A true Copy of our first Paper to Mr. SYMPSON, and the other part of the Congregation, after we were withdrawn upon the account of the Souldiers, declaring the grounds and reasons of our withdrawing; Dated the first day of the fourth month, 1656. Delivered in writing at Lon­don-house the next first day after the date hereof, by six of our Bre­thren, accompanied with the whole.

HAving spent some time together, and apart, to seek the Lord for counsel and directi­on since we absented our selves from you, having had (as we hope) some sorrow and grief of heart that we cannot with any comfort partake with you at present of those Ordinances our Lord Jesus hath left his people to be exercised in until his second coming and appearance, and we trust have endeavoured in some degree of sincerity to search our own hearts concerning those sins laid to our [Page 2]charge, as Vncharitableness, Pride, Rashness, Self-will'dness, Arrogan­cy, &c. which we must acknowledge to be in as in too great a mea­sure, yet doubtless this we may speak to the glory of the free Grace of our Father in Jesus Christ, That notwithstanding Satan, toge­gether with the body of sin we carry about us, hath had great ad­vantage to blemish that blessed Cause and Interest we have been so long contending for, we may (we hope), declare, That in [...]plici­ty, and godly sincerity, this Work hath been managed by us; and al­so, that it is out of love to Truth, as well as on Truths behalf, we are so far engaged. It is in the conclusion of our waiting upon, and seeking to the Lord much upon our hearts, to lay before you the Truth we are so much under a Cloud for, that if the Lord will we may find such a fruit of this our seeking to, and waiting upon him, as will bring most glory to God, and comfort to you and us, and the provoking the Churches of Christ in this Nation, too generally fal­len in with the iniquity of this day.

Dear Brethren and Sisters, and longed for in the Lord, You very well know how for some years together the Lord hath been risen out of his holy place Isa. 26.21. to punish the Inhabitants of the Earth for their i­niquity; and notwithstanding those Inhabitants have, and do under a form of godliness get into Zion; yet so narrow hath the Lord been, and still is in his search at this day, that Isa. 33.14. comp. with chap 4.4, 5. the sinners in Zion are a­fraid; for he hath set up his fire in Zion, and fornace in Jerusalem, and will not leave till he hath throughly purged his floor; in which great Work we find that his own people have not been without their refinings in regard of so great filth they carry about them; for he saith, Isa. 4.4.5: that he must wash away the filth of the daughter of Zion from the midst thereof, and purge away the blood of Jerusalem by a spirit of Judgement, and a spirit of Burning, that upon all the glory may be a defence. The nature of this Work hath been not onely by the Sword of the Spirit, which is the word of God in the [...] of his Servrnts the Prophets; but also by the Sword of a man, (or the ma­terial Sword) and herein we find the Saints not onely by their pray­ers, but their persons also have been instrumental, making good that Word in the Psalms, Psal. 149 4. Let the high praises of God be in their [...]ths, [Page 3]and a two-edged Sword in their hands, to execute upon the Ad­versaries of his glory, the judg­ments written, to binde their

* * VVas not the vengeance executed upon the King, his Issue, Nobles, Gentry, Clergy, and other abettors, a manifest return of prayer to the Lords people, and in part a fulfilling of that Scripture? Yea, let the ar­my & the souldiers from whom we are separated, look ouer their Declarations and Remonstrances, &c. upon this-account; See Abridgm: Remonst: at Alb [...]ns, pag: 30-31: o [...] Book, called The Looking. Glass; and Decl: July: 19 1650: pag: 46, 47: of that Book: Decl Aug: 1. 1650: p: 48, 49, 50. or in a sheet or paper commonly seen: Decl: after old Parl: was dissolved, p. 53, 54: & in their Speech to the little Part: p. 55, 56, 58, 61, 62, 63: of the afore­mentioned book; and we entreat all the churches of Christ in this city, and the three Nations, to consider how far they encouraged the army therein, & whether they did not take up arms for the interest and cause of Christ, at the invitation of their Pastors and Elders; if not so, we are not able to judge upon what account churches, as churches, should be sent unto, to take up the material Sword; but if t [...]e, what means this general silence under, & falling in with the present power upon the old [...]ock of Monarchy: who not onely have taken the remainder of the great Houses, Robes, & Reve­nues, &c: out of the spoils of the late Monarchy, and put them among their ownstuff, which ought to be im­proved to carry on the work of the Lord, but also the old bribing practice of giving & receiving honors, with other arbitrary & antichristian powers (that part of the accursed thing which should wholly be destroyed) to uphold themselves and court in that outward Pomp, Pride, Luxury, yea greater oppression & tyranny, which so much faith, prayer & appeals hath formerly been put up and exercised, blood and treasure spent for the ruin and destruction of:

Kings in Chains, and Nobles in Feters of Iron, &c. But oh! that which we desire to mourn before the Lord for, is. That after nine or ten years War, wherein for the latter part thereof, our ad­versaries have been but as dust before the Wind, not being able to stand before the Faith, Prayers, and Persons of the Lords people, either by Sea or Land; Wherein we cannot but think that the dispensation of the Lord hath been somewhat like that of Israel in their journey to Canaan, and our present stan­ding somewhat like that in the sixth and seventh of Jo­shua, where Achan thorough his Covetousness made bold with a wedge of Gold, and Ba­bylonish Garment, contrary to the command of the Lord in the destruction of Jericho, upon which account it is called an Ac­cursed thing, wherein give us leave humbly to observe this,

e e Mr. Sympson upon asecond day at All hallows, spake, from Ioshua 6.26. Cursed be the man before the lord, that riseth up, and build [...]s the Citie Iericho, &c. and raised the same observation from the words, that we have here inserted, and did then say, That he looked upon the late King and his Monarchy, with the Hierar­chy of the Bishops, to be that Jericho, in whose ruin the lord was as much glorified as in that of Jericho, being the fruite of the faith and prayers of the lords people, as well as of their persons; and that whosoever should build it, or when built, maintain it, did hazard the bringing themselves, under the curse of the lord for so doing; and by way of allusion unto Jericho, did spiritually discover the present apostacy, manifesting how dangerous it was to be an abettor unto, and a complyer with the lericho builders of this day.

That that person, or those persons who shall build that which the Lord hath got him­self so much glory in the de­struction of, do transgress the Command of the Lord, and hazard the bringing them­selves under the Curse of the Lord for so doing, and such al­so [Page 4]who partake with them in this their building, become guilty there­of before the Lord, and not onely so, but to partake of the Wedge of God, and Babylonish Garment; surely such persons are in a high measure accessary to such transgressions, by means whereof the Work of the Lord is retarded, as to any vi­sible appearance; yea he is withdrawn from us, and goeth not forth with our Forces

f Hath there not been a series of providences loudly witnessing against the present apostacy since its first rise; and to mention but three or four of many; First, In frustrating the consultations of both his Par­liaments, though (as we conceive) they were called and garbled on purpose to settle the person in power. Secondly, the very chargeable, and in a great measure fruitless expedition of the Navy to the Straits. Third­ly, The wonderful blasting that so much boasted of de­sign to, and at Hypaniola, though some have vainly said, That the Lord was bound to carry on that design, to manifest their integrity for Christs interest; yet hath it hi­therto been greatly dishonourable to this Nation, and the loss of many thousand lives by a few cow-killers, and a great mortality there, and at Iamaica: Fourthly, In not onely withdrawing the prayers of his people, from, but engaging them against it; and their forces doth clearly declare that God is departed from them, and become their Enemy, Isa: 26:11:

by Sea or Land, as of old, but we fall and consume away be­fore our Enemies, according to that in Isa. 30.15, 16, 17. And now give us leave in the fear of the Lord (and we hope in humility) to declare, That our dear brethren who wear the Sword to maintain the present Power and Govern­ment, (the new erected Jericho of this day) being all of the formerly engaged for God and Christ before the present Apostacy, cannot free themselves from those publike sins laid before them by us in the presence of the Congregation to wit, Gal. 2.18. Rom 21.32. Rom. 2.3. Phil 4.8. First, Treason, contrary to an Act

g If every just Ordinance of man ought to be o­beyed, 1 Pet: 2:13: then surely this Act of Jan. 30. 1648, with that of March 17. following, (see Looking-Glass, pag. 43, 44.) being a fruit of the Parliament, together with the Lords people, and the armies pub­like testimony against Oppression and Tyranny, as al­so Monarchy the foundation thereof; in prosecution whereof, the Army and Navy were wonderfully bles­sed against all opposers; not that we magnifie that form of Government otherwise then as we saw it at that time more conducing to the advancement of the inte­rest of Christ, and the Nations liberty, and more refi­ned in its nature than Kingly Government could be at the best, from whom many corrupt members being purged, Tyranny was in some measure supprest, and the cause of Christ carryed on in opposition to anti­christ; for otherwise we judge that all forms of mens invention may be broken and made void, when they answer not the end for which they were appointed.

