excellency of one though clouded with the darkness of the other And then I would enquire whether this present dispose of power wherein it seems to be turn'd aside or turn'd back into wordly ways and forms or to make a halt in them and not to go forward into the Kingdom of Christ be not in great wisdom The Reasons of the Question are I. First I question whether that Saints as Saints are fit to Govern and am satisfied That they that offer at it are in no wise prepar'd for it having neither the wisdom nor power nor the love and righteousness that will fit them to govern in Christs name and way and therefore in love to them I do dread the miserable consequences and miscarriages of such a power in such hands II. Secondly I doubt whether the World be ripe for such a dispensation of power if we had it for such a dispensation when it comes will make a separation 'twixt the Pretious and the Vile in persons and things and that spirit that pretends to such a dispensation doth intend such a thing but yet not judging by the nature of things but by the outward likeness or unlikeness of things and persons to it self would thrust down violently all those persons that differ'd from them and those things that were offensive to them and as unreasonably exalt those that did agree with them and this the very nature of that dispensation which they profess would lead them to Now while things are thus indigested as they are and mix'd there is some notable good and great usefulness in many things and persons which we have great reason to think their present standing to be in darkness and evil many good men and things likewise lie scatter'd abroad in various forms and mix'd with many evils and therefore for men being in present passion and offence and in great weakness and darkness to undertake to judge and separate all these what monstrous errors must needs follow Therefore I enquire whether while things are in this confusion a way and spirit of Government suitable to it and that hath something of Religion something of worldly Policy be not best And whether those that are more spiritual in their designs and in the eagerness of their spirits to such a way be not in mercy laid aside till they and the matter be riper and fitter And whether such have not reason to be content that the World should be thrash'd a while longer with the violence and hardness of its own ways of government till it be fit to be fann'd and till he come whose fan is in his hand rather than to torture their spirits and the world too with that which they can't possibly effect nor the world bear The Apostle gives one reason more of subjection to the powers that be ver 4. He is the minister of God to thee for good The safety of thy person and family the peace of the countrey the liberty of thy religion the enjoyment of thy goods are administred from God to thee by them therefore subject for conscience sake to Gods wise ordination who knows what Governments are fit for a people and to Gods mercy that conveys so great blessings by that means This we cannot be insensible of that we do by this Government enjoy great quiet peace and security in our Religion Relations and Estates to our selves and to the Nation being not molested by any at home nor by dangers abroad we may therefore observe That personal weakness in attaining a Power makes that Government to him that hath it harder but to the people easier I think 't is so with us that though the Protector by this unadvised and unwarrantable change of Government hath brought a heavy burthen of cares dangers and sore travel upon himself yet I know not but that the people are both eased as to burthens at home and secur'd from dangers abroad by it This very consideration That we reap the quiet fruit of his hazards and toil doth affect my heart with a very great desire of giving him all the ease and relief that I am able for let men fancy what they will so great and general a Liberty for the Honest party guilty of so many distasteful and offensive Infirmities with so great Divisions and Distractions and their Enemies so many and malicious is to me a wonderful mercy and is purchas'd for us by the chief instrument of it with perilous difficulties and abilities stretch'd to the utmost I fear that out of an officious desire of removing and avoiding offence on both sides I have been more large and intent than the nature of the subject doth require and therefore am resolv'd the principal things being already discours'd lightly to pass over what follows onely with some short Observations The fourth Article contains the same thing with part of the former and begins thus As a consequence and fruit of this forbidden tree many of the choice servants of God c. are imprison'd without knowing their accusers c. or a fair and publick trial according to the Fundamental Laws the Land I. First Government is indeed a Forbidden tree it will not subject it self to be question'd by any its work and authority being above private and captious reasonings II. Secondly Our Government is in the substance and life of it Military and the Sword is active and vigilant like that which the Cherubin had which turn'd every way therefore which way soever danger comes be it from Friends or Foes it turns its edge against their faces as you complain in your former Article and is as hard as 't is quick it spares none to preserve a publick Peace This Sword is not borne in vain but is a revenger to execute wrath