal Grecian Kings, Agis and Cleomenes, and the two noble Romans, Tiberius, and Caius Gracchus, those and many more by their examples, have taught us, how tyrants do love justice and right reformation. If Herod hear of a king that shall rule the people in truth and righteousness, all the young innocent children in Bethlehem must be slain, because he supposed that Christ was one of them, so much did he hate a right reformation. If John Baptist do tell that other Herod of a reformation, then the dancer must have his head. If Pope Adrian pretend a reformation, although it be to stop Luther's mouth, yet the whole Conclave of Cardinals will withstand him. What do I speak of men, when if Christ himself will have a right reformation according to the will of God, they will say, that he hath a devil, and they will betray him, sell and buy him, whip and scourge him, and mile him to the Cross, and feed him with gall and vineger, and then they will deride and mock him, and tempt him to show them miracles, for they will bid him, if he be the Son of God, to come off from the Cross, and then they will believe him.

Now let us consider to what end all laws, lawyers, offices and officers, were made and ordained, and given unto men, and we shall find that they were given to repair the decayed estate of mankind, which was caused by Adam's fall: for although that the mercy and love of God in Christ, took away the everlasting curse, if there were any caused by Adam's fall, yet the temporal misery that was caused by Adam's fall, is not taken away, till man by death be taken out of this life. Now when any laws, lawyers, offices, or officers become prejudicial to the Commonwealth, then they must be taken away, because then they are perverted from their right end, for which they were ordained; but of this more shall be said hereafter. Now let us consider how the rich artificial thieves do rob the poor, and that under a feignned show of justice, and a seeming holiness, and when they have done it, most impiously they say and affirm, that God's providence hath made them rich, and those which they have robbed, poor: for they say that God's providence maketh rich and poor, for so the sophistical hypocritical devil hath taught them. Now to free God's providence from our wickedness, let us consider how God maketh rich and poor, for indeed God doth all things; but God doth not will all things alike in man: God through his permissive will and power, crucified Christ, but that was no excuse for them, which through hatred to his doctrine, crucified him. God's permissive will, is no rule for us; for the devil and all impious persons must do that, and so, and in that manner God doth all things, but we are to do God's revealed will, and we must understand of God's making rich and poor, as when Christ said, Offences should come, but woe be unto them by whom they came: now doubt but there hath been, be, and shall be rich and poor, but therefore we must not through our covetousness and partiality, make and maintain them, and delight to have one too rich, and another too poor: God hath forbidden in us those things whereby we make men too rich and too poor, ergo the fault is ours: and to make it appear, consider this one practise, and by that one we may judge of all other of that nature. Suppose a King should entertain soldiers, as the manner is to defend himself, or offend others, and he should, as they use to do, give unto one of those soldiers ten shillings a day, and unto another five pence a day, shall we say that God's providence hath made one of those soldiers too rich, and the other too poor? I trow no: it was his partiality that gave unto one of them too much, and the other too little. And what is said concerning those soldiers, may be said concerning all other practises where partiality ruleth, and giveth unto one man too much, and unto another too little. As for some to have so many hundred pounds a year for doing of nothing, or for executing of some needless office, or to oversee and command others, &c. and a poor labouring man must work for three or four pence a day, and we uncharitable partial wretches, can behold all this and be silent, and we pass it over as a matter not worthy of our considerations; but consider if a man may have, and hold more than a necessary or a competent portion of worldly goods, and in so doing not offend God, nor hinder himself in his way to Heaven, which is his Christian profession.

This is worthy of our consideration, because it is generally maintained by many worldly wise men, that riches, if men do not set their hearts on them, cannot hinder godliness; but let us examine this matter, by the example of Christ, because we are Christians, and let us consider what worship we owe unto God, and then we shall find that those rich godly men are much deceived, for God should have the whole heart, and therefore he that will give some part of his heart to God, and some to riches, he would make Christ a liar, which said, We cannot serve God and Mammon, but above all consider that the life and manners of Christ, are the right rule for all men to order their lives by, and if superfluous riches had been pleasing unto God, then Christ would have laboured to have been rich, and he would have taught us by his example, that to be rich in worldly goods, was the most acceptable thing, that God would have men to labour for: now the example of Christ, is the perfect rule, for he was sent from God to men, to be a director of them by his example, to walk uprightly with God in their hearts and consciences; but he was poor in worldly wealth, because that is best pleasing unto God, but in those days the devil hath many advocates, which do cry out contrary to Christ. Abraham, David, Solomon and many of the Patriarchs were rich: True, but they were not rich Christians, and I hope that we will not turn Jews: but sophistical divines, and hypocritical tyrants, and rich uncharitable persons, through the instigation of the devil, in those days have found out a doctrine which Christ never taught, nor never will teach, and that it is to be rich and pious, which is impossible, no doubt if Christ had preached such a world-pleasing doctrine, and pressed it to the purpose, the Jews would not have used him so cruelly as they did; but he taught the contrary, and therefore they hated him, and said, that he was not Caesar's friend, because they were his enemies.

For this hypocritical doctrine to be rich and godly, is meat and drink alone for the world, and therefore he that hath not this doctrine, let him not presume to mount the Pulpit, nor to preach to Kings, Princes, and other superfluous rich, and uncharitable persons, for without this doctrine, he shall be esteemed in those days, by such men, as an old Almanac, and he shall have so good entertainment of them, as Christ had by the Gargasites: for if they do not use him worser, yet they will entreat him to depart out of their countries, because he is not for their profit. But suppose that riches do not wholly separate a man from God, yet superfluous riches maketh his way to Heaven the more difficult and harder: for Christ said, It was hard for a rich man to enter into Heaven, but he never said, it was hard for a poor man to enter into Heaven, and therefore extraordinary riches are stumbling-blocks, which should be removed out of the way. But consider, if rich men do not set their hearts on their riches, for therein consisteth the art of hypocrisy: for to carry fire in a man's bosom, and not to burn himself, to touch pitch and not to be defiled therewith, and to have superfluous riches, and not to set a man's heart on them, is all on difficulty, if it be not an impossibility: but do not rich men set their hearts on their goods, when they have made a combination, that if any poor artless thieves do steal the goods from them, which they have stolen from the poor before, that the poor thieves shall hang by their necks till they be dead: What, will they hang men for that which they do not care for, for a trifle which they do not regard? I hope they will not say so for shame, that Christians will hang their Christian brethren for nothing. O preposterous dissembling white devil, thou art like unto none, but the devil thy father, or wilful sin his mother. O hypocrite, hang thy poor neighbour freely, if he do steal thy idols from thee, yet say, and confess the truth, which is that thou lovest, thy stolen goods more, than thou lovest God in Christ, or Christ in thy poor brother, which is all one? and in so doing, although thou do continue an uncharitable wretch, yet thou shalt quit thyself from hypocrisy, which is no small sin. But to conclude this point, too much pelf is a dispersing of the mind, and a dividing of the affections, and so it is a separating of the heart from God; for God should have the whole desire of the heart, for a divided heart is not upright with God.

I would fain be quit of this tyrannical, hypocritical, impious white devil, but he is so full of deceit, and he hath so many evasions, and so much sophistry to maintain his impious practises, that I do not know how to deal with him, for neither the law of nature, nor grace, nor God's commandments, nor the rule of Christ, nor God within nor without him, nor Heaven, nor hell, nor love to good, nor hate to evil, nor anything else that can move impious persons to yield to reason: for God through nature hath formed all men alike, and generally he hath given alike bodies and limbs unto every one, and yet partiality, contrary to God and nature, doth cross God's intent concerning the maintenance of the creature, which nature, according to the will of God, hath impartially produced in the world, and yet in despite of God, nature and reason, which are contrary to partiality, the impious world will make some men too rich, and others too poor, and yet the worldlings cannot show any reason why they do so abuse both God and nature, and yet they will continue in their unnatural, unreasonable, impious partiality, against the knowledge of their own consciences; for there is no man, if he would enter into a serious consideration with God in his heart and conscience, but he must needs know, that to give unto every man with discretion so near as may be, an equal share of earthly goods, is consonant to the law of God and nature, and agreeable to the rule of Christ. And for the truth of this, I appeal to the consciences of all charitable and reasonable men, and let God, the impartial Judge of all the world, judge this cause, and decide this matter, and to enforce the truth for what I say, concerning this matter, consider how God commanded the children of Israel to divide their land, and how he was offended with them which did dispossess their neighbours, and in the primitive Church, the Christians had their goods in common, and we should take notice of Lycurgus with the Lacedemonians, and of the Gramanthians, and the Masegates, and other people which have had an equality, or a common and equal share of worldly goods, so near as they could, and so they have lived and laboured together in peace and concord, as brethren should do. Now I believe that in those days, most men will grant that a reformation is needful, but the question is, who, or what shall be reformed: Tyrants and Hypocrites, and all impious persons, would have a reformation: in the Church the hypocrite would have a conformity in ceremonies, and in the Senate-house, the tyrants will have the rich artificial thieves, to reform or deform the poor artless thieves. O such a reformation would please both tyrants and hypocrites, and all impious persons, such a reformation would content tyrannical Princes, and hypocritical Prelates. A reformation that will subject reason to tyranny, that all the world will embrace, but a reformation that would subject tyranny to reason, that is so odious to the world, as a repenting sinner is to the devil. A reformation that will establish tyranny and slavery, and make the rich richer, and the poor poorer, that is the reformation that the devil would have, but a reformation sine partiality, that would give unto every man alike means to live on, and that would cause all able persons to labour according to God's commandment, and agreeable to reason, and that would maintain and cherish all old, weak, and impotent persons, so well the poor as the rich, &c.