made by Parliament, the then Authority of this Nation, after many out­goings of God, not onely a­gainst the late King as a Ty­rant, but against his Monar­chy as the root of Tyranny, whereby the Form, as well as the Power, was destroyed, as that Jericho which stood in op­position to the Lord, his Cause and People; so that to [Page 5]build it, or when built, to maintain it, the Lord being much glorified in the ruin of it can be no less then publikely scandalous; for with­out the Army, of which our Brethren are Members, (and some of them very eminent in office) in the judgement of reason this

h An image of the Beast in regard it prosecutes the same tyrannical interest from a tincture of the same spirit which the late King did; stands upon the same, yea a more bloody bottom, so much of the Saints & others blood being shed in opposition to it, is more arbitrary then the former, having first by himself, and se­condly, under the false cover of a second garbled Company of Sallary and self-interested men, without the lords people, and the Nations consent, taken the Military power, and a negative voice, &c. which no King ever was allowed; and is not onely sinful and scandalous, but contrary to the mind of the lord, and right Reason; (Therefore when Soul through a spirit of apostacy in, and from the wrath of God upon the people, was chosen king, Samuel declared he would be such a one, 1 Sam. 8.9, 10 v: 18: layes op [...]n the arbitrary power and oppression of a king, or monarchy) so that he is onely divers in name through the old thred-bare pretence of giving liberty to the lords people, which is no other then to go peaceaby to their several meetings, and home again, if they let him alone, and not reprove his tyranny and usurpation; but to all who speak against it, and comply not with him therein, he is both in look, and in deed, more stout then his fellows, as by his former and late actions to some doth plainly appear.

Image of the Beast now set up, could not stand: and though our Brother Kelzey was pleased to say, That he or they were Traytors who spoke, or rose up against him who had now the power of the Nati­on, though usurpedly, in his hand, thereby endevouring to fasten than upon us which he himself, with the rest, are guilty of; yea, we think it is plain to every one that will not shut their eyes against the light, that it can be no treason to speak a­gainst a person who hath no Law for his standing or pra­ctise,

i The Army in Remonstrance at Albons, Novem. 16: 1648: and in the Abridgement thereof, (See looking-Glass, [...]. 7, 28, 30) to justifie their pressing for justice against the king in opposition to the Parliament, about the personal Treaty, do say, That where a person trusted with a limited power to rule according to law, shall not onely pervert that Trust, but assume hurtful powers never committed to him, and swallow up all foundations of right and li­berties, into his absolute wil and power, to imposs, tak [...] away, and destroy at his pleasure, &c. and shall by force uphold himself in that tyrannical power, is guilty of the highest treason against the highest law amongst men, and forfeits all that trust and power he had, and sets the people free to take their best advantage to bring him to justice &c. And in answer to that common objection from Rom. 13.1. Let every soul be subject to the higher powers, &c. (urged by malignants in that day, as by members of Chur­ches, and others now) they say, Paul speaks of magistracy in its constitution, not of a person abusively exercising it, to be Gods instrument for good to every one, an encourager of good in every man, and an enemie to evil, therefore the kings of the Israelites must know the law for a rule, for this they quote, Deut. 17.2 kings ii, 12.2 Sam. 23. wherein we apprehend they speak the will and mind of God: Now if a lawful power acting thus, or king Charls, between whom and the people was some kind of compact and a­greement, could not, nor was not then reputed to be Gods Ordi­nance, and might not onely be spoken against, but brought to ju­stice, then surely O. Cromwel who forceth his power upon us, com­mitting the same, and greater wickednesse, is much lesse Gods Or­dinance, and may not onely be spoken against, but brought under the same, and greater condemnation, And for our brethren the Souldiers to be abetting and supporting such abominations, ha­ving formerly declared and engaged against them, may, and ought to be reproved, and in case they persist therein, to be withdrawn from, yea, to disown all Church relation with them:

but like a brute beast, hath broken all the bounds & limits of Law or Reason to ac­complish his lustful Will, there­fore where there is no Law, there is no transgression; And what Law of the Nation do we transgress? yea, Is there not a good Law of the Land that doth justifie us in making it Treason for the person now in Power to act singly in the Government; and our Bre­thren who abet him that he may not be brought to pub­like Justice, are likewise trans­gressors of that Law; yea the Instrument of Government shall be Judg, he having there­in sworn to maintain all the [Page 6]the laws of this land, of which that Act is one, yet in force, so that we humbly think they do directly come under the reproof of that Scripture, 2 Tim. 3.4. in these Words, Traytors, heady, high minded, having a form of godliness, but denying the power thereof; from such turn away; which is the more considerable if compared with the first verse of that chapter, where the A­postle among other sins, rec­kons that to be one of the dangerous sinnes of the last times; and that likewise in the sixth of Luke, verse 16. where our Lord Jesus speaking con­cerning Judas, calls him Traytor, foretelling what he would do to him; and whether the cause of Christ be not be­trayed

k Iudas professing love to the person of Christ, as a friend & Disciple, afterwards falling in with the Power in being betraying him into their hands for 30. pieces of silver, was called a Traytor; So the army having de­clared for the advancement of his Kingdom & Interest in opposition to Antichrist, Monarchy and Tyranny, and after all, for the riches and preserments of this world, to deliver up this blessed cause, and the people who are kept faithful to it, to be persecuted and imprisoned by their General, who to keep power in his hand, is act­ing upon that foundation, and doth those very, and worse things, for which the former Tyrant and Monar­chy were destroyed, in the mean while (like Iudas when he kist Christ) pretending faithfulness thereunto; they may more truly be called Traytors then he, ha­ving herein acted not onely the part of treacherous Iudas, but been more vile then the wicked Magistrates.

by this generation for whom our Brethren do so-stifly contend, we leave unto the Lord and you to judge; yea with grief of heart we may speak it to be truth.

Secondly, which is the sad­nesse of it, our Brethren cannot free themselves from being guilty of the breach of that Engagement

l See the Ingagement in page 46: of the foremen­tioned Book, which was sent to the Officers and Soul­diers to sign, to take off the reproach cast upon them, That they cut off the King to set up one of theire own; we look not upon their transgression so much to con­sist in being against a Common-wealth otherwise then as it was opposed to Monarchy, which was, is, and in the hand of any single person but Christ, will be ty­rannical and antichristian: And if self-interest, Op­pression, and arbitrary power were not more establisht now then before, we should be the more silent, being to eye the end of an Engagement, and the form onely as it answers the end; but we may truly say there is a breach of the form, with the power and end also, as is plain to every eye not by ast with gifts and preferments, which ( Deut. 16: 19:) doth blinde the eyes of the wise, &c.

