THe long observation of your general proceedings, your pulpit-work from day to day, your diligent improving of all your interest to advance your selves, suppresse your brethren, directs our thoughts and troubled spirits in the sad tender of our wofull complaints, unto your selves; Are you the Ministers of Christ? Why are you then the fomenters of trouble? Did hee come to setle the world in peace, and do not you disturb the peace of the world? Your masters worke and designe in the earth was to bring glory to God in the highest, by setling on the earth peace, and good will towards men; but is this your practice? Your Lord was humble in mind, lowly in heart, courteous in his wayes, meeke in his words, of a lovely, kinde, and affable deportment towards all men, filling the earth with righteousnesse and peace; doe you act accor­ding to this pa [...]erne? His Kingdome was not of this wor [...]d, nei­ther did He seek for great things here; Is i [...] thus with you? Hee went about doing good, healing the sicke, curing the lame, the blinde, the deafe, the dumb, making glad the most miserable in the earth; are you like Him? Is this to walk as you have Christ for an example, to stirre up brethren against brethren, and neighbour against neighbour? to revile Parliament, Army, Magistrates, Mi­nisters, all sorts whatsoever, that cannot come up to the full length of your desires and judgements. Your Soveraigne Lord gave unto the sonnes of men beauty for ashes; but you baldnesse for beauty; He the garment of praise for the spirit of heavinesse, you sad the hearts of those whom God hath not made sad: He took away sack cloth, and girded men with joy and gladnesse, you endeavour to take a­way joy and gladnesse, and gird them with sack-cloth: He preach­ed peace in the earth, you stirre up trouble: He sild men with prin­ciples of love, you with principles of wrath. Is it not thus with [Page 22] you? If not, what means your daily invectives, your rigid, harsh, and bitter speeches morning after morning? Your Lord did beare with the weak, support the feeble, instruct, teach, direct, not in­veigh, declaime, revile. We know your objectione.

Object. Did not John call the Pharisees and the Sadduces generati­on of vipers, Moses the Israelites Rebels, Jesus the Scribes Hypocrites? Paul Elimas the child of the Devill; why then may not Mr. Cawton call the Army, and Independents a generation of vipers, Mr. Jenkin, an Army of Rebels, &c.

Reply. First, can Mr. Cawton, Mr. Jenkin, &c. plead that autho­rity as Christ, John, Paul could? Can these say, We came downe from the besome of the Father, as Christ did? That which we have heard, which we have seen with our eyes, &c. declare we unto you, as Iohn did? that which we have received from the Lord, we have delivered unto you, as Paul did? Can they plead the infallibility of the Spirit, as these could? if so, let them evince it unto us: for if other men as godly, as learned, as wise, every way as good as themselves, pleading the same authority, the same commission, &c. declare to us in the name of God, of Jesus Christ, as speaking by the Spirit things contrary unto these mens sayings, which of these shall we beleeve? Is Christ divided? Nay, is Christ against himselfe? Did he command Pe­ter and the rest of the Apostles, to feed his sheep, and Mr Cawton, Mr. Jenkin, &c. to worry his sheep? Did he command his Apostles to preach peace, and Mr Cauton and Mr. Jenkin, &c. to propagate warre in the earth? must others provoke one another to love, and may M. Cauton, M. Jenkin, &c provoke one another to revile, to abuse, to slander one another? Must the Apostles and Disciples of Christ doe good to them that hate them, pray for them that persecute them, and may Mr. Cauton, & Mr. Jenkin, &c. hate them that love them, persecute them that pray for them? Must others of the Disciples of Christ render good for evill, and may Mr Cawton, Mr. Jenkin, &c render evill for good, raile against the Army and Parliament, calling the one Rebels, the other covenant breakers, for all the good they have received by the courage of the one, and the counsels of the o­ther? Was it evill in Canterbury, Wren, and others of the Prelacy, to persecute their brethren for non conformity to Episcopacie; and is it commendable for Mr Cauton, Mr. Jenkin, &c. to doe the same things for non-conformity to Presbytery? Was it a sin in them to abuse, raile against, and revile their bre [...]hren, calling them Heretickes, Schismatickes, Sectaries, &c. and is it a vertue in [Page 23] Mr. Cawton, Mr. Jenkin, &c. to doe the same? is this to follow the truth in love, to beare one anothers burthens, to restore one another fallen with the spirit of meeknesse, to be kindly affectioned one to­wards another with brotherly love, in honour preferring one ano­ther? is this to walk in love? is this to cause your faith in Christ Je­sus, and your love (not to some of your own judgement but) to all the Saints to be heard abroad in the world? is this to be ROOTED and GROUNDED in love? are these like the treatings of God with you? were they not his soft words which brake the bones of your stubbornnesse against him in your unregenerate state? And as you are Embassadours for Christ, is it not your duty to BESEECH in Christs stead, and to PRAY men to be reconciled unto God?

Object.Titus 1. 13. Wee have often heard your Apologie; Rebuke them sharp­ly or cuttingly, that they may be sound in the Faith.

Will you be pleased to receive a Reply: Are you commanded to reprove cuttingly, and not to convince clearly? are you alwayes to in­veigh, and never to instruct? doth not the Apostle in the very same Chapter, and upon the very same occasion, command the Bishop or PRESBYTER, to be able by sound doctrine; first, to exhort and convince gain-sayers, and so to stop their mouths by arguments and reasonings; and after, if that will not serve turne, to rebuke them cuttingly, that they may be sound in the faith? And have you yet taken this course with your dissenting brethren? if you have, refer us to your paines of this nature, surely your brethren will presently either yeeld unto you, or give you good reason for the contrary.

Secondly, the Apostle commands, to rebuke them sharply, but WHOM must they rebuke sharply or cuttingly? their brethren, acknowledged to be holy, learned, usefull in the Church and Common-wealth, on [...]ly differing in judgement about government and discipline; as for mat­ters doctrinall, no more differing from the Presbyterians, than the Presbyterians differ among themselves; are these the men that must be reproved or rebuked sharply? Surely the Apostle gives no such instru­ction unto Titus concerning such men, but the unruly, vaine talkers, deceivers, they of the Circumcision, who subver [...] whole houses (much more Cities and Countreys) teaching that which they ought not for filthy lu­cres s [...]ke, ly [...]rs, evill beasts, slow bellies, these are to be rebuked cuttingly; and ma [...] not this as truly be charged upon some Presby [...]erians, as upon some Independents, and may not as cleare an account hereof be rendred as well by the one as by the other, but when shall this striving for mastery between them both have an end?

[Page 24] Thirdly, rebuke them sharply or cuttingly, not slanderously, uncivily, charging them falsly and scandalously with rebellion, as Mr. Cawton hath charged the Army, and Covenant-breaking, as Mr. Jenkin hath charged the Parliament, &c. You have yet another covering for this nakednesse, which you steale away from the divine Wardrobe the holy Scriptures, which serves you no more to that purpose, than Jo­nas Gourd did to cover him in his pettish mood, and that is the say­ing of our Lord:

Object. Mat. 10. 34. I came not to send peace but a sword, for I am come to set a m [...] at variance against his father, and the daughter against the mother, and the daughter in law against the mother in law, &c. and the like in the 12 Ia [...]k. 51. I am come to send fire on earth, &c.

Reply 1. How often have you taught us that these are the acciden­tall, not the naturall products of Christs coming into the world? was not the proper end of his coming to furnish his Ministers with the subject matter of their Commission, viz. a message of peace, that they may say to every Countrey, every Citie, every man, peace be to this Countrey, this Citie, this man, if they know not, or minde not, or acknowledge not the things that belong unto their peace; if they will not receive a message of peace, but stand it out to the utmost a­gainst God, their bloud is upon their own heads; have not you of­ten told us thus?

Secondly, Did Christ come into the world, to put a sword into the hands of his converted ones, to kill and destroy the unconverted, or the contrary? Did he come into the world to make wolves or sheep, leopards or [...]ambs, vultures or doves, that beleevers should de­stroy or save men from destruction?

Thirdly, Did Christ come into the world to send a sword among brethren, that they may be digging one anothers bowels, cutting one anothers throats, bite, devour, and consume one another? what mi­serable Text-men are these to take the minde and meaning of Satan, and fasten it upon the words of God? may not truth justly complain of these men, as David in the like case, they wrest or torture my words daily, intending to doe me mischiefe? doth not the Apostle bid us mark such which cause divisions, and tels us that such, how ever they pretend, serve not our Lord Jesus, but their own bellies, and by good words and faire speeches, deceive the hearts of the simple? and is not the consent to divide the childe, an argument of no naturall relation to the childe, the trick of a strange woman, and not of a naturall mother? Wee meet yet with your main Objection, with which you [Page 25] alwayes flourish, as if that like the sword of Saul, or bow of Jonathan, did never returne emptie: and when that you have spent your selves by searching up and down the Scriptures for some grounds to justifie your unbrotherly proceedings in bitternesse against your brethren; fishing night and day, and catching nothing to relieve you in this poynt, at last you take up the Covenant, the solemne League and Co­venant, that blessed Covenant, and make such a noise with the word Coven [...]r, as if no man could pronounce it but your selves; you man­nage this after such a manner, as that if the word of God cannot help you, yet the Covenant will; if principles of civility, morality, will not help you, the Covenant will; if Orders, Votes, and Ordinances of Parliament cannot help you, yet the Covenant will; as if the Co­venant did say unto you, as Peter did unto Christ, Though all for­sake you, though Scripture, and reason, and argument, and princi­ples of common honesty forsake you, yet will not I; but alas, if you will but a little throughly examine the Covenant, with a very few Queries, as the maid examined Peter, the Covenant it selfe will be ready to protest that how ever it might be indeed with some of the thoughts of those that did promote the Covenant at the beginning, yet in true construction and intent, it never knew any such meanings as you are pleased to put upon it; but if truly and throughly exami­ned, it will prove as B [...]alam did unto Balack, though it was sent for out of Scotland, with a designe of some, it seemes to curse Israel, yet it will not curse them but blesse them altogether; for what can you find in this Covenant, either feeding or justifying that spirit of bitternes, wherewith you are possest against your brethren; is there any one word, jod, or tittle of Presbytery in any Article, line or letter of the Covenant? Is there any one word that looks towards such a thing, as a rigid, fierce, biting, devouring, persecuting Presbytery? All that possibly you can plead for out of the Covenant to your purpose, is it not contained in the first Article? and what is that?

With hands lifted up to the m [...]st high God, wee doe sweare, that wee shall sincerely, really, and constantly through the grace of God, endeavour in our severali places and callings, the preservation of the Reformed Re­ligion in the Church of Scotland, in Doctrine, Worship, Discipline and Government, against us common enemies, the reform [...]tion of our Reli­gion in the Kingdomes of England and Ireland, in Doctrine, Worship, Discipline, and Government, according to the Word of God, and the ex­ample of the best reformed Churches; and shall endeavour to bring the [Page 26] Churches of God in the three Kingdomes, to the nearest conjunction and uniformity, in Religion, Confession of faith, forme of Church govern­ment, Directory for worship and catechizing, that wee and our posterity after us, may as brethren live in faith and love, and the Lord may delight to d [...]ell in the midst of us.

