Inquiries into the Causes of our Miseries

Section I. WHere the Reader is satisfied in point of Licencing books, Informed in the meaning of those words Dependent Independent: And the men so called, are cleared from the cavils of the froward; Mistakes of the ignorant; heavy charges of knowing men; with other grace matters worthy all men's sad and serious considerations.

Section II. Some praecognita matters already known, and granted are premised; As that the evils of Sin and Punishment are from our selver; Punishments are merae, mearly so where God's Hand is immediate, and Man passive; or mixtae, where God's Hand is and man's also; what God dies, and Man does, God's Hand has the preeminence; God's End and Mans Ends, how differents God's End the Glory of His excellent Goodness, His Churches Glory alse, Some things granted in point of Reformation, how active the Devil with his servants are in Reforming times, and have been always, as at this day, &c.

Section III. Enquiries touching Peace, what it is; how we improve the Peace we have. Who they be that petition for Peace, and of whom; whether not of those who world, but cannot give it: And of those, who if they could, will not give it while the world stands, being adversaries and enemies to their own peace; to the peace of God and good men; and true Religion of God, the worshipping of Him in spirit and truth. All this declared and confirmed by two most notable stories out of the Chronicles of God.

Section IIII. Conclusions •• uching war, that it is an evil, an only evil; that our war is no more unnatural, than it is for fire to burn; nor a civil war, as when a Kingdom fights against itself; but sacred, when the kingdom of darkness fights against the kingdom of light, as now it is.

Enquiries touching the Battels of the Lord, what they are; who fight these Battels; and what Soldiers they ought to be; how furnished; What hinders victory; what brings it as upon Eagles wings.

Section V. Enquiries touching our keeping Covenant, and Fasting days; what we do, and what our Ministers should do before us.

Section VI. Enquiries touching our evil Doctrines, and what may be the causes thereof; and whether the remedies used for the removing these Causes are sovereign, having the stamp of God upon them, and warrant from His mouth.

Section 1.

REader, now that you have taken-up the book, I will do my best, to close with thee at the first, as one, not a little ambitious of thy favor: and therefore can be content to crave thine eye and ear both, thy best attention all along. Do not fear to afford me this favor; I crave it for God's sake; for His Causes sake; for His servants sake; for your sake; the Lord knows, and not mine own; Doubting not to speak all along, like a free man, and a true Subject; and not as one abusing my liberty or my glory: But using it as a subject of the Lord Christ, to His glory, and the good of my Brother: Therefore I cannot doubt neither, That my words, I shall speak, can need an Apology: And yet, that my words may have a good relish upon your palate, and a sweeter touch upon your ear, I will preface a little touching some matters first.

1 Touching my license here, I have no Imprimatur, no license to speak. To which I could answer, Yes, that I have, for by the grace of God, Truth, and Reason, the old Licensers of old, have licenced my words all along. And truly my spirit could never go forth with any other way of licensing, or midwifring such births as are books into the world; surely no better hand to officiate there, than what Truth and Reason affords me. And if so be our Conceptions and Births want either one or both, let the parent smart for his lie; and be fast locked in Bedlom till he recover his wits again: And if he be Libellous, as too many are, let his own place the pillory instruct him to better manners. But if he hasblasphemed God, or the King of Saints, lot him find neither friend nor enemy, but let him die, if he has blasphemed his God. God's Law this, and man's Law that, carried all along through a series of time, and never interrupted, nor reversed, or made null till it came thorough the Inquisition Court at Rome, whence we have our Imprimatur, Let this be printed. And then sure enough it served to promote the Doctrines, and practices of the Church there, which my soul abominates. It will be said here, That I go a cross-way to an Ordinance of Parliament. Truly that startles me not a little; the Lord knows, I look upon an Ordinance of Parliament as an Ordinance of God, not to be disputed, but obeyed. I kiss the hand of Authority, and am ready to be called forth to its foot therefrom to be made Active or Passive: yet I cannot conceive, that I have gone a cross-way to that Ordinance for licenfing-books. I went, in obedience thereunto, craving a license, though I think it my due, and ought to be given me: but could not obtain it. The truth is, If the Book bear Independent upon its front, and be thought to speak for that way (which God Himself will clear and justify before all the world) it is silenced before it speaks. And so is dealt more injuriously with, than have been the greatest offenders in the world: for they have had leave to speak for themselves in all ages of the world upwards to as it is at this day. It is replied, That writing for this way of Church Government does but hinder our course in the way of Reformation, making the Divisions greater, and the Rent wider. I answer; If I were persuaded so, I would rather put my hand in fire then unto paper. But I am persuaded in my heart clean otherwise, and by the grace of God shall be able to make it appear in the sequel all along. It is said agen: These are my thoughts; that this scrible will do no hurt, will not make the rent wider; my Judgment only. I answer, not mine only; I have asked advise about it, inquired seriously into the matter, and why should I be ashamed to say more: I have given up my judgment unto the Lord, and I have this answer from him, and assistance from his right hand, so guiding mine, That I shall, so I hope, and am confident, speak nothing which shall dishonor his holy, holy, holy, name; nor his cause, nor his people, the congregations of God. I have a sober confidence, that I have license from God's hand, and shall keep close to the word of his mouth, and therefore since I could not have a license from man, I can be careless of it.

That it may not be said, I am ashamed of my name, for indeed I am not, being it was a very good man's name (which yet I know cannot make the man the better) I have, for commanding reasons affixed my name; though very unwilling to appear so openly, as I was most willing to do with a Licenced. But the want of it can be no shame to me: some little blame rather to him, who would not give it me; having no time to inquire into the papers, as some (too superstitiously perhaps, but their superstition teacheth) were wont to do, to inquire into a paper, which lay as low as their foot, before they would put their foot upon it with neglect; lest the name of their God, or something of God should be there. Certainly the Name of God is here; and I will not doubt to say again, I have His Licence to print it.