gi­ven by the Parliament to all that served them, To be true and faithfull to the Go­vernment as it was then esta­blished, without a King and House of Lords. Besides the [Page 7]Declaration of the Army

m See this Declaration in the same book, page 3, as also Deol. Iuly 19. 1650. pag. 46, 47 say they, A party in Parliament true to God and their Trust, did bring to justice, and cause to be executed the late King, did lay a­side the House of Lords, and for the good of the people, re­solved the Government into a Common-wealth, and remo­ved the King and Kingship, And that it might appear the advancement of the Kingdom of Christ, was in the womb of all their undertakings, they cause more particularly to declare for the same, see Decl. Aug: 1: 1650, say they, And having these things singly in our eye, namely, the destruction of antichrist, and the advancement of the Kingdom of Iesus Christ, &c. and being perswaded in our consciences that the King and his Monarchy was one of the ten horns of the beast, spoken of Rev: 17.12, 13, 14 & be­ing witnesses to so much innocent blood of the Saints he had shed in supporting the beast, & considering the loud cryes of the souls of the Saints under the altar, we were carryed forth to desire justice upon the King, &c: VVe are not souldiers of fortune, nor meerly the servants of men; we have not on­ly proclaimed Christ to be our King by profession; but desire to admit him to the exercise of his royal authority in our hearts, and to follow him whither soever, he goes, it is our prayer dayly that those that seat the Lord in England and Scotland, may become one in the hand of the Lord, & joine together in the advancement of the Kingdom of Christ, and throwing down, and trampling upon the seate of the Beast; why should not Scotland as well as England, rejoice to see the horns of the beast cut off, that we may join together to hate the whore & burn her fl [...]sh with fire, &c, & in another Decl. pag. 54: of the same Book, they desire the people might forget Monarchy. See their speech to the little Parlia­ment, pag 55, 61, 62, 63: of the aforementioned book, where much is spoken to this purpose: And what inte­rest is now exalted but self-interest? how is antichrist destroyed but in changing Bishops for Triers? VVhat Church and people delivered but the National Church, and such as are willing quietly to walk under the former abominations? what means the present Monarchy? at whole doore will the blood of the Saints shed in opposition to the late King, lye? yea, and the blood of the King and his party lyespunctel; Give leave to instance Hos. 1: 4: Yet a little while, and I will avenge the blood of Jezrel upon the house of John; Are not our brethren and the army souldiers of Fortune, and the servants of; men now? if not so, would they crouch to such abominations as these? Have they not chosen another King besides Je­sus? Surely these Declarations and Engagements stare them in the face, and at which they could not but blush if their consciences were not feared; see what is the mind of the Lord con­cerning this thing in the following Scriptures, Numb. 30.2. Eccles. 5.4 compared with Psal: 66 13, 14. Deut: 33:2 [...]: Isa: 5.9 3 Hos. 10.4. Mal. 3:5 Gal: 3:15:2 Tim: 3:3:

June 14. 1647. likewise another upon the Armies go­ing into Scotland, dated July 10. 1650 wherein they do vo­luntarily, and without com­pulsion declare unto the World that they will not set up a single person over the Na­tion, though he were such a one as they could most confide in; look­ing upon that form of Go­vernment not onely to be ty­rannical; but antichristian. And many, more reasons are there laid downe to ground their judgements upon truth, according to the Scriptures; whereby it plainly appears to us they are no less then guil­ty of Covenant-breaking and false swearing, whatsoe're may be said to the contrary, by ob­jecting, That me can not prove their hands were to any such De­clarations or Engagments, for it is all one if they being then in, or belonging to the Army, & did in their place prosecute the ends of those Declarat­tions [Page 8]and Engagements against the Stuarts Party, and other oppo­sers, never in the least declaring against the matter and ends there­of.

Thirdly, For one sin doth not go without its Concomi­tants; the Lords people, their own Brethren are oppressed, first, Because they cannot pay Taxes

n Besides the forementioned particulars, the ve­ry same, and greater arbitrary powers, (which they declared should not be exercised by any, much less by themselves) viz. a negative voice, the costly pomp of a Court, of which the man in power once said, He abhor'd that way of government for nothing more; a House of Lords, of whom he said, It would never be well whilest there was one Lord left in England, and till the Earl of Manche­ster was called Mr. Montague. Keeping men in prison without bringing them to tryal. Injustice in proceeding at Law. Paying Taxes whilest Oppression remains: Forming a balancing party in the Parliament for his interest: Forcing [...]rebble damages from those who refuse to pay Tythes: Lock­ing up Printing-Presses against whom they please; Vphold­ing Monopolies, Which is, as in other things, so now up. on the Bible; with many other particulars that might be named, all practised in this day, which the Army, the generality of the Churches, and other godly pro­declared against, as may be seen in the several Declara­tions, Remonstrances, Petitions, and Letters of the army; as also the large petition presented to the Parliament by thousands well affected people in, and about London, in pag. 9, 13, 14, 18, 19, 20, 21, 25, 29, 32, 33, 37, 38, 39, 40, 41. of Book called, The Looking-Glass. And yet for our Brethren and the Army after all, to be upholding not onely the same, but greater oppressions (and chiefly a­mong themseves) it can be no less then open aposta­cy. And to demand, much more force the Lords people, and others, to pay Taxes to maintaine them herein, (it being evident they ventured their Estates, Lives and all with them, whilest prosecuting the cause of Christ) it can be no other then Oppression in a hign degree. With those Scriptures in the Margent, see Obad. ver. 13.

to maintain them in their present standing of apo­stacy and back­sliding. Second­ly, Mic. 2.2 Zeph. 3.4. comp. with Ezek. 22.27. Ezek. 46.18. Pro. 22.22. Zech. 7.10. Neh. 5. v. 9, to 14. Iam. 2.6. Tythes

o To demand, much more force the payment of tythes for maintenance of parish-Ministers, or others upon that account, is against the dispensation of the Gospel, Heb. 7.12. The Levitical priesthood being chan­ged, so is the Law, Heb. 7 13. Christ sprang from Ju­dah, of which Tribe was no priest to receive tythes; the National Ministers pretend to receive their Com­mission from Christ who sprang from Judah, and not from the Priesthood which was of the tribe of Levi: There is no New-Teltament-Rule for any dwelling within such a compass of ground, to build a Steeple-house to preach the Gospel in, or to compel all, or any within that bounds, to come to hear that Minister which is either appointed by themslves, or by others imposed upon them; & whether they come or no, to de­mand, much less force a contribution to help maintain that House and Minister, and in case they refuse, to hale them before Magistrates, and cast them in pri­son, this is no other then the invention of the Pope, and his Brethren, the Magistrates of Antichrist, to support their interest and power over the people, and not the mind of Jesus Christ, whose appointment is, That although his Ministers who administer their spi­ritual things to others, should if they are poor live of the Gospel, and reap of their carnal things, 1 Cor. 9, 10, 14. com. with Gal. 6.6. yet he hath no where appoint­ed that any should be compelled to hear, or maintain them, much less presecuted of imprisoned for refusing either, but the contrary; see Matth. 10.8, 11, 13, 14 com. with Luke 10.5. to 10. The Lord in Mich 3: 5: doth threaten those priests and prophets that teach for hire, and divine for money, and prepare warre against him that putteth not into their mouths, com. with Isa. 56.11. All which (with much more that might be spoken to this purpose) being considered, we wonder how such who have so highly declared for Christ against antichrist, dare be supporting of such abominations; he that runs may read the daylie Oppression of this kind, except there be a bowing down to the Golden Image of the national Clergy, with her head:

are forced from ma­ny, to the op­pression of some, and the undoing of others; and so they oppress a man and his house, a man and his Heritage. Now it is not so much our selves are likely to suffer if we should willingly walk after the Com­mandment, but the glory of him who hath called us out of darkness into his marvelous light, will be so much blemish­ed, as is beyond expression. And indeed this is much to be lamented that there are so few to bear up their testimony for the Lord against the Evil-do­ers at this day. Likewise our posterities, if the Lord should not mercifully ease us of our Opp­ressors, would feel the weight of so great bondage, as to be at the will and mercy of one man to dispose of their persons and Estates, and this backed with [Page 9]an Army of thirty thousand men; and what is likely to be the consequence if the Lord should continue us under this bondage; we think that eighth chap. of the first of Samuel, from verse 9. to verse 19. to gether with Amos 5.10, 11, 12. will plainly make out the sadness of our condition, and the dislike of such who shall quietly acquiess in, and ap­prove of those oppressions, and the sad condition also of such who shall be active for such Oppressors, and Op­pressions. Moreover we de­sire to ask our Brethren who wear the Sword, these two questions; First, Whether they do not receive the un­righteous Wages of Warre in a time of peace? Second­ly, Whether the Wages so received be not to enslave us

p A Testimony for this in the former and present imprisonment of many of the servants of Christ for testifying against the abominations of this day; to wit, Mr. Carew, Major General Harrison, Mr. Feake, Mr. Rogers, Mr. Courtny, Coll. Rich, Sir Henry Vane, Major General Overton, Vice Admiral Lawson, M. Cann: Cornet Day, and several others, some whereof remain in prison to this day; and the Soldiers, the chief instruments in this oppression, yea their Ge­neral lately to take off the odium that such a wicked act would bring upon him, Commissio­nates the Mayor and Sheriffs of the City, (who employ the baser sort of man, (Act. 17.15.) that like themselves will do any drudgery is put upon them) to come to the meeting in Cole­man street to interrupt and hale the Lords faithful people to prison for nothing but pleading for, and pressing after those good things which himself and the army have been greatly in­strumental to lead them into, & for declaring against their back-sliding from them; therefore what man or woman that hath any love to Christ, his Cause and People, can pay Taxes to maintain such Oppression and Persecution, or hold communion with any of them in the Ordinances of Christ.

in our consciences, as wel as in our persons? For what­ever the Government saith, We shall have liberty of consci­ence, it is only to such who can quietly acquiess in their un­just and Antichristian procee­dings.