First, What is here for Presbytery? especially a vexatious Presby­tery? a briery, thorny, persecuting Presbytery? Wee have engaged our selves for the preservation of the Reformed Religion in the Church of Scotland, in Doctrine, Worship, Discipline, and government, doth that justifie your railing against your brethren, and your charging the Parliament with Covenant-breaking, as Mr. Cawton, and that peremptory Mr. Jenkins have done in expresse termes? What an af­front is this upon our brethren of Scotland, as if the Doctrine, Wor­ship, Discipline, and Government of our brethren of Scotland, were constituted, framed, and calculated for the Meridian of wilde beasts of the Desert, for Gim and Ogim, owles and satyres, dragons and vul­tures, that live and prey upon their fellow-creatures, and not for the sonnes of Sion who are the children of peace? Doe you represent the Doctrine, Worship, Discipline, and Government of our brethren of Scotland, in such horrid black and bloudy colours, as such a taking object unto the sonnes of England, if the Cannons, and Laws, Edicts, and Orders, Statutes and Ordinances of the Doctrine, Worship, Dis­cipline and Government of the Church of Scotland, enjoyns to raile and rage, slander and abuse Magistrates or Ministers, Parliament or people, that will not act according to the fiery fierce and furious mo­tions, of peevish, froward, and angry spirits, such Doctrine, Worship, Discipline and Government, doth more become the American Pe­quids, Cannibals, or Men eaters in New-England, than those that have heard of a Gospel of peace, or the least sound of that sweet Commandement of Jesus Christ our liege Lord, who hath said; This is my Commandement that yee love one another.

Secondly, Are not Presbyterians by this Covenant as well bound to hearken to the counsels of their dissenting brethren, as their dissenting brethren to hearken to their counsels? and is not Scotland as well engaged to listen to the advice of England, as England to Scotland? For are not all of them to make THE WORD OF GOD, AND THE EXAMPLE OF THE BEST REFORMED CHURCHES (whose walking must be judged by their conformity to the Word of God) the golden Standard to measure them by?

[Page 27] Thirdly, who must judge and determine the meaning of the Cove­nant? Presbytery is not in the letter of the covenant, and we hope (though we doe not in the least implead a holy, godly, peacefull and pious Presbytery, but doe wait and hope for the establishment of it in all our Congregations in the Kingdome) that such a Presby­tery as seems now to be contended for, will never be found to be the meaning of those that imposed the covenant. Shall the Parlia­ment of England enjoyn a Covenant upon the people, and Sion Col­ledge in London give, nay command or conjure such a meaning into it as was never intended; what is this but to put Sion Colledge above the Parliament of England? The Parliament of England commands the Kingdome to take the Covenant, and Sion Colledge (upon the matter) commands the Parliament to subject themselves unto their interpretation thereof, upon pain of being arraigned in their Pul­pits for Covenant-breakers, forsakers of their first love, yea and of vilifying, scorning and abusing them in the eyes of the people, stir­ring up a spirit of contempt in the people against them, as many of you have done from day to day.

Fourthly, what is such an interpretation of the covenant, but a meere prophaning of the covenant it selfe? Does the covenant ob­liege us to raile and rage, revile and abuse men that are holy, learned, godly, peaceable, usefull in Church and common-wealth, to brand them with the odious names of Heretickes, Separatists, Schismaticks, &c. who cannot subject themselves (we say not to the covenant, for they took it, yea defended the taking of it; yea, stirred up their bre­thren to take it in its true, proper, naturall, genuine, and literall meaning of it) but unto such a sense, meaning, and interpretation as will serve onely to drive on the designes of the faction of Sion Colledge: for most confident we are, there is at this day no faction in the Kingdome more dangerous and obnoxious unto the peace, prosperity, and welfare of the Parliament, Army, and consequently whole Kingdome, THAN SION COLLEDGE IS. What greater dishonour, indignity and scorne, can be put upon the SO­ [...]EMNE LEAGUE AND COVENANT, than to ju­stifie not onely those bitter, cruell, unbrotherly, unchristian, nay un­naturall invectives each against other; but rebellion, treason, muti­ni [...]s, insurrections against the Parliament and Army, the raising up of new warres to the utter ruine of the whole kingdome; as the sense and meaning of the solemne League and Covenant: and do not ma­ny of you in your prayers and Sermons justifie the proceedings of [Page 28] those members that fled beyond seas from the justice of the Parlia­ment, and the prisoners in the Tower committed thither by Parlia­ments order for such misdemeanours, in pleading their cause with God, as men persecuted, imprisoned, for nothing but keeping their solemne League and Covenant, professing for your selves and others, that you own their cause; so deluding and captivating the judge­ment [...] and consciences of many of your hearers (as you did (some at least) of those said prisoners, who doubtlesse in the simplicity of their hearts were charmed into that delinquencie through your devout chantings) under the colour of zeale for the glory of God, a blessed ref [...]rmation, and we know not what, as that they are ready upon all [...], to side with any mu [...]inous insurrections against the Parliament and Army; what is this but to abuse and prophane the innocent Covenant, which intended union, peace, love, and good­nesse amongst brethren, and the banding them together as one man against the common enemy. Doubtlesse the true naturall soule and spirit of the Covenant, was Union, and not division amongst bre­thren: But when men force that soule out of the Covenant (we mean that meaning of the covenant which is naturall) and possesse it with a contrary spirit or meaning, though it pretends zeale for God, and a blest reformation, &c. yet this is to represent the covenant like Samuels body without his naturall soule, possessed with the spirit of Satan, speaking indeed like Samuel, but with a wicked and Satanicall designe; what is this but to make the covenant not like an Angel of God, a messenger of peace and union among brethren, but a very Fury from beneath, furnishing men with fire-brands to hurle and throw each against other, to the danger of fiering and enflaming the whole kingdome. You complain of contempt of the covenant, that it is looked upon as an Almanack out of date, &c. and most confident we are, that no pretenders to the covenant under heaven, have ren­dered the covenant more vile, base and contemptible, than your selves have done, by the interpretation, sense & meaning which you have put into it. But the truth is, it is no great marvell that you make the covenant speak what you please for your own designes, since you make (or at least strive to make) the holy Scriptures themselves, whose naturall juice is milk and honey, to yeeld forth gall, yea blood it selfe.

Fifthly, who are they which truly and properly break the Cove­nant? Either those that act contrary to the very letter of it, or those that deny to subject themselves unto that illegitimate and forc'd in­terpretation [Page 29] which Sion Colledge men put upon it; surely they are the covenant-breakers who act contrary to the letter and most naturall literall and obvious meaning of it: If so, let us examine each Article of the Covenant, and compare it with the practice of Sion Colledge men, and let indifferent men judge who breake the Co­venant.

In the first Article we sweare, with hands lifted up to the most high God, to endeavour in our severall places and callings, the preservati­on of the reformed Religion in the Church of Scotland in Doctrine, Wor­ship, Discipline, and Government, AGAINST OUR COM­MON ENEMIES, &c. THAT WE AND OUR PO­STERITY AFTER US, MAY AS BRETHREN LIVE IN FAITH AND LOVE, AND THE LORD MAY DELIGHT TO DWELL IN THE MID­DEST OF US. He [...]e are two things which are to steere us in our endeavours to preserve the reformed Religion in the Church of Scotland, in Doctrine, Worship, Discipline and Government. First, our endeavours must be against our common enemies. Secondly, our endeavours must be so ordered, that we and our posterity may as brethren live in faith and love, and the Lord may delight to dwell in the midst of us: it so, they that doe joyne with the common ene­my, they that divide brethren each from other, hindering brethrens living together as brethren in faith and low, doe break the covenant in the expresse letter of it; but who they are that joyn with the com­mon enemy, that divide between brethren, that obstruct their living together in faith and love, and so provoke the eye of jealousie, that the Lord delight not to dwell amongst us, i [...]evident to all the world, & almost the complaint of all disengaged men. Take but one instance from one of them, I had rather (said hee) that the great Turke should come and enslave this kingdome unto his tyranny, and that I should be a slave among the rest of the Kingdome, than that there should be a tole­ration of I dependents. He cannot but suppose, that if the great Turk was Lord Paramount in this Kingdome, that he would esta­blish his Religion amongst us: [...] who is he that breakes the Co­venant? he that shall professe he cannot in conscience subject unto such or such externall discipline, being very doub [...]ull and disputable whether it be agreeable to Gods word or no, though otherwise he be acknowledged to be holy, learned, usefull in Church and Com­mon-wealth; or he that shall professe his desire rather that the great Turk, and by consequence, the Religion of the Turkes should rule o­ver [Page 30] us, than a toleration should be allowed to such a man; con­sidering withall, that there is no Article, word or syllable in the covenant engaging against the toleration of such a man; and the ve­ry letter of the covenant binds us unto such endeavours for unifor­mity that brethren may live together as brethren in faith and love, that the Lord may delight to dwell in the midst of them. We know it will be replied, that we are tied in the very letter of the covenant, unto unity and uniformity in the three kingdoms, which is inconsistent with a toleration of Independents, or any other way whatsoever that is against the received way of the authority of the Kingdomes▪ and therefore an absolute breach of covenant, which we must not com­mit upon any termes, better the great Turk should come in, and we suffer for our faithfulnesse to Jesus Christ, holding fast the profession of our faith under his tyranny, than be actuall breakers of our cove­nant by such a toleration. We answer,

First, if we had promised absolutely to be uniforme in the three Kingdoms, except we had attained to a most certain infallible know­ledge of the mind of God herein, we had sinned by such an engage­ment; for we had sworn to we know not what, and so had-sinn [...]d against the law of Covenant-making, which is to sweare in righte [...]us­nesse and judgement, and by consequence were not bound to keep such a covenant, every man being bound to forsake, and not to continue in a sinfull engagement.

Secondly, ABSOLUTE uniformity in Doctrine, Worship, Dis­cipline and Government in the three Kingdomes, is not our covenant, but our ENDEAVOURS after such an uniformity is our-covenant; and doubtlesse we are all bound by all just wayes in our severall pla­ces and callings to endeavour the same.

Thirdly, our Covenant hath tied us to order, manage, & frame our endeavours so, as that brethren may live together in faith and love: all o­ther endeavours directly hindering this blessed issue, is against the ex­presse letter of the covenant.

Fourthly, that not an absolute uniformity, but a Christian, loving and bortherly endeavour was (not onely the expresse letter, but also) the intent of the covenant, appeares both by the persons that made the covenant, whom we all know not perfectly agreed at that time about a certain way of Church-government, calling the Assembly of Divines to consult withall about it, as also by their severall Declara­tions since that time; and also by the persons that did promote the covenant, and took the covenant, being men known to be of ano­ther [Page 31] judgement and practice at that time, and so continue unto this day, than the now received way of the Nation: so that in the meane while wee cannot but take notice what a sad case, a miserable and intolerable CASE this is, that wee should desire rather slavery un­der Turcisme, than though enjoying our own judgement in our own persons, yet the permitting our brethren to enjoy themselves, though not disturbing our peace and wolfare in the least kinde.

In the second Article, wee sweare that wee shall endeavour without respect of persons, the extirpation of Popery, Prelacy, that is, Church-go­verment by Arch-Bishops, Bishops, &c. and all other Ecclesiasticall Offi­cers, depending in that Hierareby, superstition, heresie, schisme, prophane­nesse, and what soever shall be found contrary to sound doctrine, and the power of godlinesse, least wee partake of other mens sinnes, and thereby be in danger to receive of their plagues, and that the Lord may be one, and his Name one in the three Kingdomes.