But the great stop was because this answering is like to cause answer upon answer. I answer. God knows that, and will turn all to good. I am a free man, and may take my liberty, not standing charged as servants do, not to answer again. And indeed I cannot conceive what they can answer, unless, as some did, who had spoke

As pleaseth men let it be; but if I am honored with any answer from a Doctor (for the other, that learned and excellent man, I hope his apprehensions are more digested now, and he has repented of them, that they were indeed subitan, but for) the Doctor, I hope he will learn at length to reprove his Brother modestly and meekly, and then I shall accept his reproof with all thankfulness; but if any roughness appear as it hath to others, which I must rather expect, his reproof will do me no good; I shall sleight it sure, putting it to some privy shame, or open reproof. And so much touching licencing books, and my want in that particular. And so I come to that my soul does more desire to give you satisfaction in according to the Scriptures of God; and to unfold your understanding. First touching the true sense and meaning of these words Dependent and Independent, as I find them legible and explained through the Doctrines and Conversations of those men amongst us, called by that name.

Briefly now, and as is best fitting this place.

This is to be Dependant, when our Lord Christ, who is All to the soul, has all its Dependence. And this is to give the Lord God His due, the glory of all His attributes, specially these two, the glory of His power, and of His wisdom: And to the Lord Christ King of Saints, His dues, the glory of all His offices, anointed of the Father King, Prophet, and Priest of His Church. And hence I issued my thoughts, and thus concluded, That the people (no matter whether many or few; poor or rich; learned or unlearned, Master or Disciple, that the people) we call Independents are the most Dependent persons in the world. This is the sum, I shall return to this again. Now to the other word.

2 Independant; What is that? I will tell you what it is in the judge • ent of, (they say) as good a Logician as is in England, now he is here, I will name him for honor sake, Doctor Adam Steuart, adding only this, the Lord add to His Logic, that one thing necessiry, which one man calls Baptized Reason, He and we mean, sanctified by the Word and prayer in the Holy Ghost: and then he will be good indeed; This man says (A)

B It is granted so to be, as He consters the word, and in vulgar construction also, as we silly men understand it too; that to be Independent, is to be as an Island cut off from other Land; to live as men turned-in-upon themselves, regarding themselves, bearing fruit to themselves, (as an empty vine) to do as they list, speak as they please, to hold out and maintain what Doctrines agree best with flesh and blood; and to spread them abroad before Israel, and before the Sun, under the very look of the Magistrate; What has he to do with them? Be they Jews, or Gentiles; Turks, or Infidels; Atheists or Papists; be what they will be, as abominable as they are rendered to be, or as we can conceive them to be, why yet, it is their conscience so to be, and what hath the Magistrate to do there, or with them? So Dr. Adam Steuart forceth matters against these men; and forceth his conscience too, I verily think all along.

I should have been fuller here. But, Reader, if this be true in whole or in part; if these men, we call Independents, be such men in judgment and in practice, as they are suggested to be, then let the Civil Magistrate do with them, as K. Hez. with the Altars and high places, pluck them down; lay them even with the ground; leave them not while there is any one standing; And as with the brazen Serpent, that King dealt with, grind their faces, beat them as small as the dust, and then hold them up to the wind, throw them into the River, as the best Christians were dealt with of old, that the enemy might take from them, as he could, all Hope of a better Resurrection, let, I say, the Magistrate do as much to these men, for so much King H • zekiah did to the fore-mentioned Idols; And it is fullup to the mind and heart of Dr. A. Steuart, and so it follows in his Logic; and so he concludes against them seven times at least, That these men are as contrary to the true Doctrine, Worship, and Discipine, as Altars and Idols were and now are. I will speak for these men, and though they need not my Apology, yet I think myself charged so to do; I have observed their conversations; I have heard their Doctrines almost these 16 years; I have read them, specially of late; with all diligence; these, I mean, touching Church-Government: I shall speak now in the Language of the three Tribes, as heartily as they did, being verily persuaded, so these men would speak to clear themselves in these matters so forced against them. Joshua 22. ver. 22. The Lord God of gods, the Lord God of gods, He knoweth, and Israel be shall know, if it be in rebellion, or if in transgression against the Lord, (save us not this day;)

So these servants of the Lord can say.

And Reader, be not deceived with vain words, but be persuaded in thy heart, that these men so slandered, do regard others as they stand charged by the word of God to regard them. They account thy soul, and mine more precious then is the whole world, and all the treasures there, (for these may be valued but the soul cannot) And knowing the terrous of the Lord, they persuade men to be reconciled. They abominate those in Doctrines and practices, all which turn away from following the Lord. They know the Command of the Lord is in as full force and virtue now, as ever it was, let such practicers (intisers rather) be cut off, that their mouths neay be stopped. They admit not of any Toleration, neither that Jews nor Papists be tolerated in a Kingdom any further then as means may be used, whereby to enlarge the bounds of their Lord Christ's Kingdom, To bring them under the subjection of the Gospel, so far to be tolerated, no farther; not as Jews and Turks are tolerated, for gain of money; or as we tolerated Papists here, suffered them in the Land, & engaged ourselves against all means for their conversion, that is abominable. But to suffer them amongst us with a pure aim to the gaining of souls, and a single eve to God's Glory, this is tolerable sure, for it is according to the will of God, that the bounds of his Sons Kingdom should be enlarged, and all means used whereby to concince the ganesayers, To Conquer the Rebellious; to make them obedient both in word and deed: And for this great conquest over the souls and spirits of men, the throwing down those Reasonings, the strongholds there, for this mighty work, the sword of the Spirit, the word of God is appointed and consecrated for that very end by God himself, so I say; nay, so the Lord God says, and so say the Indepeaedents from his mouth.