upon them that do evil Rom. 13.4 III. Thirdly This tree of life the Kingdom of Christ is fenc'd with a flaming Sword you cannot press into this Paradise or Kingdom by such force as you use you cannot take it from others by violence it is indeed within you and you must bring forth the fruit of it by your lips for others and there onely 't is to be tasted IV. Fourthly Military Government as ours is knows no form of Law or at least will not submit it self to the Law though it may require private Differences to subject to it yet is it self above Law V. Fifthly I doubt the trial of such Gentlemen c. according to the Fundamental Laws would not be to them a fuir trial but a foul one for it could not but cut them off as the Law now stands and therefore the Protector chuses a fair imprisonment rather than a bloody trial not willing to trust their lives in the hand of the Law a Judge and a Jury which to me is a testimony that his Government is not onely in this but in all things else more fatherly to you than the Laws for which you plead Give me but leave to tell you the frequent thoughts of a spectator upon these
were two kindes of spirit or mindes one of God another of the world one seeming to spring from the old stock of Abraham and of Christ and the Apostles the other seeming to spring out of the world out of the earth and the first took in all the godly party hardly a man left out the other took in the chief of men maliciously bent against godliness Now if you my friends that have subscribed this Paper will but reflect upon your selves and look with the same eye upon your brethren you cannot think that there is in your selves a work of grace or godliness that is not in them you oppose or that there is in them any such hatred to that grace of God as was in the Kings party but you must conclude that though they are a bone started aside one way you a bone started aside another way yet you are members of the same body II. Secondly As these two parties the Religious and Royal party differ'd in the original and kinde of their spirits so did they in the law and rule of their spirits the one were subject to Christ and his Law in the worship of God and did see that he had given them Laws in his Word far differing from those which were practis'd and commanded in the Nation the other did stiffly adhere to the Religion of their fore-fathers as it was established by law and would not admit of any other but cruelly persecuted it denying men to offer to God such sacrifices as he required of them and which they judged their duty to serve him in now pray consider whether the case be so now 'twixt you and your brethren whom you oppose whether are you denied to perform any duty of worship to God that his word leads you to nay do not they do the same things with you or do you bring forth any rule or law of Christ in Religion that they oppose for civil things and Government I think you don 't pretend to any law instituted by Christ The notions and motions of your spirits may in some circumstantial things clash but you agree in your rule as to Religion and to follow the same law and rule of Christ in all things so far as it is reveal'd to you and them freedom for your Consciences to serve the Lord in as much holiness and purity as you can you have as much as you can desire if there bea deviation from the rule in civil things 't is not in enmity to any rule no law of that nature coming forth that pretends to be from God It may be of good use both for you the Subscribers and for the Protector and our Governors seriously to consider the inward spirit and root of difference 'twixt us and our enemies and by it we may know where the marrow and strength of our cause lies 'T is true these things of godliness wrought in the heart and conscientious following the Rule and Law of Christ did not at first appear openly in Parliament or Army and accordingly they thrived but when they whose hearts were ingaged in these things came into action and the King had to do nakedly with such spirits he fell before them and was trampled under foot as dirt and it must needs be so a people that have the least stamp or mark of God and his work and spirit upon them and ingaged to serve him cannot but with its weight and authority press down the fleshly arm and power of man as nothing I would propound it as a caution to both sides First to our Governors that they will in all their affairs attend the motion and growth of this spirit of godliness and not to ingage in Designs upon principles of worldly policy be they never so specious but rather to sit still and to attend the cherishing and increasing of the life of godliness than to move in publick actions till this life leads them forth and then not out of prejudice or offence at the weakness and scruples of godly men to lay them aside and to commit their business to worldly men though never so wise and gallant men but to lay the stress of all affairs upon this spirit which is doubtless the steddiest and truest to the works of God Secondly to the Subscribers and others I would desire you to keep close to the first principles of real inward godliness and that you sink your spirits more into Fundamentals and not to suffer your mindes to be elevated into high strains forms and notions of things nor to be carried away with those who never travel'd in the way of godliness and are either ignorant or unmindeful of the Power and substance of Religion which is your