As for this Article of the Covenant, it is the jealousie of a great many, that the very authority and jurisdiction of Sion Colledge it selfe is a branch sprung out from the root of Prelacy, and untill their Pat­tent be shewed, and it clearly appeares in the contrary, wee shall still conceive so, and the truth is that branch yeelds such [...] as if it did still grow upon that old stock, and was not removed thence, their words and wayes being as like the Bishops as one egg is like another: did the Prelates endeavour to get power into their hands, to sup­presse their brethren, so doe the Sion Colledge-men? did the Prelate [...] debase, abuse, and vilifie those that would not stoop unto their hu­mours, so doe these? did the Prelates raile against their Non-confor­mists, calling them heretickes, schismatickes, separatists, sectaries, so doe these? did the Prelates make divisions, disturbances, and di­stractions in the Common-wealth; so doe these? did the Prelates vex and g [...]d, even Lords, Knights, Esquires, Justice [...], Gentlemen, that did not humour them, subject themselves unto them, help up their glory; so doe these, even the Parliament, Army, people, all that will not submit unto them; so that as the maid said unto Peter, Sure­ly thou wert with him (speaking of Christ) thy very speech bewraieth thee; so may wee guesse shrewdly of these mens relation unto Prela­cy, their very speech, wayes, practises, bewraye [...] them, and wee be­leeve so ingeniously of them, that they dare not curse and swear the contrary, as not depending on that Hierarchy: as for our endeavours [Page 32] to root out superstition, heresie, schisme, and prophanenesse, we can expect little successe from the methods and wayes of these men to that purpose, if they root out SUPERSTITION (upon suppo­sition that they are a branch of Epis [...]opacy) they must root out themselves; as for HERESIE, they talke much of it, but never in­forms us what it is, except it be what they please to call so; and most confident wee are, that the truth it selfe (as Christ crucified among theeves) is branded with error and heresie; and many of themselves disagreeing among themselves (as they did about the crucifying of Christ) some saying, Wee see no reason or cause at all why such an opi­nion should be numbred and dealt withall as an error or heresie: others intimating, that these might have escaped had they not ap­peal'd unto the judgement and learning of such and such anti-high­Presbyterians for their vindication; but the truth is, most of them like the common people, without debate, examination, and conside­ration, cry out, Away with them, away with them, and subscribes presently for the suppression with club-law (as the Jews dealt with Christ) of many of the truths of God, under the notion of errors and heresies: as for SCHISME, most confident we are, that they make more Schismaticks and SCHISMES, rents, and divisions in Church and Common-wealth, than any others whatsoever; driving men from them as not being able alwayes to beare bitter clamorous invectives, instead of the sweet and precious Word of life: for PRO­PHANENESSE, and whatsoever shall be found contrary to sound doctrine, and the power of godlinesse, some of these men rather support than sup­presse the same; is it not PROPHANENESSE, contrary to sound do­ctrine, and the power of godlinesse, to revile the onely visible authority of the Kingdome the Parliament, as Covenant breakers, as Mr. Caw­ton, and that Mr. Jenkins, and others? What can men say to such expressions as these (and that in prayer, which dictates more plainly the true frame of heart, than at another time) Lord we have a Parlia­ment, such an one as it is, we doe not know whether it be a Parliament or no; if it be a Parliament, Lord deliver us by a Parliament, if it be not a Par­liament, Lord deliver us from a Parliament: A man would think that such a piece of non-sensicall invectives could not be found in the lips of a man of learning and goodnesse, but it is an intolerable and un­sufferable CASE, not to be indured by ingenious men. Againe, is it not PROPHANENESSE, to abuse the Army (who have made themselves walls and bulwarks unto them, ready upon all occasions to interpose between them and ruine and destruction, by whose cou­rage, [Page 33] valour, and faithfulnesse, these men live and enjoy themselves) calling them, a rebellious Army, a viperous brood, a generation of vipers, as that Rhetoricall Mr. Cawton, An Army of Rebells, as that concei­ted Mr. Jenkins, An Oppressing Army, as Mr. Ash did; if this be not contrary to found doctrine, and the power of godlinesse with Sion Colledge-men, most confident we are, it is so reputed amongst others that never pretended to such exactnesse as they doe; and how the Lord can be one and his Name one in any one of the Kingdomes, much lesse in the three Kingdomes, while these things are practised, we can­not conceive?

In the third Article we swear, that we shall with the same sincerity, reality, and constancy in our severall vocations, endeavour with our estates and lives, mutually to preserve the rights and priviledges of the Parliament, and the liberties of the Kingdomes, and to preserve and de­fend the Kings Majesties person [...] and authority in the preservation and defence of the true Religion, and liberties of the Kingdomes, &c.

As for this Article of the Covenant, if to vilifie the Parliament in the face of the people, if to charge them with Covenant-breaking, as Mr. Cawton and Mr. Jenkins have done, if to lay our evils, miseries, er­rors, schismes, heresies, blasphemies of the times at the Parliaments dores, as Mr. Witham did, if to gird and fling and fly out against them from day to day, at Mr. Case doth, if to represent the Parliaments proceed­ings against Delinquents, as punishing men for keeping Covenant, as many of them doe; if these things are to preserve the rights and pri­viledges of Parliament, &c. then doe these keep their Covenant, yea at a higher rate of excellency than other men doe; but if to doe these is absolutely to break the Covenant, then are these as palpable Co­venant-breakers, as any are in the Kingdome.

In the fourth Article of the Covenant, we swear to endeavour the discovery of incondiaries, malignants, evill instruments, by hindering re­formation of Religion, dividing the King from his people, or one of his Kingdomes from another, or making any faction or parties among the people, contrary to his League and Covenant, that they may be brought to publick tryall, and receive condigne punishment, as the degree of their offences shall require or deserve, &c.

Whether any of these Sion Colledge-men were so far from discovering incendiaries, malignants, and [...] instruments, as that some of them [Page 34] did encourage that rebellious force upon the Houses of Parliament, is not onely knowne unto their own Consciences, but unto some o­thers, and most notorious it is how carefull some of them have been to dis [...] incendiaries, malignants, and evill instruments, by their ani­mating and stirring up a partie against the Army when they came to the Citie, by their daily invectives against Parliament and Army, by their kin [...]ling and e [...]flaming mens spirits each against others, de­claiming against moderation; and those Ministers and others that shall engage for Christian forbearance and meeknest: towards dis­senting breth [...]en, if their d [...]ssenting brethren should have been found in such de [...]uct [...]ve [...]wayes against M [...]gistracy and Authority, if any of that partie and their servants had been found in one insurrection after another, with their sword [...], pistols, and other Arm [...] & in prosest opposition to the Parliament and M [...]gistracy of the Kingdom [...] and Citie, as these have been, how would Sion Colledge-men have beaten▪ the ear [...] of their hearers with it? how would they have cryed out in their Pulpits, This is a second Mu [...]sier, these are your secta [...]ies, your Anabaptists, y [...]ur Independents; these are they that wee often fore­warned you of▪ and told you how they desp [...]sed Magistracy and Go­vernment; the noise of Munster, Munster, Munster, would have so fil­led the pulpit [...] and presses, that we should have heard little else from them; but we hop [...] their mouths are for ever stopt from their Mun­ster clam [...]rs againe, howsoever they have furnished men with a suffi­cient reply to them for time to come about that businesse.

In the fifth Article of the Covenant, wee swear that each one of us according to our place and interest, endeavour that England and Scotland may remain conjoyned in a firme peace and union to all p [...]ste­ritie, &c▪.

Whether these men observe this Article, we leave to the judgement of those that observe the many expressions that fall from their lips from day to day, asserting that the presbyterie will never be setled in this Kingdome, untill the Scots come to settle it here; especially those passages from Mr. Jenkins, spoken at that very time (as hath been said) when jealousies and feares were raised in mens hearts of a breach between the two Nations; Lord wee thank thee for any hopes thou hast given to make-them (speaking of the Scots) further instru­mantall for the advance of thy truth amongst us, LORD BLOW VP THOSE SPARKS INTO A FLAME: if this be [Page 35] not an Incendiary in the very latter, we know not who is or can be an Incendiary: and so Mr. Cawton praying for the Scots, Lord, give them a heart (said he) to settle a reformation amongst them, and also a­mongst us, and QƲASH ALL THOSE THAT SHAL RISE VP AGAINST THEM TO HINDER THEM. Whether this be a keeping this Article of the Cove­nant (all things considered) let indifferent men judge.

In the sixth and last Article we engage to defend all those that ente­red into this League and Covenant, in the maintenance and pursuance thereof, not suffering our selves by any means to be divided or withdrawn from this blessed union or conjuction; but that we shall all the dayes of our lives zealously and constantly continue therein against all opposition, &c. And what we are not able our selves to suppresse, or overcome, we shall reveale and make known, that it may be timely prevented, or rem [...]ved. All which we shall doe as in the sight of God.

