BEing called to the study of the great Contro­versie of this age, many yeers since, by an occasionall residence with some, who dis­sented from the Church of England, con­cerning Independency of Churches, I stood as stiflly as I could, for Episcopacy: I read with a single eye Master Ainsworth, Master Jacob, Master Robinson, Master Johnson, and every Book else I could finde of that subject Pro and Con, as concerning the Kingly office of Christ Jesus to be the onely point worth studying; and when the points of their arguments stuck so close that I could not answer them, I grew angry (the Lord lay it not to my charge) and held a fair correspondency with the Church of England, in all the Ordinances, so long as I could possi­bly get leave of my conscience so to doe; and the question truly stated, is but this; whether the inventions of men ought any more to be mixed with the Institutions of Christ [Page 2]in his Kingly Office, then their good works in his Priestly Office; which I am confident ere long, will be as much out of question, as whether the Protestant or the Popish be the true Religion, whereof I hold it altogether impertinent to discourse, it having been so cleerly vindicated by learned pens. But because there is a great noise made, what would the Independents have? They never yet told us their desires; the poore children are kept fasting all day, and then some rigid spirits like the curst step-mother (to whom they dare not speak for feare of a flap on the mouth) quarrel with them; why, what would these untoward children have? Is any bo­dy troubled with such paltry Rascals and harlotry baggages as I am? These scurvy children make me weary of my life, when as she knows, wel enough, it is bread that the children cry for. I shall tell you in a word what will content all the Independents in England; 'tis this; they desire neither more nor lesse, then what the Puritans desired of Queen Elizabeth, and King James; viz. an entire exemption from the juris­diction of all Prelates and Ecclesiasticall Officers, other then such as themselves shall choose, and to be accountable to the Magistrate for what they shall do amisse, submitting to the Civil Government in all things; & to be lyable to all ta­xations that by law are chargable upon persons of their con­dition, not holding any opinions destructive of State-polity, not having a naturall tendencie to disturbe the peace of the Kingdom, as all seditious practices have: but otherwise to be as free to choose their own company, place and time, with whom, where and when to worship God, as they are in the choice of their wives; for a forced marriage will not hold. This I say will satisfie all that goe under the name of Independents, which name and the word Presbyters, as it is used, I wish they were extinct and buried: If there must be [Page 3]a distinction, I wish rather they might be called Conformists and Reformists; but to give you an account of some of the Tenents of him that is properly and singularly called an In­dependent by way of a Character.

