AS I fancy not the shel­tring my self un­der my self un­der any mans wings, in a matter of this nature: because it sig­nifies in my apprehension, a distrust of what is written: which were I guilty of, I would never come in publick view; so also do I decline the courting my Reader with a flattering Epistle for his approbati­on, [Page 2] it being irrational, yea, ridicu­lous to think, that a Judicious man wil be wrought upon by any thing but what convinces his Judge­ment, & therefore I desire to stand or fall according to judgement, and reason, and not according to mens Fancies, and Affections; and he that judges otherwise, is not a competent Judge, neither shall I value what such a man saies.

I am perswaded many will look wishly upon me for this work, es­pecially the Clergy; but since I am satisfied, it is their particular inte­rest will most engage them against me; I am the less troubled with the thoughts of it.

'Tis probable that many will think me Pragmatical, that I am so soon again in Print, considering my stock of learning, that sort of learning which hath been for ma­ny years past, and yet still is Idoli­zed [Page 3] in England, as if without it men could not know the mind of God in the Scriptures, from whence this conclusion doth necessarily fol­low, That none are saved, but by an implicite faith, but such as are skil­led in the Tongues.

But as I care not to be judged by mans judgement; so let me bold­ly say, That it hath been the plea­sure of God in all ages, to con­found the wise and mighty, by poor and despicable instruments in the eyes of the world. Witness many of the Prophets, Christ, and many of his Apostles, and Disci­ples in their times. Let us come to latter times, and see if it hath not been so to this very age. Read Mr. Fox his Acts and Monuments, and there you wil find both men, & wo­men, little skilled in the Tongues, Disputing, yea and Confuting the Doctors in matters of Religion, for [Page 4] which they lost their lives, it being thought dangerous by the Rab­bies of those times, as it is now by the Grandees of the Presbyterian Faction especially, that such peo­ple should breath, because their great Goddess Diana, I mean their pomp and gallantry is like to fall thereby.

I am confident, as in times of gross Popery, it was thought fit by the Seraphick Doctors, or rather Politick Machiavils, to debar the Common sort from reading the Scriptures, and other books of di­vinity, that by continuing the peo­ple in ignorance, they might con­tinue in their greatness: so if many of our profound Parsons would but speak plainly, they would tell us, That none are qualified to preach, or write, but such as are in their Order; and that for such, as by a fine distinction they call Lai­ty, [Page 5] they should spend their time in reading Tales of Robin Hood, and following of their worldly affairs, but when they are hearing them speaking contradictions, & strange Divinity, such as they have taken upon trust, either from ancient, or modern writers, of which their Studies are full, and without the help of which they dare not ap­pear the next Sunday in the Pul­pit. For a clear proof of which, take notice, That if they are from home, and are spoken to to preach, you must excuse them, except they have a pocket Sermon; and yet for all this, they as confidently ob­trude themselves upon the people, to tel them the mysteries of Salva­tion, held forth in the Scriptures, as those that have the immediate assistance of the Holy Ghost for that work. This is so obvious to this knowing age, that I shall have [Page 6] the less reason to insist upon it.

Truly I have a long time travel­ed with my ensuing meditations, and I had thoughts once to com­municate many things, which I am sure are not very common: but doubting that all, to whom these lines may come, cannot bear them now, though I may have a high e­steem of them, and think them ve­ry precious souls, because God is good to the Saints under variety of Dispensations, and they sweetly enjoy him; I say, I having great reason to think that all the Saints cannot bear them now, I have for the present suspended them; and whether I shall ever be carri­ed forth to publish them in Print, the Lord onely knows: but if I should speak my own experiences; till the Lord setled them upon my soul, I had no rest in my Spirit: but as the Lord hath satisfied me, [Page 7] so I know he will reveal himself one way or other to all his chosen at the appointed time.

It was in my thoughts if I could meet with any one that had under­taken this task, gladly to be silent, & I have some space of time wait­ed, that one or other might spare me this labor, but failing in my ex­pectation, and my zeal to poor de­luded people encreasing, I could no longer forbear.

I take no pleasure to cast dirt in mens faces; and therefore I shall strive to be as tender in my ex­pressions, as the matter will give leave; well knowing that bitter language, especially if undeserved­ly spoken, proceeds from an imbit­tered spirit, which is not the Spirit of Christ: for that is a Spirit of meekness, gentleness, truth, and love; and yet I know too, That God by the Prophet saith, Cry aloud, spare [Page 8] not, lift up thy voice like a Trumpet, & tell my people of their transgressions, and the house of Iacob of their sinnes, Isa. 58. verse 1. And Christ calls Herod a Fox, Luke 13. verse 32. but to use such expressions causlesly, or from a Spirit of ma­lice, is worthy of reproof; and therefore I may justly blame Mr. Cheynel (the Author of that book entituled, The Divine Trinitie of the Father, Son, and Holy Ghost) for railing at my Bellows. If an ipse dixit, or foul mouthed language be a sufficient confutation, I con­fess I am fully answered: for he is plentifully in it: but what do I mean? Doubtless the sign was in Aries when he writ, and it might be in the Cuckoe month too; and there­fore he is the more to be excused; and till the man writes soberly, or I meet with one in his wits, that quarrels with my aforesaid book, [Page 9] I shall not be careful to vindicate it from blasphemy and error, though the Doctor is pleased to bestow those liveries upon it. That M. Cheynel is sometimes distemper­ed, (viz) mad.