Whether that these men can say, as in the sight of God, that they have kept this Article, that they have zealously and constantly con­tinued in the observati [...]n of this Covenant, and the main and prin­cipall ends thereof, viz. the promotion of the glory of God, by the p [...]opagation of faith and love among brethren, the uniting all the well-affected party of both kingdomes against the comm [...]n e­nemies, the power and interest of the supreme Ju [...]icatories of both Kingdomes, especially the Parliament of England; let the generall strain and daily course of their publick prayers and Sermons de­clare, and let heaven and earth judge who they are that are Cove­nant-breakers, the Parliament of England or Sion Colledge: we scarce ever heare them mention the Parliament of England in p [...]ayer or Sermon, but with some disparaging reflection upon them, as cove­nant-breakers, men that build their own houses, but suffering Gods House (that is, Sion Colledge) to lye waste, that they have slighted the affaires of Jesus Christ, and reformation and th [...]refore the Kingdome slight and scorn them, not regarding their Orders and Ordinances, when the truth is, these Ministers have put prin­ciples into the people, leading them into such contempt of the au­thority of Parliament. It cannot be denied but the characters of flesh and blood, we mean failings and weaknesse, have been seen upon them; but it is the property of a Cham to detect his Fathers nakednesse in the face of his brethren; and among their failings, [...] [Page 34] [...] [Page 35] [Page 36] we know none greater than a permission of such daily affronts from the pulpits in the face of the people, as these men offer them without controule. It is a very poore and unthankfull requitall of all that the Parliament hath done for them: hath not the Parlia­ment freed them from the yoke of Episcopacy, Ceremonies, high C [...]mmission court, cast out others from their places in the Citie for scandall and malignity, and put them in their roome, given them all just encouragements to preach the Word, suffering nothing to disturb them, onely hindering them from disturbing their brethren, as holy, harmlesse, usefull, faithfull, as themselves: and yet as Ha­man in the like case, they cry out, All this is nothing so long as Mor­dec [...]i sits in the gate, and will not, dare not, cannot in conscience bow unto them, submit unto their yoke and bondage. And hence it is that they are thus complaining of that people whose lawes are contrary unto them, seeming to resolve to shake the very founda­tions of the Kingdome, but they will ro [...]t them up. It is true, they charge them with many grievous and bitter things; but their proofs are like those that charged Christ, alledging many things, but able to prove nothing against them, and yet represent them so unwor­thy, as if the very permission of such to live, was the great sinne of the Parliament, and that for which God wil reckon with them even in blood: these are the Heretickes, Schismatickes, Sectaries, the non-suppression whereof they cry up to be the cause of the judge­ments of God upon this land: but did they search the Scriptures with a single eye, they might finde other matters to be an indicati­on of Gods wrath upon a land, namely, the sinnes of their Prophets and their Priests, their Shepheards, their Watchmen, their Pa­stors and their Teachers, that bite with their teeth because men put not into their mouthes, and he that putteth not into their mouthes, they even prepare warre against him, Mich. 3. 6. It is not unknown unto them­selves, that of all sorts of people in a land and nation the holy Scriptures declare the sinnes of that sort of men to have constan [...]ly as chiefe a hand in pulling down judgements upon the whole peo­ple, as any other sort whatsoever; and it is known unto us, that of late the men of that Order, viz. the Prophets and Priests, &c. have venomously bitt [...]n the Parliament and Army with their teeth and tongues toge [...]her in respect of their repute and good name; more than any other sort of malignants wha [...]soever have publickly done; they frequently complain that we are without government, the case being with us as it was with Israel at that time when there [Page 37] was no King in Israel, every man doing that which was right in his own eyes. Suppose it be thus, who is it of all sorts of men, that take such advantage thereof as these men do? who is it that hath rendered the present government of the Kingdom more contempti­ble than these men have done, making their government as no go­vernment, and then complaine that we live without government? what party hath taken more advantage from the want of a severe and strict government, than these men and their party have done? insurrections, rebellions, treasons, murthers, and robberies com­mitted by those who have profest themselves abettors of the Pres­byterian cause, as in the tumult and riot at Westminster, wh [...]n the force was committed upon the two Houses of Parliament: and so the late insurrection when the Lord Major himselfe, the chiefe Go­vernour of the City, was in danger of his life, men bei [...]g killed and wounded that came to preserve him. Who is it that have cast dirt, reproach and contempt upon the Parliament (the on [...]ly present vi­sible government) but these very Sion Colledge men? A Parliament that hath broken their covenant, saith Mr. Cawton and Mr. Jenkins, A Parliament at whose doores may be laid all our evils, errors, heresies, blasphemies, saith Mr. Witham A Parliament such an one as it is, saith another scornfully and scandalously, we know not whether it be a Parliament or no, as if he had been Chaplin to the Lord Inchequeen, not a Citie preacher, much lesse an Assembly man, and one that hath received favour and respects from the Parliament. If we have no government, is it not pitie but that we should have a gov [...]rn­ment, to suppresse such lawlesse and ungovern'd tongues as these are? It is true, they doe indeed sometimes talk of a Parliament, and call them by the name of our Governours▪ but with such phra­ses, terms and expressions, with such stings and hips, and lashes at them, such derogatory diminitive and debasing Ephithits, that they seeme to doe by them as the Jewes by Christ, put ind [...]ed a crowne up [...]n their heads, but it is a [...]own [...] of thorn [...]s, inte [...]ded more to prick and scratch them, than to ho [...]our th [...]m: they seem to put in­deed a scepter in their hands, but it is a [...]eed rather than a Scepter of Gold: they in one br [...]ath seem to cry out unto them, Hail Masters, and in another to spit in he [...]r faces: For let but indifferent men ob­serve their prayers, and still they shall finde, that as the Apostle Paul complaines of some intending his misery, and to adde affli­ction unto his bonds, that they did indeed preach Christ, but it was out of envy, and not out of love; so these men pray for the Parlia­ment [Page 38] and Army sometimes (though but seldome for the Army) yet they manage their prayers so, as that it easily appears to be rather out of envie to the Parliament and Army, than out of love, ad­ding thereby to the disparagement and dishonour of the Parlia­ment and Army. Hence it is, that when the Parliament is named, we have a remembrance of their covenant breaking, of their decli­ning from, and losing their first love, of their building their owne houses, of neglecting the House of God, of their toleration of er­rors, heresies, blasphemy, &c. And when we heare any mention of the Army, we heare o [...] their oppressions, rebellions, heresies, blasphemies, as if indeed the Parliament and Army had done us hurt and no good all their dayes; the truth is, we finde the generall scope, designe, and drift of their preaching and praying, so farre as it relates unto the Parliament and Army, and their [...]issenting bre­thren, is to have this threefold rend [...]ncy therein.

The diss [...]lution of the Parliament, the di [...]banding of the Army, and the utter suppression and [...]xtirpation of all those that will not conform unto their government. If it be not thus, what meanes such bitter invectives against the Parliament, but to fill mens spi­rits with distaste against their government; what meanes such pas­sages as these, A Covenant-breaking Parliament, a Back s [...]iding Par­liament, [...] Parliament such an one as it is, an heresies and blasphemies tole­rating Parliament, a selfe-seeking Parliament, &c. but to make men weary of them and th [...]ir government? And hence it is, that we have such a crying out for the King a [...]ain upon any termes.

As for the disbanding of the Army, and the utter extirpation of their dissenting breth [...]en, they are pl [...]ased in expresse termes to de­clare themselves herein. But may we desire these m [...]n to suspend their peevish, [...]oward, and distemper [...]d spirits, and conjure their quietnesse and silence, and then seriously like th [...]mselves and men of judgement, [...]eason and observation, to weigh the consequences of these things were they accomp [...]ished as they seem to desire. Sup­p [...]se the Parliament was dissolved what can be expected but the most sad and li [...]mall con [...]quences to these very men, especially so m [...]ny of them as hav [...] ind [...]d tender consciences, as would make their eares to tingl [...], and th [...]ir he [...]ds to h [...]ng down, and their knees to w [...]x feeble, and thei [...] hearts to wither like grasse within them; how would heir oppressing [...]yants the Prelats and others, rise up as young Lions out of their [...]hickets, who have long been witout their prey, tearing them and treading them like mire under their [Page 39] feet, untill they had made an utter end of them, how would they meet them as Bears robbed of their whelps? how would they be a­venged for that bloud, contempt, and devastations which have been made upon them? Besides, the miserable havock that would in all likelihood be made of Religion and religious men throughout the Kingdome. How would Superstition, Idolatry, Ceremonies, Altars, Copes, Rochets, Hoods, Surplic [...]s, Service-Book, Crosses, and other old fooleries, rise up like armed men upon us, without resistance? How would the bondage, slavery, oppression and misery of our poore Countrey fill the eare of all Kingdomes round about us? how would a rod of Iron and whip of Scorpions, be ever held over our naked backs? what Armies would be raised up, maintained by us, to keep us under in everlasting bondage and slavery, our selves and posterity being in a worse condition than in Turkish slavery? How many of our Worthies that did interpose between us and death in the dayes of our feare and trouble, would loose their lives for their faithful­nesse to us? how would the Kingdome be fill'd with fatherlesse and widdows, through the executions of the well-affected of the King­dome, for their former adhering to the Parliament? How would prophanenesse, open blasphemy, oaths, drunkennesse, and all kindes of wickednesse abound in the midst of us? Can these men with the least shaddow or shew of reason, suppose the contrary? we want in­deed the parts and abilities of these men to set out the woefull intole­rable consequences of such a time, then would they curse the day of our divisions and perversenesse towards one another; then would they bewail their bitternesse and srowardnesse one towards another; how would our Task-masters insult over us, and our oppressions be multiplied? how would wee say of THAT DAY, as Job of the day of his Birth; Let that day perish (wherein this Parliament was dissolved upon the termes we speak of) and that night wherein it was said, it is broken up, let darknesse and the shaddow of death stain it, let a cloud dwell upon it, let the blacknesse of the day terrifie it; how will your adversaries rise up like a sweeping raine (as Salomon speaks) that will leave no food, taking away your precious things without controule? into what kinde of bondage (thinke you) will you be brought, if you be subdued unto them, of whomsoever a man is overcome, of the same he is brought into bondage, 2 Pet. 2. 19. If we lived under the great Turk, or in the state of Persia, or even in France it selfe, and did but observe the miserable and slavish bondage of those poore people that are under their tyranny; how would a little of [Page 40] that libertie which we now enjoy, be as a wedge of the gold of Ophir, and as a drop of water would have been to the rich man in hell, could he attain unto it? doe not you think, but if the Cavaleerish partie get the day (as most certain it is they will, if our divisions doe still thus continue) they have their bands and chains and setters al­ready prepared for your hands and feet, and irons that will enter into our soules? are they not animated and acted with the spirit of the fourth Beast spoken of by Daniel, which was unlike all the other, very fearefull, whose teeth was of iron, and his nails of brasse, which de­voured, brake in pieces, and stampt the rest under his feet? Would not their insolent Lordly domineering and tyrannizing spirits, sport themselves in their cruelties, and delight to ride over the heads of them that they can get under them? how doe they long after the bloud of the Parliament, and all those that have stood in the way of their rage and lust, during all these warres? how doe they thirst af­ter the bloud of all sorts, Presbyterians, Independents, and all others, under any notion whatsoever, more than David did after the waters of the Well of Bethleem? If these men of bloud shall carry the day and overcome, to set up their Banners amongst us, shall wee not be sold as cheap as sparrows were among the Jewes, five or two for a farthing? would not our flesh be as a feast of fat things unto them, and ou [...] bloud as new wine? or if they did spare our lives, would it not be out of an intent to adde unto our misery? as that cruell Nero, when any person was under the stroake and dint of his power, desi­ring that he might be quickly dispatcht, was wont to say, Non ita tecum in gratiam redii, that is, he was not so far friends with him, as to give him leave to die. But behold, greater miseries than these are like to overtake us, if these men prevaile, if ever we come to be at the allowance of Cavaliers, Atheists, and Papists, for the things of our soules, how shall we be fed with stones instead of bread, and scorpi­ons instead of fishes? those golden pipes, by which heaven and earth are joyned together in sweet communion (that is) the pure Ordi­dances of worship will be cut off from us, and others of lead laid in their stead, Ordinances according to the wills of men, which God will be ready to cast as dung into our faces; doe you think that all the rabble of the Kingdome, all the Cavaliers, and Atheists of the Land? doe you thinke that the Lord Taffe of Ireland, and the Ca­valiers that are gone into the North, that these will settle Presby­terie? No, no, you must never look to see the goings of God in the Sanctuary againe, to see the visions of life and immortalitie, as you [Page 41] have done, those excellent ravishments and raptures of spirit, those takings up into the third heavens, by seeing him that was greater than Solomon in all his glory, will cease from you, those pure streams of the Gospel will be smeared when you come to drink of them; you must look to have the Gospel turn'd upside downe, and to be made to stand in perfect conjunction with hell, with loosenesse, wickednesse, and prophanenesse, and in opposition to Heaven, grace, and holinesse: What a bitter thing will this be unto us who have been [...]ed with honey out of the rock, and with the finest wheat of Heaven; that have had an open and a free trade to Heaven, and have had glorious returnes from them day after day, to whom the Ministry of the Gospel, hath been as the wings of the morning, as Chariots of f [...]e to carry us as it were up and down in spirituall glo­ry and triumph, between heaven and earth? Oh how will that day be us the shadow of death unto us, wherein wee shall exchange our Quails and Mann [...] from Heaven, for the garlick and onions of E­gypt! When wee shall heare the Pope and his Hierarchy preached up to the heavens, and Jesus Christ and his Saints preached downe to the earth, and made their foot-stoole; when our soules and Consci­ences shall be compassed about with lies, and the Commandements of men inste [...]d of Gods word: how would the Ark of God be taken away, and Dag [...]n be set up in his room? how will the day of Go­spel-dispensations be turned into darknesse, and the Sunne of a god­ly holy Ministery be covered with sack cloth, and the Moone tur­ned into bloud, and the Starres of Heaven loose their light? How would this be as gall, bitternesse, and worm wood unto us, that God sent [...] Saviours, and would have delivered us, yea and brought us unto the very edge of the Land of Canaan, that wee looked into it, and did begin to eat of the very fruits thereof; and we would not be delivered, but return again to the bondage of Pharaob, choosi [...]g rather to make bricks and pots, to feed upon garlick and onions, than to live as Princes in the enjoyments of the blessed treasures of life and immortalitie in peace and love one with another.