A. But it is a proud and an abominable name, proper to God Almighty, says the Doctor.

B. Proper to him indeed, to him alone, and yet not improperly given to a peculiar people, a Royal Priesthood to be Independant upon man, Dependant upon the Lord Christ, leaning upon that beloved; the only stay and staff of His People.

A. The very name Independent renders them odious to all men, It overthrows all kind of government, takes away the rights and privileges of Assemblies, Councils, Sinods, takes from them their dues.

B. Noah, These men give to men their dues. all and every whit to the least scruple. They will raise men up to their proportioned heighth, no highter, for that were to do unto men the greatest injury that could be imagined; to raise up men above the Stars of God, is to throw them down even to the sides of the pit. To make men Lord's over the consciences of men, is to render them abominable to God and good men; and as Antichristians every whit, as are Arch-Bishops and Bishops. They will give unto men the power which God allows them, They will raise-men-up to their proper pegg, as high as befitteth the highest creatures upon earth, yet so as exalting ever more the high God their Creator, and the Lord Christ King of Saints. These men will appeal also to men in point of Counsel and power both, so far as they will consult with the Scriptures of God, with their Rule and Judge there, both one: So Dependant they are even upon men. Independent in this sense only, not bottoming themselves, or their faith upon men: for that were to do as a foolish builder who built his house upon the sands: nor stating their determinations touching Church Government after the minds and pleasures of men, not as they say, and would have it; but as the Scriptures of God will have it, where they have their Rule.

A. But who shall be judge of that rule?

B. A strange Question; The Spirit of God there, for as was said, He is the Rule and Judge both. And this seems to come up close to the good word of God which we read; And the reamnant of Jacob shall be in the midst of many people as a dew from the Lord, as the showethe rs upon the grass, that tarrieth not for man, nor waiteth for the sons of men. And thus, Sir, I have given you as plain and brief * a Commentary on these two words, Dependent and Independent as possibly I could. And now if you will reckon me among the Independents, I shall account it no wrong, I shall not put it to the head of injuries. And (2) then account me in the number of such evil doers, and Troublers; that I do help with them, to open a flood-gate, &c. If or so they are suggested, to do. Truly, (Sir) I must account this an honor: For fo they persecuted (A lesser matter then this, in fight, is registered a persecution, when it was as this is, against the beloved child and faithful servant of the Lord, who walked after the Spirit, so they that were after the flesh persecuted) the first Fathers, Patriarchs, Prophets and Apostles, all the Saints and Armies of Martyrs upward to, as it is at this day. Therefore as the saying is verbera, pursue your persecutions (you do it I know out of ignorance) sedaudi, beware and consider what you do; and now hearken while I shall endeavor to render you satisfied touching these two matters, especially the second.

(1) I am indeed an Independent in judgment, my soul goeth out with them in that way; with them, persuaded in my soul, that their aim is wholly to the setting up the Lord Christ, Him in all His Offices, in and over the Church, in the souls, and spirits of men. And that their eye is single in all this, looking strait-on to the Glory of the high God, and salvation of souls.

(2) And that Independency is no more, nor anymore intended by it, then purely to take themselves and others off from their own bottoms, that all might be set upon the Foundation indeed, the Rock of Ages, the Lord Jesus Christ.

(3) And all this so as they give the Rulers of the people, their standing; firm, fast, and unshaken, like the perpetual hills and everlasting mountains, A fast-standing, I say, while the world stands in their full power, force, and virtue; for no Law or Ordinance have they against this the Rulers standing, being the Ordinance of GOD appointed and decreed by Himself.

(4) For that way of worship, and Church-government my judgment stands for, I am verily persuaded it is the way of the New Testament; new if you will, but no more Novell than is that Testament.

(5) For their walking in that way, it is in such order, with such agreement, complying of Spirits, such an eying and fixing upon the rule, what is decent and expedient, what serveth most aptly, tends most compendiously to promote the edification, the building-up of the Temple of Christ; That I have this persuasion, that they who have observed the way, and the brethren's walking in it, will speak of it in the Apostles words; Joying and beholding your order and your steadfastness of your faith in Christ.

Truly, Sir, my judgment is, for that way of Government, God's way, I am verily persuaded; As, for man's way, Master or Discipline my judgment is not for it, further then as they walk in the way with a right foot; nor for their gathering of Churches further then as they do it by the call of the word, so as man may not be said to do it, but God rather by the call of His Spirit and word of His truth. Nor is my Judgment for men's scatternings in the way, though there will be scatterings there; Let those scatterers be marked and rebuked sharply, for they should walk exactly; All about them in sight, clothes, gesture; And all from without them in the eyes and ears of men, their words and actions, should be vocal, all, as we say, speaking forth holiness to the Lord; grace and edification to the hearers and beholders. But yet if men walk as men scattering their ways, yet these their scatterings must not cast a reproach upon the holiness of God's way, after which my soul goeth forth. And yet my foot, my standing I mean, is in the other way, whereof my thoughts have been ever honorable as becometh; So of my Minister also, one that feareth God above many; set over me in that way of Church Government, I reverence him heartily: I approve his care, and acknowledge his aims and ends to be holy just and good; The glory of God, The eternal good of souls.

A. What, and yet your judgment for the other way? surely look what way the judgment goes, your foot should go; where your heart can fixe, there your standing should be.