Voluminous Discourses discourage most men from setting upon the the reading of them, except such as claim a priviledge to be idle, spending their time in a Study, or at least pretend so, which is seldom profitable to themselves or others: for how many such Droans are there, and yet how little profit comes by them? Happily an Assembly of Divines, as they are called, with the help of their Brethren of the Kirk of Scotland, in seven or eight years may set out a Catechism, or Annotations upon the Bible, which if no man be the worse for them, I think very few are the bet­ter, experto crede Roberto. What [Page 10] should I tell you of their wary handling many Texts of Scripture, as if they were hot irons, and would burn their fingers? This is too much spoken of by our adver­saries, and therefore I shall for­bear. Or it may be one of many, that hath good naturall parts, and a Scholar to boot, to shew his a­bilities, will quarrell with one or other; from such an one you may have a large, empty discourse, as to spirituals, one while railing at his Antagonists person, another while disputing what a word signi­fies in the Originall, and then quote a rabble of Authors, with which he will stuff many Sheets; Then again, whether his Compe­titors Discourse be in Mood and Figure; and rather then he will want matter to work upon, if he meets with want of Orthography, some time shall be spent about [Page 11] that, but his Book shall swell to some purpose, that he may have room enough to exercise his Wit, and garnish his Discourse: But whereto serves all this? Are the mysteries of Salvation made out hereby? Doth this look Heaven­ward? Certainly no; and there­fore since it tends to strife and de­bate, or at least to popularity and oftentation, I shall decline prolixi­ty, and briefly come to what I aym at.

I have for some years past enter­ed into a serious consideration of my latter end, and of a Saints life in this world; and being con­vinced that I should not be saved by an implicite faith, I took exam­ple by the Bereans in the 17. Chap. of the Acts, ver. 11. to search the Scriptures, whether such things as I heard and read of God and his Attributes, Heaven, Hell, [Page 12] Angels, both good and bad, Man, Prayer, and Sin were so or no; & upon a narrow scrutiny I found such contradictions, absurdities, and inconsequences in many con­siderable things, that I wondred I had been so long blinde, and that men of very great parts were so much deceived, as to close with such things: But remembring that story of Hagar in Chap. 21. of Gen. That though she and her son Ish­mael were ready to faint for want of water, and were near a Well, and yet could not see it, till the Lord opened her eys, as it is in ver. 19. of that Chap. I say, this story coming into my thoughts, I did the less wonder that some have eys and see not, as the Psalmist and other Penmen of the Scri­ptures (beside daily experience) have fully satisfied me.

After I had a full sight of these [Page 13] things, and that from mine own experience, I concluded that men greedily swallowed down such Doctrines; and that some of the Teachers, as well zealously through ignorance, as otherwise, held them forth: I was divers times stirred up to endeavour to let some see their errors, but I have not found one of many convinced, though they have not been able to satisfie themselves with any reason that they could hold forth, for the maintenance of such things; yea, some that have been sensible, that what they affirmed was not clear in those expressions they used, thinking the fault to be in the terms, and not in the thing it self, have endeavoured to make it out in other words, till they have been so fettered in their new way, that instead of thinking to come out of an obscure path, they have gone [Page 14] into such a Labyrinth, that by no means could they extricate them­selves out of, and yet for all this they would not alter, or so much as seem to doubt of what they main­tained; some out of an opinion and confidence that their Teachers could not be mistaken in teaching such things, and that they were able to vindicate their Assertions; and the Teachers themselves, Pope-like, will not submit, for the many inconveniences that will follow thereupon; As that it would reflect much upon their cre­dits, but most upon their profit (neither of which will they wil­lingly part with, though they have no right to either) for if once mens eys were opened, either by the force of reason upon their judge­ment, or the confession of their Teachers, that the blind have led the blind, till they have been al­most [Page 15] in the Ditch, their Hearts and Purses would not be so free to them as now they are, which would greatly abate the heat in some of the Parsons Kitchins, and disable them and their Families from hunting after, and taking up every foolish fashion the vain sort of people put themselves into.