Secondly, Consider the miserable consequences of disbanding the Army: is not the Army the walls and bulwarks of the Parliament? if you disband the one, you shall see them that will quickly dissolve the other, and then the miserable consequences of the Parliaments dissolution, would be the same of the Armies disbanding; hath not God been a front guard, and a rere-ward unto this Army? hath he not made it his battle-axe and weapons of warre? hath he not made [Page 42] it like a new sharp thrashing instrument having teeth? hath he not made the mountains plains before these Zerubbabels? hath he not made the mountains to skip like rams, and the little hils like young sheep, before the presence of God in this Army? hath he not risen up against them that have opposed them? hath he not honoured them in the face of the people? and have not you endeavoured to cast reproach and scorne upon them, making them the basest, vilest, most blasphemous, hereticall, erroneous, plundering, oppressing Ar­my that ever marcht into the field? have not Gods dealings & yours towards this Army been like the contest between Michael and Satan about the body of Moses? hath not God plainly and evidently set himselfe in direct opposition unto you about this Army, he honou­ring them, you dishonouring them, he causing a spirit of glory, you a spirit of shame to rest upon them; did not you prophesie bitter things of this Army, if the Citie would permit them to march through, and did not God make you all deceivers, and false Pro­phets in the eyes of all men? they marching through the Citie with weapons in their hands, at such a time when profest resolutions and endeavours were used through your means to raise up an Army to cut their throats, yea, when a spirit of feare and trembling took hold upon their enemies, having all advantages put in their hands to avenge themselves for all the wrongs and injuries that were offe­red them, and yet did they not march peaceably and quietly through­out the City, not offering the least wrong to man, woman, nor child, to their honour, and your shame?

Againe, what had been the issue of that horrid insurrection, made the ninth & tenth of Aprill, 1648. assaulting the Lord Mayor of the Citie, robbing, killing, and destroying those that opposed them, had not some part of this Army supprest the same, (the influence of your do­ctrine so prevailing with men, that not one of many would appeare to rescue the Governours and Government of the Citie from the sonnes of violence) and yet did not these contemptible Army-men put their lives in their hands, and preserved the whole Citie from the woefull consequences of that rebellious insurrection, yea, when brick-bats and stones were cast out of houses, and some of them were shot out of windows; which affronts had they been offered unto some Armies, would have rendered the Citie in ashes, but they would have had satisfaction, and yet, as if they were men in valour, and children in malice: having rescued the Citie, departed in peace, blessing and praising God, that he had made them able to render [Page 43] good for evill; and doe not all reasonable men clearly perceive, that if Sampson-like you lay your hands upon Parliament and Ar­my, to dissolve the one, and disband the other, you take hold of the pillars of the kingdome, which being removed, you bring all into confusion, ruine and misery, and pull down destruction upon your own heads.

Thirdly, consider, the most probable, if not certain consequen­ces of the suppression and extirpation of your dissenting brethren, were all your dissenting brethren supprest, and not one remained, but onely your selves and the Prelaticall party in the kingdome, doe but seriously consider what a through, a blessed, a perfect Re­formation you would be like to carry on. Suppose the dissolution of the Parliament, the disbanding of the Army, the destruction, banishment or imprisonment of your dissenting brethren, doe not you thinke that the malignant and Prelaticall party would not joyn together with you to set up Presbytery in a pious, pure, strict and godly way? May not we say of such among you, that shall think so, or acteth as if they did think so, as the Prophet Hosea saith, The Prophet is a foole, and the spirituall man is mad. In short, you must both unite and live, or both divide and perish, chuse you whether; you may both wriggle and wrastle, contend and con­test, weary and worry one another, but the resolve of all must be one of these two, either agree and live, or else strive thus, and fall both together.

First, consider what faith the one party which the other may not say: You say of the Independent party, These are the troublers of Israel, the hinderers of reformation, the disturbers of our peace, the incendiaries of the times, the Covenant breakers; and they say the like of you, and both of you argue it each against other in the eyes of the world; but were it not better that both of you did joyn to­gether in joynt promotion and joynt opposition of such things as were according to your joynt opinion, you both professe your hatred of known sinne and wickednesse, the prophaning the Lords day, drunkennesse, swearing, lying, cozening, deceiving, igno­rance and loosnesse; you both professe it your duties to promote the glory of God, the name of Jesus Christ, the fruits of the Spirit, the obedience of faith, the workes of repentance, love, meeknesse, gentlenesse, patience, brotherly kindnesse, mercy, bounty: Did both parties joyn together in the propagation of those things [Page 44] which were according to both your judgements, how quickly would your differences be reconciled, did both parties seeke the things of Christ, and each others good? how quickly might you both rejoyce each in other, and blesse God each for other?

Secondly, consider the things wherien you agree, and wherein you differ: most confident we are, the difference is more in the heart th [...]n in the head, more in the affections th [...]n argument; is the one for the glory of God? so is the other. Is the one for Refor­mation? so is the other. Is the one for purity of Ordinances? so is the other. Is the one for a holy, pious, peaceable Presbytery? so is the other? Is the one for the suppression of error, herefie, blasphe­my, and whatsoever is contrary to sound Doctrine, and the power of godlinesse? so is the other; onely differing about the manner of this suppression, the one affirming it must be done by the Magistrate, by censures, punishments, imprisonments, banishments, &c. the other making a distinction, & granting that some kinds of errors, blasphemies, directly repugnant with the light of nature, the peace and quietnesse of the Land and Nation, breaking the rules of civili­ty, morality, and common honesty, that the Magistrates may and ought to punish such things; but for those errors and mistakes in matters of religion, which cannot be rectified but by a supernatu­rall illumination, and work of the Spirit; that these are to be sup­prest by argument, reasoning, and debates out of the word of truth, as the onely meanes sanctified by God for the pulling downe of all such imaginations that exalt themselves against the knowledge of Jesus Christ; nay, in the very argument of Church government, the difference is not so vast & great as seems to be by these unhap­py miscarriages towards one another. Are you for a Presbytery, that is, the government of the Church by Pastors, Elders, Helpers? so are they. Are you for the admission of none but godly persons in the eye of charity, into these societies? so are they. Are you for combination of Churches? they are for association. Are you for subordination of one Church to many? they are for a brotherly and Christian reference of one unto more. Are you for an autho­ritative jurisdiction of some Churches over others? they are for brotherly advice and exhort [...]tion, and admonition of one Church to another? Are you for excommunication of such Churches as do not reclaim after admonition, exhortation, reprehension, &c. for error, heresie, blasphemy, or evill of doctrine or conversation, though they are not for excommunication of Churches, yet they [Page 45] are for non-communion with Churches in such cases, &c? Why should there be such an irreconcileable distance betweene one ano­ther?

Thirdly, consider there have ever been greater differences in the Churches of God than these are: you very well know, that among the Churches in the Apostles dayes, there were differences about Circumcision and keeping the Law of Moses, about the Doctrine of the resurrection, about eating meats offered up to Idols, &c. and the like in after times; and though it be granted that there should be no allowance of any evill whatsoever, yet th [...]y managed their differences in such a sweet, meek, moderate, and Christian way, as that faith and love, and the unity of the Spirit was still preserved a­mong them; and were they not meet and fit examples unto us up­on whom the ends of the world are come?

Fourthly, what do you complain of whereof you have just cause, and which is not in your power to reclaim?

First, you complain of your misery, bondage and slavery, of oppressions, sorrowes and troubles of the Church: that is, doubt­lesse, of the Church Presbyterian, and no other: What doth aile you? what troubleth you? who doth oppresse you? Have you not authority on your side? Have you not all the Church livings in the Kingdome? Have you not Declaration upon Declaration, Ordinance upon Ordinance, Order upon Order, for to back you? Is there the least shew of oppression, sorrow, or cause of complaint administred unto you, except it be because you are not suffered to oppresse, vex and gall your brethren that joyn not with you? Can you feed upon nothing but blood, yea the blood of your brethren, that though you have every thing else (that onely prohi­bited) you complain of sorrow, slavery, oppression? Is this on­ly your torment, that you cannot procure a Decree against your brethren, whose lawes are but a very little differing from yours, that they should be cut off their houses pulled down, their wives and children destroyed as some of your bloody brethren professed even in pulpits (an account whereof shall be rendred upon the next occasion offered?) Is this your slavery and captivity, that you cannot enslave and lead into captivity? Is this to kill you with the sword that you cannot kill your brethren with the sword? Is your brethren [...] ease your pain, their liberty your restraint, their plenty your penury, their good your evill? May you not have what you will almost of Authority, but will nothing serve you but John [Page 46] Baptists head? Doe you plead your authority for a severe dom­niering rigid Presbytery, from the Presbytery of Jerusalem in the fifteenth of the Acts, for which you finde not a syllable in that Chapter? And will you reject one of the main Canons of that Presbytery, Abstain from blood? verse 29. Doe you not know that blood-eating shall be the death of Antichrist, which being diffected the Scripture shewes that the blood of Saints was found to be the death of the Whore, In her was found the blood of Prophets and of Saints, Revel. 18. 24. Will God give blood for drink to bloody Popery? Hath he given blood unto bloody Prelacie in our owne Kingdome, and will he give milk and hony (think you) to a bloo­dy Presbytery? How long might the Popish government and the Prelaticall government, yea and the Presbyterian government also live and flourish in the earth, were they not bloody? But is not that true of a bloody government which the Scripture speaks of a bloody man, that it shall not live out halfe its dayes? We know your answer▪ and we expect to heare it over and over in Pulpit & Presse from you day after day, that you are men of peace, and desire not the trouble of any man, much lesse of Saints, appealing to God that searcheth your hearts, whether you are the men whom we thus represent, and call God to judgebetween you and us, whether it be thus as we have said; that it is Gods glory, not any mans ruine, the blood of errors, heresie, blasphemy, prophanenesse, &c. that you seek after, not the blood of men; the building of Gods house, not the pulling down of any mens houses; the setting up of Christ on the Throne, not the casting of any man upon the dunghill; the good of mens souls, and not the hurt of any mans body; yea and happily you wil call upon God to do so to you and more also, as your harts are upright and perfect before him in these particulars. But to re­ply to these answers.

First, you may appeale to God that searcheth your hearts; but we are taught by God to appeale to your words and actions to understand your hearts; God can come at your hearts immediatly, we come at them by your words and workes; your hearts cannot dec [...]ve the eye of God searching your hearts: your words and worke [...], daily, constantly, deliberatly, dispassionatly proceeding from you, can hardly deceive the eyes of man, looking into your hearts through your tongues and hands, what is the meaning of these words, Let these Sectaries, &c. these remnants of Baal be de­stroyed, with their wives and children, and their houses pulled downe, [Page 47] (saith one) let these Sectaries, (these walking dreamers) be cudgled ou [...] of their dreames, (saith another) a viperous brood, a generation of vipers, croaking Frogs, Caterpillers (say others) (an account whereof time may discover) is not the heart the treasure from whence these words flow? God knew your hearts immediatly, you know your own hearts by your Consciences (if you have not silenced them) and wee come to know your hearts by your words and actions.

Secondly, whereas you pretend your zeale to be for Gods glory, not mans ruine, the destruction of errors, not of men, &c. Wee an­swer, that the Pope and the papall persecutors said the same, the Bi­shops and the Prelaticall persecutors said the same; why should wee beleeve the Presbyter before either, when his wayes are the very selfe same with the two former? did not the Papists say of the Protestants whom they burned, that they were hereticks, sectaries, schismaticks, separatists; did not the Prelates say of those whom they persecuted, that they were factious, seditions, hereticks, sectaries, schismaticks? and doe not Presbyterians call those whom they would banish, im­prison, whose houses they would pull downe, and whose wives and children they would destroy, Independents, sectaries, hereticks, schismaticks, &c. Their words and sayings, their waies and pro­ceedings being as like the Prelates, as their wayes were like their fa­thers in persecution of whom Christ spake in Luk. 6. 23.

