REader, now that you have taken-up the book, Ile do my best, to close with thee at the first, as one, not a little am­bitious of thy favour: and therefore can be content to crave thine eye and eare both, thy best attention all along. Do not fear to afford me this favour; I crave it for Gods 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 pallate, and a sweeter touch upon your eare, I will preface a little touching some matters first.

1 Touching my licence here, I have no Imprimatur, no licence 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 lye; 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 dye, if he has blasphemed his God. Gods Law this, and mans 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 practises of the Church there, which my soul abominates. It will be said here, That I go a crosse-way to an Ordinance of Parliament. Truly [Page 2] 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 kisse the hand of Authoritie, and am readie to be cal­led forth to its foot therefrom to be made Active or Passive: yet I can­not conceive, that I have gone a crosse-way to that Ordinance for licenfing-books. I went, in obedience thereunto, craving a licence, 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 cleer and justifie 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 re­plyed, 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 perswaded so, I would rather put my hand in fire then unto paper. But I am per­swaded in my heart clean otherwise, and by the grace of God shall be able to make it appear in the sequell all along. It is said agen: These are my thoughts; that this scrible will do no hurt, will not make the rent wider; my Judgement onely. I answer, not mine one­ly; I have asked advise about it, enquired seriously into the matter, and why should I be ashamed to say more: I have given up my judgement 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 dishonour his holy, holy, holy, name; nor his cause, nor his people, the congregations of God. I have a sober confidence, that I have licence from Gods hand, and shall keep close to the word of his mouth, and therefore sith I could not have a licence from man, I can be carelesse 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 mans 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 enquire into the papers, as some (too superstitiously perhaps, but their superstition teacheth) were wont to do, to enquire into a paper, which lay as low as their foot, be­fore they would put their foot upon it with neglect; lest the name of [Page 3] 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, unlesse, as some did, who had spoke ‘roughly enough, and being modestly reproved for being so rough, answered, as roughly; that, sith their hand was in, they were re­solved to put it forth again as roughly as ever.’ As pleaseth men let it be; but if I am honoured 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 thankfulnesse; but if any roughnesse 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. ‘ Dependent is a lear­ing upon the Lord Christ, the onely Beloved of the soul; upon His hand for strength; upon His mouth for Direction. It is a setting­up the Lord Christ as King; yea, it is the advancing of the Lord Christ in all His offices, King, Prophet, and Priest, to, in, and over His Church, the souls and spirits of men. It is a cleaving of the soul to Christ, a closing of the heart with Him, saying, Thou Lord art my Righteousnesse, and my strength; and my wisdome, and my glory, and my crown of rejoycing.’ 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 wisdome: 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 [Page 4] Church. And hence I issued my thoughts, and thus concluded, That the people (no matter whether many or few; poore or rich; learned or unlearned, Master or Disciple, that the people) we call Indepen­dants 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? Ile tell you what it is in the judge­ [...]ent of, (they say) as good a Logician as is in England, now he is here, Ile name him for honour sake, Doctor Adam Steuart, adding onely this, the Lord adde to His Logick, that one thing necessiry, which one man cals Baptized Reason, He and we mean, sanctified by the Word and prayer in the Holy Ghost: and then he will be good in­deed; Pag. [...]8. This man saies (A) ‘That Independent is a proud and abomi­nable word, proper to God Almighty:’ 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 Nemini fructuosa. Hos. 10. 1. 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 rendred 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 judgement and in practise, as they are suggested to be, then let the Civill 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, grinde their faces, beat them as small as the dust, and then hold them up to the winde, 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 [Page 5] Logick; 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. Ile speake for these men, and though they neede not my Apology, yet I thinke my selfe charged so to doe; I have observed their conversations; I have heard their Doctrines almost these 16 yeares; I have read them, specially of late; with all diligence; these, I mean, touching Church-Government: I shall speake now in the Language of the three Tribes, as heartily as they did, being verily perswaded, so these men would speake to clear themselves in these matters so forced against them. Joshua 22. ver. 22. The Lord God of gods, the Lord God of gods, Hee knoweth, and Israel be shall know, if it be in rebellion, or if in transgression against the Lord, (save us not this day;) ‘That we have spoken or done ought to turne from following the Lord; or if to offer to the Lord prayers of our own; or to the people, the Church of God, Doctrines of our own, Ordinances of our own, let the Lord Himselfe require it: And let him, to whose hand, the Lord has committed the sword, consecrate the fame sword on us, to the cutting of us off from the earth.’ So these servants of the Lord can say.