Hee is one that judges every man in a happy condition (though he hold many errours) that believes in Jesus Christ, and is content to be every mans servant, so as Christ may but reign over his conscience: which if hee should not, hee knows not where hee is to reign; hee holds a subordination of Officers in the same Church, but an equality in severall Congregations; which as sisters depend not upon one ano­ther, but are helpfull as one hand to another; as God hath ordained a paritie and eminencie in power between severall Kings and Princes, and that one ought not to invade the o­thers Sovereigntie, not excepting against the consultative, perswasive, and deliberative Synod, but the ruling Synod that shall command any thing, Imperio voluntatis, by a Pytha­goricall authoritie without demonstrating any utilitie or ad­vantage to accrew thereby; and therefore an Independent is he, that depends not of any but Christ Jesus, the Head in point of Canon and Command for Spirituall Matters; but is dependent upon man in all Temporall Matters absolutely, and for Spirituals by way of advise and counsell, it being an Article of his Faith, that every man must be saved by his own faith, and knows no Medium between a reasonable ser­vice and an Implicit faith; He counts the Royall Law of U­nitie amongst honest men to be the supreme law of the most noble Descent, to which all inferiour orders of Uniformitie must do homage, as the Ceremoniall Law to the Morall, lo­ving every man that hath any thing of Christ in him, or common honesty, and would not have Discipline breed dis­affection. Concerning the Discipline of Christs Church, [Page 4]does no more depend upon man then the doctrine; & counts it the most glorious Light in the World to see Jesus Christ walk as King, ruling by the Scepter of his Word in the midst of his golden Candlesticks. Hee is ever privy to his owne infirmities, being far from dreaming of perfection in this life, therefore doth not separate from mixt communions, because he thinks himself too good, or better then his neigh­bours, for he thinks himself the greatest sinner, being most privy to the deceitfulnesse of his own heart,, and is sure he hath more errours then he can discern, nor is it because he would displease any man, but because he dares not displease God, for he is fully perswaded it is a sin in him to doe other­wise. He thinks no man will be godly, unlesse he will pro­mise to be so; therefore wonders that any Christian should speake against a Church Covenant, which is no more then to promise to doe that, by Gods assistance, which the Gospel requires of him, yet will not say that it proceeds out of a de­sire of carnall liberty, or contempt of the ordinances; for ri­gid censures seldome lodge in meeke and humble brests; he esteems protestation against practice, prevarication; as if Bil­hah had said, though I lye with Reuben, my heart is honest to my husband; for one acre of performance, is worth a whole land of promise. He is a professed enemy to all imperative, co-active violence in matters of conscience, which are not an offence against civill justice, and thinks that to force men to come to Church is but to make them hypocrites. He can­not be content with an inferiour accommodation for his soul, when he may have a superiour, going to the Ordinances to meet Jesus Christ there, and to heare good news from hea­ven: he desires to finde him in the fullest manner, but is not of so strong a constitution as to fast till authority settle a forme of worship. He holds the Word and Sacraments not [Page 5]to be the constitution of a Church (no more then the Law is the Common-wealth, or the axe the house) but the means and instrument of constitution, and counts him the onely extravagant man that flies from reason, which makes all men so noble: he is of an opinion that the far greater part of men in the Kingdom beleeve, that an honest, upright mean­ing will win heaven, and hope so to live, as by their good works, Prayers, and good meanings to be saved, and there­fore does not conceive these men to be visible members of Christs body, and consequently not to communicate in the distinguishing Ordinances; Hee thinks it ill done to enforce any under penalties to receive the Sacrament, possibly to seal up his own condemnation; he is for every reformed Church, so far as it is reformed; but says many Scotch Ministers complain, that things are not thorowly reformed with them; hee counts it licentiousness, not Christian liberty, to affront those that be in Authority, and never speaks any thing against the Nationall way of worship, but to justifie his owne, if called thereunto. Hee will not be beaten but by Scripture weapons; and in reading Scriptures, neither stretches things wider, nor draws them narrower then God has made them; hee holds perswasion to be the Gospellary way, and that liberty of Religion to all Protestants, is the bond of Religion against Papists; hee believes the commu­nity of the faithfull in appearance to be the immediate receptacle of all ecclesiasticall authority, and holds Non-communion with Churches, when one Church af­ter fasting and Prayer, shall tell an hereticall company that it appears, they are in the state of damnation, as Hea­thens and Publicans, and better a milstone were hung about their necks then to give such just offence, to be as effectuall to attain the spirituall end, as Excommunication: He is sor­ry [Page 6]that Brethren should fall out by the way, being all anima­ted by one Spirit, as the body by one soul; but is glad that himself is not the least cause of the disagreement. He thinks spirituall diseases must have spirituall cures, and thinks it is no proper way to confute an Heretick, to break his head with the Bible. Hee is one that desires to live lovingly with all the World, and loves most where he sees most of God; hee does not so much desire that Jesus Christ should love him, because he knows hee loves him already, nor that hee should love him more, because hee knows hee loves him enough, but that hee might love Christ and love him more; and hee joyn [...]s himself in Church-fellowship, not to gaine Heaven, but to witnesse his love to Jesus Christ, and de­sires to love himself no farther then he finds the Image of God renewed in him.