Such a reformation the seeming sanctified world hateth, and he that should propound such a reformation in our impious Christian world, he should be esteemed of, as the Jews esteemed of Christ, and they said, that he had a devil: and the world is now so impious, as it was then: as for example, now at this present time are assembled at Munster, the Agents of most of our supreme Christian Rulers, and what to do? or to what end? not to destroy tyranny, but to order it for the profit of some persons in this world, and for the damnation of all mankind in the world to come, for they will maintain the causes of evil, and yet they will seem to take away the evil effects, for they do not intend to root out tyranny, but to divide it, and to part the slaves, that every tyrant may abuse his slaves at his own pleasure, therein they are very circumspect, not for the universal freedom and profit of all mankind, but for the private profit of some: and how hypocritical tyrants shall share the world between them: They do not seek to make the rich poorer, that so the poor might be made richer. They do not care to cause an equality of goods and lands, that so young, strong and able persons might labour, and old, weak, and impotent persons might rest: they take no care to educate all men's children alike, and to give them alike means to live on, that in so doing they might break the gall of murmuration, that so all mankind might live in concord, and labour for their livings one so well as another, according as God, nature, and reason would have them: they do not labour to subject tyranny to reason, but they would subject reason to tyranny, and so do our Senators at London, and all the world over; but I shall have occasion to say more of this matter hereafter, and here will I end the first part of my triple intelligence. God the glory, and mankind the profit, Amen.

It is said, ubi fide, ibid amor, ("where there is faithfulness, there is love") let that be as it is; this is certain, where God is, there is love, & Amor vincit omnia, ("Love conquers all") and he hath all that hath God, for he is in all, and over all, and will turn all to the best for them that do love him, and keep his loving commandment. I intend to write a little concerning faith and love, because I have observed the evil constructions, that presumptuous sinners do seem to make of that doctrine, which in the point of justification, doth prefer faith before love: I would not dispraise faith, but I would praise love, and prefer love above, and before all, because God is love, for when we have done all that we can to find God in his attributes, which are infinite, yet we must reduce God to one, for he is one simple uncompounded substance, and then what shall we call him, Mercy, Justice, Power, &c. All those are in God, but God is one: the Apostle said, that God is love, and when Christ would express the wonderful incomprehensible nature of God, he said, Behold, so God loved the world, that through love, he gave his only begotten Son to save the world, if the world would be saved by him. As I take it in all the Bible, there is but one place that seemeth to approve of that doctrine, which teacheth justification by faith alone, and it seemeth at that time the Apostle did not so much desire to advance faith, as he did to condemn them which would save their selves by their good works, for neither faith nor good works, can save any man: no man can be saved, if the love of God be not spread abroad in his heart, and that alone is sufficient to salvation, and if faith alone can accomplish salvation, the devil can say that Christ is the Son of God, a greater faith than some men have; but whether faith alone can justify, I will not curiously dispute, for God never commanded man to search for any such needless knowledge.

But consider the effects and operations of faith and love: for the mere knowledge of virtues cannot please God, nor profit men. It is the practical more than the theorical part of virtues, that we are to labour to attain, and therefore let us consider the operations of faith and love, and compare them together, and then we shall see how much love doth exceed faith; for love respecteth both God and man, but faith doth not so respect his brother, and therefore faith is not so perfect as love is. Faith will love and honour God, if hope tell him that God will save him, and bring him to Heaven, but Love will love God although despair tell him, that God will cast him into Hell. True love knoweth neither Heaven nor Hell; but faith is all for Heaven. Faith is a mercenary, but love is a voluntary soldier, that knoweth no why nor wherefore, but saith with Christ, Behold, here I am, ready to do thy will, O God. But consider the operations of faith and love concerning our neighbours, for man may profit man, but no man can profit God, and therefore if we will do good, we must do it to mankind, and not to God without man. Now for faith, that cannot help our neighbours, for what can it help me that another man hath faith? Faith no doubt is a comfortable thing for him that hath it, but another's faith cannot help me; but if I be poor, and want food and raiment, if my rich neighbour do love me, although he do not believe as I do, yet love will cause him to help me; but if he have faith to remove mountains, and goods to build Churches, yet if he do not love me, he would not help me, except he played the hypocrite, and then in helping of me, he would hurt himself, but charity, although it be poor and cannot help, yet she is willing to help, and love and charity are all one. I know that a man may have a false love, as he may have a false faith; but a man may better prove his love, than he can his faith, for love is an inherent quality, which God gave to man in his first creation, but faith is a second gift of God, and the accomplishing of it is in God alone, for God can save a man although he want faith to believe it: love is natural, and when it is fixed aright, then it is divine, which is, when we give unto God our good wills, and our neighbours our good works. Through love all things were created, and through love all mankind are redeemed, and through love all things are, and shall be preserved, and God is love, and when a man goeth to God with a loving heart, then Promise, Law, Prophets, Gospel, Christ, and all Doctors, have done all that, for which they were ordained, for in all such willing hearts, God is all in all, for all things are from God, through God, and to God, and God is love. But the devil and all impious men, hate love, because love is contrary to their nature, and therefore they would overthrow love, by preferring of faith before her: if they had opposed hate without hypocrisy against love, that could not have wronged love so much, but the devil striveth to set those two principal virtues at odds, thereby to despite God the more, because God is the author and giver of them both.

But some say, that this justifying by faith alone, is Pauls doctrine, but if Paul were now alive, he would find out another doctrine for presumptuous sinners, which should teach them to work out their salvation with fear and trembling, and for them that stand, to take heed least they fall; for that which is accidental to one man, is incidental to every man: For let occasion be offered, and God withhold his preventing grace, or if God prepare the temptation, and then leave a man to himself, tell me then, O thou proud earth-worm, what would become of all thy supposed strength? But it may be, that thou art the eldest son, and hast always been at home with thy father, having not disobeyed him at any time, and therefore thou presumest that God is bound to keep thee from falling, and it may be he will; but consider how thou repinest at thy younger brother, whose fall was predestined, to be for the glorious mercy of God in Jesus Christ, and yet thou wouldst not rejoice with his father, because he had received him safe and sound. But tell me how this lost son could be so welcome to God, when he had sinned so boldly. O this, or that son, so lost, and so found, was all predestined sinners, and all such as God had prepared the temptations for them, through which they fell, and all repenting sinners, and all such as are accidentally overtaken by sin, and all such as hate themselves, because they have been made the instruments of sin and Satan, &c. but all those which continually do delight to walk in their wilful sins of knowledge, and are so willing as the devil is, to be made his instruments to sin, all such are none of that lost, and found son.

This world is a warfare for some, and a plague for others: God is most wonderful with them that love him, for some of them he causeth to fall accidentally, and that so heinously, that they through desperation, are ready to fly in the face of God, for in that sad condition, God permitteth the devil to open a man's conscience, and he, to affright such a poor despairing worm, bringeth along with him the quint-essence of Hell, I mean despair: God deliver us from such phisicians, for when a man hath not the feeling of the favour of God in his apprehension, then desperation ceaseth on the conscience, and when the devil, despair, and a man's own conscience, are all against one poor worm, let any one judge, if he can, the miserable state, and poor condition of that man, when all those three at one time shall make war within him, presenting to his consideration Heaven lost, Hell won, the endless length of eternity, and above all, the separation from God, and that for ever, as our doctors do affirm, and stoutly maintain. Now if any one can tell of a greater Hell, let him speak, for I know none: now being it is so, let no man presume of his own strength, nor any special predestination, for they are both alike, deceitful: And therefore consider this all you proud tyrants, which have your dinners served in with trumpets, and will have men kneel to you, and will be drawn in costly coaches, with six or eight horses, as though you triumphed over the poor people, which you have robbed of their necessary maintenance, to maintain yourselves in pride and gluttony, &c. but consider from these sayings of Christ, how a man may be deceived in his faith.