And Reader, be not deceived with vain words, but be perswa­ded in thy heart, that these men so slandered, doe regard others as they stand charged by the word of God to regard them. They ac­count thy soule, and mine more precious then is the whole world, and all the treasures there, (for these may be valued but the soule cannot) And knowing the terrous of the Lord, they perswade men to bee reconciled. They abominate those in Doctrines and practises, al which turne away from following the Lord. Deut. 13. They know the Command of the Lord is in as full force and vertue now, as ever it was, let such practi­sers (intisers rather) be cut off, that their mouthes neay be stopt. They ad­mit not of any Toleration, neither that Jews nor Papists be tolerated in a Kingdome any surther then as means may be used, whereby to enlarge the bounds of their Lord Christs Kingdome, To bring them under the subjection of the Gospel, so far to be tolerated, no farther; not as Jewes and Turkes are tolerated, for gaine of money; or as we tolerated Papists here, suffered them in the Land, & engaged our selves against all means for their conversion, that is abominable. But to suffer them amongst us with a pure aime to the gaining of soules, and a single eve to Gods Glory, this is tolerable sure, for it is according to the will of God, that the bounds of his Sonnes King­dome should be enlarged, and all meanes used whereby to concince [Page 6] the ganesayers, To Conquer the Rebellious; to make them obedient both in word and deede: And for this great conquest over the soules and spirits of men, the throwing down those Reasonings, the strong­holds there, for this mighty worke, the sword of the Spirit, the word [...] of God is appointed and consecrated for that very end by God him­selfe, so I say; nay, so the Lord God sayes, and so say the Indepeaedents from his mouth.

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

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

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

B. Noe, 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 doe unto men the greatest inju­ry that could be imagined; to raise up men above the Starres of God, is to throw them downe even to the sides of the pit. To make men Lords 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 appeale also to men in point of Counsell and power both, so far as they will consult with the Scriptures of God, with their Rule and Iudge there, both one: So Dependant they are even upon men. Independent in this sence only, not bottoming themselves, or their faith upon men: for that were to doe as a foo­lish builder who built his house upon the sands: nor stating their de­terminations touching Church Government after the mindes 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 seemes to come up close to [Page 7] the good word of God which we read; And the reamnant of Iacob shall Micah. 5. 7. be in the midst of many people as a dew from the Lord, as the showethe rs upon the grasse, that tarrieth not for man, nor wayteth for the sonnes of men. And thus, Sir, I have given you as plain and briefe * a Commentary on these It is more enlarged in my An­swer to six Questions (24 will shrinke up 10 so few) which wayt a licence, but have lost, nothing by wa [...]ting so long. 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 evill doers, and Troublers; that I doe helpe with them, to open a floud-gate, &c. If or so they are suggested, to doe. Truly, (Sir) I must account this an honour: For fo they perse­cuted (A lesser matter then this, in fight, is registred a persecution, when it was as this is, against the beloved childe and faithfull ser­vant of the Lord, who walked after the Spirit, so they that were af­ter the flesh persecuted) the first Fathers, Patriarkes, 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 doe it I know out of ignorance) sedaudi, beware and consider what you doe; and now harken while I shall endeavour to render you satisfied touching these two matters, especially the se­cond.

(1) I am indeede an Independent in judgement, my soule go­eth out with them in that way; with them, perswaded in my soule, that their ayme is wholy to the setting up the Lord Christ, Him in all His Offices, in and over the Church, in the soules, 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 soules.