He counts it a great honour and security to Protestants to joyn all as one man against Popery, and desires heartily a Union with our Brethren the Scots, which hee conceives may very well be without a Uniformity, which is a condi­tion for the Saints above fully enlightned; hee thinks Reli­gion is ab eligendo, as well as à religando, and that the French Protestants are cordiall and sincere, that may eyther goe to Masse or to Church, as they please. He conceives a mode­rate Presbytery, such as men cannot except against, in point of Reason or Conscience, is best consistent with the happi­nesse of this Kingdom, and why should not moderate men be content with a moderate Discipline? He loves an honest Presbyterian better then an dishonest Independent, and be­lieves that the want of Morality excludes from Heaven; he believes that this Army would fight as heartily for the State against Popery, or any that should doe them wrong, as ever they did for the Liberties of this Kingdom; and desires that [Page 7]the Parliament and Army would grant as much to the City of London, as may possibly consist with the safety of the Kingdom. Hee freely forgives all those that rail against him in Pulpits, and prays that God would make such Ministers more zealous to advance the power of godlinesse then their own power.

Hee desires to learn the truth with all diligence and humi­lity, and if for the present hee be in an errour, hee hopes all good Christians will excuse it, because it proceeds from a desire of all possible purity in a Congregation; as if a ser­vant be over diligent, thinking to please his master, by doing his businesse too well, no ingenuous man would blame him. He judges him the best Common-wealths man that wil suf­fer much himself, when it may conduce to the publike peace, and that is most forward to go in a way safe for the King­dome, though dangerous to himself: and him the best Chri­stian that studies Truth and Peace, yet so, as a Union of hearts rather then a vicinity of Houses, is to make up a Con­gregation according to the New Testament, then which he conceives his way no Newer.

Concerning the Errours of the times, many whereof pre­tend from weak judgements, but strong affection to Jesus Christ, he thinks all this smoak is not without some fire, but because the common enemy, the Papists, have more diffe­rences among themselves, lest our jarring should be their mu­sick, he desires we may spend our wits upon them, and our charity upon one another; and if all truths be seasonable, he conceives that the Assembly sitting so long before they agreed upon any thing, was a great occasioner of them; they kept the Kingdome too long fasting, as if all men had beene of a like strong constitution, whereas passengers to heaven are in haste, and must walk some way or other; and hee that [Page 8]hath gone far in a Wood is loth to turn back though hee be wrong; so dangerous is it to procrastinate in their matters, and very rare for a man to confute himself. His practice is to baptize the children of one or both believing parents, as foe­derally holy; the contrary opinion of some Anabaptists, or Antibaptists make him study Scripture in pietie, and devo­tion more; there being neither expresse precept nor ex­ample for it, and the correspondency of the Seals under both dispensations more, and possibly that may be a truth, which for want of light, hee conceives to be an errour; if it be an errour 'tis a very harmlesse one, resting there, and cannot disturbe the publike Peace. If an Antinomian doctrinall doe not prove an Antinomian practicall, hee thinks some of those opinions are very comfortable, and learns hereby, not to exalt duty too much, but to study free grace the more, and believe that the Doctrine of Justifica­tion and satisfaction, have never been more cleerly taught then by them that have been so called. He hopes Seekers finde the way to Heaven, yet counts it sad that any should wait for new Apostles (they may as well seeke a new Gopel,) and that those Ordinances which Christ hath purchased with his pretious bloud should be counted shadows, much derogatory to his love and wisdome; yet he suspects his own heart, and thinks that possibly some men live at a very high rate in spirituall enjoyments, being wholy at rest in God, and have the lesse need of Ordinances, and for those that thinke the Saints are here in full perfection of grace and glory, his sinfull heart tels him it is an errour; yet he will not judg any tree to be evil but by its fruits. He knows no hurt in a million of millenary-like errours; who would not be glad to see Jesus Christ? That Christ died for all, he judges to be a great error, for then all must be saved, or possibly none may be saved, yet there are prudentiall reasons and motives for it, [Page 9]as the Papists have for good works; if not meritorious, why commanded? If he dyed not for all, why is he preached to all? Yet the maintainers ayme is thereby to honour and ex­alt Christ which is the great designe of the Father, and thereby his greater study & so by different opinions he learns to doe things upon clearer principles, and so to walke in love and peace, as seeing him who is invisible, and knows no reason, why their brethren (by the good leave of the ma­of the family, and Parliament) may not live lovingly toge­ther.