Fourthly, Persecusion of Saints;

q Besides what is already mentioned concerning the Soldiers being instrumental to imprison the faith­ful in this day, and what is hinted in this place, there are some things more particularly charged upon Coll. Kelzey Major Strange, Capt. Harrison, &c. immediate­ly following the sixth head; adding hereunto (besides the Scriptures in the margent) Obad. v. 10, 11, 12. where Esau is charged for his violence and persecution against his brother Iacob, and for standing on the other side when his Enemies dealt hardly with him. Then surely they are guilty who uphold the present persecution, and say, It is possible our Brethren suffer for evil-doing. Let also Acts 7.58 comp. with chap. 22.20. be considered, where Paul after conversion, acknowledgeth himself a perse­cutor before conversion, for standing by, and keeping the Rayment of them which stoned Stephen, thereby consenting to his death. And are not the Souldiers who are mem­bers of Churches, and professed brethren, much more guilty, who can imprison their brethren themselves, and be their Jaylors too? Yea, some of them to get the applause and favour of man, lye in wait to catch the Lords people, who visit their Brethren in prison, and when they have caught them, like Soul. Acts 9.2. go to the head persecutor to obtain an Order to keep them there, as Mr. Feake was dealt withall at the Tow­er, not long since; yea, Coll. Eaxter, one of the new Lords, many times keeping not only the acquaintance, but Wives and Relations of the Lords people (in his custody) from visiting of them, which Heathens would abhor to do, see Acts 24.23: and yet the plausi­ble pretences these men make, are with their Pastors, &c. and some other professors, (blinded as themselves) like the whore, Prov. 30.20. wiping her mouth, as if they had done no evil. Wherefore we may justly take up the lamentation of the Prophet, Psal. 55.10, 11, 12, 13, 14. which we desire the Reader to peruse parti­cularly.

for plain it is many of our Brethren and others, 2 Chron. 36.16. Matt. 23.30, 31, 34. 2 Chro. 19.2. Esther did other­wise, chap. 8.3, 5. com. with chap. 7.3, 4, 6. yea she desi­red that the ren sons of Haman the perse­cutor might be hanged also, Esth. 9.13. Luk. 11.23. suffer im­prisonment for bearing testimony against the present Iniquity, having no evil to lay to their charge; and in this that which we would mourn before the Lord for, is, That some of our Brethren do not stick to say, That it is possible they suffer for evil-doing. Which word, It is possible, is no less to us then an indirect justifying the persecutors in their im­prisoning of them, thereby adding affliction to their bonds; wherein we think that Scripture doth truly reach them, Prov. 17.15. He that ju­stifieth the wicked, and condem­neth the just, even they both are abomination to the Lord. And in this the Souldiers are altogether instrumental, having neither the Law of God or man to justifie their practice by civil Officers. And we are sure that good Moses, though he might have been owned and honored as Son to Pharoahs Daughter, could not in conscience slay in Pharoahs Court when he beheld the affliction of his Brethren, Heb. 11.24, 25, 26. though we think his condition there was more harmless, and might more have been improved to the glory of God, and the good of his Brethren, then our Brethren, imployment can possibly be, and yet he forsook Pharoahs Court.

Fifthly, By this present A­postacy the whole body of the Laws, Mic. 6.16. 2. King. 10.29, 30, 31, 32. Isa. 29.13, 14. com. with Matt. 15.8, 9.

r Upon search into the Laws, Statutes, and Cu­stoms of this Nation, it will appear most of them are contrary to Scriptute, as that of Felony, which for stealing to the value of 5. s. is death; but for further satisfaction, see that Book called Examen Legum An­gliae: And indeed we may well wonder how any man pretending conscience, could at once swear to maintain such a numberless number, being most of them made in the times of popery. It were likewise to be wished that all other subordinate Officers, as Justices of Peace, sider how they can with comfort take such Oaths as they do; for it is time now for professors to look before they leap.

Statutes, and Customes of this Land are sworne to be maintained without any en­quiry into the e­quity or justice of them, which brings in the support of many wicked and

s We call that Antichristian which is set up for Christs institution, yet hath no warrant in Scripture; and surely it never entred into the heart of Christ to set up Patrons, Parsons, Viccars, Curates, Triers, Deans, Doctors, Chancellors, &c. but are from the Pope, & con­tinued by the succeeding popish, carnal, selfish kings, Queens, and Protectors of this Nation, as will appear upon search; wherefore let that Scripture Amos 8.14. compared with 1 King. 12.26, 27, 28, 29. be considered, where Ieroboam set up two calves, at Dan and Bethel, to the end the people might not go up to Ierusalem to worship, fearing the Kingdom would return to the house of David; and thereby caused them to lay aside his true worship, which thing became a sin and a snare unto Israel. And doth not the upholding the National clergy, &c, run parallel? and as God was then greatly dishonored, is he not so now? for do they not by their practise declare that Christ as a Son in his house, was not so faithful as Moses a servant? whom first the Pope, and all others to this day, acting as Head of the church directly, or Law received a just recompence of reward, how shall this generation escape, who maintain an invention of wor­ship in opposition to Christ, and force the people to bow down to it by the payment of rythes, though the Tythes, Tenths, & first Fruits, which are claimed as the Magistrates, Clergy, and others due, are no other in their rise then what King Harry the eighth took from the Pope, and the Pope with his Priests had before cheated our forefathers of, under pretence of good works and charity to merit heaven by, and for saying prayers for their souls, and the souls of their deceased ancestors, that they might escape the torments of hell; for further satisfaction, see a Book called The Great Case of Tythes stated, sold for 3 d. at the Black-spread-Eagle neer the west of Pauls, which notably discovers how Parsons, Viccars, and Curates, &c, with Tythes were at first brought in, and have been continued to this day.

Antichristian Laws, some whereof are already put? in execution, as that of Patrons, parsons, Viccars, Curates, Tythes, together with the old Hierarchy of Bishops, though couched under a new Name of Triers; and in this we con­ceive our Brethren are guilty also; for time was the Army did declare for removing eve­ry yoke from the necks of the Lords People, whether Civil, or Ecclesiastical, and that they were not Mercenary to serve the lusts of men, as now they are, some of them also plead­ing for the Right of Tythes, and by deceitful words excuse these abominations to the grief of our hearts, and do stand by to maintain him who is the Head of this Apostacy.