Secondly, Doe you complaine, that the Ministery is despised? Why doe you make your selven despicable? Can sober disengaged men alwayes honour those that leave preaching of Christ (the life of Saints) the propagation of love and goodnesse among men, and fall upon scandalous clamours against Parliament, Army, Magi­strates, Ministers that dissent from you, throwing fire-brands out of Pulpits from day to day, making the Pulpits little else but the Trum­pets of warre, and alarms to battle, heightning divisions, differen­ces, and distempers, that are too high already amongst us.

Thirdly, Doe you complain of the increase of sectaries, you mul­tiply them by your carriages towards them? the persecuting Papists made Protestants, the persecuting Prelates made puritans, and the railing Presbyter that sharpens his tongue to utter bitter words, to call men a generation of vipers, a viperous brood, the remnant of Baal, &c. These make Independents, whom you call sectaries.

Fourthly, Doe you complain of the growth of errors, doe not you cause [...] by casting mudde and dirt at the root of these bulrushes, i [...]stead of plucking them up by arguing, reasoning, and debating [Page 48] the same? It is true, about 58 Ministers of London, 84 Ministers of Lancashire, 43 Ministers of Warwick shire, subscribes against error, heresie, blasphemie, but you shall have one sectary in a corner will give it, may be, or pretend at least to give more arguments to main­tain his error, than 185 Ministers to maintain the truth in opposi­tion to these errors; you shall have, it may be, one sectary pretend to offer 185 arguments to maintain an error, and to give testimony to it, when 185 Ministers of London, Lancashire, and Warwick-shire, give testimony indeed to the truth of Jesus, by asserting such and such things for truth, and by calling such and such things errors, heresies, &c. (as so many Leather coats may doe) but not one argument a­mong them all to assert the truth of Jesus, or destroy error withall, had we more of your pains, and lesse of your passions, more of your arguments, lesse of your anger, more reasonings and lesse railings, would you be pleased to set up Lectures of confutation of errors in a soft, meek, wise, and Christian manner, and decline these fiery, fierce and furious Lectures of strife, divisions, reproach, and con­tempt upon Parliament, Army, brethren, &c. How quickly would error be cast upon the dunghill, and truth get up into the throne? Error is seated in the imaginations of men, and they are high thoughts that exalt themselves against the knowledge of Jesus Christ; those means therefore that are effectuall for the suppression of error, heresie, &c. must be calculated for the casting down of ima­gination [...], or reasonings, and strong holds, in men exalting them­selves against the knowledge of Jesus Christ; stout railing will ne­ver demollish strong reasonings; the weight of the little finger of truth and sound reason doth more effectually crush error, heresie, &c. than the very loyns of railing and raging at them; one sound argument coming against error in the name and according to the will of God, will be unto an whole host of errors, as the Angel of God unto the host of Senacherib, viz. scatter and slaughter them, that the place thereof shall not be found any more; one sound argu­ment from the holy Scriptures wisely and skilfully managed against a capitall error, doth often prove like Davids stone slung at Goliah, viz. strike it dead in the face of many abettors thereof, making them quickly throw down their weapons at the feet of truth, and become captives unto it; bitter invectives without arguments against errors, heresie, &c. are unto them as the Egyptian persecution was unto the Israelites, the more they be thus dealt withall, the more they grow; the spirit of conviction doth not usually appear in whirlewinde, [Page 49] blustering, stormy, tempestuous railing, raging, and wrangling ex­clamations, but in the still and soft voice of brotherly, meek, [...]ollid, and Christian debating, reasoning, and arguing out the truth; it is most true, it is good to be zealously affected in a good thing, yea, that our zeale should even eat us up, but we must be zealous according to knowledge, not to eat up our brethren; it is reason and not railing that conjures errors out of mens judgements; why should the sonnes of error be wiser than the sonnes of truth? they insinuate errors in­to their proselytes, they watch to deceive, they come under the vi­zard of humilitie, meeknesse, and sweetnesse, to seduce the simple; if you will undeceive them, you must be that in sincerity, which de­ceivers are in hypocrisie, viz. truely humble, truely meek, and kinde; 'twas Pauls rule, especially towards fallen brethren, to restore them with the spirit of meeknesse; it was his practice to catch men by guile; its no marvaile, that errors abound amongst us, when men instead of rooting them up by a strong hand of arguing, doe onely tread up­on them (as upon Cammamell) by lowd reproaches, reasonlesse declamations, &c. making them indeed rather to grow and multi­ply; God (if we may so say) doth often need mens patience, meek­nesse, humility, but never needs mens passions, frowardnesse, per­versenesse; this is to goe down into the Land of darknesse to fetch light, to apply our selves to Satans Magazin, to furnish us with wea­pous to fight the Lords battles; this is for vice to correct sinne; When men come to heare reason against error, and finde nothing but railing, what is this but to feed men with stones instead of bread, and with serpents instead of fishes, would men endeavour to convince men by arguing and reasoning, as Christ did, and not as the Scribes, it would make men astonished at their doctrine, and error and heresie, like Dagon before the Arke, would not stand before the truths of God so mannag'd and asserted.

Fifthly, Doe you complain that the worke of reformation is hindered, Sanballads and Tobyasses obstruct the building of the Tem­ple: wee have been a great while in expectation of setling Religion, but alas all is in vaine, wee have nothing but an empty shew of re­formation, Presbytery is despised, sleighted, we are farther off from reformation than wee were severall yeares since.

Who hinders your reformation but your selves? have you not all incouragements unto a reformation? were ever any of you troubled for the exactnesse, strictnesse, or purity of your reformation? may you not keep any man, how great soever he be, from your Commu­nions, [Page 50] who lives scandalously, loosely, or in grosse ignorance? is it not evident, as the Sunne at noone-day, that nothing stands in your way, but your selves? may not all men of discerning spirits see and perceive, what it is that hinders your reformation? shall we dictate unto you the common observations of seeing men, viz. that you take not a right method for a pure reformation; for is not this your Custome, you call in all your Parish (if house-keepers) to choose your Elders, your Elders they admit of your members to the Sacra­ment, and so your reformation is made up? is it not too notorious that the most of men are not the best of men; nay, have not you often told us, that the most of men are the worst of men? and can the worst of men bring about the best of reformations? will the worst of men make choice of the best of rulers, except it be through the wonderfull providence and interposition of the hand of God? doe not wee plainly see, that the most of men have not principles lead­ing towards a strict, a pure, a spirituall reformation? doe not men generally know men after the flesh, and esteeme them accordingly? Whence is it, that wee see the great man, though the ignorant man, the rich man, though the prophane man, the Deputie, the Common-Councell-man, the Justice of peace, the chiefe man in the Parish, he must be the Elder, though an ordinary swearer, an ignorant, a loose, a covetous person? Doth not every eye observe this in the Citie, in the Countrey, &c. and can you drive on that reformation which you pretend unto in this method? are you tied and necessitated unto this way? Will not swearing, ignorant, covetous, unclean, and unwor­thy Elders admit of the like Communicants and Members? and can you reforme according to your profest desires in this course? Doe you say, you have not power to doe otherwise? is your government from heaven, or of men? if it be from heaven, as you professe, and a jus divinum be stampt upon it; what though you have not the pow­ers of men to joyne with you in the work of the Lord; the time (perhaps) is not yet come when the earth shall help the Woman? will you doe nothing for the Name of Christ, untill you have the powers of the world to assist you? is this to doe the will of your Fa­ther? is this to walke as you have Christ and the Apostles for your patterne? do you please men? if you yet please men, how are you the servants of Christ?

Will that old spirit of fearing the face of man, which possest many of you in the dayes of the Prelats, never be gone out of you? Doe you professe with the Scribe, Mat. 8. 19, 20. to follow Christ whither­soever he goes; and when he tells you, The Foxes have holes, and the [Page 51] Fowles of the aire have nests, but the Sonne of Man hath not where to lay his head: will you with the Scribe steale away, and let Christ heare of you no more? Is it not a Snaily dispositi [...]n to come abroad onely in the dew, and to creep in during the heat of the day? Is it Christian to cry Hosanna unto Christ with the people, while the garments and Palm-branches are spread, but to slink away when hee is led to mount Calvery? Would you live by the Truth, and not suffer the Truth to live upon you?

Perhaps you will say, that however the Sectaries despise Magi­stracy, yet you will not distaste Authority by such an hasty pra­ctice of that government which you could wish was set up, and therefore would have power from them to carry on the worke of Reformation in peace, that the noise of the hammer may not be heard in Temple work. We reply,

Your care not to provoke Authority we abundantly perceive by the Dialect of your Sermons and Prayers from day to day: we shal give you but one instance more, (which we thought to have re­serv'd for the next, but that wee have more than a sufficiency of straw already for that tale of Brick if it be required) and that is of Mr. Thomas Case, preaching at Christ-church about the 26. of March, 1648. from Jeremy 14. 19.

We looked for peace, and there is no good, and for the time of healing, and behold trouble.

Making almost every particular of his Sermon to reflect disho­nour, reproach and contempt upon the Parliament; among other things, spake thus, We looked for hurthens to be taken off; but behold, straw is taken from us, and our tale of Brick is still required of us: Coat and Conduct money, High Commission and Star-chamber, these were but childrens play in comparison of the oppressions of our times; bitterly complaining that we are now become captives unto the lusts and fury of men. That you would have power in your hands, we doe not question; but wheth [...]r to advance your selves, or Jesus Christ, is somewhat our doubt all things considered. As for your carrying on of your Temple worke without the noise of a Hammer, have we not the sound of Drummes and Trumpets, sounding to battell in the building of your Temple? What's the meaning of these expressions, Draw the Sword and avenge the Lord of all the blasphemy, &c. that is done unto his Name? It is a s [...]d symptome of Gods displeasure when hee thinkes a people not worthy the looking after, but lets wicked men get the upper hand over them, and let them perish by [Page 52] the lusts and pride of men, as Mr. Case said. And, Lord, we thank thee that thou hast given us any hopes to make them (speaking of the Scots) further instrument all to settle thy truth in this Kingdome; Lord blow up these sparkes into a flame, as Mr. Jenkin said. Is this to build the Temple without the noyse of an hammer?