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

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

(4) For that way of worship, and Church-government my judgement stands for, I am verily perswaded 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 perswasion, that they who have observed the way, and the brethrens walking in it, will speake of it in the Apostles words; Joying and beholding your order and your stedfastnesse Col. 2. 5. of your faith in Christ.

Truly, Sir, my judgement is, for that way of Government, Gods way, I am verily perswaded; As, for mans way, Master or Discipline my judgement is not for it, further then as they walke in the way with a right foote; nor for their gathering of Churches further then as they doe it by the call of the word, so as man may not bee said to doe it, but God rather by the call of His Spirit and word of His truth. Nor is my Judgement for mens scatternings in the way, though there will be scatterings there; Let those scatterers be marked and rebu­ked sharpely, for they should walke exactly; All about them in sight, cloathes, gesture; And all from without them in the eyes and eares of men, their words and actions, should be vocall, all, as we say, spea­king forth holinesse to the Lord; grace and edification to the hearers and beholders. But yet if men walke as men scattering their wayes, yet these their scatterings must not cast a reproach upon the holinesse of Gods way, after which my soule goeth forth. And yet my foote, my standing I mean, is in the other way, whereof my thoughts have beene ever honourable as becommeth; 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 aymes and ends to be holy just and good; The glory of God, The eternall good of soules.

A. What, and yet your judgement for the other way? surely looke what way the judgement goes, your foote should goe; 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 severall relations to all these, as a Husband, a Fa­ther, a Master; And, truly, I dare not attribute so much to my judgement, or to a way, I think more excellent, as to fit loose from my Reverend Pastor: or remove my selfe and mine (for I cannot allow of a [...]ragling family, the head going one way, and the other part another way, I said my selfe and mine) from under his care [Page 9] 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 aymes, 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 levell, 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 yeelding and bending each to others way, as neer as can be (keeping neer 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 wayes in­one, the good and Holy way. Though truly, I cannot conceive where­in the Independants can yeeld one foot, or one hoof of a foot (for they must be daintie if not imperious in Gods 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 neer 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 keyes, intrusted 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 Clergie-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 Lords 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 sence thereof after a godly sort: more of this hereafter. Now this one thing more, I professe heartily I can discerne nothing in this way of Church Governmen, which my vain heart (the Lord knows I am as far from judging anothers heart, as I am from knowing my own, [Page 10] yet know that I) can except against it, but that it is the way of wise­dome, 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, no thing but Holinesse all along this way, such as stands diametrally crosse to a mans own way; and therefore man stands so crosse unto it, I mean my self 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 Asse, even his, that hateth us; how much more to the soul of our Exod. 23. 4 [...] 5. brother? But I say, we fly-off from this duty; we stand naturally crosse 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 mans 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 spiri­tuall, so crosse to mans 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, saies 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 mens devices, how specious soever, of small account, or nothing at all. And so much, Sir, to resolve you, which way my judgement goes; and yet why I keep my standing. I desire [Page 11] 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 mens 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 mens 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 saies, he and his companions in the Gospel, were set-out, the last, men exposed to the most open and extremest shame, and paine 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 Ile 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 beleeve, It is as a gulfe, 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 it self-in thither, into that gulfe, as into a Common-shoare. 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 secundary 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 onely has rendered his subitane Apprehensions, in deed and truth such, to seem good and solid Reasons; and so to passe 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 businesse as is Church Government, yet they take with the people] This man of Name, seemes to make a [Page 12] question, and resolved all the world That Independencie is a Semina­ry of Schifmes: A floud 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 Israels 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 finde a diversion in my thoughts, and I must follow them, though I digresse a little, that so I may come to the visions of God.