I am confident there is nothing in the world hath kept off men of o­ther Religions, from joyning with us in our way of serving God more, then the palpable contradictions that are maintained by our Teach­ers. I have heretofore heard Pa­pists say, that we are so gross and absurd in many things, that a man that is in his wits cannot close with us, which then I looked upon as a very great aspersion cast upon us; because I was sick of their disease, believing what our Church believed, though I knew not what [Page 16] it was, which I am confident ma­ny thousands in England are guil­ty of at present, they being Prote­stants upon no other account, but because it is the Religion their Pa­rents own, and the Profession of the Country (but I have not much to say to such People now by way of reproof; because it is decryed by many, nor by way of positive, but negative instruction) and there­fore this charge of the Papists is not altogether without cause, which, as it hath been some means to me, not to take all things upon trust; so I desire, if the Lord please, it may work the same ef­fect upon others also: for it is not only contrary to the Protestant to be led by an implicite Faith, but a very great brand to be no wiser then Parrots, only speaking after other men: because they say it, and not from any force of reason, [Page 17] grounded upon the Scripture, con­vincing our judgements: And in­deed it were impossible, if we did heed what we profess, that we should so zealously maintain things that have no coherence, or consonancy with reason, or one with one another, but clearly con­tradictory; and therefore it be­comes not a rationall man, much less is it sutable to a Christian to take up and profess things without a due search, whether such Do­ctrines are true or no, let them be delivered with never so much con­fidence, or from men of never so much seeming goodliness, or sound­ness of judgement: For the Bere­ans did, though they heard the Apostles teach, Search whether such things were agreeable to the Scriptures, which is Recorded for their honour, in the fore-quoted place of Acts 17. 11. And there­fore [Page 18] men cannot justly be taxed with immodesty, or turbulency of Spirit, for not closing with al their Teachers would obtrude upon them, if after a careful and consci­onable search, they find no foot­ing for such things in the Scrip­tures.

There is scarce any error more spoken against, then Freewill: for who of all our Pulpit-men do not both in speaking, and writing, in down right terms abhor it; and yet by necessarie consequences in ve­ry many things they as clearly hold it forth, if I have any under­standing, as the Papists or Armini­ans; and this I make no doubt but clearly to manifest by what fol­lows. I acknowledge it is usuall with them to say, That we are not sufficient of our selves to think any thing as of our selves, but our suffici­encie is of God, as it is in 1 Cor. [Page 19] 3. 5. And that it is God that work­eth in us the will and the deed of his good pleasure, Philippians 2. 13. And that by grace we are saved through faith, and that not of our selves, it is the gift of God, Ephes. 2. 8. And that every good giving, and every perfect gift is from above, and cometh down from the Father of lights, with whom there is no varia­bleness, nor shadow of turning, Jam. 1. 17. But yet for all this in the very same breath they will tell you, you may be holy, and repent if you will, and 'tis your fault if you do not believe, &c. yea those that make man a Co-adjutor with God in the work of Conversion and Sanctification, will tell you, That God hath done his part, and used all the means for our Conver­sion and Sanctification, and yet we will not be Converted and Sancti­fied: [Page 20] And I confess there are many places of Scripture according to the letter, speak as much, as in Isa. 1. 16. Wash you, make you clean, put away the evill of your doings from be­fore mine eyes, cease to do evill, learn to do well. And in the 5. of the same Prophet, 4. ver. What more could I do to my vine-yard that I have not done to it: Why have I looked that it should bring forth grapes, & it bring­eth forth wilde grapes? And in Phil. 2. 12. Work out your own salvation with fear and trembling. But if men have no better skill in the Scrip­tures, then to speak according to the letter of them, the Scriptures will wonderfully dash one against another, and many men are led in­to a wilderness by such unskilfull Teachers.

I shall set you out some Scrip­tures, already quoted with others, [Page 21] and if you admit but of a bare li­teral interpretation, you shall see clear contradictions, as that in Isa. 1. 16, 17. Wash you, make you clean, take away the evil of your doings from before mine eyes, cease to do evil, learn to do well, &c. Again, work out your own salvation with fear & trem­bling, Phil. 2. 12. And that in Mat. 11. 28. Come unto me all ye that are weary and heavy laden, and I will give you rest. Now compare these three last quoted Scriptures, with these that immediately follow, and tie your self to the bare letter, and you will find but little harmo­ny between them. In John 6. 4. you have these words, No man can come unto me, except the Father which hath sent me draw him. And in the 2 Cor. 3. 5. We are not suffi­cient of our selves to think any thing as of our selves, but our sufficiencie is [Page 22] of God. And in Iames 1. 17. Every good and perfect gift is from above, and cometh down from the Father of lights, with whom there is no varia­bleness, nor shadow of turning. Here are six Texts of Scripture, the three first importing, according to the letter, an ability in man to do good, and to avoid evil, and they are so understood of those that own the Tenent of Freewill; and they say if you do not so under­stand them, these absurdities will follow.

First, That the Scriptures com­mand impossibilities, which they cannot imagine; and secondly, That these precepts are useless & vain. For to what purpose is a man commanded to do that which is not in his power to perform? you would account it ridiculous to require a man to pay a thousand [Page 23] pounds, that is not worth forty shillings; and if so, how then can you fancy such a thing of God? I know the common answer to this, which is so far from giving a ratio­nal man satisfaction, that I profess had I not some thing else to say then ever I read or heard from these men yet, I could not but a­gree with the Freewill mongers.