Christ told the Jews, That many should come from the East and West, and should sit down in the Kingdom of Heaven, with Abraham, Isaac and Jacob, and the children of the Bride-chamber should be cast out. Now in whose esteem were those out-cast children? not in God's esteem, for then they had not been cast out; but they were children in their own esteem, and therefore they were cast out. And he said, Many will say unto me on that day, Lord, have not we prophesied, and cast out devils in thy Name? behold much faith to little purpose: yea, a faith to remove mountains cannot profit a man, but to augment his misery. But consider who are the greatest believers: are they not our Princes and Prelates, that do make war and kill the poor innocent people? The Emperor, if all were stated as the devil would have it, he should be the head of the tyrannical Christian world, and the Pope of Rome, he should be the head of the hypocritical Christian world, but now the Catholic, and the most Christian Kings, and the Defender of the Faith, and many more which are like them, will share with those two hypocritical tyrants. Behold, those have faith enough, but they have not much love, except the fruits of love be tyranny, pride, hypocrisy, partiality, voluptuousness, &c. for in maintaining and practising of such like impieties, they and their richest subjects, do employ most of all their wealth and power, not to build up, but to pull down the Commonwealth: and for our merchants, they travel by Sea and Land, to make Christian proselytes, chiefly our Indian merchants; but consider their practises, and the profit that we have by their double dealing, first in robbing of the poor Indians of that which God and nature hath given them, and then in bringing of it home to us, that we thereby may the better set forth and show the pride of our hearts, in decking of our proud carcases, and feeding of our greedy guts with superfluous, unnecessary curiosities, and although their dealing concerning the Indians goods, be bad, yet they deal worser with their persons; for they either kill them, which is bad, or make them their slaves, which is worse: I know not what to say concerning such impious proceedings, with them poor innocent people; but concerning such merchants and their merchandise, I would that those which are permitted to speak, and to preach some part of the truth, would say what they know concerning this matter, which is, That when Rome and Greece were well ordered, although they were Heathens, yet they would not have permitted so many needless curiosities, to be brought into their countries, to have spoiled their people and Commonwealth withal. Now such things as the poor Indians do not know how to employ for the devil's profit, our merchants bring them home to us, and we proud gluttons employ them for his greatest glory, for we clothe ourselves with their silk and gold, to show that we are glad that the devil will use us to maintain his proud kingdom withal, and some will have their meat painted, so well as their clothes laced, with gold and silver, that so they may please the devil within and without, and it may be that such persons have a golden faith, because they eat gold, and wear gold: And it seemeth that all rich uncharitable persons, which have, and hold an extraordinary portion of worldly goods, more than their poor neighbours have, that they expostulate with the poor according to that which followeth. Come on, you poor villains, what will you do, for you see that we rich hypocritical tyrants, have gotten by fraud and force, the most part of the goods of this world into our impious power, and we have made a law, as we call it, that if any poor persons do steal any of our goods, which we have taken from them, that they shall hang by their necks till they be dead: but now you poor miserable wretches, if you will serve the devil and us, then we will employ you in his, and our service, but we will not use you in any virtuous actions, for they are contrary to our natures, but as the devil doth use us, so we will use, and abuse you: some of you shall serve by sea, and some by land, but most of you shall serve to maintain pride and tyranny: some of you shall rob the poor Indians for us, and some shall bring us new fashions out of France, and some shall flatter us, and kneel unto us, and blow trumpets when we eat and drink, and some shall vex and trouble honest men, because they will not be our slaves, and serve the devil freely as we do, and some of you shall kill our neighbour Tyrant's slaves, for if we suppose that he hath done us any injury, then we will send some of our slaves to kill some of their slaves, and then one innocent shall kill another, for that is sport alike for the devil and us, and some of the vilest of you, shall do that for us, that God hath commanded us to do ourselves, which is, to till our land; but although God had no more wit than to command us to do such base and vile labour, yet we are wiser than to do that which he commanded us: no, our poor slaves shall do that for us, and we will proudly command them to do it, and we will pay them poorly for doing of it, and when they have done it, we will esteem of them, almost so much as we do of our hounds and horses, and yet we will be faithful Christians, and we will rule all Christendom, not according to the rule of Christ, but according to our partial, tyrannical, hypocritical, impious rule, which we have invented, and which we do intend to maintain so long as we can.

But Tyrants may say, that it is Crimen laese ("L鑚e-majest") to speak of such matters, and therefore I will be silent. And now concerning faith and love, I say and affirm, considering the presumptuous sinners of this age, and the evil constructions that uncharitable persons make concerning justification by faith alone, that it is better to preach and teach that doctrine, which is best to keep presumptuous sinners from sinning through security, than it is to preach and teach an uncertain doctrine, of an absolute predestination in God of man, without man, which is contrary to God's nature, for God cannot be partial, neither can God do the works of a tyrant, as that doctrine would have him to do, and above all, it may cause men to neglect the walking with God in their hearts and consciences, which is the sum of all pious Religion; but those doctors may, and I think they will say, that they do not mean, that men should be saved, or think to be saved by faith without charity.

To which I answer: If a man's intention be good, God will, and doth accept his good will; but if a man have taught a truth, if it be not the most necessary truth for his auditors, when he shall come to know it, he must then change his theme, and preach and teach that part of the truth, which is most needful for his auditors. Now the cause being so, let all doctors seriously consider without partiality, or respect of persons, what doctrine in those days is most needful to be taught, wherein so many presumptuous sins are not alone committed, but maintained; but if men should let predestination alone, and seriously preach to such persons that doctrine of repentance, and of working out of their salvation in fear and trembling, that might chance to take off the proud spirits of some of our gallant persons, which have their dinners served in with trumpets, &c. Now if such doctrine were well preached, and that they were well put in mind, that God will cast down the proud, and that he will give grace to the humble, it may be they would come to a serious consideration of the way of God with man, and so turn unto him, that he might heal them. There is now, and a long time hath been, a great cavilling in the Christian world, concerning faith and good works, and by which of them two a man may be saved; for we mercenary Christians, God help us, desire salvation more than sanctification, for we cry out with Paul's jailor, and Peter's auditors, What shall we do to be saved? but we should rather say, Lord, what is thy blessed will, that we may delight in it. But for faith and good works, neither of them are ours, nor are they absolutely necessary to salvation, for Christ said one is necessary, and that is not faith nor good works, but that unum necessarium,("the one necessary thing") is to participate of God's nature. It may be that faith, or good works, or predestination, or some other thing may bring a man to Heaven, but if the love of God in Christ, be not shed abroad in his heart, he will be cast out as the devil was.

I grant that we ought to labour to have a faith, to believe that God is not partial, and that God in himself hath predestined all men alike, concerning their everlasting salvation, and we may believe that God will save no man with his sins, nor damn him without them, and we may believe that pride, hypocrisy, tyranny &c. are wilful sins, which God cannot pardon till we forsake them, and we may well believe that God cannot save a white devil, except he become black, because that is contrary to his nature, and we should have so much faith as Elias and Nathan had, to tell our Princes, as they did theirs, that our Princes trouble the Christians, more than the Princes of the Jews, did their people: and that they kill many Uriahs, and cause their wives to be whores, because they want means to live on, and we may believe that such practises are contrary to God and nature, to reason, and the rule of Christ; and yet all this is done, because the devil and uncharitable, superfluous rich men will have it so. And we should have so much faith, to know that all men are liars, and therefore concerning our walking with God in our hearts and consciences, we should wholly and alone depend and wait on God, for the direction of his Holy Spirit within us, for if any man can speak or preach well, that he that taught him, the same must teach all men, for Christ sent his auditors to God in their consciences, there to be taught of the only teacher, which is the Holy Ghost: and we should have a faith to tell all superfluous, rich persons, that they do serve the devil of free-will, and they cause the poor to serve him by compulsion. Such a faith would please God, because it would profit men, and therefore let no man presume to speak of faith, if he have not so much faith, as to strive to do and say such things, for those are the practical part of faith, which is the sum of all; but to labour to have a theorical, mystical, forbidden faith, to know what God is in himself, or what he doth in himself without us, or his other creatures, such a faith is not alone unprofitable, but sinful: but a faith to keep God's commandments according to the rule of Christ, such a faith we ought to have, and practise.

Now to attain to that Unum necessarium, that one which is only needful to salvation. A man must go unto God with a willing mind, and in his desire he must give himself wholly unto God, with a resolution to walk with God, and in all things to be ruled by him, then all is done, for then God hath his desire in that man, for to that end God made the world, and all that is therein: now when man giveth himself so unto God, then it is that unum necessarium attained, and consider that God doth not at all times work that good in man, which man desireth, for then we should have no strivings, but God accepteth any man that desireth to be good, for the willing is ours, but the working is God's, and therefore it is the delighting in good or evil, that maketh a man good or evil in God's esteem. And now to conclude the second part of this intelligence, God grant all mankind such a faith, as may be pleasing unto himself, and give us that love, which is himself. O God for Jesus Christ his sake: God the glory, and mankind the profit, Amen.