danger in your present business for many such we have that flutter about and talk of Christ and his kingdom that never were season'd with the principles of true Religion and are clouds without rain wells without water and while they profess for an outward and glorious Reformation oppose and quarrel with the truth of godliness and tall of outward freedom while they are servants to Pride Passion Envy and such like corruptions But upon a little more searching into the inward nature of things you will finde your Quarrel very ill bottom'd upon the former War for you and your brethren whom you now oppose are as much one in the state and rule of your spirits as ever you and they differ'd from the Cavalier And now let rue desire you to compare our present Governors in their standing and actings with the old royal party and you will see a great dissimilitude 'twixt them and then compare your selves in your present actings with the honest old Puritan party in their motions towards the War and you will finde as wide a difference I. Those of the King and his party grew out of an old stock and root of Worldly Greatness where they had continued many Ages unmoveably fixed in a State of outward pomp far above and opposite to the life and light of Religion where being settled in Peace and Power they had many opportunities and offers of the Light of Reformation but they would not be healed but being rich and living at ease and pleasure were haughty scorn'd all reproof being lifted up upon the highest glory of the world were beyond the reach of the instruction of the poor people who knew the truth and so were hardned against the Light bending all the force of Government against that Light that did spring forth so that godly People were so far from any hopes of doing any good upon them that they might not live in the Nation without defiling their Consciences but were forced to fly into all parts of the world for a being now if these poor people being thus provoked by the brutish and un-natural cruelty of the State denying their innocent and peaceable spirits the common freedom of nature of life and being if they did when they were call'd forth to it rise up against them how justifiable
of every man and your grief that any just cause is given them to stumble c. or complain that they are deprived of their freedom and several ways oppressed c. These Expressions make me doubt that you intend some subtile glances of favor to that Party which doth minde me of an observation that I have made upon my own and others spirits That if any through Offence at the great Weakness or Miscarriage of the honest party do separate from them and oppose them they are though unwillingly and unwittingly carried into the spirit of the Malignants we may hate their way and to confederate with their persons or actions yet our spirits may be tainted The Nation is cleft into these two great Parties the Royal and the Reforming party or the Kings party and the Army party and he that by discontent goes far from the one will be carried off to the other before he is aware there is a kinde of necessity if the affections do ingage 't will be with one of these two Enmity strangely transforms the minde and leads it into things exceeding contrary to it self and its own interest to things destructive to Friends Relations and a mans own Life therefore if malice prevail 't will make very honest men malignants presently and hence it was that Elijah in a fit of anger became an enemy to Israel and interceded against them Romans 11.2 as we have formerly observ'd You say That it never came into your hearts to think or intend the pulling down of one person to set up another or one unrighteous Power to promote another If you did as you say joyn against the King onely as an enemy to Christ his kingdom and people then you might design and for ought I know justly the pulling down of one that was an enemy and setting up another that was a friend to the kingdom and people of Christ But this I doubt is not your intention however this clause came in against the King save as an enemy for it follows nor one unrighteous Power to promote another by which and other things in your Paper you seem to make Government by one or Monarchy to be an unrighteous Power Because you seem to me to be either dark or various in this Article I shall freely give you my Animadversions if they may be of use to you I shall be glad I. First Power in one as supream is not unrighteous because in one That which is most agreeable to rule is most righteous Government by one as head is most agreeable to the highest rule the kingdom of Christ which is a Monarchy to the rule of Scriptures to Nature to Reason to the Laws and Customs of Nations And Power in the hands of one as supream with the assistance of a double Council one more superior of the principal and honorable Worthies and another more large of the wisest and justest of the people is I think the best Constitution and according to a divine patern therefore if either Heavenly things Scripture Nature Reason or Custom be a Rule Monarchy is more righteous than Oligarchy or Democracy II. Secondly If the kinde of Government be admitted let us come nearer and see whether this person have right to be this One supream or to be Protector for this Person is chiefly concern'd in your Paper as you say in your Postscript which puts us again upon the consideration of the Person you have an accompt of him in 19 20 