Sixthly, The great reproach

t If what is reported from other countreys may be believed, the reproach unto the Name of God by this apostacy is so great, that it is sufficient ignominy to be known as an English professor: And as for our own Nation, all who joyned with the Army in the work ac­cording to their former good professions and Declarati­ons, are a stink in the Nostrils both of the late Kings party, and others, insomuch that in a deriding manner they say to our very faces, &c. Did we not tell you before how things would be carryed? we knew the spirits of these men you followed, better then you did, as now you se [...]: Did not we tell you they desired the destruction of the King that they might get into the Throne themselves is not Oliver Cromwell a greater Tyrant now, then ever King. Charles was You simply out of honest intents followed him, think­ing to have greater liberty and priviledges, which we al­wayes told you would be otherwise, and we think you find our words true now. You then scrupled the paying a little ship money, and such small matters; But what do you say to the great Taxes and Burthens laid upon the Nation now, and yet know not what they will do further? And say others of them, Though we were grieved at cutting off the Kings head, yet when we considered the honest things the army held forth in their Declarations against their own self-interest, and for liberty in opposition to oppression, we were the more quiet, hoping they would have been as good as their words; but now we see plainly you are all a company of juglers, and intended nothing else in all you said, and did but your own advancement; this is the godly army; we will never trust professors more for your sakes. And many more of the like, and worse expressions, whereby Religion is made a scorn; so that we may say in truth as Nathan said to David, 2 Same 12: 13. Because by this apostacy so great oc­casion is given the enemies of the Lord to blaspheme, there­fore shall not this iniquity pass away without some special judgement: Adding hereunto the great reproach that is brought upon the wayes of Christ by the divisions and breaches among his own people, such as hath not been for many generations past; it puts that Scripture often in some of our thoughts, Mat. 18.7. Offences will come, but wo to that man by whom the offence cometh. And is there not just offence given by the army and our Brethren in particular? More especially, Coll. Kelzey, who said in the presence of the whole congregations, That if any should rise up against the present Power, under what pretence soever, he would sheath his sword in their bowels, though his own Brethren, for he should look upon them as disturbers of the peace. And have we not cause to be offended & grieved at these things? can we sit at Christs Table with such persons as he? Surely no.

brought to the Name of God, Lam. 2.15 16. Rom. 2.23, 24. com. with Isa. 52 5.6. Psa. 79.4. Dan. 9.16.2 Sam. 12 14 his Cause, and Son at this day, which makes the hearts of the righteous sad, whom the Lord would not have fadned, 2 King. 19 3: Jam. 2: 7: Psa: 69: 9. Ezck. 13.22. and the E­nemy great ground to rejoice that so large profession should end in the greatest oppression & wickedness that we could have expected from the ad­versaries of his glory, against whom so great a contest hath been by blood for so many years; and for our Brethren to own and approve of him who hath so greatly dishonor­ed the Lord, by serving him with their Swords in their hands, cannot we think free them from being transgres­sors thereof in a high mea­sure.

And now we shall humbly lay before you some particular instances from these generals, though one would think this were enough to every impartial eye; for by how much sin comes to be countenanced, Isa. 10.1. &c car­ryed on by a Law, by so much it is the more dangerous for particular persons to fall in with it.

Our Brother Kelzey cannot be freed from having a hand in the [v] rise of the Government (the Cockatrice Egge of this day) in regard himself and Coll.

u Coll. Kelzey did at Mr. Sapmsons house in Cole­harbour, before many brethren, more fully confess what was laid to his charge in coming down to the Fleet, then is laid down in the paper: Moreover at that time he said also, That before his coming down to the Fleet he was at a Meeting of the Officers of the Army when the Govern­ment was presented to them in writing for their approbati­on, and that he himself did alder something therein, and so gave his consent, it being his judgement and conscience, (as he said) although when his coming down to the Fleet was first laid to his charge, it was denyed by him in these words, That he had not directly, or indirectly a hand in the rise of the Government; whereby he was guilty of a plain untruth; onely this is to be remembred, That whereas it is said in the paper, Coll. Clark was with him when the first came down to the Fleet, it was a mi­stake, for it seems he came down alone that time.

Clark was imployed in December, 1653. to come down to the Fleet then riding before Portsmouth, & brought along with them the Paper of Government in writing, with a blank in that Article where the Persons Name who was to be Protector, should be inser­ted; when it was also declared that it was thought the Lord General should be the Man, but it was not yet determi­ned. Likewise since that he hath taken upon him to be a Major Ge­neral, whereby the Nation is divided into Provinces, the plain fruit of Monarchical Conquest, as if twelve or thirteen years War, wherein so much blood both of the Saints and others had been spilt, though in pretence for Christ; yet indeed to establish the lustful interest of one particular person, founded upon a more Tyrannical and Antichristian bottom then the late King, who was cut off for his Tyranny. More­over as a Fruit of this our Brothers new degree of honour, he hath oppressed several of the Lords People by forcing Taxes from them, as from Coll. Rich.

† A copy of Coll. Rich his Let­ter to Kelzey, was produced to know the reason of his sending Souldiers to quarter upon him; and Kelzey's answer, wherein he declared, That there they should quarter till the Tax were paid.

a prisoner for truth, of which we have been particular in making it out how long the Souldiers quartered at his house in Kent, selling his Corn, killing three of his Tenants sheep for Food, and last of all distrained, which they might have done at first, but that they resolved to make the yoke as heavy as they could; and not onely so, but [Page 14]took between four of five pounds more then the Tax came to. Like­wise since that, Taxes have been forced from Capt. Burcher Capt. Owen, and Capt. Price, in Canterbury; from the first of whom the Souldiers This also was by Kelzeys Order. took to the value of thirty shillings, to pay for their quar­ters a day and night, (as they said) and if this be not Oppression, we know not what it. Also he justifieth the imprisonment of our Bre­thren by saying, 'Tis possible they suffer for evil-doing.

Our Brother Capt. Harrison was Keeper to our Brother Sympson whilest he was a

x It is some grief of heart un­to us that we should make mention of Mr. Sympson's Name, as declined from that spirit of Testimony which was upon him whilest he continued a prisoner.

pri­soner for truth; and though he might do it in love, yet that will onely excuse the aggra­vation of the sin, and not the sin it self; for we are to do no evil that good may come of it; yea we are to avoid every appearance of evil; and since that, the Church took cognizance of our Brothers evil therein, and did declare their dislike of that act, yet notwithstanding have they received him by their last vote, without the least acknowledge­ment of his sin.

Our Brother Ducket did in the presence of the Brethren at Lon­don-house declare his full approbation of the present Government, as if there had been no sin in its first rise; and indeed did so justifie the iniquity of this day, that the generallity of the Brethren were much dis-satisfied with him. Also he declared, That he would have none in his troop but such as would engage to be true to the present power; which did then much dis-satisfie the Brethren, and our Brother Sypmson also; since which he hath been in Scotland.

Our Brother Strange had the custody of our Brother Major Ge­neral Harrison, until we think he was ashamed out of it by some of the Lords servants who came to visit him, professing their non-commu­nion with our brother Strange in common eating, whilest he was his brothers Jaylor. Likewise our brother, Strange did ask our brother Speneer in Marybone-Park, VVhether the Souldiers had sold their Debentors un­to him, Brother Spencer answered, No, he did profess they would not sell them. Strange answered, Is not their To wit, the time allowed them to look after their own occasions. time out? if it be, cashiere them. This our Brother Strange denyed, saying, If that can be proved you may judge all the rest to be true; but it was witnessed to his face at our bro­ther Gardners house. Likewise he did declare, That he would have none of the congregation in his troop, which came to be made known up­on this occasion, Our brother Hathorne declared to our brother Spen­cer his desire to ride in the Major Generals. Troope, whereupon our brother Spencer sent him to the Major General; but not having an [Page 15]opportunity to speak with him, he less his Errand with brother Strange; and coming back to brother Spencer, he told him, Thou hast undone thy self, for Strange hath said he will have none of the Congrega­tion in his Troop; which he also denyed with a great deal of cavilling, but it was witnessed to his face.

Our brother Summer being asked what he fought for now, he re­plyed, For half Crowns. Whether a Saint if called to venture his life onely for money, can with comfort lay it down, having nothing of conscience to engage him, we leave unto the Lord and you to judge.

These things still lying upon our hearts, we judged it our duty to present them unto you, and lay them before you, and with humility to offer these following Queries as the Grounds and Reasons of our ab­sence to this day.

1 1. Whether there be not from what hath been already offered, ground to believe that our Brethren are under sin, and that scanda­lous, though they excuse it by saying, It doth not appeare to be so to them?