Mundus vult decipi, the world will be deceived, as the Monk said when he went into his Cloister, and therefore, said he, I came here. Zelum Dei, & nomen Christi Antichristus habet: ("The Antichrist has zeal for God, and the name of Christ") To be zealous for God, and to have the name of Christ, that hath been, is, and will be, the manner of the tyrannical, hypocritical Christian world. O simulated sanctity, which art double iniquity, how impious art thou! thou art the mother and nurse of all impiety, thou art the root of hypocrisy, which is the destroyer of all virtues. O seeming sanctified holiness, thou art too bad to be named: I have observed some of thy wicked practises, concerning mankind on thy working-days, and now through God's grace, I will enter into thy Sanctum Sanctorum,("Holy of holies") to see how thou dealest with God on thy Sunday, I do not say rest-day, for on that day thou doest the devil double service, but first I would show how most of our doctors, both writers and preachers, do abuse themselves and others, through partiality, concerning tyrants and tyrannies, for they all do seem to hate tyranny, and yet they flatter the Tyrants in their tyrannies, wherein they deal preposterously, because they prefer the bodies of tyrants before their souls, and the private, before the public profit, for men should love the Tyrants, and hate their tyrannies, and therefore our doctors should sharply reprove the Tyrants, and not flatter them in their tyrannies, as they do, and they should venture their lives, to draw tyrants from their tyrannies, counselling and persuading them, will they, nill they, to leave their tyrannies, and to become honest men, not fearing nor caring for their frowns nor favours; for through the converting of tyrants, the whole Commonwealth should be bettered: and I would desire all men seriously to consider, if a man may be silent at such sins of other men, as are committed to the dishonour of God, and the prejudice of the Commonwealth. I know what I should say concerning this matter, and all reasonable men know, that to be silent, is a consenting to a thing. O then consider how men do fail concerning this matter: I know that the world doth choose some men, and permit them to reprove some sins in some men, but if a man should pry into the well-ordered impieties of Tyranipocrit, then he shall be punished for want of a calling, and if they have called him, they will tell him that it was not to reprove them, but to pray for them, and to reprove other men, and the reprovers do know their minds, although they were silent, and so they do silence truth, and conceal iniquity in great persons, the one will not hear the truth, and therefore the other will not speak it: And if another do, speak of their partiality in that kind, they will punish him for interrupting of them in their simulated sanctity. Thus it hath been, is, and will be, the proceeding of the impious world. Usque ad finem,("until the very end") and therefore if a man have no sins of his own to cast out, then let him weep for, and fight against the sins of other men, but the world is, and will be deceived in the estimation of things, for those which practise tyranny in those days, they will be called gracious Lords, and hypocrites will be called Holy Fathers. I am so beset with hypocritical partiality, that I know not which way to turn me, for I would have all visards taken away, so that all such as do practise tyranny and hypocrisy, should be called Tyrants and Hypocrites, as reason would that they should, but partiality saith no, not so, for he saith, that Kings, Princes, Prelates, and other impious persons, may do the works of Tyrants and Hypocrites, and yet they must not be called hypocritical tyrants. Now if those be not hypocritical tyrants, that have gotten so much pelf, that they are grown so proud, that they will have their dinners served in with trumpets, and ride in Coaches drawn by six or eight horses, as though they triumphed over the poor which they have robbed, and will have men to kneel unto them, and force men to go to war, and kill one another: if those that oppress the poor as tyrants, live idle like tyrants, build and fare like tyrants, and spend their goods and time, like tyrants, doing all the works of tyrants and hypocrites, and yet be gracious Lords and Holy Fathers, certainly then there is neither truth nor falsehood, but all is fantasies, imaginations, dreams, and illusions, &c. for if such will not, and therefore must not be called Tyrants and Hypocrites, then there are no such things on earth, and therefore we should not use the names of Tyrants and Hypocrites any more; but one day we shall know how partiality and hypocrisy have deceived us in this matter.

O cursed partiality, how many friends hast thou, that with thee, do make war against poor unregarded, simple truth? and therefore all you Preachers and Teachers, labour to do one impartial thing for Truth's sake, make that which is sin in one man, to be sin in every man, if it be done with alike will and knowledge: make pride, tyranny, and such like evils to be sin, or no sin, if it be no sin, then teach poor men to be rich and proud, but if it be sin, then tell Kings, Princes, and Prelates, and such like persons, that pride, tyranny, hypocrisy, &c. are sins in them, and that in them such sins are more displeasing to God, than they are in meaner persons. O plough no more with an ox and an ass, do not wear garments of linsey-woolsey, be wholly for God, or nothing at all for God. Set the sins of great ones before their eyes, because you know that they are great sins, so well as you do set the sins of the poor people, for God is no respecter of persons: and you know that Potentes potenter punienter, Mighty men shall be mightily punished, for the sins of Rulers, are double and intolerable sins: For wilt thou steal, that commandest another that he shall not steal? Wilt thou be idle, which commandest another to labour? Wilt thou be proud, that teachest another to be humble? &c. But those rich artificial thieves, which do not stand by the way side, and take men's purses, nor creep into windows, but have gotten a more impious artificial way of stealing, than the poor artless thieves have, such think themselves secure, and because the law and the hang-man are their slaves, that dare not hang them, therefore they make themselves thieves by act of Parliament, and yet they will be called gracious Lords, and such are no thieves, for all that they rob and steal, is their own, by so good right as the Lion had to the whole Hart, and if need be, they can produce sheep-skins, wherein it is written, that such a country, city, town, or village, lands, houses, goods, &c. are all theirs: but let such artificial thieves consider, that one day all uncharitable writings shall be burnt, and it is to be feared that such artificial thieves, shall then burn with all their uncharitable writings, except their hearts here in this life do so burn with love to their poor neighbours, that they do restore again that which by fraud or force, they have taken from them, and that is all the worldly goods that the rich Tyrants have, more than their poor slaves, neighbours, and brethren have.

But now let us consider how we Christians do behave ourselves on our Sunday, for that is the chiefest matter to be treated of, in this last part of my Intelligence, and now I wish that our Christian Rulers would seriously consider, what manner Sabbath God in Christ, doth require of us: for if God had delighted in a ceremonial Sabbath, he would have maintained the Jews' Sabbath: but if Christ be the end of the Law, then he is the end of the ceremonial Sabbath, for that was included in the Law; but God never delighted in ceremonies, for they are not consonant to his nature, for that which doth please God at any time, must please him at all times, and that is not ceremonies, but a new creature. God, for causes best known to himself, permitted ceremonies for a time, to the Jews: And the Law was given by Moses, but grace and truth came by Jesus Christ, and therefore Christ is the end of the Law, and of all ceremonies contained in the Law, and as Christ said, God is a Spirit, and will be worshipped in spirit and truth. Now being ceremonies are not consonant to God's nature, and Christ taught us, that God is in us, and shall we seek him in ceremonies which are without us? God is in our hearts and consciences, where he will be found of us, if we will there seek him according to his promise, and shall we seek him in ceremonies contrary to the rule of Christ? I know not who changed the Jews' Sabbath into our Sunday, some say it was one of the Popes, which is like enough to be true; but if one Pope brought it in, many Popes do maintain it: But consider our demeanour on the Sundays, but first take notice how we do order our Church affairs, before we come to our Church worship. First we ordain, or choose us Preachers and Teachers, as we do other officers, only we are a little more circumspect concerning their education, for commonly we choose humane Artists, good Grammarians, curious Linguists, such as can orderly speak Hebrew, Greek and Latin, such as have been brought up in humane schools, and have no experience in that honest simple life, of tilling the land, nor keeping of sheep, but some of them are good sophisters, that can tell us that hot is cold, and cold hot, that white is black, and black is white, &c. O Christian world! how contrary art thou to Christ? for he thanked God, because he had not revealed the mysteries of the Kingdom of Heaven to worldly wise men. God destroyed the ancient language, because of that proud Babylonian builder Nimrod, and yet we more impious than he, learn strange languages to build Christ a Church withal, for in these days, he that cannot speak strange languages, shall not be thought fit to preach, nor to teach Christians, and are not such curious Artists and Linguists, worldly wise men? such as are not fit to preach the gospel of Christ, because arts and languages are enemies to humility, which is the sum of Divinity: for, Christianismus non cadit sub regulus,("Christianity does not fall under the Law [of Moses]") but our Christianity seemeth in these days to consist in rules and forms, for take those from us, and then a Turk, or a Moor, or any Barbarian, will be so good a Christian, and much better than some of us.

Now consider that hypocrisy will be always seeming to do good, which she hateth, but will never be good, because that is contrary to her nature: now when we have gotten us Prelates, then the work is more than half done, for tyranny, hypocrisy, superstition, and ignorance, have builded us idolatrous churches to our hands. O Hypocrisy, how impious art thou! six days thou hast served the world, the flesh, and the devil, and yet thou art not satisfied with sinning, but on the seventh day, thou wilt bring thy sins to Church, that there thou mayest sanctify them, and make them complete impieties, for then thou clothest thyself in a more prouder manner than at other times, because then thou wilt do the devil more service, than on working-days.