The other three Scriptures hold out unto us, That whatsoever we do, it is by the power of God, he working in us the will and the deed of his good pleasure; and that we cannot think any thing as of our selves, but our sufficiencie is of God. Thus you see according to the bare letter, that there are clear contradictions, which are no bet­ter expounded unto us by our preachers: for is not this a com­mon saying of them, Convert us, and we shall be converted, for we are [Page 24] dead in sins and trespasses, and were so from our mothers womb; & as it is im­possible for a dead man to stir him­self, so it is for us to do any thing that is good: and immediatly this will drop from their lips, Ah! we might have repented, and might have beleived, and done other Christian duties, and we would not: I should be glad if men were so ingenious as to confess the truth, and then I make no doubt but they would acknowledge that these are Contradictions: but it may be your meaning is to keep us in intricacies, that we may not know where we are; if it be, deal plainly with us, that we may no longer dance after your pipe. I must confess that can, and cannot in a divers respect, may consist ve­ry well; as in the 2 Cor. 3. 5. Not that we are sufficient of our selves to think any thing as of our selves, but [Page 25] our sufficiencie is of God: and that I can do all things through Christ that strengtheneth me, Phil. 4. 13. But to say that I cannot do any thing by mine own strength, that is good; and yet to say that I may re­pent and believe if I will, and that it is mine own fault if I do not, is as direct a contradiction as can be possible, or such a Gallimafry, that no rational man can tell what to make of it: but if any man can reconcile these sayings, and free them from such a charge, he can do more then ever I read or heard yet, & erit mihi magnum Apollo.

Again, it is a common received opinion, grounded upon Rom. 9. & many other Scriptures, That God from aleternity hath appointed certain vessels of honor, & to speak mincing­ly, as some do, past by others for vessels of dishonor: now to say that this was so from all eternity, and [Page 26] that God is unchangeable in his Decrees, and yet to say that the wicked may save themselves if they will, and it is their own fault that they are damned, are such dia­metrical opposites, and contradi­ctory sayings, as there are not clearer in the world.

Again, how often is that saying of Christ, in Iohn 17. 9. I pray for them, I pray not for the world, but for them which thou hast given me, for they are thine. I say how often is this urged against the Papists and others touching Election, and Re­probation? And that in Mark 13. 22. against the finall falling away of the Elect, the words are these: False Christs shall arise, and false Prophets, and shew signs and wonders, to deceive, if it were possible, the very Elect. And that in Mat. 16. 18. I say unto thee, that thou art Peter, and upon this Rock I [Page 27] will build my Church, and the Gates of Hell shal not prevail against it. Now to use these Scriptures thus against our adversaries, and yet a­mongst our selves, and in our writings, which come to the view of all men, to teach that the errors of the wicked will infect and poy­son the Elect, to their everlasting destruction, is so absurd, that we may be ashamed that any such things are extant. I shall therefore, Reader, give thee one rule, which is this, That whensoever any Text of Scripture is so expounded, as that it clasheth with any positive Truth, that is not a true Expositi­on. If any man shall say that this is a frivolous and needless rule, let me tell him it is very usefull: for there are many such Expositions, as is clear by this Discourse.

I am much of the opinion, that if a stranger to the Papists and us [Page 28] should read what is written one a­gainst another, he would say, that in somthing which we & they make to be of great consequence, we differ only in words, and that in other things we are at a distance, but up­on prudentiall grounds, to keep up and advance our severall interests, I mean worldly: and truly I think so of many of both sides, or else there would be more conscience of things then there is; and yet I am assured too; that many of our party are holily and knowingly carryed on in their serving of God, and lo­ving their neighbour; but for the common sort of either, nay, let me go farther, Many that pretend to much knowledge in matters of Religion, and indeed know much in other things, are zealous, but not according to knowledge, as Paul saith in Rom. 10. 2. Let us come more plainly to instances be­tween [Page 29] the Papists and us. They stay that a man hath power to do good works, but we say he hath not: For whatsoever we do, it is by the power and grace of God working in us; and yet our Preach­ers will tell us, That we may re­pent and believe, if we will: Now I would fain know what is a good work, if Faith and Repentance be none? To make this more clear yet: What is the reason, when we are humbled for our sins, we do tell God Almighty news, That he would have had us walk more ho­lily then we have done, if we had not power so to walk? Or can we with sobriety imagine that God would have us do that which is not in our power to perform? Or what is the meaning of such say­ings? For my part, if they hold forth no such meaning as Freewil, I am not so Lyncion-eyd as to look [Page 30] through them: but, if they signifie no less, as certainly they do not, if they signifie any thing, then I pray tell me what do the Papists say more?

Again, the Papists say good works are meritorious, but we say no, and yet I have heard it said, if we Believe, Repent, and do other Christian duties, it is Gods duty to give us Heaven: And what is more common then this, to stir up the People to Prayers, and Tears, and Fastings to pacifie Gods wrath, and at the performance of these exercises, to tell God, That we are his People, and do love him, and serve him, and yet his and our enemies prevail over us, and then ask him, where is his Justice? If to tell God that he is bound in Ju­stice, in respect of our services, to rid us of our enemies, and to give out other things unto us, and that [Page 31] it is his duty to give us Heaven, be not in substance, to say our works are meritorious, I marvail with what face men can challenge God as they do, and how People can take such expressions in any other sence; and if so, I pray do we not shake hands with the Papists? If I should instance in other things, and quote Scriptures, as I might many, and the interpretations that are given by our Preachers, and Writers, whereby it would also appear, that there is a clear com­plyance in substance, in those things we differ with the Papists in words, and very manifest con­tradictions in much of their Divi­nity: I should spend much time, but it would convince no more, then what is said already; for by what is past you have a full taste of these things; and therefore since I can say no more, and no more [Page 32] need to be said for the clearing of this charge, except I should multi­ply repetitions, which are very un­pleasant to most, I shall spare the labour in writing, and you in read­ing any more to this particular.