B. Truly it may be a truth in what you say, but I am not resolved so: For, first, I stand not alone but together with a whole household with me, in several relations to all these, as a Husband, a Father, a Master; And, truly, I dare not attribute so much to my judgment, or to a way, I think more excellent, as to fit loose from my Reverend Pastor: or remove myself and mine (for I cannot allow of a • ragling family, the head going one way, and the other part another way, I said myself and mine) from under his care and charge, whom, I know the Lord has set to look, and see-over me and mine.

2 I stand still in my spirit, resolved there, that, seeing by a good providence, two parties have so eagerly clashed together, and so charged themselves, and before their God, to find out the way of God, both of them I hope, with pure aims, and a single eye, (I am at an agreement with my thoughts) That the good Lord will beatforth and make plain his own way; so as, what lay too loose and scattering in the one way, shall be gathered-up and strengthened: and what might be too high, and rough in the other way, may be taken down and made more level, smooth and strait for us to walk in; I mean, and I am full of hope so it will be, That there will be, by the good hand of God upon His servants, notwithstanding their charging and recharging, a sweet compliauce anon, an yielding and bending each to others way, as near as can be (keeping near and close to the Word) and as is becoming Brethren, holding the unity of the Spirit in the bond of peace: I stand still in my spirit and full of hope, touching this matter, The meeting of both these ways inone, the good and Holy way. Though truly, I cannot conceive wherein the Independents can yield one foot, or one hoof of a foot (for they must be dainty if not imperious in God's matters) except in point of power; An high point that, where and in whom it must be stated: state it where they will, (for I know they will state it as near as possibly they can look, to the mind, and will of their God, in his Scriptures:) But I would not have that, which the Scripture calls the keys, entrusted in our hands, common people. For truly what ever we think we know, yet is it a point of knowledge too high for us, to know how to use them. Yet I could speak much more in the commendations of us Laymen, then I can for the Clergy-men: for when we were at the worst, we were better then our teachers, not half so brutish as they; sound some of us, when our Ministers were rotten most of them; sound in the faith, when our Ministers were abominably here • icall, touching the Lord's Day, his worship and service on that day. The Consideration whereof, if sad, and serious, and well laid to heart, may be of force sufficient, to make the best Clergy-men in the Land, to walk softly, sorrowing under the sense thereof after a godly sort: more of this hereafter. Now this one thing more, I profess heartily I can discern nothing in this way of Church Governmen, which my vain heart (the Lord knows I am as far from judging another's heart, as I am from knowing my own, yet know that I) can except against it, but that it is the way of wisdom, too high for a fool; and that is my foolish exception. I were injurious to set down that I see not; or to conceal that I see with all mine eyes, nothing but Holiness all along this way, such as stands diametrally cross to a man's own way; and therefore man stands so cross unto it, I mean myself still, or this self where ever it is. It chargeth every man with his Brother, to be his keeper, Me, to wat • h over him; and him to watch over me. To bear each others burden; supply each others lack, that there be no lack to any member of the Body; An excellent way and must be taken, else the Body may swim now, and perhaps fink anon; It may be so bowed-down with pressing wants, that, though It lives at present, yet may it famish in the house next day, or starve in the streets next night, if this care be not taken, as sure enough it is not. But this care is taken, even over the Bodies, That there be no lack to them. The care over the soul exceeds, as that exceeds the Body. And so they stand charged in their care each over other: Oh this, and more there is, is an hard burden, this self will not bring our shoulders to it: And yet we owe, in point of bearing each the others burden, so much as this, to our enemies Ox or Ass, even his, that hateth us; how much more to the soul of our brother? But I say, we fly-off from this duty; we stand naturally cross centered to it, all our way; for indeed there is to my discerning, nothing, but God in the way, with whom the heart would not close; Whereas in the way we call Praesbyterian [As it has been ordered; understand me so, for as it is ordering, It will be Independent sure; this being granted That a strict Presbyterian is a True Independent: And a Rigid Presbyterian is as high as was a Lord Bishop, and but a little below a Pope, In that way] there is much of man, to say no more, but too much of man's Institution, with which the heart can close but too well. And this confirmeth me, That the way we call Independent is the True way of Worship: Because it is so spiritual, so cross to man's way and will-worship, as they do find it to be, who walk in it with a right foot; And this was the very Argument, whereby Luther confirmed himself, and all his friends touching the prosecution of a great cause, the Truth and Prosperity of the same; It is of God, says he, and it shall prosper: Why prosper? or how proves he that? for it exalts the Lord: and depresseth man: It renders God All to His people; and men's devices, how specious soever, of small account, or nothing at all. And so much, Sir, to resolve you, which way my judgment goes; and yet why I keep my standing. I desire now heartily to give you satisfaction in the second place.