I have endeavoured to show, that all impious sins, are wilful sins, and that pride, tyranny, hypocrisy, &c. are wilful sins. Now for a man to seem to pray unto God, for pray he cannot, so long as he will keep such sins, as he hath a power to leave, but will not, for such a one to ride or go to Church, to mick God, is the greatest impiety that can be imagined, for God hath given man a power, to desire to be good, and if he cannot attain his desire to be good as he desireth, then he hath a power to hate himself, because of the great power of sin, that is within him, and if he cannot leave his proud heart, yet he can leave his proud habiliments by which he showeth his pride to the world, which are his proud cloths, proud coaches, proud Ships, proud houses, proud Churches, proud pictures, proud wife, children, and servants, &c. such things, men and women have power to leave, and such things must be left, before we begin to pray, or else instead of praying, we shall tempt God, for God will not help, but when all helpers fail: for God hath given unto man a free power to will, and till man hath used his willing power, in leaving such sins as are in his power to leave, God will not help him. God will deliver us from all those sins which we have done, but not from those sins that we desire to do. God will pardon all our sins which are past, if we do not desire to have them acted again, because it is the office of God in Christ so to do: but there is no power in God nor Christ, to save a man with his sins. And now being that nothing is contrary to God's nature but wilful sinners, and pride is wilful sin, what doth a proud person in the Church? hath he not sins enough already, but he must church his pride, the more to augment his impiety?

O consider this, all you that are young and strong, and yet you are so loaden with pride, that when you will play the hypocrite with the tyrant, then you will be drawn to Church in costly coaches, with pampered horses, when if you would leave your pride, one ass would carry you, if your own legs would not bear you, but pride is a heavy sin, and therefore proud persons had need of many horses to draw their pride and themselves together; but all proud persons have not coaches, and yet they do their best to show their pride, for some have the feet of their boats so long, and the tops so wide, and therein so many emblems of pride, that it makes them to straddle, as if they had the pox, yea some have so many tokens of pride hanging on their stinking carcasses, that if they had any of God's grace in them, they would be ashamed to see themselves: And what hath been said of the proud man, may be said of all Tyrants and Hypocrites, and all wilful sinners: O impious partiality, how contrary art thou to God, and all goodness! young, strong, lusty, and able persons, which are well able to go on their feet, must ride in coaches, and old, lame, blind, and impotent persons, must crawl on the way, and not have horses, nor asses, coaches, nor Sedans, to draw, carry, help, or ease them. O see, and consider, if you be not stark blind, if this partial dealing of the worldlings, be not contrary to the Law of God and nature, and the rule of Christ.

Some of the Grecians had a temple, into which none but merciful persons might enter: if there were such a custom concerning our Churches, then Tyrants should not be admitted to come to Church, much less to have the chiefest room in the church. O this partial white devil, that in the Christian world ruleth and disposeth all things contrary to reason, hath need of some better-mouthed dogs to barke at him; But I have waited so long, that I am almost blind with expecting, to see if any better barker would undertake this task, but I saw that men loved to sleep in a whole skin, and it seemeth in these days, that men do think it no sin, to be silent at other men's presumptuous sins, and therefore men will not, or dare not tell hypocritical tyrants, that they are impious white devils, then at length I resolved to do my best concerning that matter. But to the purpose, which is to drive our seeming holy persons from their sanctuary; because simulata sanctitas est duplex iniquitas.("To pretend holiness is doubly sinful.")

O consider that it is bad enough to be a black devil, and to stay at home with our sins, and not to bring them to Church, and so to make ourselves impious white devils. O for an evil man to sacrifice, or seem to do any good, that is the greatest impiety that can be imagined. When Cain will sacrifice, and yet murder Abel, and when Solomon will honour his mother, and yet kill his brother: when Judas will pretend for the poor, and yet sell his master: when Julian buildeth churches, and yet hateth Christ: when Periander will make good laws for the Corinthians, and yet he will observe no law himself: when King Henry the eighth will reform Religion, and yet his own manners were contrary to reason: when Alexander will be free of his frankincense to the Gods, and yet kill men. O what shall I say concerning Saul's obedience, Jezebel's fastings, Jehu's zeal, &c. when he that buildeth like Crassus, and fareth like Lucullus, and yet speaketh like Cato, then beware the goose, for the Fox preacheth. I do not name all these to defame the dead, but to show how odious hypocrisy is in God's esteem, and how much better it is to be a black devil, than a white one, for God can wash a black devil in the blood of Christ, and so cleanse him; but there is no help for a white devil: and above all other impious wights, none can be so vile as that inhumane monster, when tyranny and hypocrisy are joined in one, which the devil doth on the Sunday: for then he calleth tyranny and hypocrisy to church, and there in the presence of God and the Congregation, it seemeth he saith unto them: Come on, my two dear and best beloved children, Tyranny and Hypocrisy, I know that on the week-days you have done me all the best service that you could, and now because I have no better jewels to bestow on you, than your own selves, therefore in recompense for all the good service you have done, and shall do for me, I will give you each to the other, and therefore cause Formality to proclaim the banns, which shall bane all the world.

There is a contract of Matrimony betwixt Tyranny and Hypocrisy, and the devil, who is the father of them both, hath given his consent: now if any one can show any reason, why these two Imps of hell should not be joined in one, let him speak, if it be not too late; for when they are joined together, then truth and reason must be silent. Now when this needless ceremony is past, and none doth contradict the devil's desire, then he that preached to Eve in Paraidise, and he that taught Cain to kill his brother, and Judas to sell his Master, he supplieth the place of a priest, and as it seemeth, he saith unto them as followeth:

"Thou Tyranny my son, and Hypocrisy my daughter, stand up and hear your charge: Thou Tyranny shalt confess here before God and this Congregation, that thou dost take unto thee to be thy wedded wife, my daughter Hypocrisy, to live with her, and to love, comfort, respect, and cherish her, and to maintain her against all sincerity, truth, and reason. And thou Hypocrisy, promise Tyranny to do the like for him: now take each other by the hand. Now the blessing of him that taught Cain to sacrifice, and Judas to preach, &c. be with you, and remain with you for ever."

And now thou TYRANIPOCRIT, for that henceforth shall be thy name, for now I have joined you in one, therefore you shall have but one name: now viva Tyranipocrit, live long and prosper, and he that will not honour thee, let him not live on earth, and when he dieth, let the infernal furies torture him. And now consider the great love which I do bear unto you two, for I have many other children which must live, but because all the world is yours, therefore all other sins and sinners shall be yours, and to order them for your, and my greatest profit: Partiality shall rule, place and displace all thy whole train of sinful servants, and for thy Privy-councillors, thou shalt have atheistry, pride, security, artificial thievery, hatred, malice, disdain, uncharitableness, &c. and for my black children, which are whores, and knaves, gluttons, drunkards, swearers, Sabbath-breakers, artless thieves, and all poor profane persons, they shall be all your slaves, and wait and attend on Tyranipocrit, and his friends, and you may freely use, and abuse them at your pleasures, for these, although they be my children, yet they are so unruly, and out of order, that I know not almost how to trust them, and many of those black ones, through God's grace, many times do quite forsake me, and therefore I do not care so much for them, but for you Tyranny and Hypocrisy, which I have now joined in one, you and your privy-councillors which I have named before, you seldom, or never fail me, and therefore Tyranipocrit hearken thou unto me, and in all things be ruled by me, and then I will teach thee how thou shalt commit and maintain any impiety whatsoever, and that with a faire seemblant. First, thou must get an hypocritical Painter, and cause him to paint Truth and Justice, and then cause seeming Zeal, to hang up painted Truth and Justice in the Church and Senate-house, and then cause Hypocrisy to write many fair sentences, taken out of the Holy Scripture, and are fit to maintain tyranny through hypocrisy, and then be sure that thou hang or banish Tom-Tell-Truth: And I charge thee to be very circumspect in all things, for the establishing of iniquity, and as occasion shall serve, thou mayest convent tyrannical Senates, and hypocritical Synods, but remember that I do charge thee on my blessing, that whatsoever thou pretendest or reformest, that thou do not molest or trouble the white devil, for then my whole kingdom would be in danger of falling; but thou mayest reform many things for my profit, so thou be sure, that nothing be the better for thy reforming, for it is a bettering and not a reforming, that hurteth my kingdom, I do not care what form tyranny be put into, neither what fashion hypocrisy can set on tyranny, so I may have the substance, I do not care for the show: and therefore cry out aloud for new forms, that in them you may commit new impieties, and hypocrisy shall carry all things so in the clouds, that through her juggling, the people shall say, that good is evil, and evil good, which is the highest degree of impiety.