I am verily perswaded, that these servants of the Lord, I meane these, who, or whereever they are, that walke in the way, exactly, precisely, as they ought to walke, (I have nothing to say unto o­thers,) doe see these visions frequently now adayes, now that they heare such devouring words, and might feare, but thar the feare 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 doe tell us all along; but lie keepe to the Scriptures of God, and read backward there. Saint Paul heard devouring words, and felt ungodly deedes; his Adversaries thrust him iuto the prison, there he lay-fast, shut up, and in the darke, not a Cranny open to let­in Light; Then was Gods 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; Indeede the Lord reserves the greatest lights for the darkest roomes, Prisons and Dungeons; The strongest Consolations for the weakest hearts, when they are fainting; The sweetest, the goodest words, The Lord speakes alwayes to His people in their wildernesse. That hee does; and so wee will read on retrograde.

Saint Marke tells us a notable story, I doe not remember the Chapter, but the matter I remember very well; That the Lord Christ had made a man every whit whole; Hee threw-out the devil who did trouble the mans Body, I thinke, his soule too; for shure He dealt with the man, after his manner, like a Tormemor. The Lord [Page 13] hath set His poore servant free from his Adversary, that delights in proud wrath, And oh how faine would this servant, so delivered, have kept still with the Lord Christ; but his Lord suffered not; but bid him goe to his house; then to the Synagogue, give glory to God; but doe not say what I have done for thee. The mans heart was full, his tongue must needes utter it; he exalts and maguifies the Name of the Lord. The Scribes and Pharises could not endure it, so they excommunicated the poore man, they thrust him out of their Syna­gogues. Then was the Lords time, They had cast him-out, now the Lord receives him-in: He sayes unto His poore Cast-out (in effect) have men thrust out a rough-hand againsh thee? Thou shalt bee at no losse by that, Ile take thee by the hand. Have they cast thee out of their Synagogue? thou shalt not be dismaid at that, but well apaid rather; Ile receive thee into my Bosome. To run-back in my thoughts through all the Old Testament even to the beginning, then Ile fix my thoughts upon Jacob; He saw much trouble in his dayes; And Three of his dayes exceeded, and were very perilous; But which is most remarkeable; Those were the dayes, which his Lord God chose to appear unto him in. The first day, when hee was leaving his Countrey; and his fathers house; bidding farewell, to all his com­forts and contentments there, a deere Father, and an indulgent mother; when he must depart from all those, and with a sad heart doubtlesse, Then behold the vision of God; then God appears, God in Christ, Gen 28. Jacob sees, Ladder, heaven reaching down to e [...]th, and earth rea [...]hing up to heaven, all meeting to­gether in on Ch [...]ist. Gen. [...]1. then Jacob sees God, and heares Him speake 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 shee was; Ile be thy stay, and staffe, bread shall be given thee, and thy water shall he sure; Ile be thy God, Jacoh, Ile bee All: so as thou shalt say, having Me, thou hast enough, and enough, God and All. Jacobs second perilous day was, when he saw Labans 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 deedes, doubtlesse it was a perilous day with him. But then God appeares to Jacob; it Was Gods time, and he sayes, Ile be with thee, And saying so much, He has said All. Jacobs third time, that was perilous indeede, it exceeded all comparison, for he was distressed on that day. Jacob is returning to His Countrey and he heares His brother Esau is comming to meete him (a poore weake man with Gen. 32. his feeble folke) and foure-hundred men with him. Then Jacob was great­ly afraid and distressed, sayes the Text: And then, on that very Day, [Page 14] the day of Jacobs trouble, His Lord appeareth; And not alone; He has His Angels with Him; Gods Host; Nor is that all; Jacob shall have a double guard now, that he is distressed, Two Hoasts 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 Lords manner so to do, Blessed be his Name; When the sound of Danger is lowdest in his servant eares; 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 Kingdome, 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 Righteousnesse, their Strength, their Councel­lor 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 staffe, God knows, yet dependent upon man, for his ad­vice, and counsell: 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 [Page 15] name, sith 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 Lords own mouth, and from the practise of His Disciples in the best times purely primative, That every par­ticular Congregation hath from Christ absolute power, to exercise of and in it selfe, 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 wisdome, their righteousnesse, their Justification, and their Glory: (Sir) There are the premises, Now marke what these three men infer, how they draw-up rheir charge from hence. (1) Ergo, These Independents are the prime and chiefe causes of our plagues and miseries, sayes the first scribe. (2) Ergo, These Independents, are the Seminary of, &c. and open a floud-gate to all &c. saith the Lawyer this once, and I thinke never but this once, cleane besides the case, doubtlesse 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 withall, when they were throwne-out as an abominati­on, and accursed things; so these men should be dealt withall, sayes the Doctor, and so concludes. And yet has set downe no premises ta­ken out of the Word of God, whence he concludes so, though by his conclusion he has rendred 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 onely shall serve to make a full discovery to all the world, touching those matters; and with the same labour I shall render the Independents and the way of worship (I have not called it their way or mans way,) as white from those blacks cast upon them, and the way, as is the cloath that hath gone through seven la [...]ers; I shall have free leave for this sure, a licence I meane to enquire what may be the cause of our woes, and sighes, That every one 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, unlesse their own, and that darkened with prejudice all along. Surely the man, that has so much Logick, should not have so done, (I suppose the other two, have as my selfe, 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 downe no premises, and so forth, as aforesaid. It is replyed.