2 Touching that heavy charge against the Independents, That they open a flood-gate, &c. It is true, I read it here and there, under three and more men's hands; And if to accuse be enough, these 3. men, not to name the fourth, have done enough, To stir-up the Inhabitants of the Land, to come-out against these their Brethren, as we ought now, every mothers child, to come-out against grievous woulves. Surely as these men's words are hard; so are their Deeds ungodly against their Brethren, the Messengers of the Churches, and the glory of Christ. They have set them forth as the Apostle says, he and his companions in the Gospel, were set-out, the last, men exposed to the most open and extremest shame, and pain both, as it were appointed to death, by the teeth of the most Ravening Beasts; the last upon the Theater to be made a gazing-stock there-on to Angels and Men. So it is now, for they have set-forth their Brethren, the last, as the most execrable and accursed persons, and accordingly to be dealt-with; sitto be cast-out and more, but I will say no more, but this said before They have set them forth the last, as it were appointed to Death: And the way of Independency, they make the people believe, It is as a gulf, which receives all-I know not what to call that all, but they say, That all the filth or corruption of Manners and Doctrines emptieth itself-in thither, into that gulf, as into a Common-shore. These are hard and Devouring words; and if so be their Deeds are not ungodly, yet they have done enough by their words to stir-up all the Inhabitants of the Land to put-forth a rough-hand against them, who have lived at peace by them, and spake good things for them, before their God, touching their everlasting peace. That I may not seem to render their words, harder then they are, and more devouring, we will hear what their tongues say in print (1) D. P. P. puts down six secondary Causes of our Plagues, the continuance of them; And the Independents he ranks them with the first of these six. The other [whom I need not name, being a man of such Renowne, and name, (and for high Desert I heartily acknowledge) that his name only has rendered his subitane Apprehensions, in deed and truth such, to seem good and solid Reasons; and so to pass through the City, as having Truth and Reason in them: when as indeed and Truth, they have neither the one nor the other; but, as subitane Apprehensions use to be, the weakest and sleightest as ever came from so solid a man upon so weighty a business as is Church Government, yet they take with the people] This man of Name, seems to make a question, and resolved all the world That Independency is a Seminary of Schifmes: A flood gate to let in an inundation, &c. So the Querist.

The third person, Doctor A Steward renders the Independents as abominable and pernicious both to Church and State, as are Altars and Orgon-pipes; Crosses, and Crucifixes: Papists, and Atheists, yea Sodomites in Israel's Land, as odious and pernicious as are these accursed persons and Things. There is the charge full-out, as Ponderous as man can render it, and it renders the Brethren as odious to the world as man can make them. I should tell you here, how they have drawn-up to this conclusion, I mean, from what premises they have concluded, as we heard; But truly I find a diversion in my thoughts, and I must follow them, though I digress a little, that so I may come to the visions of God.

I am verily persuaded, that these servants of the Lord, I mean these, who, or where ever they are, that walk in the way, exactly, precisely, as they ought to walk, (I have nothing to say unto others,) do see these visions frequently nowadays, now that they hear such devouring words, and might fear, but thar the fear of God over-rules in their hearts, the hand of violence put-forth against them, also, ungodly deeds; Now is the time for God to appear for them, and to say, I am your God: for so has been His manner in all perilous times, so to appear to and for His servants, as the Churches Chronicles do tell us all along; but lie keep to the Scriptures of God, and read backward there. Saint Paul heard devouring words, and felt ungodly deeds; his Adversaries thrust him iuto the prison, there he lay-fast, shut up, and in the dark, not a Cranny open to letin Light; Then was God's time to appear. Then expect the visions of God: And so it was; And behold a great light; The light of God shined-in upon him, and his fellow prisoner; Indeed the Lord reserves the greatest lights for the darkest rooms, Prisons and Dungeons; The strongest Consolations for the weakest hearts, when they are fainting; The sweetest, the goodest words, The Lord speaks always to His people in their wilderness. That he does; and so we will read on retrograde.

Saint Mark tells us a notable story, I do not remember the Chapter, but the matter I remember very well; That the Lord Christ had made a man every whit whole; He threw-out the devil who did trouble the man's Body, I think, his soul too; for shure He dealt with the man, after his manner, like a Tormemor. The Lord hath set His poor servant free from his Adversary, that delights in proud wrath, And oh how fain would this servant, so delivered, have kept still with the Lord Christ; but his Lord suffered not; but bid him go to his house; then to the Synagogue, give glory to God; but do not say what I have done for thee. The man's heart was full, his tongue must needs utter it; he exalts and maguifies the Name of the Lord. The Scribes and Pharisees could not endure it, so they excommunicated the poor man, they thrust him out of their Synagogues. Then was the Lord's time, They had cast him-out, now the Lord receives him-in: He says unto His poor Cast-out (in effect) have men thrust out a rough-hand againsh thee? Thou shalt be at no loss by that, I will take thee by the hand. Have they cast thee out of their Synagogue? thou shalt not be dismayed at that, but well apaid rather; I will receive thee into my Bosom. To run-back in my thoughts through all the Old Testament even to the beginning, then I will fix my thoughts upon Jacob; He saw much trouble in his days; And Three of his days exceeded, and were very perilous; But which is most remarkable; Those were the days, which his Lord God chose to appear unto him in. The first day, when he was leaving his Country; and his fathers house; bidding farewell, to all his comforts and contentments there, a deer Father, and an indulgent mother; when he must depart from all those, and with a sad heart doubtless, Then behold the vision of God; then God appears, God in Christ, then Jacob sees God, and hears Him speak good and comfortable words; I will be with thee, Jacob; where thou art I will be; A Father to thee, and a Mother both, as loving and tender over thee, as she was; I will be thy stay, and staff, bread shall be given thee, and thy water shall he sure; I will be thy God, Jacoh, I will be All: so as thou shalt say, having Me, thou hast enough, and enough, God and All. Jacob's second perilous day was, when he saw Laban's countenance changed towards Him, not as before. If the countenance is changed, the heart is changed sure; for the heart changeth first; and Jacob may expect ungodly deeds, doubtless it was a perilous day with him. But then God appears to Jacob; it Was God's time, and he says, I will be with thee, And saying so much, He has said All. Jacob's third time, that was perilous indeed, it exceeded all comparison, for he was distressed on that day. Jacob is returning to His Country and he hears His brother Esau is coming to meet him (a poor weak man with his feeble folk) and four-hundred men with him. Then Jacob was greatly afraid and distressed, says the Text: And then, on that very Day, the day of Jacob's trouble, His Lord appeareth; And not alone; He has His Angels with Him; God's Host; Nor is that all; Jacob shall have a double guard now, that he is distressed, Two Hosts for Esau's one; And an Infinite strength, above his brothers; his strength is the strength of men; Jacob has the strength of Angels; the Host of God; Nay Hosts of Angels, Machanajim, two Hosts; for then perils were doubled.