and 21 pages which is more it may be than will be judged fit for me to write either by him or you I am very sensible that I write as Paul saith 2 Cor. 11. Not after the Lord but as it were foolishly not in that wisdom that becomes one that professes the Lord but foolishly and knowing it to be weak yet can't avoid it the foolishness of mens ignorance and malice necessitating and bowing me to it The common right of Succession according to law the Protector hath not if this be rule the Kings power was righteous this unrighteous The Right of the Protector to be supream is not in relation to the people of the Nation in general except it be by conquest If you look upon him in this large consideration his Power seems to be forc'd there being no Law or Consent of the People to make him so but the honest party are indeed the foundation of his Power For they and those that have adher'd to this Cause have by these Revolutions gotten the Power into their hands not as Saints but as the effect of Providence arising out of the Nature Reason and Necessity of things as they now are I shall barely assert this and not now stand to prove it or to give the reason of it supposing the Subscribers and others ready enough to receive it and resolv'd to keep it neither do I see how honest men can resign this Advantage they have without giving up themselves and all they have to their Enemies rage If we have a right to be superior to others the Protector hath a very natural right to be our Chief standing upon our shoulders and hath I think as good a Title to be Supream over this people as any Gentleman in Wales or others have to be a Committee man Justice of the Peace Captain or to enjoy any Lands or Revenues gotten by the sword He that denies him to be what he is may as well deny the whole party all the Advantage they have gotten by the war I think we ought to consider the honest party as a distinct people from and above others and then his right to be their head stands upon those two grounds express'd by the Israelites to David 2 Sam. 5.1 2. I. First Behold we are thy bone and thy flesh thou art natural to us and we to thee of the same kinde of life spirit and heart the same bone and strength of Faith Zeal Power and Godliness Of the same flesh the same sense of good and evil the same affections to God and Religion the same gifts the same interest the same liberty for the same conscience the same peace the same enemies loved and hated by the same onely He more eminently II. Secondly Also in times past thou wast he that leddest out and broughtest in Israel Thou hast deserv'd to head us for thou hast had the Command of us and hast led us forth upon Designs wisely and brought us back with safety and victory therefore thou shalt be Captain over Israel I shall onely let you see now the difference between the person pull'd down and this one set up or the Righteousness and Mercy of this Power above that That person was not onely a stranger to us but an enemy This is according to rule Deut. 17.15 From among thy brethren shalt thou set a King over thee And according to promise Jer. 30.21 Their nobles shall be of themselves and their Governor shall proceed from the midst them And secondly the other had the right of
company to follow you you will I hope be so good natur'd as to abide with them or stay for them till they come to your light for you are not so melancholick as cholerick nor have you so good a Cause Conscience in your present contests as to live alone with it But tell us whither you would have us to withdraw whether into our own souls to minde a more inward and spiritual work or into our families callings and congregations to attend the worship of God in a private way and to leave Government and outward National work to them that are ingaged in it But I fear you rather invite us into Wales to joyn with you there or to raise a party here in England to begin another War and if this be your minde I shall onely in telling you why the Lords people cannot joyn with you take my leave of you I. First We were urg'd and prick'd on to the former War by a necessity of a being for the spirit of the King and Bishops were such that we could not live with a Liberty of our Consciences under their Government Now having obtain'd this though it be with great expence of Blood and Treasure yea of many of our outward Rights and Liberties yet we had rather sit down quietly in this Freedom with safety than hazard this and all we have left us by a New War II. Secondly War is a violent and desperate medicine to be applied onely in case of necessity upon incurable Enemies whose spirits are set at such a distance from and enmity to the light of Godliness it self that they are beyond the reach of conviction such beasts are fit for the sword who never felt nor knew any power but outward force But for brethren that have been and are enlightned and become subject to the leadings of conscience though they be fallen into a temptation and snare the remedy for such is not carnal but spiritual and that is Light to be administred with patience and long-suffering to the conscience and that too so long as there is any spark of life or any sence at all of the fear of the Lord left in them being by it capable of reproof and instruction they should be attended upon with suteable means in love and mercy If all means of this kinde should prove ineffectual and that they should go on to sin wilfully after they have received