And if at any time Tom-Tell-Truth should chance to open his mouth, you must deal very circumspectly with him, and first turn him over to hypocrisy, that she may deal with him, as Tyranny had dealt with her before, which is, to convert him through gold and preferment; but if he be obstinate, and will not hearken to her hypocritical persuasions, then turn him over to Tyranny, and he shall call a Council of War against him, and if he will not recant, then hatred shall condemn him, envy shall judge him, and cruelty shall execute him, and infamy shall proclaim his rebellion; because he would not honour and obey Tyranipocrit. And I charge thee, that in all thy impious practises, that thou make a show of piety and charity, in giving something for God's sake, to honour the devil withal, for when thou hast robbed a hundred or more, then cause ostentation thy almoner, to feed some few poor people at thy gates, and that in a proud detestable manner, not fit for men, much less for Christian brethren, and when you have convented Parliaments, then make a great show of zeal, for the welfare of all mankind, but give partiality with hypocrisy leave to rule and dispose all things, and be sure that in all your conclusions, you do subject reason to tyranny, and not tyranny to reason, and if you cannot make it seem good by Logic, Sophistry shall help you, for this is a general known maxim: Take away the cause, and the effect will follow, but you shall strive to take away the effects, and yet maintain their causes, for you shall hang the poor artless thieves, and maintain the rich artificial thieves, which cause the poor to be thieves: And labour to have a uniformity in ceremonies, for concord in forms, and discord in manners and conditions, that can never hurt the devil's kingdom, for if you maintain rich tyrants, then they will make poor slaves, make the rich richer, and then they will make the poor poorer, and then what forms soever you have, the devil doth not care; for then the rich with their too much, and the poor with their too little goods, shall both serve sin and the devil: the rich of free-will, and the poor by compulsion, make it so, that pride may abound in the rich, and misery in the poor; for if you should make and maintain an equality of goods and lands, as God and nature would have, as justice and reason doth crave, then the gall of murmuration would be broken, and then mankind might live in love and concord as brethren should do, for then the devil's kingdom would fall, or consume away to nothing, then tyranny and oppression would cease, and the Kingdom of Christ would flourish, and then mankind might rightly sing the 133 Psalm: "O how happy a thing it is, and joyful for to see, Brethren together fast to hold, The band of amity," &c. where now like a company of impious apes, they maintain the causes of discord, and yet they ride, or go to Church, and there sing and pray for concord. O impious impiety! for they seem to pray unto God, that he will force them to do that which they hate, for they tempt God, to have him to do that for them, which he hath given them a power to do themselves, but they will not, neither will they cease from tempting God in that impious manner, for they know that they do hate that which they seem to pray for; for they know, that if every man had an equal portion of goods and lands, then every man might live as God commanded all men, by the sweat of their own brows, and not as they do now, by the sweat of other men's brows, for now every poor man must be a slave to the rich, and if the rich man be the devil's slave, what a miserable slave must the poor man be, that must be a slave to him, that is a slave to the devil?

But it is not fit, that the devil should ruin his own kingdom, and therefore I charge thee, Tyranipocrit, and all thy friends and counsellors, which are many and evil, that if any man dare to prate of an equality of goods and lands, amongst such false Christians as inhabit Europa, let him die without mercy, because he is a disturber of the tranquillity of Tyranipocrit, and therefore he is not for the devil's profit, for the devil's kingdom is established through iniquity, and yet it hath a show of equity, which is the mystery of iniquity.

I cannot tell you all the impious sport, which they had at this cursed wedding, all other feasts are nothing comparable in all impieties, to this feast. That feast of Ahasuerus, of Balshazar, of Lucullus, Crassus, Herod, and such like, the feast at Paris, where so many thousands of innocents were slain, was not so impious as this feast. But when the halcyon days were ended, the devil would not neglect his time, and then it seemeth that he in his diabolical manners, told them that for the present, that he had done them, and they had done him all the best service that they could do each other, for which he gave himself, and them many thanks, and he said, that the joining of Tyranny and Hypocrisy, did please him better than anything that ever he did, for a greater impiety for the destruction of mankind, was never plotted in hell: but yet to secure their estates, he would return to hell, there to consult with his infernal counsellors, and so he committed all the whole impious crew, to their own wicked wills, for they are so bad, and as much displeasing to God, as the devil can be, and he commended and committed unto them all the deadly sins, and he charged them, upon pain of his displeasure, not to repent. And he charged them to maintain partiality, and in all things to be ruled by him, for he would invent strange prerogatives for some persons to sin by authority, &c. so when he had given them their charge, and blessed them, he seemed to leave them for a season.

Now how there can be so much tyranny in the Commonwealth, when there is so much sincerity in the Church, and both are ruled by one spirit, how this can accord and stand together, that is a mystery above my capacity, and it seemeth to be so strange a paradox, that it is able to make a man mad, if he consider it seriously, as he ought; for it is so impossible, that tyranny and sincere religion should accord with each other, as it is to cause God and the devil to be of one mind; but all is not gold that glistereth, nor all of the church, that are in the church, for Hypocrisy can counterfeit sincerity, and faith in the mouth, may be infidelity in the heart, and when the devil seemeth to be an Angel of Light, then there is much zeal, but no piety. Tell me why in those days Zacharias is not slain between the Temple and the Altar: why is not John beheaded? Steven stoned? Peter crucified? &c. Is this world better than that world was, wherein those men suffered? No certainly: but our Zachariasses are better daubers than that Zacharias was, for ours can better reprove the black, than the white devil, and a black devil is not so cruel as a white devil, neither hath he so much power, if he were so cruel, and it seemeth that our Teachers had rather have money and good words, than either stones, ropes, or swords, and it seemeth although they speak so much of faith, yet when it comes to be proved, concerning the right reproving of Tyranipocrit, when they consider what power he hath gotten, which is so great, that he that hath not his mark, must neither buy nor sell, O then faith in them is at a low ebb: for then they stagger, and cannot tell whether faith or its object, be a reality, or an imagination, and if they have a wavering faith, yet they do not know how to resolve. And although they have heard that God is a defender of truth, yet considering how simple Tyrants in former times have dealt with such as have maintained the truth against them, and their tyrannies, how much more, think they, shall those be tormented, that shall now oppose Tyranipocrit, he unto whom the devil hath given and resigned his whole power and authority. O Tyranipocrit! he sweepeth off the stars of Heaven with his hypocritical tail; for those which tyranny cannot subdue, hypocrisy will seduce.

Now when I think of the inhuman cruelties, and vile impieties, which have been committed in the Christian world, since the joining of Tyranny and Hypocrisy, then I think that the devil did himself a notable piece of service, when he joined them in one. When I think how Vladislaus King of Hungary, through the Popes instigation, broke his faith with the Turk, through which the King, the Cardinal, and thirty thousand more, lost their lives. When I think how worse than barbarians, the French-men dealt with the Waldenenses, and so did the Spaniards with the Moors, and how the English hunted the poor Irish: and how Duke d'Alva persecuted the Belgians: and how in the Low-countries, Predestination got the vantage of Free-will: and how Rochel was circumvented by the Reformadoes, and how in England the Presbyterians do cast out the Bishops, their tyrannical brethren, &c. When I consider those, and many more such cruel changes, and no bettering, but all to establish tyranny in other forms and fashions, then I think O white devil, O Tyranipocrit, how impious art thou: O thou old serpent, thou dost change thy old hide, but thou wilt not leave thy old tyrannical nature. And if tyrants must make us slaves, what do we care what names they have, call them Kings, Bishops, Senators, Soldiers, &c. Tyrants, if they will exercise tyrannical power, it makes no matter what names they have, if the King call his slave, a subject, and the slave call his tyrant a King, what are we bettered by that? call yourselves and us, what you will, so you do administer Justice indifferently, without any respect of persons, because justice exalteth a Nation: and what can be more just, than to give unto every man that which God, nature, and reason, hath allotted him? O to give unto every one with discretion, so near as may be, an equal portion of earthly goods, to maintain him in this life, that is the greatest actual justice that man can do.

This is perfect charity, & Charitas non excidit, nec potest quidem:("Charity does not pass away, nor can it") and therefore if we will work by any other rule, we must err, and the more we do strive to do justice, before this equal foundation be first laid, the further we shall be from either doing or knowing what justice is; for he that doth justice partially, is an enemy to justice. The rule of God in Christ, is to love thy neighbour as thyself, ergo if thou doest love to be rich, then thou must labour to have thy poor neighbours so rich as thou wouldst be. I need not reiterate this matter so often, if men would confess the truth, for all reasonable men do know, that this is the right rule; but self-love, and an evil, long-continued custom, pride, the devil, Tyranipocrit, partiality, the world, and all impious persons, in this cause do make war against God and nature, Christ and reason, against truth and justice, against their own consciences, and the welfare of mankind here and hereafter. O partiality and hypocrisy, how do you deceive men through new formes, and respect of persons. When the new tyrants which have driven out the old, are in all things so bad or worse than the old tyrants were, only they have, or do pretend to have a better faith, and a new form of tyranny, and in all their other practises, they are worse than their predecessors, then it seemeth that the devil is grown young again, or else he did cast out himself, that so he might return again with more power, to commit more strange impieties. And therefore all you which have cast out any old Tyrants, consider seriously what you have yet to do, and so near as you can, make and maintain an equality of all goods and lands, for that is your duty, which if you will not perform, you are worse than the old tyrants, because you did pretend a bettering, which they did not.