You complain you want power. Have you not power to doe what you will in a peaceable, sweet, and Christian way? Did the Parliament, or any authority under them, reprove, inhibite, or cen­sure any of you for keeping away any scandalous, ungodly, un­worthy man whatsoever, though he was never so great & mighty in the world? Doe you want power? May you not thanke your selves? H [...]d y [...]u carried your selves meek, humble, lowly, preach­ed Jesus Christ as he is tendered in the Gospel, minded indeed a Re­formation according to the word of God, and the example of the best re­formed Churches; what power might you not have had from the Parliament? Did not many godly, sober, wise and judi­cious Presbyterians, Parliament men and others, joyne with you, stick unto you, engage for you, who now begin to decline you, being so greatly mistaken in you? How had God honoured you in the eyes of Parliament and people, had you indeed thrown by your own honour, and in the simplicity of your hearts honoured him? Had you humbled your selves, God had exalted you; but exalting your selves, God will bring you low. Have not you so re­presented your Presbyterie in the eyes of men, by your flying out against Parliament, Armie, dissenting Brethren, with such bitter, scandalous, slanderous terms, that many wise & sober men decline you, and are even ashamed of you, though some shallow, fiery, furious spirits are gratified by it, and side with you in it; it's no marvel that the Sectaries (as you cal them) like the house of David, multiply, grow stronger & stronger, and rigid Presbyterians, like the house of Saul, decay and grow weaker and weaker, since you have often cast your Javelins for the destruction of those (viz. Parliament and Army) that have fought your battels, destroyed your enemies, yea the Goliabs thereof, doing you good and no hurt all your dayes. Doe not you see English spirits cannot endure the Bramble-government, even in the Common-wealth, much lesse in the Church? Would you indeed (the godly party of you) joyn together, keep out wickednesse and wicked men, be they Lords or Commons, Prin­ces or peasants, high or low, rich or poore, from your holy things, would you preach Christ, and not your selves, would you oppose [Page 53] Eryor, Heresie, Blasphemy, &c. with arguments, meeknesse, and wis­dome, with power and demonstration from Scripture and Reason, would you look to your offending brethren of your own Societies, provide for your poor, watch over one another for good, promote holines, love and kindnes among brethren, would you endeavour to unite the godly against the common enemie, promote the common interest of the Kingdom. Did men see your communions beautifull as Tirza, comely as Jerusalem? Did men see Christ walking in the midst of your golden Candlesticks? Did you put on indeed beautifull garments? Did men heare the joyfull sound and voyce of the Turtle in your congregations? Did your lips drop as the nony comb, hony and milk being under your tongues, the smell of your congrega­tions being like the smell of Lebanon? Did men see that your plants, or members, were as an Orchard of Pomegranates, with plea­sant fruits, Camphire and Spiknard, Calamus and Cynnamon, with all the trees of Frankincense, Myrrhe and Aloes, with all the chiefe spi­ces? Did men observe your societies as fountaines of gardens, wels of living water, and streames from Lebanon, the Spirit of God so blowing upon them, as that the Spices thereof, and their sweet savour did flow out, and were acceptable to God and man; how would you ravish the lookers on? How would they be taken in the beholding your faith and order? How would you ravish the hearts of your spectators? How would you drain the private meetings of Sectaries, as you call them? But when men in stead of beauty see nothing but bald [...]es; in stead of the Spirit of Christ, w^ch is a spirit of holinesse, love, gen [...]lenes, and goodnes, men see n [...]thing but the spirit of pride, of envie, rigidnesse, cruelty, slander, and mischiefe.

When you talk of a reformation, professe indeed principles of pu­rity in government, viz. that your members must be godly, pro­phane persons kept from the Lords Table, promoting love, good­nesse, kindnesse, &c. and yet act not accordingly for want of power as you say, not improving what power you have unto these things, but complain of the Parliament, as if they were the cause, hinde­ring all good government, to make them odious in the eyes of the people; yea, oppose, vilifie, and reproach your brethren even for reformation. What doe these things but harden mens hearts, and steele mens spirits so against you, that you may as soon unite light and darknesse, Christ and Belial, as drive on [...] reformation which you thus would make the world beleeve you [...]o earnestly co [...]nd for? Are you not offended with your brethren for putting in pra­ctice [Page 54] your own very principles? Doth it not clearly appeare, that their reformation is rather your envie, than the want of reforma­tion among your selves is cause of your complaint? As the Ruler of the Synagogue envied the glory which the people cast upon Christ for his great workes which he did amongst them, yet hee co­vered his pale of envie with the red of zeale, pretending to stand for the honour of the Sabbath: There are six dayes, said he to the people, in which men ought to worke, in them therefore come and be hea­led, and not on the Sabbath day.

Can men be so truly and heartily zealous for a blessed reformati­on in matters disciplinall, and Church government, and yet in the meane while breake the very law of moralitie, and the rules of good manners, abusing Parliament, Armie, and all that will not bow down their backes, and subject their neckes to your yoke, it makes men think that your zeale for reformation is your zeale to make your selves great in the world, especially when they see you seek the suppression of those that act your own verie principles of reformation. Is it not like Herod, to pretend to seek Christ to worship him, with a true intent to kill him, to pretend reformation, and to set up principles leading that way, and where ever you finde them put in practice, to persecute, molest, and suppresse them that do put them in practice?

Some of you were great conformitants in the dayes of Episcopa­cie, have you indeed a minde to return again? Doe your soules long after the Summer fruits of Poperie, Organs and Altars, crin­gings and crouching, Tapers and Wafers, Copes and Rochets, Tip­pets and Surplices, Caps and Hoods, Crucifixes and Crosses, Pil­grimages and pictures, with all the accoutrements, and the whole prophane glory of the Romish Synagogue? Doe you long indeed to have Lucifer put again into Heaven, and the Angels of God thrown down into hell in stead of him, viz. Popish and Prelaticall Priests restored to their former thrones and dignities, and faithfull Ministers of the Gospel (the great troublers of the Israel of the Devill) troden and trampled on like clay and mire under their feet? Is it the great desire of your soules that prophanenesse and ungodlinesse, lightnesse and loosnesse, oppression and tyranny, drunkennesse, uncleannesse, and all sorts of wickednesse may fit in the throne, and that holinesse and righteousnesse, piety and purity, religion and liberty should be thrown upon the dunghill? If these be not the venison and savoury meat that your soules thirst after, [Page 55] why doe you hunt so diligently after it?☜ do not you see that all the Malignants, the Papists and Atheists, the prelaticall and prophane party of the Kingdome joyns with you in your present proceedings? are not your present wayes unto them as the resurrection from the dead?

Some of you have been very zealous against Conformity in the dayes of Prelacy, bearing the reproaches of hereticks, separatiste, schismaticks, from your clamorous adversaries; had you the glory of God in designe, or somewhat else? wee have observed in former dayes, that some have set out, Jehu-like, against the superstition, pride, and oppression of the Clergie, over-running even a civill be­haviour in some houses where they have come, tearing and defa­cing any devotionall pictures, scarce enduring a crosse in a Gen­tlemans Coat of Armes; and yet afterwards a favourable Pre­bend-winde, or Chancellour-ship, Deanery, or Bishoprick, did so cool them, that they grew the greatest factors for superstitious inno­vatione, and fiercest persecutors of the contrary minded; as once Harding, Bishop Jewells adversary, who one while was a thunde­ring Preacher, wishing he could cry out against Poperie as lowd as the bells of Osney, yet afterwards proved a bitter adversary to the truth: if such things as those are in your eyes, viz. to be some body in poynt of power, honour, and greatnesse, under the forme of Presbyterie, as others have been under the shamefull glory of Prelacy; What doe you all this while but sow the winde, and what shall you reape but the very whirlewinde? labour after vanitie, and may expect nothing but vexation of spirit; digge unto your selves Cisternes, but broken Cisternes that will hold no water; if this be the first-borne of your desires; viz. that you might be honoured be­fore the people, as was Souls request unto Samuel, 1 Sam. 15. 30. the Lord will rend your kingdome from you, as he did the kingdome of Israel from Saul, and it may be give it unto others better than you; but if this indeed be the true strain, and drift of your hearts, viz. That God in all things may be glorified through Jesus Christ, as the A­postle hath it, 1 Pet. 4. 11. You may expect honour upon a Gospel ground, viz. a Covenant of grace, wherein it is promised, that God will honour them that honour him, and therefore wee beseech you (if you can beare an exhortation from Heaven by the hands of your brethren, who in the sinceritie and simplicitie of their spirits doe judge themselves not worthy to be named the same day with many [Page 56] of you in respect of your piety and parts, learning and abilities to serve the Lord Jesus) that you would be pleased to follow the truth in love, Ephes. 4. 15. and to provoke one another to love, Heb. 10. 24. Bearing one anothers burthens, and so fulfilling the Law of Christ, Gal. 6. 1, 2. Taking heed of biting and devouring one another, least we be consu­med one of another, Gal. 5. 15. Walking by the same rule so farre as wee have mutually attained, confidently expecting that God will seasonably reveale himselfe unto the mistaken, Phil. 3. 15, 16. God is love, and he that dwelleth in love, dwelleth in God, and God in him, 1 Joh. 4. 9. Wee differ from God in heart, in life, in judgement, in practice, and yet still God is love; The Father hath loved us, be yee therefore followers of God as deare children, and walk in love, Ephes. 5. 1, 2. The Sonne hath loved us, even as the Father hath loved the Sonne, Joh. 15. 9. The holy Spirit is a Spirit of love, 2 Tim. 1. 7. and the fruit of it is love, Gal. 5. 22. And where ever it is in truth, it knits the heart with the Saints in love, Colos. 2. 2. rooting and grounding them in love, E­phes. 3. 17. causing not onely the report of their faith in Christ Je­sus, but also of their love to all Saints to be heard abroad in the world, Col. 1. 4. The Father, the Sonne, the Holy Spirit loveth us, notwithstanding our vast and infinite disproportion and difference from this holy Trinity in our judgements, wills, affections, lives, and conversations; and surely they that are taught of God doe love one another, 1 Thes. 4. 9. Consider how sweetly, and kindly the almigh­ty treateth with the sonnes of men, his words are soft, breaking our bones, Prov. 25. 15. and his writings are words of reconciliation, sending his Embassadours to beseech us, and most kindly to pray us in Christs name and stead, to be reconciled unto God, 2 Cor. 5. 20.

Consider, wee cannot as yet be all of one minde, which is our af­fliction as well as our sinne, yet may we be all of one heart, the fai­lings wherein is more our sinne than our sorrow, unity in judgement is the promised blessing of another age, but unity in affection is our present duty, though wee cannot speak all the same things of faith, through our difference in judgement, yet we may all speak the same things of love through the unity of our affections; though we can­not agree in all things, which should be all our griefe, yet wee all a­gree in this thing, to strive together to know the truth as it is in Je­sus, which calls for our love to one another, God in Christ, and Christ in God, is the pure spring of that divine love which is alwaies running from God to Christ, and from Christ to God, the streames [Page 57] whereof doe cheare the hearts of all the Saints, but the Saints in Christ, and Christ in Saints, should make each lovely in each others eyes; our mutuall interest in Jesus Christ should make us value each other as precious jewells, which God will make up in the day of his glory, Mal. 3. 17. Wee are all acceptable to God in the beloved, Ephes. 1. 6. and why not then unto one another.

Wee all know but in part, 1 Cor. 13. 9. And therefore none are so perfectly acquainted with one truth, that he needs no further light about the same, and it is to be conceived, that the errors of judge­ment in the godly, ariseth not from the love of error, but the mis­take of truth; so that the light of the Saints possibly may be dim; and their darknesse or ignorance not absolutely without or utterly remote from some light: they ought therefore to heare one another patiently, and to beare with one another kindly, it is the propertie of the Father of lights, and of the Sonne of righteousnesse, the light of the world, that in him should be all light, and no darknesse at all: He that dwelleth in love, dwelleth in light, for God is light. He that saith he is in light, and bateth his brother, is in darknesse, and walketh in darknesse. (Notwithstanding his great presumption of his large abilities.) He knoweth not whether he goeth, because that darknesse hath blinded his eyes, vers. 11.

A passionate, peevish, froward, pettish, perverse Professor, is sel­dome acquainted with the truth as it is in Jesus, meeknesse encapa­bleth a man to receive the truth. James 1. 21. A froward heart and a perverse tongue, or pen, commonly goeth together; and Salomon saith, that one findeth no good, and the other falleth into mischiefe, Prov. 17. 20. He that thinketh he knoweth nothing as he ought to know, is in the sweetest capacity to be taught of the Father, who filleth the hungry with good things, but sendeth the rich empty away. Resi­sting the proud, he giveth grace to the humble, the Lord guideth the meeke in judgement, and them will he teach his way, Psal. 25. 9. Those who are become like weaned children, doth he teach know­ledge, and understand doctrine, Esay 28. 9. A froward heart and tongue, is an abomination unto the Lord, and therefore the secrets of the Lord cannot be with such. Swelling words commonly come from shallow braines; and the most ignorant are most conceited; With the owly there is wisdome, Prov. 11. 2. A railing tongue is like the raging waves, foaming out its own shame, Jude 13. The Lord teacheth the lowly person, and such is fit to teach his brother.