As I have said my aym is not to write positive, but negative things, having no encouragement at pre­sent to make known what my dis­coveries are; but that many things which are generally taught, and al­most as generally received for Truth, are not what they are thought to be; so shall I prose­cute my resolutions, and in the next place speak a word to a title our Mufty arrogate to themselves, and that is, that they are the Am­bassadours of Jesus Christ.

I profess, I wonder they are not more prudent in what they say and do: Certainly they must turn o­ver a new leaf, and learn a new [Page 33] lesson, or else men will be able to look through their fingers, and plainly discover that they are not such as they would have men think them to be. Doth any story make mention of such Ambassa­dours as these, that know not what their errand is? Do Ambassadours that are sent of an Embassie, when they are to declare their Masters pleasure, go and consult with o­thers what they shall say or do? Or rather, do they not advise with their Commission, which they ought to follow, and which is on­ly sufficient to direct them what, where, when, and to whom they are to speak? But is this the pra­ctise of these Ambassadours (would be called?) Nay, though they pretend to have their Com­mission from the great God of Heaven and Earth, and wo be to them if they do not their duty; [Page 34] Do they not desire leave from men to do what their Master hath commanded them? And if the Magistrate sayes nay, are they not at a stand? If any doubt of this, I may as wel doubt that they know any thing of these men: for did not the Assembly of Divines often wait upon the Parliament with their Creed and Catechism, be­fore they could be presented? and did they not subject them to their correction, and crave their leave for the practise of other things, which they thought was their du­ty to do? And hath it not been a common saying amongst our country Clergy, when they have been asked why they neglected the administration of the Lords Supper, That they had no rules from the Parliament for the right practise of it, and that if they should admi­nister it as their own judgements [Page 35] led them, they should incur a praemu­nire? And therefore to avoid what might fall upon them thereby, they would not administer it at all, sleighting the commands of God, and preferring the lawes of men for their quiet and gain. Nay farther, are not many of them un­satisfied yet, whether this Sacra­ment be to be given to all, or to people so and so qualified? And have there not been many meet­ings by them, to consult about this matter? though the administrati­on of it be so essentiall to their of­fice, according to their own Do­ctrine, that it is impossible, if they were Commissioned by Jesus Christ, but they must be fully instructed in so weighty a par­ticular.

You have a story of a man that had business at a Town somewhat distant from his habitation, his ser­vant [Page 36] standing by when his Master spake in general of business, but not particularly what it was, this servant was so officious, that away goes he the next morning to that place without any Commission, & when he came thither, he knew not what his Masters business was, which made him much ashamed of his folly. I may aptly apply the for­mer part of this story to these pre­tended Gospel preachers; and it were well if the latter part might be applied to them too: but they are grown so confident in their way, that scarce any thing will make them blush: but when they are put hard to it by any man, as the Papists heretofore cryed out Heresie, Heresie, so will they; and thus most impudently they go on in deceiving the simple and igno­rant people, for their private worldly gain.

Take along with you for a preg­nant argument, That such Teach­ers were never sent by Jesus Christ, This their differing in judgement. Certainly the Spirit of Christ is a Spirit of unity, truth and love, which if they had, as all have that are sent by him, there would be greater harmony among them, both in Doctrine and manners: for not onely quot homines, tot senten­tiae; but there is such bitter speak­ing one against another, and such endeavoring to thrust out one an­other out of their livings, that he that hath but a small one, may have a greater; and which is worst of all, such gross language of God in their teaching, that a man may well conclude that they had never the Spirit of God to direct them; for that would give them a more Spi­rituall sight of him, and so conse­quently never in Commission from [Page 38] him for that weighty imploy­ment.

I shall give you one or two ex­pressions I was an ear witness to not long since, from men of the greatest esteem in the parts where they live; and let me speak my thoughts, I am perswaded they were delivered with as much con­fidence and seeming Zeal, as ever I heard words proceed from men. I have already given a hint what one said, which is this, That if we would repent, believe, and do other Christian duties, it was Gods duty to give us heaven. And another said, (I forbear to name them, because I would not too much offend them,) That if the Saints would have God to do any thing for them, he was ready whensoever they pleased. I need not Paraphrase upon this; it is so Carnall, that if I will speak fair­ly, I do not know what more can [Page 39] be said of my servant. I could tell you many other particulars that I have heard of these sort of teach­ers, from other men; but I shall be brief, and name but two. The first is this, that the people should break up the fallow grounds of their hearts, and save God a labor. The other is this, That if men would repent, believe, and walk holily, they would do God a courtesie. Certainly these men have studied the Poets much; I do marvel they have not their Nectar, and Ambrosia for God too, it would suit very well with this stuff.