He thinks it very absurd that Popish Bishops should ordain Ministers, as if the sheep should have no shepherds, but such as the Wolves appoint; the rather for that the Apostles did not abridge the people of that liberty of choosing an Apo­stle, much lesse may a Synod deprive them of choosing their own Officers.

He desires no Toleration for any Errours against Religi­on or State-policie, but of some errours in Religion which do not raze the foundation, conceiving liberty to be the best means to cure all such differences, and that the Sword hath no capacity to settle Religion being not sanctified to that purpose; and if imprisonment cure an heretick, 'tis but like his curing an enemy by letting out the Impostume, when he thought to kill him; for mysticall Wolves are to be kill'd mystically; and therefore marvels that any politick Christian should oppose his desires, for why may not he which five years since was for Bishops, considering the wheeling vicissi­tude, and revolution of things, five years hence be an Inde­pendent. Hee thinks compulsion is the onely way to make Hypocrites, and if Church Papists were ever accounted most dangerous, he wonders why men should be forced to go to Church.

He thinks it strange that Christians should have most wars who can least justifie them, but conceives it is for want of li­berty of conscience. The Turke hath more colour to come with three or foure hundred thousand men to invade this Kingdom, because we are not of his Religion, then one Pro­testant hath to persecute another. And he verily beleeves that if every man might take his Religion upon choyce and tryall, thousands would be saved which dye securely, making no question of their salvation. He thinks it is a soloecisme for Ministers to bid men search the Scriptures, when they may not profess that which they find to be true. He finds that this Kingdom hath had litle peace since the Bishops banished men into New England, where Independencie hath bin so far from being the root of evill, as it hath cured Schismes and Here­sies. He conceives the rigid Presbyters are notable Polititi­ans, to put the Parliament between themselves and the envy of the people, for they do but untie the poynts, and deliver the party to the Magistrate to be whipt; as the Papists doe, who put Protestants to death, because Protestants delight in persecution, but wishes they would be moderate if they in­tend to last, for the rigidness of the Bishops was their ruine. He doth not finde any punishment in Scripture for tender consciences, and by that politique Law which puts Idolaters to death, their cattell also were to be destroyed. He would gladly conforme to the present government, if he had his conscience at command, in his own power, and knows no reason why carnall professors should oppose liberty, but be­cause they desire not to be troubled about Religion, but have it put into their mouthes by authority, which they hope will stand between them and harme. He conceives variety of opinions in circumstantials, is, but as one star differs from another; difference in hearts cannot hurt, nor difference in [Page 11]heads need not breed difference in hearts; and understands not why Covenants should be made to repaire Castles in the aire, and since the moderate Disciplinarians agree that e­very congregation in America hath intirenesse of jurisdiction, intrinsecally within it selfe, hee wonders that any man should hold, that Churches are in worse condition where the Magistrates professe christianity, or that it is not a favour that corporations may determine differences within them­selves; but he looks not at the likelynesse of the means, but Christs institution, who is onely King of the conscience, and conceives that all the world hath no more power over the conscience then a Tinker hath, which can be no disparage­ment to say, that a stone hath as much life as the Sun. Hee conceives that Mat. 18. Tell the Church, are very plain words, but that learned men have invēted distinctions to make them intricate, and that Christ hath intrusted the keyes, to hang rather at his Spouses girdle, then with the Stewards, and that a Churches censure being ratified in heaven, there can be no appeal on earth to any other Church.