It is the Lord's manner so to do, Blessed be his Name; When the sound of Danger is loudest in his servant ears; and their eyes can behold nothing but troubles, and fears round about; Then expect, ye servants of the Lord (ye that wait His Time, and attend His pleasure) then expect to see visions, and great salvations: the visions and salvations of God: so it has been from the beginning of the world; and so it will be to the worlds end. And now I return where I break off, to that heavy-charge drawn-up against the Brethren. We must see whence they have concluded, from what premises, I mean, That their brethren must be cut asunder, so one concludes; ense recidendum: That they must be thrust-out of the Kingdom, as the most abominable, and the most accursed things ought to be; so the Doctor concludes: from their own premises all along, which their own hearts suggested. But without their leaves, we will examine how their conclusion follows, from my premises, which I have taken from the Scriptures of God. And so I will recall the premises, and then the charge, these 3 men have drawn-up from the premises, which are summarily these. The servants of the Lord do Advance their Lord Jesus Christ, as sole Lord over His Church; They depend upon Him; He is their Righteousness, their Strength, their Counselor in whom they glory. There is their great Dependance, Thereon they Rest, and are still; Be men mad with rage; and the earth never so unquiet, they are a quiet habitation still; for They know whom they have Trusted: Where their great Dependance is, for all Church and State matters, even upon the Lord God Almighty. Dependent they are too upon men, though they put no great trust there: neither stay nor staff, God knows, yet dependent upon man, for his advice, and counsel: And accountable for their actions unto men also, who shall, in the name of Christ, require an account of them, or of their repentance, and faith towards God. They will Appeal to men also, (that is the great question) so be they will Appeal to the Scriptures (thereunto is their great Appeal) to the Rule and Judge there. So Dependent these men are, whom we call (I would we had a fitter name, since it is so ill understood, and construed: but sure we have not a fitter name then) Independant, for herein they are content and desire rather to be accounted, and called by that name, because they have concluded from their Lord's own mouth, and from the practice of His Disciples in the best times purely primative, That every particular Congregation hath from Christ absolute power, to exercise of and in it self, every Ordinance of God. No Dependencie in Government, or direction in worship, from any other than from Christ their Lord and Law-giver, made unto His Church their wisdom, their righteousness, their Justification, and their Glory: (Sir) There are the premises, Now mark what these three men infer, how they draw-up rheir charge from hence. (1) Ergo, These Independents are the prime and chief causes of our plagues and miseries, says the first scribe. (2) Ergo, These Independents, are the Seminary of, &c. and open a flood-gate to all &c. saith the Lawyer this once, and I think never but this once, clean besides the case, doubtless God has forgiven him, so have his good brethren too, (3) Ergo, Those Independents are as abominable, as were Altars, High-places, the Brazen serpent, when made an Idol; so abominable are these men, and to be dealt with by the Rulers hands, as those Dunghill gods were dealt withal, when they were thrown-out as an abomination, and accursed things; so these men should be dealt withal, says the Doctor, and so concludes. And yet has set down no premises taken out of the Word of God, whence he concludes so, though by his conclusion he has rendered the brethren the most odious men and abominable, that are in the world, the causes of all the miseries and distractions here. Well, let him go on: so will I; and by the grace of Almighty God, I will contest against this conclusion with all the power God will be pleased to vouchsafe unto me: And though I shall conclude nothing, yet I shall make such inqairies into our miseries, the causes thereof, as that these inquiries only shall serve to make a full discovery to all the world, touching those matters; and with the same labor I shall render the Independents and the way of worship (I have not called it their way or man's way,) as white from those blacks cast upon them, and the way, as is the clothe that hath gone through seven la • ers; I shall have free leave for this sure, a license I mean to inquire what may be the cause of our woes, and sighs, That everyone may put it to question in his own heart; set-up the Inquisition court there, and so resolve the Question. But this is the subject matter of the Third Section.

Here Sir I have given forth the premises, touching the Independents and their Doctrines, as the good word of God gives-themforth to me; and I have set down the Conclusion, which three men, one after another, as if all had one and the same Spirit, have drawn from premises of their own, deducible neither from Scripture, nor from Reason. no, nor from sense neither, unless their own, and that darkened with prejudice all along. Surely the man, that has so much Logic, should not have so done, (I suppose the other two, have as myself, and other men have, very little, or none, at all in comparison with him,) But he should not have so concluded against his brethren, That they are as plagues and pests, in Judah Land, even as were Altars, High-places, the vilest Idols there; And yet has set down no premises, and so forth, as aforesaid. It is replied.

A That the two brethren plead for a Toleration; And that pleading carries more danger in it to Church and State, than does the pleading for the Service-Book, Arch-Bishops, and Bishops, Altars, and Organs, Crosses and Crucifixes, that these may stand in their full force power and virtue. And from hence the Doctor has so concluded, against his Brethren, for the casting-of them all forth.

B. I Answer and grant, That the two Brethren do plead for a Toleration, not of all Religions sure, no, nor of any, which withdraws from God; surely no sober man can plead for such a Religion. They plead for a Toleration of that Religion or way of worship, which they are persuaded in their soul, draws-nearest to God; And for Toleration of these men amongst us, who have ever lived peaceably with us, have spoken good things for us before the Throne of God, whose Doctrines have come-up fully to the good word of God, and their conversation also as becometh the Gospel. Now God forbid, that any rough-hand should be put-forth against these men, Yea, God forgive our hard words and unchristian thoughts that way.