2 2. Whether it be not accor­ding to the Rule to deal with a Brother upon the account of sin committed,

y When we laid the Souldiers evil to their charge, they excused it, saying, It did not appear to be so to them: The incestuous person, 1 Cor. 5.5. was to be dealt with­all for sin committed, though his conviction was after­wards: The reason why they wil not acknowledge their sin, is because Deut. 16.19: A gift blinds the eyes of the wise, and perverts the words of the righteous. And Prov. 17.8. A gift is as a precious stone in the eyes of him that hath it; wheresoever it turns, it prospers; implying, if the heart desires gifts, it will be ready to serve their end who gives them, therefore (Prov. 18.16.) it is said, A mans gift maketh room for him, and brings him before great men. And if they have such power upon them, not won­der if they prevail upon our brethren, so lately raised up from a mean condition, who whilest they are wil­ling to receive their money, will not acknowledge their serving of them to bean evil. Paul (1 Cor. 5.2.) reproves the Church for keeping the incestuous person so long among them; and yet the present Churches keep Army-men, and others among them, though their sin be as plain as the incestuous persons was.

whe­ther he be convinced of it, or not, such dealing being in or­der to conviction? but in case he shall be convinced, or not be convinced, yet if he do not forsake it by turning from his evil way, the censure, of the Church is to pass upon him notwithstanding.

3 3. Whether you have not in some degree missed of the will of God in receiving them amongst you without so much as a word of

z Besides Eph. 5.11. see Psal. 50.16, 17, 18. comp. with Prov. 24.24. where you may find it is not onely a consenting to, and a partaking with evil, but a saying to the wicked, Thou art righteous, when we see persons commit sin, and not reprove them: And if what is said in Prov. 24.24. be true, He that saith to the wicked, Thou art righteous, him shall the people curse, Nations shall abhor him; then surely not onely the people of this, but the Nations abroad when they come to hear of the aposta­cy of the Army and them in power, from those good principles, leading to the advancement of Zion, and the Kingdom of Christ, (formerly declared for) which had they been pursued, would have brought in so much good to the whole creation, they will not onely abhor them, but also curse those godly people both in, and out of Churches, who instead of doing their duty in reproving and withdrawing from the (the onely means to put a stop thereunto, and to revive the works again) do sit down with, and streng­them therein, whereby that good is kept from coming to them.

Ad­monition from the Lord, as being jealous of their souls, least sin (though as they say, unseen to them) lying hid in their hearts, should at last break forth in a greater mea­sure, to the greater dishonor of God.

4 4. Whether you do not in a great measure bid them

a Psal. 50.18. compared with Prov: 24: 25: it is a partaking with evil to approve of persons that com­mit it, see Iob 34: 8: compared with 2 Iohn chap: 10: verse [...]:

God speed in their Employments as they now stand, and thereby become partakers of their evil deeds?

5 5. Whether our Brethren do not by their continu­ance in these sinnes, walk

b 2 Thess: 3: 6: Disorderly walking is declared in v: 8: 11: to be eating a mans bread for nought, or not an­swering the end for which that bread is given; Now our Brethren receiving pay and sallaries from the pre­sent Power, which is the bread extorted by them from the people, pretending for their good, and yet imploy­ing it contrary thereunto, (as our experience can wit­ness) our Brethren upholding them therein, may tru­ly be said to eat the peoples bread for nought; therefore verse 14: of that chapter, we are to note such disorder­ly persons, and have no fellowship with them, that they may be ashamed: And 1 Cor: 5: 11: we are not to keep company, or eat with a brother that is covetous, or an extortioner, &c: And we conceive by what hath been already (and may be) offered, it doth (and will) appear our brethren are herein guilty also: See Psal: 26: 4, 5, ti: to this purpose:

disorderly? If so, Whe­ther we have not ground in Scripture to withdraw from every Brother that walks disor­derly, and for a time to absent our selves from the Church having voted communion with them, notwithstand­ing their sin? For it can­not be that we should sit down with the

c The Reader may judge it a contradiction for us in this Query to call them a Church in distinction from our selves, and yet in the close of our following Papers to judge otherwise: To which we answer, That upon our first coming off we were greatly in the dark, but waiting upon the Lord for light and direction herein, did afterwards discern, that where the major part fell in with scandalous sins, the lesser part with drawing from them upon that account, the Lord did look upon those who had the truth and purity on their side, to have virtually the power of the church in them, though the lesser number; of which more may be seen in our last Paper.

Church, and not sit down with them, as the case now stands, our end being (if the Lord so [Page 17]please) that the Church might consider whether sinne be not at their doore in so voteing communion with them.

6 6. Whether we are not in the Lords way, Matth. 18.19, 20. Jam, 1.5. chap. 5.16. Mal. 3.16. Luk. 24.14, 15, 17, 32. desiring to be resol­ved in these things? If out of the way, (as is supposed) it is by meeting together to seek the Lord for counsel and directi­on, not mixing our selves with others, (as is reported) or running into the World for our liberty to sin, but opening our hearts before the Lord, and each to other, to find out wherein, if so be that we have missed of the Will of God.

7 7. Whether those tearms of Schismaticks and faction to make a rent in the Church, and that we have no Scripture to warrant our practise, Matt. 18.7 Rom. 16.17. (as many say) be not unduly and wrongfully charged upon us? Consider­ing also, that we were a year and upwards by a patient waiting, en­deavouring to bring the matter before the Church, and when brought before them, they refusing to deal with our Brethren for the same.

8 8. Whether to comply with our Brethren lying under these sins, 1 Cor. 13.6. be not a breach of the bond of love? according to that in the Corinths, Love rejoiceth not in iniquity, but rejoiceth in the truth And whether it be the union and wisdom of the spirit, to hold the bond of peace without purity? according to that in James 3.17. The wisdom that is from a­bove, is first pure, then peaceable, &c. So that our present practise seems unto us to be a pressing after that Grace of love in its true end according to the Scripture; yea, it is counted by the Lord a hating of our brother, to see sin upon him, and not to admonish him, Lev. 19.17. Matt. 18.16, 17. and to withdraw from him in cafe that Admonition bring him not to such an acknowledgement of his sinne as to forsake it.

9 9. Whether it be suf­ficient to excuse us at the great day of the Lord,

d The occasion of this query did arise from the great outcry made against us by the generality of them, charging us with Schism, and making division in the Church, when our Lord saith that offenees will come, but wo be to those by whom they do come: And whether the crying evil of the Souldiers hath not justly given offence, and Mr. Simpson, and some others chiefly abetting of them, hath not also added thereunto, we leave unto the upright in heart to judge; and whether it be not a popish principle, and also they do not hereby condemn their own practice in seperating from the Na­tional church (so called) of England, in saying, There is no with­drawing from a Brother walking disorderly, because the maior part of a congregation falls in with them: And is it not the argu­ment of the Church of Rome at this day, who say we do withdraw from the Mother-church, because the grand apostacy first sprang from a true Church in home, who in number have all along been the maior part.

that Wee did cry out, The Temple of the Lord, the Temple of the Lord are we, when at the same time it will appeare that wee have those amongst us who do defile the [Page 18]Temple of the Lord to the view of the World; for the Temple of God is holy; and that you should rejoice in such defilement, surely all such rejoycing is not good: And whether our Lord Jesus by the Evangelist John doth not charge five of the seven Churches in the Re­velation for complying with sin, yea one of them for their lukewarm­ness is threatned to be spued out of his mouth, as being a Church onely in Name, and not in deed; and one of the other two (to wit, Smyrna) hath no sin laid to their charge, but are exhorted to be faith­ful unto death, and they shall receive a Crown of life, for the Devil would cast some of them into prison: Now we suppose that the Devil there, it taken for some of his Instruments, which makes out, That their te­stimony was of such a publike nature, that the power in being would take hold of them; and yet it cannot be supposed but that they had their sins of weakness, though nothing is laid to their charge in re­gard of their faithfulness to some present Truth.