He conceives that such a liberty will wonderfully indeare all conscientious men to the Magistrate, the King and Par­liament; will gain the hearts of the people, without which all obedience will be uncordiall. Compulsion can no more gain the heart, then the fish can love the fisher-man. As for those arguments of disorder and confusion, the two Theo­logicall Scar-crows: he conceives they are but imaginary, vain fears, yet have been so drunk with the bloud of the Saints, that like Lycurgus Vines, he would never have them more urged; for an Heretike is but to be rejected, and as Luther said, to be burnt with the fire of charity, nor should we send them to hell who give no signes of repentance. He is an irrecon­cilable enemy to tyranny and popery, and it is the joy of his [Page 12]heart, that God may have glory, though in his confusion. He counts every godly Presbyterian to be his deare brother, but not to be preferred before the truth. He conceives that whosoever is above his brother in spirituall matters (unlesse impowred) is a pre ate; & the onely way to make the Assem­bly more victorious then Alexander, is, by reason and gen­tlenesse to conquer consciences without bloud. He conceives that Magistrate, in probability, to be more religious, that will suffer diffring opinions cōsisting with the publike peace, then he that Haman-like will have all to bow and stoop to his sheaf; and that all the wars in Christendome have sprung from this one depraved principle, to suffer no opinion but his own, for how can truth appear but by argumentation? He thinks it a sin either to follow an erring conscience, or to doe against it, but to oppose it the greater sin, for he that will doe the least sin against conscience, is prepared in disposition to doe the greatest. He marvels any man should hold Independen­cie not to be Gods Ordinance, and yet a nationall Assembly to be Apostolicall, which is most Independent. He thinks there are many Deer without the pale, straying sheepe with­out a fold, and when all is done, there will be wolves within; & lambs without; but think that to honour Christ is to do his wil, & is most troubled to consider how one sheep should bite and persecute another. He beleeves the government of the Church, lies upon the shoulders of Jesus Christ, and that the Pope may as well maintaine a Priesthood under the Gospel, after the example of Aaron, as that Magistrates may punish different opinions after the example of the godly Kings of Ifrael and Judah, who were types of Jesus Christ, and di­rected infallibly; and yet suffered Herodians, Alexandrians, Saduces and Pharisees; unlesse the errours be of a morall and capitall consideration, that may indanger the peoples welfare. [Page 13]He verily beleeves that the ardent endeavours of the godly Presbyterians and Independents, are to conserve the Ordi­nances in purity, and purging of the Church from scandall, and would fain beleeve that the difference between them is but small, that the union may be the more easie, and sees it most apparently, that the interest of all honest, godly men is wrapt up in a speedy union, to love one another entirely, though of different judgements, otherwise Gods people are likely to be in a worse condition for their liberties then ever they have been.