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-Booke, Arch-Bishops, and Bishops, Altars, and Organs, Crosses and Crucifixes, that these may stand in their full force power and vertue. 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 doe 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 perswaded in their soule, drawes-neerest 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 becommeth 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 mans [Page 17] eye, as the Giants and Nimrods of the world, (mightie hunters be­fore the Lord) are in Gods 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 wayes of errors, not to be remembred here. I answer.

B. This may be, and yet the way good and Holy; yea an Argu­ment all this, of the goodnesse and Holinesse 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, saies the Apostle: And lightly come, lightly gone, saies the Proverbe. These entred upon the way with­out due consideration, upon very light motions; before they weigh­ed and pondered their own way, or the way they were entring 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 daintie 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 entring 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 vvay: but onely the glory of God, and their more comfortable vvalking still searching the Scripture: and vvalking humbly vvith their God: Surely if so, there will be be no fear of falling-off; but fully assured vve may be they vvill vvalk-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; vvho vvould seeme to be some bodies vvhen indeed they are Nothings:: and yet vvould be ac­counted Independent men, taken off from themselves, and the vvorld, [Page 18] and from every bottome there; founded and rooted in Christ, vvholly Dependent upon Him, the Rock of Ages: And yet vvalk as vvithout 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 vvill be bitternesse at the last. To shut-up this; They that are received into Church Communion should be men fearing God, and hating covetousnesse, 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 vvill be said again.