And now to better some, and not all things which you are able, God no doubt will esteem of your Reformation, as he did of Saul's and Jehu's proceedings, and therefore remember, it is not new forms, but a new condition that we do want, we have no need of tyranny in a new fashion, but of a changing of manners and customs, which are evil and prejudicial to the Commonwealth, into such as may be beneficial to all mankind: for a bettering in some, and not in all things that you can, that is a double sin, and therefore do all that you can, or nothing at all, for God will not be mocked. It is because the rich do rob the poor of their necessary maintenance, that pride and gluttony doth so abound in the rich. Now in this cause, I take God, who is the impartial Judge of all causes, to judge this cause, concerning an equality of worldly goods for men to live on: and for men's consciences, let God alone with them, for he alone knoweth how to deal with them. And therefore all you Tyrants and Hypocrites, if you will not labour and be willing to do the will of God, according to the rule and example of Christ, but will continue in your tyrannizing, O then, as you tender your own salvation, forsake Christ in words, as you have done in works, and do not play the Hypocrite any longer; but if you hate his nature, then cast off his name, because simulata sanctitas, est duplex iniquitas.("To pretend holiness, is doubly sinful").

Now if this doctrine seem strange, it is because the impious world hateth it, and maintaineth the contrary, which is a sure rule to know that this is the right rule, and we must not follow a multitude, to do evil; but if you will not approve of it, because it is according to the revealed will of God in Christ, yet consider that it is contrary to corrupt nature, and therefore approve of it, and maintain it, for both those rules are sure rules to find out the right rule; for God loveth the truth, and corrupt nature hateth the truth. Now to love our neighbours as ourselves, the rule is always in us, we need not ride, nor go to church, nor hear Preachers, nor read books, to attain to this knowledge: Every man knoweth how much he loveth himself, and what he most desireth, and if a man's desire be good, then that is the rule by which he should build up his neighbour; but if his desire be evil, then it is no rule for him nor them, and therefore we must first be good, or no doing good can help us, therefore will well, and all is well. And therefore when any offices, or officers, are become prejudicial to the Commonwealth, let them be willingly forsaken: yea, and Magistrates if need be, must part with their lives and souls, if it were possible, for the benefit of the people: and if in this cause you will not imitate Christ, remember Moses, Paul, Lycurgus, Otho, Codros, and more worthy men: some of them have lost their lives for the safety of the people, and others have wished themselves to be separated from God, for the salvation of the people.

It is not enough, that some Tyrants be removed, but all tyranny must freely be forsaken, for it is alike evil, to do good with an evil will, as it is to do evil with a good will. O consider this, all you rich Tyrants, you that have robbed the poor, and yet you will not hang yourselves, neither will ye permit the law, nor the hang-man to hang you, and which is worst of all, you will not make satisfaction, by restoring again unto the poor, their goods which you have wrongfully taken from them.

And now for conclusion, consider that God made all the world for man, to that end that man should give his desire unto God, for before the creation of all things were in God, immutably without change, operation, or alteration, as now they have, and so they were all good, but not so good as God would have them, and therefore God would let out himself in the creatures, because he would have a free-willing sacrifice, and therefore he did set man free; for so as he was in God uncreated, he could not give unto God that which God had not then given unto him, which was his free-will. Before the creation all things were in God, and when the creation shall be consumed or refined, then all things must return again unto God; but during the time of this natural dying life, it is not so, for so long as a man liveth, or rather dieth in this world, he hath a free mutable power, to will both good and evil. I think no man can deny this, but then comes in that great question, to wit, What Adam lost, and what Christ found for us. What we lost in Adam, and found in Christ, God knoweth; but this, through God's grace, I know, that every man hath a willing desire, whether it was taken from him in Adam, and given him again in Christ, God knoweth; but now man hath it: I mean a desire, and although he cannot do good, yet he can love good, if he will, and if he cannot shun evil, yet he can loathe it, if he will, and so as a man desireth, so God accepteth, and so he disposeth of man, not as he hath done, but as he desireth to have done, and to do if he could, for the works are God's, but the willing is man's, because God gave it him: And God doth not always work that good in us which we desire, for then we should have no strivings against the evil, as we have, but God always accepteth the good will and desire of any man. Now those which do maintain an absolute predestination in God of man, without man's consent, would have men in this life to be so in God, as they were before the creation, which is the greatest absurdity that ever was maintained: but of this matter I have treated before.

And now for a farewell, I would desire all noble Princes and Prelates, and all superfluous rich persons, to consider the vileness of wilful and examplary sins, and from henceforth, if the devil must be served with pride, tyranny, hypocrisy, &c. yet hereafter let him serve himself, or let the poor cursed people which know not the Law, serve him, and let them have their dinners served in with trumpets, as you have, and let them ride in coaches drawn by six or eight horses, and let them force men to go to war and kill one another, and let them pardon murderers, and hang poor, and maintain rich thieves, and let them have their servants and slaves to kneel unto them, and let them live idle, or let their actions be worse than idleness. O let the poor people do such things another while, and do you be poor, and behold such manners in them, as they have a long time beheld in you, and then it may be that you will loathe them in the poor, and be ashamed of them in yourselves. O let the poor people do such things, if they must be done; but for Kings and Queens, Lords and Ladies, gentle-men and gentle-women, Holy Fathers, gracious Bishops, learned Divines, such as command and teach others, for such to be slaves to sin and the devil, to help him to maintain his proud impious kingdom, that is the greatest shame in the world. O consider that you are Christian rulers, and therefore your lives and manners should best accord with the life and manners of Christ. O search diligently all the whole History of Christ, and see if you can find that he had such things done unto him, as you will have done to you, or if he did cause such things to be done to others, as you cause to be done to others: See if he had his dinners served in with trumpets, or if he had his Cup-bearer to kneel unto him, or if he had so many vain titles of honour, or so many proud blazons of arms, or if he had his coach drawn by six or eight horses, or if he had so many thousands a year to spend, more than his poor neighbours, and so in all other things concerning his and your deportment. O if you could find a History that would conform Christ to you, for you will not be conformable unto him, except you change your manners, surely such a book in these days, would be more esteemed then the Old or the New Testament; But if you cannot find such a History, then leave your pride, and follow Christ in humility, if you will be Christian Rulers; but if you will not leave your pride, and all your wilful sins beside, then resign your ruling power, which you have usurped over Christians, to others, whose lives and manners do better accord with the life and manners of Christ, than yours do.

Now for the truth concerning this matter, let any man confute me, if he can, if not, then let all reasonable men labour to effect, that which God and all good men do affect: and for equality of riches, I suppose that evil-minded men will say, that it is impossible that every man should have, and hold alike portion of earthly goods. To which I answer as I have done before: That if the Rulers of this world, cannot make all the poor rich, yet they can the richest poorer, for their sin is not so much, in that some men are too poor, as it is in that some are too rich. The Magistrates duty is, equally to divide and share such goods, as God hath given them a power to dispose of, and when they have done that, then they have done their duty. O impious world, thou art not so much to be blamed, because there are abuses, but because thou maintainest them. Do thou take away the superfluous riches from the rich, and divide them amongst the poor: first limit the goods of the rich at ten, twenty, thirty, forty, or a hundred pounds a year, and then share their overplus amongst them that have lesser means, then thou hast left the other, and then see if the poor have more goods then the rich: now if one have so much as another, then it is done, if not, then make a new division again and again, so long till thou hast made them all alike rich, and yet that is not enough, but once in a year, or oftener, thou must examine every man's estate, to see if they have not made their goods uneven, and if they have, then thou must make it even again.

This is not so hard to be done, and this is plain English, and very good reason, and this would easily be done, if all men did love their poor neighbours as themselves, and if all our Judges, Lawyers, Projectors, Proctors, Plotters, and all such like creatures, and if all Magistrates in every town, would employ themselves and all their power, to make and maintain this law, and once in a year to make all even, as they do now to make it uneven.

O how many old and new Courts of Injustice are there in England, and all to deceive truth, with a feigned show of justice, and who but the devil, hath profit by our Court-holders? They call them Courts of Justice; but God knoweth if there be one just court in all the land, for till that just foundation be laid, all rules and ordinances whatsoever they be, are nothing else but tyrannical injunctions, for the rich thieves do make a combination, and it a Law, to hang a poor man if he do steal, when they have wrongfully taken from him all his maintenance; yea, those impious thieves which do rob the poor, do make laws, as they call them, to hang the poor people, when they themselves do deserve double hanging.