I cannot let pass one observati­on, and that is the strange posture these men put themselves into when they begin their prayers be­fore their Sermons. Whether the fools and knaves in Stages Plaies, took their pattern from these men, or these from them, I cannot deter­mine; [Page 40] but sure one is a Brat of the other, they are so well alike. What wry-mouths, squint-eyes, and scru'd faces do they make, that in that Garb they are not like the men God and nature hath made them. But if any shall say, That God is to be worshipped as well with the body, as the soul, for he is the maker of both; I agree with them: but it will not hence fol­low, That God is delighted with their disfiguring themselves, and putting on monstrous shapes (I speak in Scripture sense,) for I am assured, that if the exactest scruti­ny that can be made, be pursued, you cannot find either a precept, or example for it. In Iohn 4. 24. the Evangelist saith, God is a Spi­rit, and they that worship him, must worship him in spirit and truth; but how sutable this Text is with such Artificiall, Antick behaviours, I [Page 41] leave to knowing persons to judge.

Again, how like a company of Conjurers do they mumble out the beginning of their prayers, that the people may not hear them! and when Artificially they have raised their voices, what a puling do some make! if you wil know the meaning of all this, read Mat. 6. 16. Moreover when ye fast, be not as the Hypocrites, of a sad countenance; for they disfigure their faces that they may appear unto men to fast; verily I say unto you they have their re­ward.

I shall add one thing more which clearly demonstrates these mens absurdity and grossness, and that is their usual manner of singing Psalms. I am perswaded few men under heaven are more irrational in their religious exercises then our Clergy are, and those that follow [Page 42] their directions and example in this particular of singing Psalms. I will appeal to any man that will not contradict his reason, whether he doth think that at their publick meetings, all or the major part as­sembled, are in a fit frame of Spi­rit to sing as David? Or that there is one Psalm from the beginning of the Psalms to the end, can rationally be sung by such a mixed multitude? How often are there Psalms sung that were penned up­on some particular, and special oc­casion relating to David as a King? sometimes to him as he was in a state of Desertion, then again as he was persecuted by Saul: an­other while as he had assurance of the love and favor of God, and had deliverance from his enemies. Farther, what he would do to the wicked as the chief Magistrate, and many things spoken by him [Page 43] as a Prophet? If I should instance in every particular, this passage would not be proportionable to the rest in this manual; and there­fore these shall suffice. I say, how absurd, and irrational is it for men of all conditions to personate Da­vid, as they do? And yet this is practised with a great cry and shew of Religion, and much seeming zeal; but I may well say, it is not according to knowledge; and what a piece of Religion this is, let men that have truth and hone­sty judge; and with what patience men that consider and understand what they do, can sit and hear these, and many the like things in the old Prelatical, and new Pres­byterian way? And therefore peo­ple are undeservedly censured for withdrawing themselves from such meetings, where the Scrip­tures are prophaned, and Gods [Page 44] name taken in vain. I am very sen­sible of the troublous times we live in; and truly I am of the o­pinion of most, That the Clergy are the great incendiaries; for they having a great influence upon the people, let them preach and teach what they will, many believe it to be as true as the Gospel; and if they stir up the people to Rebelli­on against the State, though it be for no other reason, but because they cannot Lord it as they ho­ped, a Bridle being justly put into their Jaws by the Parliament, to restrain them from practising what their Towring thoughts dictated to them, they should have power to put in practise; I say, though to be revenged upon the Parliament, be the thing they aim at, yet poor simple people are deluded by spe­cious pretences, to put forth them­selves against the Parliament, [Page 45] thinking they do God good service though they be undone by it; and therefore I know no better way to endeavor a reconciliation, then by taking off the people from doting upon these sort of men that every way deceive them, both in matters of this life, & the life to come. So­lomon saith, A frow and person soweth strife, and a flatterer maketh division amongst Princes, Prov. 16. 28. And without wood the fire quencheth, and without a tale-bearer strife ceaseth, Prov. 26. 20. And therefore I cannot apprehend any one can justly say, that this discourse is un­seasonable.

Should I go about to enumerate all the tricks they have to keep up themselves in the esteem of the people, I might tyre the Reader & my self too; and therefore I shall name but a few, as,

First, they say, Those that are not [Page 46] skilled in the Original tongues, they cannot understand the Scriptures, (though they be never so truely translated) and therefore the people must not listen to any but them, who they would perswade the people, are so great Criticks in the Greek and Hebrew that they understood all to a Tittle, whereas, God knows, not one of very many of them is wor­thy to take it into his mouth, they being able to speak nothing but what they are beholding to a Le­xicon. But yet for all this, some have such bold fore-heads, that if they meet with any one that dares say, That such a Text of Scripture is not truly translated, though they understand not a syllable whether it be so or no, yet for their reputation you shall hear of it the next Sunday, as if it were their own, that their auditors may think if they are so foolish, that [Page 47] they have more skill in the origi­nal then the Septuagint, or any that ever yet translated our Bible. But,

Secondly, to make the matter sure, because they know that ma­ny that are called Lay-men, are good Scholars, and better then many of them, and that the people are perswaded of the truth of this; therefore they have one thing which is peculiar to themselves, which they often inculcate into the people to keep up their Repu­tation; and that is, they are in Or­ders forsooth, and have a speciall call to the Ministry by the imposi­tion of the hands of the Presby­tery (who had this authority from the Bishops, whom they have hel­ped to throw down; and the Bi­shops had it from the Pope; a goodly Title, and as dutifull Sons they are: for although they have so large Patrimony from their [Page 48] Fathers, yet they will not own them,) by which imposition of hands, the holy Ghost is convey­ed unto them as it was brought out of Scotland in a Cloak-bagg some few years since; and there­fore they cannot but speak as sure as an Oracle, though if you con­verse with many of them, you shall hardly find two of one judge­ment.