the knowledge of the truth yet an outward Sword would be improper they being prepar'd and reserv'd for a greater punishment a certain fearful looking for of judgement and fiery indignation Heb. 10.26 27. But I believe you cannot think that our Governors are gone so far back into obstinate and wilful Wickedness for those things about which you differ are disputable things and remote from Godliness propounded and prosecuted with much carnal zeal and offensive weakness And therefore it cannot be interpreted Wilful Ignorance not to be convinc'd but Weakness And alas do not we see they are in a continual hurry tossed with dangers striving all they can for life which occasions passions that darken the minde Their spirits must needs be disturbed and distempered with a multitude of worldly perplexing Cares and therefore 't is no wonder they take in or give forth no more light or that their spirits and way is dark and misty From a State so sick as ours is so dangerously shaken cannot be expected any acts of cleer Judgment nor any progress in the work of Reformation And now while their Enemies are plotting Mischief and watching for Advantage and all they can do is little enough to preserve our Safety for us in this season to impose our own Opinions upon them and to withdraw from them and threaten them with Division and War for not following them is very unseasonable and unbrotherly and weakens their hands that should be strengthned for our Defence Thirdly We do see that in all reason a New War amongst our selves would open a way for the common Enemy to destroy both parties 't is well if all united can subsist against them But our Divisions are their great hope and the life of their Cause the onely thing that supports their spirits and hardens them in opposition You complain in your Paper That they are offended and that stumbling-blocks are laid in their way But its evident That nothing keeps them at such a distance from us and conviction as our differences amongst our selves which gives them hopes of recovering all and those hopes uphold pride and enmity Therefore to war upon our Brethren were to take their work out of their hands and to betray that remnant that is left us to the sword first then to their malice Fourthly We are indeed weary of War and do finde that it is at best but a sad carnal thing For though this War was undertaken with some Honesty and Simplicity against a Malignant and Oppressing Enemy yet we see no cause of glorying or boasting of it for we finde the Sword is a devouring thing it wastes Treasure impoverishes a Nation and loads it with Taxes We complain of Taxes 't is not the fault of Governors but the nature of the Sword is such it hath a great Mouth and must be fed or worse and to begin New War would multiply Taxes as we multiply Armies and Forces War devours our Priviledges Rights and Freedoms 't is Iron that breaks all into pieces 't is rough and hard and will tear down Councils Laws Governments Property and Freedom 'T is not the men that use it but the nature of the Sword and its ministry is to tread down all things before it and those that are exercis'd in it must either obey its commands and follow its rules or else the Sword it self will go from them or be taken from them and be imploy'd against them This the Sword hath done amongst us and they that draw it again will certainly waste what is left us of Right and Property and leave us quite destitute War wastes the peace and quiet of mens mindes and fills them with Fury For Every battel of the Warrior is with confused noise and garments rolled in blood Isa 9.5 Blood strangely stains the nature of man makes him bruitish uncivil unsubject to Law and Authority and fills the mindes of men with sounds and voices of Confusion and Division of Fire and of Wrath which makes men tumultuous proud cruel and imperious Men after a War are an unquiet Sea apt to be moved upon every discontent to War again And this Blood rouls and tumbles in your Fancies that you know not how to settle to a quiet life but long to be in action again Although there was a Righteousness and Justice in our late War against our Enemies yet it was not so pure a work but if we look back upon it we may see cause of Repentance both from the nature of the work and from the subject upon whom it was administred War when it is a Dispensation
gotten a step higher than your Brethren in notions are exercis'd with the thoughts of a future and more excellent state of things and busie your heads and mindes in pleasing speculations about Christs Kingdom First I fear this is a very imperfect if not a false view of the Kingdom of Christ because this Kingdom is within enjoy'd and possess'd before 't is seen or seen by its own light when we do enjoy it Secondly If it be a true sight or view that you have you do abuse that light First by applying the rule of God Christ to man by measuring the creature with the law of the Creator or requiring that of poor man which is the proper work of Christ himself Secondly You by this light or knowledge administer nothing of the thing it self which is Love Peace Righteousness but your own passion Wrath and Contention Thirdly You as the Pharisees sit in Moses chair get into the highest seat and places of Scripture of everlasting Righteousness and by that light binde heavy burthens upon others but touch them not with one of your fingers live not the least branch of that righteous and glorious Kingdom