10 10. Whether sin in a Church of Christ (we mean sinnes of scan­dal) be not more dishonoura­ble

e If the incestuous persons sin, or two or three Brethren committing the same, or other sins, be dis­honorable to God, then surely if the church (whose du­ty it is to reprove, & cast out such from amongst them; Matth. 18 17. com. with 1 Cor. 5.13.) should either be guilty of the same, or own them that are so, their sin would be so much more. But to come more home to our present case, see Numb. chap. 14. chap. 16. where the lesser part of the congregation (to wit, Moses, Aaron, Caleb and Ioshua, who were pressing on from Egypt to Canaan, the work of God in that generation) were counted faithful, & owned by him for that very cause; but the greater part of the conregation, who said, Let us make a captain, and return into Aegypt, and would have stoned Moses and Aaron, &c. their sin was so dishono­rable to God, and did so provoke the eyes of his glory, that their carkasses must fall, and not see the good Land they were going into, yea and their children af­ter them wander in the Wilderness forty years. And in Numb. 16. The sin of the greater part of the congregation in joyning with Korah and the renowned men amongst them in opposi­tion to the Spirit of the Lord in Moses, &c. upon the forementioned account (see verse 13, 14) was like wise so abominable in his fight, that he bid Moses and Aaron, ver. 21, 24, 26. Separ te from them, and also speak to the congregation to depart from the Tents of those wicked men, and touch nothing of thews, lest they be consumed in all their sins. Then surely the wickedness of them in Power, who have indeed made a Captain, and are gone back to Aegypt, and those that up­hold them, whilest they oppose and persecute the Lords spirit in his little Remnant, who are pressing from Monarchy and Tyranny, towards the promised Zion, and Kingdom of Christ, (the work of God in this generation) doth equal, if not exceed the sin of that congregation, & of Korah & his company; & it is as great an evil to touch with them, or receive any of their things upon that account & as dishonorable to God to stand by, & uphold them therein, (or for Churches or others to own them that do so) as it was to have countenanced, upheld or touch't with Korah and his company in that day.

to God then the like in a private brother, or two or three Brethren? And how can we be said to withdraw from e­very Brother that walks disor­derly, when we quietly sit down with the Church that owns them in their sin, (as we conceive) and do break bread with, and prophesie amongst them? for we cannot see how this will hold before the Lord when we are to avoid every appearance of evil.

11 11. Whether to acquiess in the judgement of a Church concern­ing sin, though a restimony have been born against it, be not some­thing of the reliques of the man of sin, and in process of time may not bring us under this Maxime, To believe as the Church believes, though we ought to be very tender and careful how we proceed in such a business, that we be upright in heart before the Lord, earnestly seeking to him for direction and counsel?

12 12. Whether our Brethren that wear the Sword, are not to be charged with Schism, & making a rent in the Church, having through their just offence given to many Brethren and Sisters in the Congre­gation, and many other choice Saints in the Nation, made division amongst us? and as we hear several others standing in the like quality with them, have been

f There was a mistake about the Souldiers men­tionend in this query, as cast our of two Congregations in VVales; for so soon as they began to lay their sin to their charge, they withdrew themselves, and came no more to them, as we are since informed, otherwise they had proceeded further against them.

cast out of two Churches in Wales upon the same occasion, to wit, Mr. Jen­kin Jones, & Mr. Powells Chur­ches; and likewise (as we hear) another in England, whose Name at present we have forgotten.

13 13. Whether that Principle of the Congregation, namely, Com­munion with Saints upon the account of union with the Head, be not unduly charged, as broken by us, when it is not intended, by so good and righteous a principle, that a Brother or Sister should take a liber­ty thereby, as an occasion to the

Gal. 5.13. Flesh, to walk scandalously a­mong Saints and sinners, for that is the corruption, and not the true end of it.

The consideration whereof we think doth lye with such sorrow upon our souls, as we may truly say hath wrung tears out of some of our hard hearts.

We shall not add more at present, fearing it may be thought we have been too large in this already; onely this, that whereas it is said, Nothing would content us but the sudden casting out of our Brethren with­out an orderly process according to the Scripture, to which end we had re­solved our present withdrawing before we came to the Church: We do therefore desire to leave this with you as before the Lord, That it was the least in our thoughts so to do, for we hoped that truth would have taken so much place, as that our brethren would have been ad­monished of their sin by the Church, and so to have withdrawn from them if happily thorow a more narrow search into their hearts here­by, the Lord might please out of his Grace to discover this their sin, [Page 20]which hath, and doth bring so great dishonor to the Name of the Lord, though at present (as they say) unseen to them; and in this Work not to have counted them as enemies, but admonished them as bre­thren; but so sudden a vote for communion with them, lying under so great sin, as we judge by what was offered that day, did so amaze us, that when we came out of London-House, we knew not what to do, only some of us did then conclude to meet together, to enquire what was the mind of the Lord in this thing; in which way of seek­ing to him we have continued to this day. Now we hope you will bear with us, and put a brotherly interpretation upon any thing therein that may not seem to carry with it that Love, Affection, and Gentleness which we desire from our hearts should be, it not being our intention to justifie our selves in any evil, but rather to lye at the Lords, and your feet therein; yet would gladly be found faith­ful to the Lord in such a day as this, when they that tempt God are de­livered, and they that work wickedness are set up; yea, he that departeth from evil maketh himself a prey, and a snare is laid for him that reproveth in the Gate. Thus we humbly leave these our thoughts to your seri­ous consideration, hoping that whatever our failings may be, yet we shall not want the guidance and direction of his spirit in every way of truth; and we also trust, That as you are in some measure pres­sing after that excellent Grace of Love, so you may abound therein more and more, in knowledge and in all judgement, that you may approve things that are excellent in such a day as this, being sincere, and without offence until the day of Christ, being filled with the fruits of Righteous­ness, which are by Jesus Christ, to the praise and glory of God; and then it will be our joy and rejoycing to return unto you; and in the mean time we judge it our duty to be waiting upon the Lord and you, till his mind and Will be further revealed concerning us; in whose pro­tection we leave you, and remain.

Our Answer about sending to the Churches in the the City, to hear the matter in difference between us; Together with another Message from the other part of the Congregation, wherein they desire us to joyne with them in keeping a day of fasting and prayer, with our Answer thereunto.

UNderstanding by the brethren who were sent in our Name un­to you, to give a return unto your last Message, that our An­swer was very ill resented; and because it was not in full compliance with and according to your expectation, they were not suffered to speak out what was upon their hearts, without much interruption by some amongst you, as it hath been customary for the most part since our withdrawing from you, which We cannot but look upon as arbi­trary amongst men, much more unsavoury among Saints, though you seldom received such unkindness from us, as we can remember; and not onely so, but We our selves are looked upon as such who act in hypocrisie which We hope the Lord hath; & will preseve us from, for such shall be sure to finde the weight of his indignation at this day, Isaiah 33.14.

The consideration whereof, together with that invitation We re­ceived from some amongst you, not opposed by any, hath engaged us to send the same in Writing, that so there might be no mistakes or still interpretations of what was then spoken, or advantage taken through our weakness to blemish so blessed a Cause; and we trust, that upon looking back into our own hearts, there is found a root of uprightness in the management thereof, and that it is not wilfully in our hearts to speak or act hypocritically, whatever some amongst you do says or apprehend. But before we come to the Answer it self, be­ing the chief drift and scope of these lines, we humbly apprehend it necessary to lay before you the several Reasons last given in, when without our consent desired, you were pleased in the Name of the Church to send for several brethren to determine and udge of the matter in difference between us.

The Reasons as they were laid dovvn in this Paper, being already inserted in the Viz pag 38. of this Book. foregoing Leaf, vve do here purposely omit them, as being a needless repetition.

These Reasons you very wel knovv the Lord did make so convin­cing to those brethren vvho came at your request, that upon knovv­ledg thereof they absolutely refused to meddle therein til such time as [Page 41]you had advised with us, or the least asked our consent: Now We hoped, that before you had made any further progress, you would have laid before the Lord those

r The Readen may remember that in pag. 22. se­veral Brethren of other Churches were sent for by them to hear the matter in difference, which they re­sused till our first Paper given in, was debated in the Church; likewise the other time mentioned in this Pa­per, which are the two disappointments spoken of.

two disap­pointments you had received, and in a due fence thereof, en­quired into his mind and will; but instead thereof at the same time, without so much as the leastly­ing low before his face the same, did forth with send your Messen­gers unto us, to know whether we would join with you in sending to the several Churches for hearing of the matter in difference, Who were some what pressing upon us to have a present return one way or other which We durst not adventure upon for two Reasons; First, in respect of our own weakness and insufficiency, being poor foolish creatures. Secondly, In respect of the weight of such a Work, not being to be done without solemn seeking to the Lord, that being the Way he hath appointed to lead, advise, and instruct his people about any bu­siness they are dark in; and accordingly We did send Answer by your Messengers to that effect. The next first day being a full meeting of the Congregation withdrawn from you, We did spread your desire before the Lord, and sought of him a right Way, how far We might comply with you therein; and in the close of the day after much dis­course course about it, judging likewise that We had the Mind and Will of God, came to this result, That before We could give a direct answer to you desire, that you would be pleased to give us your positive judgement, Whether those Brethren of the Army were guilty of those sins laid to their charge by us, or no; which We have often de­sired, intreated, and sent to you about, but could not obtain it to this day, as is expressed in our fourth Reason before mentioned, to which We then received this return, That you were not in a capacity to answer us therein, because you were divided into three parts, some judging they were under those sins; others, that they were not; and a third party could not tell whether they were, or not.