I shall name but one more, for brevities sake, and that is this; if any one, especially of their charge, as they call it, (though the man of Macedonia, that is to say, a bet­ter living will divorse them at any time) comes to be resolved in a doubt, and Mr. Parson be put hard to it, that he cannot by himself, or the help of his Study give a Solution, he will tell you 'tis a thing above reason, and yet you must believe what the received [Page 49] opinion is of it. I must confess I have heard much of believing things above reason; and the time was when I swallowed this Pill; but I may say as S. Paul did to the Corinthians, in the 1. Epist. 13. 11. When I was a child, I spake as a child, I thought as a child, I understood as a child, but when I became a man, I put away childish things.

Every man that knows any thing, knows this, That it is rea­son that distinguisheth a man from a beast; if you take away his rea­son, you deny him his very essence; therefore if any man will consent to give up his reason, I would as soon converse with a beast as with that man; and whatsoever pre­tence some may make of Religion in this particular; certainly there is nothing else in it but ignorance, or policie; and if once men be brought to this lock, as the Pro­verb [Page 50] is, how easie is it for these Artists to support their Magnifi­cence? These are the Pillars on which they lean; they are as good as that of the Pope, That he can­not err: but if once these props were taken away, much of their building would fall to the ground, and their honor soon lie in the dust; and therefore it is their Ma­ster piece to amuse the people with these things: for by these devises, they have a salve for every sore, and they can help the lame dogg over the stile at any time.

How long these sort of men shall reign, I cannot tell; but if I may judge by many probable signs, their Kingdom is even at an end, and happy it will be for the peo­ple, and themselves too, when they shall be convinced of these things; for while they are under such dis­pensations, they are in a Laby­rinth [Page 51] of trouble, one while ha­ving rest in their Spirits, and anon distraction, judging of the love and anger of God to­wards them according to their actings, as if God were as incon­stant as they.

If I should set out particularly how formall they make Religion, how little spiritualitie is in their way, how they prophane the Or­dinances of God, how by degrees they come up to this Mastership, as other Tradesmen do to their Trades, that their Parents dedicate them to this office from their infan­cy, meerly for a livelihood, that the silver key will open their mouthes in a Funerall Sermon, to Canonize that man they could ne­ver speak well of whilest he lived, making merchandize of the word, contrary to what Saint Paul saith, [Page 52] 2 Cor. 2. 17. We are not such as make merchandize of the word of God, but as of sincerity, but as of God, in the sight of God speak we in Christ. I say should I go through every one of these particulars, this would swell beyond its intended bounds, my thoughts being con­fined; and therefore I shall only add, that I am free from the least malice to these mens persons, or any others, and that I had not any by-end whatsoever in the writing hereof, but a desire of good both to the Clergy and Laity (which tearms of distinction I use, not that I approve of the distinction, but that my desire of good may be un­derstood to be generall, these tearms being so common, that they may best suit at present with many men) that those which knowingly have gone on in this way, notwithstanding they were [Page 53] convinced of the carnality of it, may not now presume to persist, as if they walked in the Clouds, and no man saw them, and may consi­der, before the day of Accompt come, which may be very soon, for ought any man knows, how free they have been in casting Pearls before Swine, who scorn both them and the Gospell, and would destroy them, were it not for fear of the Laws of men, that they might be restored to their Cavalier and Prelaticall Teachers again, and all this meerly for fading, fleeting riches: I say, I wish that the abuse of Ordinances may be seriously laid to heart by these men, if it be the will of the Lord, and that where men will not make a conscience of these things, those that hitherto through a blind zeal have idolized them, ta­king all from them for Orthodox, [Page 54] may not henceforward be so cre­dulous in matters that so much concern them: but that they may prove all things, and hold fast that which is good: if the Lord shall work this in any by this means, the more will the power of God shine forth in respect of the weak­ness of the instrument: However, this I am sure of, that I am much satisfied in my spirit, having done that which I was convinced was my duty, by the stirrings within me to this thing, for at least a year past: but, as I have said, I should have been glad that one or other would have undertaken this sub­ject, that I might have been silent, so also my imployments being many, and my poor skill in the Arts somewhat discouraging me too; because there would want that lustre which might invite men to read it; I say all these discou­ragements [Page 55] staid my hand till now: but being perswaded that some good would accrue hereby, I did prefer the good, if but of one, a­bove my reputation in that kind; and therefore I was easily carryed through these difficulties, despising what the men of the world say of me, or how naked I lay open my self for matter of other learning, if but one Saint be the better for it, or if it work but this effect, to blunt the edge of the peoples spirits, and take them off from too much hear­kening after, and following these men in matters of State, which they very much trouble them­selves with, often stirring up the people against the Paliament, (not upon any principles of conscience, whatsoever they pretend, I am fully satisfied; but because their interest is not at top, that they might rule the rost as their bre­thren [Page 56] of the Kirk of Scotland do, having great hope, and making very sure of it once, but being dis­appointed, they rage as they do: and this I am the rather induced to believe, because of the grosness of their waies, and exceeding worldly mindedness, which is no­toriously evident to those, whose judgements are not corrupted by some means or other.) which they ought not to disobey, not onely for fear, but for conscience sake; because the Apostle saith, Let every soul be subject to the higher powers; for there is no powers but of God, and the powers that be, are or­dained of God: Whosoever there­fore resisteth the power, resisteth the ordinance of God, and they that resist shall receive to themselves damnation, Rom. 13. 1, 2.