A. But surely, many, whom we call, and they call themselves, Independent, do think themselves exempt from all Laws, except that law, which rules in their members: And think, as the Nimrods and Giants of the world do think, themselves accountable for their Actions to none but God.

B. It were well, if they could bethink themselves seriously, That they are accountable to God: but so they do not think; But this I know, That many walk disorderly, loose from their God; the Gospel; and way of His worship. But if there be any, who understand Independency so, let them be as odious, and abominable in man's eye, as the Giants and Nimrods of the world, (mighty hunters before the Lord) are in God's eye: and let all men come out against them, as they should do against such mighty oppressors; To thrust them out of the Land. Now let us hear also what is commonly said.

A. That more have fallen off from that way, we call Independent, walking their own way, following their own fancies, than from the other way of Church Government. We know not how many have gone-out from us, unto them, been received there, and then have turned away from them again, unto abominable ways of errors, not to be remembered here. I answer.

B. This may be, and yet the way good and Holy; yea an Argument all this, of the goodness and Holiness of the way, because so many have turned to it, and then quickly away from it. They wentout from us, but they were not of us, says the Apostle: And lightly come, lightly gone, says the Proverb. These entered upon the way without due consideration, upon very light motions; before they weighed and pondered their own way, or the way they were entering upon. And so they are like a ship without balas; or as a cloud without rain, carried about, &c. Here now, if my advice were worth acceptance, it should be this, to the Masters of the Assemblies; That they would be as dainty in their choice of Members, as Paul would have Timothy to be in laying on his hand, which we call ordination. Let it appear, that the Word and Spirit gathers members into a Church fellowship, and not the call of men: Which will appear, if enquiry be made first, whether they have counted their cost. That is a great inquiry. And whether their fellowship is with the Father and the Son; and are resolved to maintain the same fellowship in that Church-Communion, they are now entering upon, taking cure and charge one over another, as before said, such as is comely for a communion of Saints? If they can in sincerity and truth of heart make clear answers thereunto, that they have no low Aymes; nor base ends moving them to come-over to the way: but only the glory of God, and their more comfortable walking still searching the Scripture: and walking humbly with their God: Surely if so, there will be be no fear of falling -off; but fully assured we may be they will walk-on strait forward, and hold-on to the end. They are the light, inconsiderate, unsavourie, unballased Christians, such as never count their cost, that are the sickle men; who would seem to be some bodies when indeed they are Nothings:: and yet would be accounted Independent men, taken off from themselves, and the world, and from every bottom there; founded and rooted in Christ, wholly Dependent upon Him, the Rock of Ages: And yet walk as without God in the present World; as they have the men of the World for an example, quite loose from God and good-men. Oh! this is Abominable; and will be bitterness at the last. To shut-up this; They that are received into Church Communion should be men fearing God, and hating covetousness, who walk not after the flesh, but after the Spirit: Men, that can hear, and read, and sing, and pray, and all in the Spirit: Men that walk with God, filled with the Holy Ghost: And these will serve to make Church officers too. It will be said again.

A. But why do I make so large exceptions against the Doctors book? I was not provoked.

B. Not provoked! Indeed I was, and so I think is every good man; To see such a—I cannot tell what to call it, Charge is too soft a word, drawn-up against the Brethren, upon the front of his book, and in the face of the World. Surely, if I had seen such—an Indictment against the Presbyterians, I should have said as much against it and as heartily. And I persuade myself, they do wish, That the Doctors book, and such like, had never seen the Sun: or, coming abroad, had been dealt with, as their Authors would have their brethren done unto, thrown into the fire to be purged there. And truly if my book be so accounted of by any sober Christian, as a troubler of the Churches peace, let it go with its fellows, such troublers, and let me be thrust-out after it. But the Dr. Himself does not account me a troubler, a flatterer he says I am. I must reply to this first.

If I would flatter, and had skill that way, as truly I have none, but if I had, I would not flatter the Brethren, we call Independents; men set forth the last, as aforesaid; I would not flatter them; In the eye of the world, I say of the world, I am better than they, and better accounted of then they. But yet we will hear how the Dr. chargeth all those, that speak for the Independents or the way of Government, thus he says, or to this purpose; That the men, who treat

And for his part, he has been a little too free that way, and he craves pardon, Let him have it, for his tongue in print may assure us, and all the world, that, if he hath given his Brethren their dues, which he owoth to every man, sweet and fair language, he will retract now, and do so no more, But to quit myself of that my soul abhors, base flatteries, giving that to men, which I know they deserve not, This I will say, and not crave pardon for my expression, The Lord God of gods, the Lord God of gods, He knows, That my heart and soul has gone-out with my words all along. I have not strained my conscience in any word I have spoken touching our Brethren, and their way; It is a beautiful way in my eye, and they have walked with a right-foot in that way, sor ought I can discern, or can ken to the contrary. One or more of that side or way, may have spoken improperly enough, as the Dr. argueth their words, he heard from them in the pulpit. Very likely all that. Alas! Men may walk as men; And it is far from me to commend man's way: It is God's way I contend for; man may speak also (it is not proper to say, he may, but he does) not always as the oracle of God. He is a perfect man, saith S. James, and I believe He knew none such in the world, that trips not in his tongue, and foot also, who was not an offender in a word, yes, and in deed too.