He has ever been a faithfull wel-willer to King and Par­liament, an enemy to all oppression and cruelty, a reall friend to speedy justice and urbanity, and thinks hee is no good neighbour that desires it should onely raine in his Garden; hee thinks all the delight in this World without the liberty of his conscience, is a burthen intolerable. And judges Christs Kingdom to be onely there where his Laws are in force: for that County is no part of a Princes Dominion which is not regulated by his Laws. He is a homager to King and Parliament for the exercise of a good conscience, not to beg liberty from man to be a Christian, nor to settle the divine right of worship, but to be protected in the free exercise of it: hee cannot act contrary to his light received without manifest ruine of his owne soule, nor practise (but by the Magistrates permission) without ap­parant hazard of his person and family, therefore intreats all Christian spirits who have any credit with the Magistrate, and have felt the weight of an oppressed conscience, to me­diate for him, as Men, Christians, fellow-sufferers, and fel­low-helpers. Some think it the greatest miracle in the world, that any generation of rigid men should be so unna­turall to kill their own fathers, and persecute their own bre­thren, [Page 14]who but lately suffered with them: but concludes that superstition is an unreasonable thing, and that Pride and Covetousnesse in some men, are enough to make a man of the Indians minde, by any means, not to be of the Spaniards Religion. Hee marvels any man should be an enemy to ten­der consciences, the want whereof is the plague of this wic­ked world, and that rich man that cannot feast till his poore neighbours have bread to eat, hath a tender conscience. He knows no Injustice in an errour, or opinion, and marvels why believers should contend about the faith, which they have already and can never lose, and thinks it far better that Protestants, who in a Parish are of three opiniōs, should rather have three severall meeting places, then fight and live in per­petuall jars with one another; therefore reckons Liberty of Conscience to be Englands chiefest good, because nothing else can procure love and peace; for did God for the safety of a sheep dispence with his own law, and are men so Wolvish to prefer an inferiour Law of uniformity to the royall law of love, which is the life of a Kingdome? but men may ruine themselves, they can never ruine the truth. He thinks it a very uncivill part, for any man not to yeeld to a civill govern­ment, but in matter of opinion thinks it misery enough to refuse Christ Jesus and salvation, and that to tye up the out­ward man, unlesse he be turbulent or unjust, is a reformati­on for dogs and bears. He thinks it is but dissembling for young people to contract themselves, and after aske their friends consents; to fast and pray for that which is already resolved upon, and believes that never did any bloudy Bonner persecute any man under the notion of a Saint, but as an in­strument of evill, or disturber of the State.

He thinks it strange that none but in office may preach, and yet one may preach to get an office, and how Beza, who [Page 15]was never ordained, could ordaine others, but he thinks there is lesse need of an accessory solemnity then of the peo­ples salvation, and marvels why a man may not greach by his tongue as well as by his pen, the rather for that Jehosa­phat sent to his Princes to teach in the City of Judah. Prin­ces have preached in Geneva and Lairds in Scotland▪ not to be a Minister without an outward calling, but having an inward call, to preach to edification, though the line of ordi­nation were never stretcht over him; he thinks him not zea­lous of mens salvation, that murmures at all mens preaching that are not fashioned in his shop, and wishes that Me [...] ­chants would send men to preach Jesus Christ to the Indi­ans, as well as Factors, for he thinks the true interest of England is the Protestant cause, to be as zealous to advance that, as the Spaniard is for popery. He thinks it impossible that the civill peace of a Kingdom should be broken, unlesse the Laws be violated; and how Lillies should scratch, and Lambs tear Wolves, and Doves persecute Hauks, and Vir­gins scold, are things that lie very remote from his intellect.

He thinks nothing more hinders a reformation then ta­king things upon trust, not supporting authority by solid reason. He wishes that every ingenuous man would dis­claim all practices (specially in matters of law) that are against the law of true reason; a confident adherence to authority, and a ready prostration to Antiquity, preferring old Errours to new discoveries of Truth, being prime causes of all in­justice and oppression, as if an Argument from Authority were any proof to a wiser man; a Generation of rigid Forma­dists making Religion overthrow it self, by destroying mercy and Humanity. 'Tis well for many scandalous Railers, that he is a man of a peaceable spirit; and all the hurt that he wi­shes to the Kingdom, is, that Independents were the worst men in it.

He draws his sword for publike Liberties, which being substantially setled by King and Parliament, and secured, He will gladly sheath it, and say, The Lord hath done all; and hope; that no ingenuous man will envy him those Liberties which were purchased for him by the bloud of Christ, knowing that a Communion in Unity will be a glorious supplement to the rent of Uniformity, which may seeme strange for a time, but will quickly be embraced by all honest men. A solid Reason will at any time convince him, and hee loves to read discourses which are rationall, therefore to charge him with wilfulnesse and obstinacy is a supercilious and censorious severity, if not an uncivill and unchristian offence: for God is the searcher of all hearts. To whose grace and goodnesse, he commends the courteous Reader.