And now that I may not be mistaken, but that I may, as much [Page 57] as in me lies, stop all calumnious and slanderous Tongues, which are free against me, I shall add this one thing and conclude, and that is where there are any endowed with the Spirit of Prophesie, that are carried out to declare the truth as it is in Jesus, & that their conversa­tions as the one hand, do not pull down what the other by declaring their Masters will, hath set up (for such a sort of men there may be, else what is the meaning of that Scripture, Luk. 12. 47. And that servant which knew his Masters will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. And that in the 23. Chap. of Matthew, 2, 3. vers. The Scribes and Pharaises sit in Mo­ses Chair; all therefore whatsoever they bid you observe, that observe you and do, but after their works do not, for they say and do not. I say where [Page 58] there are men of this Character, whether they have received Ordi­nation from the present, or Prela­tical way or no; or have renoun­ced such their admission to the Mi­nistry, as some have done upon very good grounds, I am fully sa­tisfied: I honor them, I love them, I embrace them with all my heart, and acknowledge them annoynt­ed (I mean Spiritually) chosen for this work, happy, yea very pre­cious souls; yea I prefer them to all the men in the world, allowing them double honor; as Paul ex­horteth in the first Epist. to Tim. 5. 17. Let the Elders that rule well, be accounted worthy of double honor, especially they who labor in the word and Doctrine.

Let then the world judge, yea I appeal to God, whether I am not unjustly charged for a maintainer of Licentiousness, and an Anti­scripturist, [Page 59] as many of these black­coats report of me: but they think it behoves them to use all the brains they have to darken the light that will discover them; and therefore to beget a disrepute of what is said against them, they cast dirt in their opposers faces, right or wrong; like their old Master Ma­chiavil, and doubt not but some will stick; but their proficiency in this Art will at last be their ruine: for when the light shall break through all those Clouds, which by their parts they have raised, then will their shame and naked­ness appear, and men be no more in love with their way. In the mean time let me say, that those who give credit to slanderous re­ports, are so blindly zealous, that they walk not according to the rules of common justice; for they ought to hear both sides before [Page 60] they judge: but herein they are like the silly Papists, who believe what their Priests say, let it be a lie, or that which neither of them understand. But whatsoever you are, can you think this is Religion, or sutable to, or becoming a Reli­gious person, to entertain ill thoughts of a man upon bare sug­gestions, yea, and from men too; that do it in design to support their own, I think, dying interest, where­by you have hitherto been decei­ved, and it shall be no fault in them if there be not a perpetuation of your vassalage under them in mat­ters of Conscience, which of all slaveries is the worst and most in­supportable, where men are sensi­ble of it? but to speak to men that know not the worth of liberty in this particular, it is no wonder if the Children of Israel are con­tented with the Garlick and Ony­ons, [Page 61] and Flesh-pots of Egypt, Ex­od. 16. 3. For ignoti nulla cupido. But behind my back to traduce me as they do, is unworthily done; if you have any things against me, bring them forth in publick, for Truth seeketh no corners; and if I cannot give a fair and rationall answer, let me lye under ignomi­nie.

Reader, I seek not, I desire not thy goods, but good to thee. I can truly say, whose Ox have I ta­ken, or whose Ass have I coveted to repair my losses which have been very great since our unnatu­rall Wars. I am none of those that squeeze and grinde the people, to enrich themselves; if I am, let mine enemies speak; neither is my religion sutable to by and base ends; I go not forward and back­ward, and back ward and forward, making it a Nose of Wax, and [Page 62] swimming with the stream which way soever it runs, as some do for private advantage, but upon prin­ciples of conscience to God, and honesty and reall affection to my Neighbor, act what I do, and am perswaded that no Rabshakes shall discourage or deter me from speaking, and acting within my Sphere against the Corruptions of Kirk and State; and as to the lat­ter of these, my dutie binding me to it, as I am intrusted by the peo­ple, so to the former, I bless God I am past the fears of those Bug­bears, which heretofore startled me by the cunning artifice of these (I had almost said Juglers) Churchmen, as they are by some called; but how worthily judge you? that I dared not to entertain an unworthy thought of them, much less dared I think to exa­mine any of their Doctrines: but [Page 63] as the Lord hath been pleased to bring me out of their snares, so I trust he will perfect that good work he hath begun in me, and carry me through the wilderness of this world, to the Land of Rest; I having no misgotten goods to stare in the face of my Consci­ence, nor errors, nor blasphemies to affright me, and that I shall with humble confidence of the love of God through his Son, cast my self into the arms of my Lord and ma­ster Jesus Christ, with whom I hope to be for evermore.