in your souls families or any of your conversations Fourthly if you had Power and so opportunity to shew how little you have of the Spirit of this righteous Kingdom you would be the most pitiful creatures that I know in the earth the most deceiv'd and so the most unhappy because deceiv'd in the greatest thing and in that which is your and our happiness You are now ending your witness We suppose you have spoken all the ill that you knew and all that you could rake up against them and he that will speak all the ill he can will speak more than is true Now you have done witnessing you proceed to judge You say We suspect and judge them to be great transgressers therein At last all mounts but to suspicion no evidence or demonstration and you suspect witness and judge your selves you might leave the judgement to another and suspect and judge 't is a judgement upon suspicion I would not quibble upon words if I did not think you did the tiling That all this that you have writ is but a suspicion and a rash judgement drawn up in private in your own dark and suspicious thoughts wherein you evidence nothing and therefore I do think you might have left out Witness and Testimony in your Paper And my Reasons are I. First A true spiritual witness convinces of sin now I think this will not convince them because it doth not me who am a stander by and ready to receive a Testimony against them Your Paper renders them to me rather better than worse and your selves rather worse than better I did really think your Spirits had been more pure and simple in opposing them than now they do appear II. Secondly A true witness convinces of righteousness as well as of sin I finde nothing here either of their righteousness or Christs righteousness brought forth to blot out or forgive their sin III Thirdly The two Witnesses spoken of in Scripture which you think are your patern are Olive-trees and empty the golden oyl out of themselves they pour forth light and healing love now I finde not any drop of this oyl here either to enlighten them to come to God out of their sins nor love or grate to heal or strengthen them but a bare dry accusation of sin and threatning of judgement IV. Fourthly Those Witnesses stand before the Lord of the whole earth and declare what they see in him which is undeniable truth but you testifie what you hear abroad and what is in the mouthes of the most profane people therefore I confess I would have you have higher thoughts of Saints-witnessing than to name such a Paper by it After some other particulars which I will not meddle with you do Disclaim all adherence to Owning of or Joyning with these Men in these ways You may separate from them in some particular ways but I think you are really one with them in their hearts and spirits There is the same Good in them that is in you and the same Evil in you that is in them One in Nature and Grace one in Cause and Quarrel one in Religion Liberty and Safety and therefore disclaim and utterly disclaim but brawling makes not a separation 'twixt brethren nor every scolding a divorce 'twixt husband and wife me thinks your Vnion appears in your Disclaiming of them For I. First If you were not one with them you would not be so much concern'd in their miscarriage not so much asham'd and grieved as you express for their evils 't is your feeling either the same or the like evils in your selves that doth wound and prick your hearts II. Secondly You likewise finde and feel the same Good in them that is in your selves under their sins and sufferings which troubles you if you did not you would retire privately and suffer them to sink and perish in their own ways III. Thirdly There is much jealousie in your mindes this jealousie arises from a secret union You are within sensible of some very good thing in the Protector to which you have a right and being jealous that his heart is not with you nor for your way you are inraged against him yea were you not sensible of a good spirit in him and that much allied to you I am perswaded you neither would nor durst be so bold with him as you are in your Paper For if you thought him of a right Royal stamp one that consulted onely how to maintain his Greatness by force and policy or that his Judgement were but as hard to you as some Presbyterians you would not thus provoke him but would rather study how to deserve and preserve your present Liberties by a quiet and sober use of them than to adventure the loss of them by offending of him You know the Sword is in a Brothers hands which are tyed up by love and conscience and that makes you so bold with him and his Power IV. Fourthly You here seem to disown and disclaim them Alas if your spirit were another from them you might retire without noise But you are by Interest and by the frame of your Spirits engaged to the same kinde of publick Work and therefore you may as men that are angry talk much more than you intend and in a heat tumble out your passions which differ much from your dispositions for I think you neither can nor will leave them nor the Work for this contest is not at all a division of Enemies but an offence of Brethren not in the main substance of your business but in some remote things which either more sight and experience or else the necessity of interest and safety will overcome Before you go you would have some good company with you and therefore you desire all the Lords people to withdraw from them If you have not a very good