The Nations are but as a drop of the bucket, and the Isles as the small dust of the balance, in comparison with the great God; How small and light a thinst then is he, we call man? Surely surely when we way him, we must give him his full allowance, for he is many grains too light: And yet I must not call him R • c • : a fool, a light and empty fellow; If I call my brother so, I am in danger of a Council; the Synod may talk with me for it. and it is fit they should, I abominate jeering or scoffing, or any lightness at all; If any for the Independent way are faulty therein, they are clean out of the way of God, and good men; and far from the end they seem to propose, the persuading with, and reducing their brother into the way of holiness. And he who is bitter, is far-out too. And now I feel myself plucked by the ear. I have heard it argued against me more than once, That I blame Mr. Ed: bitter language, when mine is more bitter. Is it so? let me be blamed for that, and I ask him pardon too. But I protest now before the Lord and his people, That though I have been accused, yet I was never shown the words, which might argue this bitterness charged upon my Spirit; If such they are in any corner of my book, which can bear such a construction, they slipped from me before I was aware, yet I will own them, if there they be, as my own, the fruit of my own Spirit, and reprove myself and my words more than another need to do; yea, and abominate such words also, all and everyone, which have such an Aspect upon my brother, but I say again, and I say truly, I have not yet found any such word in my book: but I can too easily overlook my own words or actions, as an unfit Judge in such matters. Yet let me tell you what I ought to do, and what I would do, so I shall the better argue against my three brethren hereaster. That if I were to speak to Turker or Jews; Atheists or Papists; the most untoward and roughest men in the world, yet I would render my words as smooth as oil, and as s • ft as Butter, that the men I speak unto might know in their hearts, and be persuaded in their souls, that I have no war against them in my heart; no, but that I keowing the terror of the Lord, do seek their peace, their souls peace; that I would perfwade with them for their everlasting good: And by this means J would hope to make my words keen in the hearts of our Lord's, and His Christ's chiefest enemies; and if J had a word from the Lord, by the grace of God, that J would fet-on with all my might, but with the spirit of meekness. We have an excellent pattern for this; To speak so to my Brother, as that my Brother may perceive that I would do • him good with all my Heart and all my soul: For so the high God, the great Lord of heaven and earth, Even so he speaketh to his poor servants; I will do you good (says He) with My whole heart and My wh • le soul. Oh the goodness of God! His kindness to his creatures, so he treats with men! O! blessed be His name. Have these three servauts of the Lord imitated their Master? I should not put it to Question, for past all Question they have done clean contrary. What the good King said in the Anguish of his Spirit, the same these men have said in the tartness frowardness, eagerness of their own 〈 in non-Latin alphabet 〉 bitterness bitterness, bitterness in their tongues, and that could not be but when there is more in the heart, abundance of bitterness there; whence it is that their pens have been dipped in vinigar and steeped as in gall: bitterness, bitterness, as if they intended not, as sure they did not, to inform their brethren, and recall them from error, if in any they are, but to inbitter their spirits, and give them a bill from their hands, in full assurance, that they will endeavor, without the grace of God, to discover and lay open their brethren's nakedness to all the world, with their whole heart, and with their whole soul. Is this to imitate the Lord God Father of mercies, God of, all Consolations? To put this out of question ile say this more, that there is not a man, on this side our narrow seas, whose hand has appeared for the Presbyterian way of Church Government, not one man (except that excellent man Mr. Herle, it were a notable indignity offered unto him, not to except him) that has not bent the same hand against his brethren, making his words sharp as arrows shot-out against their very faces; I had almost said, and hearts too, so giving all the world to know (I speak my jealousy at least) that their passions are strong, but their cause is weak. But this I know; That we have not so learnt the Lord Christ; This is not after our Lord's manner, nor after the Customs of the Churches of God. I have said what I have to say touching this filthy and putred matter, which like a box of the vilest and impurest ointment, is suffered to run abroad through Church and State to fill the house there with its filthy savor. I will close this box with this stopple, it may be of use to stop the mouth against devouring words; Such kind of writings or Reasonings, savouring so strong of flesh and blood, will never do the world good, to make them know they lie in evil; Nor the cause good, mighty Adversaries thereunto; nor the Church good, To make them know their sins, and confess their errors; never do the State or Church good this way, while the world stands, unless by accident, as the Logicians say (i e) by the wise disposing, and gracious ordering of an Almighty hand: so they shall do all good; But not per se, as we say, not by their own natural working, while the world stands. And when the world must fall to pieces, and the Things there crumbled all to nothings; and the persons there must render an account of all they have said, and done, then these kind of writings will be bitterness, bitterness. Their Authors shall taste, if they repent not, of their own Gall, and wormwood, there, which they themselves have put-in: and it shall be their drink, and portion forever. Then the tongue, which was seton fire of hell, and repented not, shall have Hell and fire long enough, as long as eternity is long, forever and ever.

It is a sad period, I will not put Amen to it: my soul deprecates, prays against this end. But I will pray in prayer, if I could in prayer I would pray; Lord give the brethren all four, (I might say fourscore, here, and there, and everywhere, give them Lord, repentance for all their hard words and ungodly deeds against the brethren, the faithful servants of the Lord, Amen: make them Lord as all the Tribes shall be, all one, as one stick in Thy hand, to beat away the dogs and swine: All as one assembly of Saints, built-up as a Ciey that is compacted together; or as a house founded upon the Rock of Ages, fast and sure forever, notwithstanding, the fierce winds, great rains, and water-floods; for this Rock is our Rock: He will be our guide, even unto the death. 1 Pet. 3. 8, 9. Finally be ye all of one mind, having compassion one of another, be as brethren, be pitiful be courteous: Not rendering, evil for evil, or railing for railing: but contrariwise blessing, knowing that ye are thereunto called, that you should inherit a blessing.