But now I would speak to them, which I fear will not much regard it, I mean our Divine Philosophers, and would desire them to consider seriously what they have to do: for, as I have said before, it is not enough for them to preach and teach truth, but they must preach and teach the most necessary truth, and they must reprove all persons according to their sins, without any partiality, so well the King, as the beggar, and Tyranipocrit, as the poorest slave, and if he do not, but willingly permit partiality through fear or favour to sway his affections, as they use to do, and so to be silent at the sins of great men, and yet condemn the poor for smaller offences, then all the truths which they have taught, will be reckoned unto them for lies, like Souls obedience, and Jehu's zeal, for they did some of that which God commanded them. For Saul he killed the poor Amalekites, but he would not kill their proud King, and Jehu he murdered Ahab's sons, and burnt Baal's priests, &c. for so much was for his own profit, but Jeroboam's calves and Tyranipocrit, Jehu taketh no care to root them out. O you Divine Philosophers, you do know what I should say concerning this matter, and you know how to comment upon the histories of these men: & then apply them to yourselves, and therefore strive to do all your duty, which is to reprove impartially, and to discover the white devil, which is Tyranipocrit freely, and then no doubt, but you shall have of the world so good entertainment, as Zacharias the son of Barachias had, and he was slain between the temple and the altar.

And for our Potentates, I do assure them, and if they have any consciences, they do know it better already then I can tell it them, that the best service that they can do, is to give unto every man with discretion, an equal portion of temporal goods, and when that is done, then they may go to Church and sacrifice, if they will, but not before: this is the right rule, and this is the fulfilling of the law of love, which is the law of God in Christ: this is perfect charity, & charitas non excidit, nec potest quidem, ("Charity does not pass away, nor can it") charity cannot err, for when it is in distress, then it looseth its self in God: & consider this, all you proud, hypocritical, uncharitable persons, which do carry your impious sins to Church, to sacrifice with them there: & remember that, Cor vel solum orat, & vita innoxia plusquam os,("Either the heart alone prays, and life is virtuous as well as the mouth") the object of charity should be our neighbours misery: & then, what doth an uncharitable, superfluous, rich person in the Church, before he have parted his goods with the poor: O hypocritical impiety, thou detainest the means which God hath ordained to help the poor in this life, and yet thou ridest to church, and prayest, or rather temptest God to help the poor miraculously, for thou hast, and wilt hold the means wherewith they should be holpen, and although they do know that simulated sanctity, is a double iniquity, yet they do stick to that other saying, which is, qui nescit simulare, nescit vivere; he that doth not know how to dissemble, doth not know to live: & Christian world, how contrary art thou to Christ! nothing can be more ridiculous to the world, then the rule of Christ. Who will give his coat after his cloak, and turn one cheek to be smitten, after the other? Who will sell all to follow Christ? &c. but if we may have wealth and honour to be Christians, if we may rule for gain, and teach for hire, and have our lusts for laws, and play the tyrant six days, and the hypocrites on the Sunday, &c. such a Christianity pleaseth the world: we will be Christians of our own making, and we will have Christ in forms and fashions, in health, wealth and liberty, at times, and in places, &c. & consider wherefore at this present time, the world is so out of order, is it for want of Laws or Lawyers? No certainly: for the world had never more Politicians, and worldly wise men, then it hath now; but because they will not do that which God in their hearts and consciences, tells them is right: therefore they with their too much wit, and too little wisdome, spoil all the world, and all this is, because superfluous arts are more esteemed, than needful labour, and because a painted truth, or a fair lie, is more regarded then simple truth, and because in these days men have too much faith, and too little love, and because the white devil pleaseth the impious world, much better than the black, and because all impious persons do hate God in Christ, and yet they will not forsake his name, although they hate his nature, for they will have Christ, not as a Lord to rule them, but as a slave, so they will rule him, which is the greatest injury that man can offer unto God, for to keep Christ in a man's mouth, and to hate him in his heart, and to do all things contrary to his nature: what greater impiety can there be imagined? and yet so or worse, doth Tyranipocrit deal with Christ, and therefore all you which have most power on earth, strive with all your might, to cast out Tyranipocrit, with his Viceroy, Partiality, or never expect that God will bless your proceedings. God is an all-sufficient helper, but he will not be mocked, neither will he help, where there is no need of his help: First we must do all that we can in every respect, to help ourselves and all mankind, with that power which God hath given unto us already, and when in all things we have done all that we can, then we may freely go unto God for more power. We cannot call again yesterday, nor measure eternity, nor undo that which is done, such things are for God, and not for us; but to give our goods to the poor so long, till they are so rich as we are, that is for us, and that God doth require of us. And now I will review and consider what I have treated of in this Treatise, and so conclude.

The chiefest matter, and the principal points of the same, are those: That no predestined sins, can hurt man concerning his eternal salvation, except man will, and that all our thoughts, words, and works are predestined, and that in God's esteem there is no sin, but an evil will, and the desire of an evil heart, that would, if he could, do something contrary to the nature and revealed will of God in Christ, and that God's predestination is no forcing power, but a prescience and a disposing of man, so, and according as he hath in this life delighted in good or evil, and so as he hath, or doth desire to be used as an instrument for God, or the devil; for it is contrary to the nature of God, to force the desire of man, neither doth God give more grace unto one man to be saved, then he doth to all, and every man, for if he should, then God must be a partial respecter of men, which were blasphemy to affirm. And concerning our passive Religion, I have not erred in that, because for that I have not propounded any rule: for, Christianismus non cadit sub regulus; ("Christianity does not fall under the Law [of Moses]") and therefore let every man leave all his wilful sins, and then let him go to God in the power of Christ, which is in every man's heart and conscience, and there he will, if they will, through his Holy Spirit, teach them which way he will have them to follow him, and what he and we in us, will have him to do for us, and with us.

And concerning our actual Religion, I have showed wherein that consisteth, which is, To give an equal portion of worldly goods unto every man, and now I say again, as I have said before, that before any good can be done in church, or Commonwealth, that Partiality must with an unanimous consent, be put to death, and he must be buried in an oblivious grave, and we must borrow Pope Paul's great stone, and lay that upon his vile carcass, so that he may never rise again, to do any more mischief in the Commonwealth.

And for my Intelligence, I have partly showed the great damage, that mankind do sustain by their mercenary dealing, concerning divine matters: and concerning faith and love, I have done the like, and I have partly showed what an impious sin it is, for an evil man to do, or seem to do good: and for the Sabbath, because we are Christians, I would have six days more added unto it, that so it might be a complete Sabbath.

Those are the principal heads of this subject, and now I say, that I think that it is bad, for a Preacher to take wages of those, which he in the Name of God ought to reprove. It is worser to prefer anything before love; but it is worst of all, to teach evil men to do good. And now if any one will quarrel this doctrine, I am a poor Artist, and a poorer Sophister, yet when all false glosses shall be out of date, and no language shall be understood, but that of the heart, when Partiality shall have no power, and respect of persons shall not know the King from the beggar: when gold and glory shall not be regarded, and when men shall have nothing but their consciences, to cloth them withal: when we shall all appear naked, before the Judgement-seat of God in Christ, then this poor contradicting, and contradicted labour of mine, shall answer for itself.

And now for a farewell, according to that knowledge which God hath given unto me, concerning his way with mankind in Jesus Christ: I say, that sin is no longer sin, than it is delighted in, and to delight in anything but God, that is sin. He that loveth God without man, he hateth God in man: and he that loveth God, and not man, he hateth them both. The prayer of the mouth, is good: of works, better: of the heart, best of all. It is bad for a poor man to sin, worse for a rich, but worst of all for a Ruler. He that sinneth through fear, doth ill: through favour, worse: through malice, worst of all. He that seeketh places to worship in, and times to pray at, is a local-worshipper, and a time-server. He that teacheth a partial God, and an artificial Religion, erreth in both alike. He that saith, that the mercy of God endureth for ever, and yet that it may fail a man in this life, if he seeketh it, maintaineth an absurd paradox. He that maintaineth that God hath predestined young children to damnation, is an uncharitable person. They that will not teach the most necessary truth themselves, nor permit others that would, are worse than that dog, that would not permit the horse to eat the hay. He that goeth to church to learn the will of God, doth well, but he that is, what he may be if he will, he hath chosen the better part. He that teacheth an absolute predestination in God of man, without man, he cannot honour God, nor comfort man. He that teacheth a partial God, loveth partiality, and that is his god. He that doth not endeavour to discover hypocrisy, he seemeth to be an hypocrite himself. He that commandeth and teacheth another to be good, and yet himself will be evil, he is that impious Tyranipocrit. He that will hate me for any truth that God hath herein revealed through me, if he would truly forsake the world, the flesh, and the devil, and his ego sum,("I am") then it may be he would be of another mind.

Now I take God to witness, that I have not written anything, through hate to any person; for I do not hate Tyrants, but their tyrannies, and now I say with Cicero: Non nobis solum natisumus, ortisque nostri partem patria vendicat, partem parentes, partem amici.( "Not for us alone are we born; our country, our parents, our friends, have a share in us") But to pass by parents, country, and friends, I will conclude with them noble Grecians, which said: I will maintain the truth against all men. So help me God.

Verax parit odium, Deo soli gloria.
("The truth produces hatred, glory is due only to God")



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