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

B. Not provoked! Indeed I vvas, and so I think is every good man; To see such a—I cannot tell what to call it, Charge is too soft a vvord, 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 perswade my self, they do vvish, 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 saies 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 saies, or to this purpose; That the men, who treat ‘on their side, do bespeak them, and the people with high strains of Rhetorique and large laudatives concerning them:’ 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 [Page 19] do so no more, But to quit my self 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 beautifull 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 mans way: It is Gods way I contend for; man may speak also (it is not proper to say, he may, but he does) not alwayes as the oracle of God. He is a perfect man, saith S. James, and I beleeve 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 ballance, in comparison with the great God; How small and light a thinst then is hee, we call man? Surely surely when we way him, we must give him his full allowance, for he is ma­ny graines too light: And yet I must not call him R [...]c [...]: a foole, a Mat. 5. 22. [...] Vacuus in mis. light and empty fellow; If I call my brother so, I am in danger of a Councel; the Synod may talke with me for it. and it is fit they should, I abominate jeering or scoffing, or any lightnes at all; If any for the Independent way are faulty therein, they are cleane out of the way of God, and good men; and far from the end they seeme to propose, the perswading with, and reducing their brother into the way of holinesse. And hee who is bitter, is far-out too. And now I feele my selfe plucked by the eare. 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 aske him pardon too. But I protest now before the Lord and his people, That though I have beene accused, yet I was never shown the words, which might argue this bitternesse charged upon my Spirit; If such they are in a­ny corner of my booke, which can bear such a construction, they slipt 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 my selfe and my words more than another neede to doe; yea, and abominate such [Page 20] words also, all and every one, 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 booke: but I can too easily over-looke my own words or actions, as an unfit Judge in such matters. Yet let me tell you what I ought to doe, and what I would doe, so I shall the better argue against my three brethren hereaster. That if I were to speake to Turker or Jewes; Atheists or Papists; the most untoward and roughest men in the world, yet I would render my words as smooth as oyle, and as s [...]ft as Butter, that the men I speake unto might know in their hearts, and be perswaded in their soules, that I have no war against them in my heart; no, but that I keowing the terrour of the Lord, doe seeke their peace, their soules peace; that I would perfwade with them for their everlasting good: And by this means J would hope to make my words keene in the hearts of our Lords, and His Christs 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 meeknesse. We have an excellent patterne 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 soule: For so the high God, the great Lord of heaven and earth, Even so he speaketh to his poore servants; I will doe you good (sayes He) with My whole heart and My wh [...]le soule. Oh the goodnesse of God! His kindenesse to his creatures, so he treates 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 cleane con­trary. What the good King said in the Anguish of his Spirit, the same these men have said in the tartnesse frowardnesse, eagernesse Isa 38. of their own [...] bitternesse bitternesse, bitternesse in their tongues, and that could not be but when there is more in the heart, aboun­dance of bitternesse there; whence it is that their pens have beene dipped in vinigar and steeped as in gall: bitternesse, bitternesse, as if they intended not, as sure they did not, to informe 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 endeavour, without the grace of God, to discover and lay open their brethrens nakednesse to all the world, with their whole heart, and with their whole soule. 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, [Page 21] 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 vvorld to knovv (I speak my jea­lousie 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 Lords manner, nor after the Customes of the Chur­ches of God. I have said vvhat I have to say touching this filthy and putred matter, vvhich like a box of the vilest and impurest oynt­ment, is suffered to run abroad through Church and State to fill the house there vvith its filthy savour. Ile close this box vvith this stop­ple, it may be of use to stop the mouth against devouring words; Such kind of vvritings or Reasonings, savouring so strong of flesh and blood, vvill never do the world good, to make them knovv they lie in evill; Nor the cause good, mightie Adversaries thereunto; nor the Church good, To make them knovv their sins, and confesse their errors; never do the State or Church good this vvay, vvhile the world stands, unlesse 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 vve say, not by their own naturall working, vvhile the world stands. And when the vvorld must fall to peeces, 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 bitternesse, bitternesse. Their Authors shall taste, if they repent not, of their own Gall, and worm­wood, there, vvhich they themselves have put-in: and it shall be their drink, and portion for ever. Then the tongue, which was set­on fire of hell, and repented not, shall have Hell and fire long enough, as long as eternitie is long, for ever and ever.

It is a sad period, I will not put Amen to it: my soule deprecates, praies against this end. But Ile pray in prayer, if I could in prayer I would pray; Lord give the brethren all foure, (I might say foure­score, here, and there, and every where, give them Lord, repentance for all their hard words and ungodly deedes against the brethren, the faithfull servants of the Lord, Amen: make them Lord as all the Tribes shall be, all one, as one stick in Thy hand, to beate away the doggs and swine: All as one assembly of Saints, built-up as a Ciey that is [Page 22] compacted together; or as a house founded upon the Rock of Ages, fast and sure for ever, notwithstanding, the fierce windes, great rains, and water-flouds; 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 minde, having compassion one of another, be as brethren, be pitifull be cour­teous: Not rendring, evill for evill, or rayling for rayling: but contrarywise blessing, knowing that ye are there­unto called, that you should inherit a blessing.