[Page 58] Men doe much prejudice the truth by a passionate endeavour to vindicate the same, rayling language and invective lines, vailes the truth that it cannot be seen, who loves to drinke in troubled wa­ters, or puddle streames? When mens foame of malice, envie and discontent, appeare in the surface of their peevish lines, who will look for truth therein? A smooth tongue shall not bewitch us: for we wil examine what it affirmes. A scolding tongue shall not cor­rupt us; for we wil never bestow the pains to hear it, truth hath ne­ver need of passion, but oft of patience. A froward tongue oft-times stirres up other mens passions, but seldome setleth any mans judge­ment; frowardnesse raiseth up frowardnesse, and strife stirreth up strife, and both together rejoyceth the Devill, and sporteth his children, and the truth is neglected all the while. He that endea­vours to conquer error with good successe, must bring along with him Meeknes and Truth; and having both, may ride on and prosper, Psal. 45. 4.

Men doe seldome contend for truth in a railing Dialect, it is mastery more than truth that is so sought out, passion, envy, hatred, malice, are the fruits of the flesh, and can these contend for their destroyer, the spirit of truth?

Consider how doth it gratifie the designes of the adversarie, that the Saints should thus wrangle each with his brother? how doth this cheere up the Popish, Episcopall, Presbyteriall, Inde­pendent, Antinomian, Anabaptisticall, Jesuite: For we presume the Jesuite personates them all, and whose ends we prosecute by our unhappy divisions amongst our selves: how is this told in Gath, & published in Askalon? how do the daughters of the Phili­stims rejoyce, and the daughters of the uncircumcised triumph? how do they jeere at our discord, that we our selves prove thorns in one anothers eyes, and goads in one anothers sides? boasting that they lasht us with rods, but we our selves with Scorpions, and that our own little fingers will we heavier upon one another, than their loynes were upon us all. They opprest us, and we were pi­tied of all; we oppresse our selves, and then who pitieth us? They ruin'd us by an usurpation, and shall we strive to ruine one another by a law? They crusht us by the heavie sentences of the high Commission and Star-chamber, and shall we endeavour to doe the same by the authority of Parliament? If we love not one another, let us love our selves; for each undermineth his own security, by circumventing his brothers peace.

[Page 59] How doe Saints lose in each others hearts, when they gall and grieve and vex one another in each others pen? To give milk and hony for vinegar and gall, blessing for cursing, kinde words for bitter language, this is indeed our duty; but hereunto who hath attained? And shal we tempt one another with bitter provocati­ons? Sorrow and trouble, persecution and affliction, envie and malice, evill speaking and rail [...]ng, we expect from the world, but better quarter from better people: the Saints should be each others shelter, we doe not gather grapes from thornes, nor briers from vines, men doe not gather figges from thistles, nor prickles from figge-trees. Churlish language I expect from a Nabal, not from a David; scoffes from an Ismael, not from an Isaac; railing from a Rabsheika, not f [...]om an Hezekiah; Dungeons from an Ahab, not from a Michaiah; prisons from an Herod, not from John the Bap­tist; chaines from a Nero, not from a Paul; banishment from Fla­vius Domitian, not from John the Evangelist; jeeres from a Julian, not from a Christian.

Consider the deare relation wherein we stand each to other in Jesus Christ, have we not the same Lord, the same Faith, the same Baptisme? Did we not all lie together as it were in the same womb of the Almighties gracious purpose? Are we not all the price of the same ransome, the redeemed of the same Saviour? Doth not the same Spirit of Jesus breathe in our hearts? the same blood of Jesus run in our veins? Are we not all brethren in the faith? and shall brethren reproach brethren? brethren raile against brethren? What! brethren without bowels, without naturall affection to brethren? Who but a Cain will seek the ruine of a brother Abel, because his holy services a [...]e more acceptable than his own? Who but a Ham will betray the nakednesse of his own family? God put enmity between Satan and Saints, but Satan puts enmity between Saints and Saints; whose works they doe that foment the same. An ungodly man diggeth up evill, and in his lips there is a burning fire, and a froward man soweth strife, and a whisperer seperateth chief friends, Pro. 16. 27, 28. And it is awicked man that walketh with a froward mouth, Pro. 6. 12. And shall such be found among the Saints? Oh where is that Spirit that should knit our hear [...]s together in love? Are we we not all members of the same body? If one suffer, doe not all suf­fer? and shall we persecute one another? if one be disgrac'd, doe we not all blush? and shall we shame one another? Is love the sign of a disciple of Christ, and shall we hate one another? Doth not [Page 60] each member need his fellow, and shall each destroy each other? Is the body of Christ the horrid monster of these monstrous times? Is it thus amongst Turks and Pagans, Mahumitans, Atheists or Papists? Doe Malignants thus rail against Malignants, Cavaliers against Ca­valiers? Are there such bitter words, or biting language, such harsh sayings or hard speakings to be heard in the camp of our adversa­ries? Deare Sirs, is it truth or trouble you thus pursue? if the truth, sight for it in its own way, it calls for your love to it selfe and chil­dren, and not for your rancor; for your pains, and not your passion; it calls for help, and not for hindrance; if Truth doth reigne, why scratch you her with a crown of thornes, giving her vinegar and gall to drink? If Truth be Queen, her Royall attendance, & Maida of honour should be love and meeknesse, gentlenesse and goodnesse, kindnes & mercy, forbearance and pitie. Why do men vex her with pride and passion, strife and contention, frowardnesse and anger? Her kingdome is peace, her commands are love, her Royall law to her loyall subjects is, Follow the truth together in love, Eph. 4. 15. Ly­ons and Wolves, Beares and Tygers, Dragons and Vultures, with such hurtfull creatures, becomes the shady wildernesse of the wic­ked world; but none that doe destroy, should approach the Lords holy mountain. It becomes Toads to belch out venome, and hellish Furies to spit fire each at other, and not the Saints of the most high God; shall they dig out one anothers bowels, rend one anothers name? Dearest Sirs, Turn your swords into plow-shares, and your sp [...]rs into p [...]uning hookes, and learn no more to warre one against another, Esay 2. 4. L [...]t the Wolfe dwell with the Lamb, and the Leopard lie down with the Kid, and a child by truth lead them both. Let no corrupt communication come out of your mouth, but that which is good for the use of edefying, that may administer grace to the hea­rers, and let all bitternesse, and wrath, and anger, clamour and evill speak­ing, be put away from you, with all malice, and be ye kind one to onother, tender hearted, forgiving one another, as God for Christs sake hath for­given you, Ephes. 4. 29, 31, 32.

We beseech you, Sirs, have mercy upon your own native King­dome, and doe not sacrifice it upon the sinfull service of car­nall interests; we come to heare you preach the Gospel of peace, do not cast amongst us the seeds of warre; we come for bread, do not give us stones, for fish, do not give us Scorpions; for the waters of life, do not put into our mouthes the waters of gall; for the Ap­ples [Page 61] of Eden, feed us not with the Apples of Sodom; shall our re­formation be reformality? have we sworn against Prelacie only in title? We shall say no more, but referring all that hath been said unto your most candid and Christian con [...]ideration, shall here con­clude with the briefe tender of some few Queries.

First, whether you did ever perceive such a spirit of profanenesse, lewdnesse and wickednesse, such contempt, scorn and reproach cast upon Authoritie and all Civill Government in Citie and Kingdom, such a spirit of life, power and vigor among the troops of malignants, since the beginning of this Par­liament, as you doe now: And whether this kind of preaching and praying as bath been here declared, doe not beget these things, every malignant re­joycing in it?

Secondly, whether you think in your consciences that this spirit that is thus raised, can be so soon allayed or no; and if not, what will be the issue of it in the latter end?

Thirdly, whether you have observed since such kind of preaching and praying hath been practised among you, that the spirit of Faith and Repen­tance, of conversion unto God, and confirmation in Jesus Christ, such a spi­rit of knowledge, of love, and holinesse, hath accompanied your Ministery, and the observation thereof hath comforted your hearts?

Fourthly, whether you are not perswaded in your own hearts and consci­ences, that you have a great influence both in City and Countrey, upon the hearts and spirits of the Inhabitants of the Kingdome, so farre to pre­vaile, as to encourage or discourage, to engage the inhabitants of the King­dome one way or another by pressing vpon them the solemne League and Co­venant, and whether your endeavours have not been improved to stirre up the people against that party which God hath blessed in the subjection of the common enemy of the Kingdome, and whether you can suppose, that if the enemy prevaile, the consideration of your own endeavours in pulling downe mischiefes upon your own heads, and upon the heads of all the godly party in the Land, will not be as gall and wormwood, as a fire from beneath in your very bowels, as darts of the Almighty sticking in your sides, and as a sword that will pierce your very soules?

Fifthly, whether you doe not think in your consciences, that the main end of the Covenant, (so farre as it was religious) was the u [...]iting of all the godly party against the common enemies of the kingdome of Jesus Christ, the prophane rabble of the world, and so farre as the end of the Covenant was Civill) the uniting of all the well-affected against the common enemies of the peace, interest, and liberties of the Kingdome, (the Covenant binding us absolutely to the Parliament and their priviledges, the Kingdome and its [Page 62] liberties, and to the King but relatively and in subordination and subser­viencie unto these,) and whether that now the Covenant be not made (through the interpretation put upon it) the great engine to divide the god­ly party, and to unite the prophane party against them, and to engage and stirre up mens spirits against the Parliament and well-affected party, and to stand for the King absolutely, without any relation or respect to the Parlia­ment and their priviledges, the Kingdome and their liberties?

Sixthly, whether the Army of England be not the great obstacle and Remora of the Malignants, the Papists, the Cavaliers, the Prelaticall and disaffected party of the Kingdome; and whether any thing appeares in reason to hinder the King and his party, that have engaged themselves in such bloody warres in the two Kingdomes, the Prelats to return to their glo­ry, power and greatnesse, the Papists to return into, nay to advance their in­terest in this kingdome; and not onely the reducing of this Kingdome unto all its former sinfull vanities, wickednesses, miseries and oppressions, but al­so the bringing of it up (or rather down) unto that state of Popery and sla­very that was in prosecution before this Parliament began, (whether we say any thing hinders these things at this time) but the Army, or at least so hinders as could hinder, was it not for the Army, and whether any party hath cast such scorne, shame and contempt upon the Army as your selves have done?

Seventhly, whether it would not be more for the glory of God, the peace of the Kingdome, the healing our divisions, the setling of reformation, to throw by your froward preaching, and to use no more perversnesse in prayer, but to promote faith and love amongst the the Saints, and the reuniting them a­against that flood of ungodlinesse, malignity and wickednesse that is now ready to swallow them up.

Eighthly and lastly, whether it would not be the best vindication of your holinesse and goodnesse, the most effectuall answer that you can make to the charges that are laid against you in this booke, to behave your selves so (for future) especially in Pulpit, that others, and not your selves, may hereafter plead your integrety and reformation; we expect to have little from you in preaching and praying (at least a good while) but a justification of your selves, and lifting up of your selves, and pleading your own innocency, &c. but whe­ther it be not better so to order your wayes, that others (and they not your own engaged party) but moderate, pious, learned, and godly (Ministers and o­thers) may praise you, and not your own lips.

If you do judge a just and righteous judgement in these Queries, we are confi­dent of common good; but if not, we shall conclude with that of Hosea 9. 7. The Prophet is a foole, and the Spirituall man is mad.