This Answer thus returned, with some other circumstances not considerable here, to be inserted, We did spread it before the Lord, together with your former desire, and in the end came to this con­clusion, That We were wholly dis-satisfied with your Answer to our last request, apprehending it somewhat strange that you should be unanimous in revoting communion with them after so plain proof of their sin laid to their charge, especially some of them, and yet [Page 42]not be united in your judgments whether they were under those sins or not: And though We might hereupon wave any return to your desire, till We had your plain answer thereunto, yet least it should be judged that We were unwilling, or fearful the Cause of Christ We are engaged in, should have the hearing amongst other brethren, We did thereupon for the Name and Honour of God, and clearing up our integrity herein, and for the further manifestation of truth, with a due saving to those Those two Ad­monitions are con­tained in our first & second paper delivered in unto them two Admonitions, already given, conclude, That We were, and are very willing, and shall rejoice therein for Truths sake, to comply with your desire with this limitation, That We might according to our Christian liberty in this extraordinary case, choose on our part faithful Brethren, many of which had ha­zarded their lives for the Name and Cause of our Lord Jesus Christ, so openly betrayed at this day, against whom We trust there shall be no just grounds of exceptions as to their lives and conversations; and you may proceed to send unto the Churches on your part, as you shall think meet: Now least the objection you made when the Brethren were last with you by our appointment, to wit, That by this Answer we do wave that our sleves which we have pressed upon you, about sending to the neighbouring Congregations, when we were not willing to join therein; Which we do plainly deny; for we never moved it unto you, much less pressed it upon you; but your proceeding herein hath been your ovvn voluntary act without us, though indeed we excepted a­gainst your practice as it was by yourselves without our consent, therewith also apprehending your present estate to be no less then the plain fruit of open backsliding from the Cause of our Lord Jesus Christ, though we desire to mention it with fear and trembling and due respect unto some amongst you, as not so guilty herein as others are; likewise we have ground to fear, that most of the Churches of Christ in this City are more or less tainted with the sore Apostacy of this day; not that we delight in such reflections, but desire to speak it with humility, grief, and sorrow of heart, and should be glad there vvere no just ground for such a jealousie. This pre-considered, it seems more obliging unto you to follow that practice, then unto us at this time, and may excuse the formality of the practice on our pare, and the rather, when you proceeded in such a VVork not onely without the consent, but without so much as a tender thereof unto your brethren and sisters, joyntly concerned therein, until this last time, which was not so much of your selves, as seemingly necessitated thereunto by those Brethren of other Churches, who refused to ad­vise you in, or hear any thing of the matter in difference till at least [Page 43]you had asked our consent and approbation thereof; and therein you may please to remember the stress of their, refusal did lye to heare ought you had to say; and if so, we humbly apprehend it will take off that scandal of hypocrisie and changedness of mind, laid to our charge by some amongst you. Thus having given you a brief account of our last Message, together with what hath passed between us and you since our last Paper was given in, having therein unfeignedly, and in all plainness opened our hearts unto you, we shall not add more, onely desiring, That in case you do not think meet to receive our tender herein, but proceed as formerly yon have done that then you will favour us so far (or rather the Truth) as to let this Paper be read unto the Brethren you shall send for before any proceeding be, & af­terward the other two in their order, as your intention was the last time the Messengers of other Churches were with you.

Intending here to conclude, not having ought considerable to add, some of our Brethren inform us of a Message received from you the last sixth day was a seven night, to be communicated to us in words to this purpose, That you did think meet to offer unto us, that there might be a day of solemn fasting and prayer unto the Lord, wherein you de­sire our conjunction, the chief end of the duty being upon these three ac­counts; First, That both you and we might be deepely humbled before the Lord, and be made sensible of all our evils and miscaerriages, especially as they do relate to the present difference between you and us. Secondly, To enquire of the Lord a right way, what you and we ought to do for the heal­ing of it. Thirdly, That if there were any other thing we: bought necessa­ry to be put in, we had our freedom to add thereto. The consideration whereof hath put us upon a further enlargement in writing by way of answer, and to which we desire to give this humble Reply, That as to the VVork of humiliation it self, and a day to be appointed in order thereunto, we do fully approve of, as being not onely a Gospel Ordinance, but also incumbent on the Lords People in this day of sore affliction, and time of Jacobs Trouble, not onely as it may re­late to our miscarriages & evils committed since our first withdraw­ing, wherein we desire to acknowledge before the Lord and you, that herein we have ground sufficient to lie low before him, and cover our Faces with shame in the sence thereof, so far as it may not eclipse the riches of Grace in our Lord Jesus Christ, but also in respect of the crying evils, through the backsliding of professors under so great light, which we fear doth fore-run some sore judgement upon this Nation in general, and upon professors in particular; but how to join with you as the case now stands between us, we can see no Scripture-bottom, [Page 44]or rational ground for the same, it being pre-supposed, first; That you have amongst you those that are guilty of gross and scan­dalous sins, upon which account. We are withdrawn from you: Se­condly, that you have not onely voted communion with such per­sons, notwithstanding their sins, but by a second Vote, and continu­ed practice, justifie them in their evil; and so many of you are be­come greatly partakers with them of their evil deeds, and the rest al­so, though less guilty. Thirdly, That you have so far own'd and ap­proved of them, as to forget their evil, and charge us your poor bre­thren and sisters with making a rent and division for doing our duty, when they indeed are the persons from whom the offence first came, and some chief among you as greatly guilty as they, by pleading for, and excusing of them, and so properly to be charged with making a rent and division in the Church. Fourthly, You have endeavoured to carry it on against us, so as to take upon you the power of the Church without us, and thereby would have proceeded to admonish us son making air out (as you say) in the Church, had not the Lord wonderfully frustrated you in all your endeavours that Way, though We should have rejoiced therein, being comfortably satisfied that it would have been for his Namesake, because We are contending for truth against the great iniquity among you, and so the persons offen­ding, with their Abettors, (though the greater number) to be ad­monished, and withdrawn from by the lesser, which if true, then the power of the Church resides in the Lesser number; and this in effect is no more then according to the Note. practice of all the Congregational Churches in their withdrawing from the Parochial Chur­ches.

Dear Brethren and Sisters, these things are plain and true, and therefore bear with us, for We have yet longings of heart after you, and desire to mourn and grieve for you, that if it were the Will of our heavenly Father you might be recovered out of the Snare, and do trust many of you will; but in case We should join with you before the least acknowledgement of your evil, should not we return to you be­fore you return unto the Lord? and so come under the reproof of that. Scripture, Jer. 15.17. and that also in 2 Cor. 6 17, 18. Yea, Would it not rather be a grieving of the Spirit, and making light of so preci­ous an Ordinance as Prayer is? Have We not some sad experience hereof already, in that dya of Prayer kept with you when our first Paper was to be debated? What contrariety of spirits did then ap­poar? Were We not in the duty deeply judged and censured by one of the chief amongst you, when We came to lay the matter in differ­ence [Page 45]before the Lord? If so little confort then, sure less now; Can two pray together except they be agreed? We do therefore humbly apprehend before any such conjuction be, that you will first inquire into the great evil amongst you, and not to eat with such persons, but in brotherly love to admonish them, and then to waite and see whether the Lord will humble them in the sence thereof; if this were done, We know that the consequence on your part would be to lye low before the Lord for complying with them to this day; and when you shall minifest repentance by such a Work, then We should have joy and confort in joyning with you, to be further humbled before the Lord, and also to lie at the Lords and your feet, as to any other thing you should desire of us for his Name sake; for We hope it is not in our hearts to be lifted up above our Brethren, but onely to be faithful unto the Lord in a day of so great Apostacy.

Now as to the second thing, about seeking to the Lord for a right way what you and we ought to do for the healing of the breach between us; This seems to turn the goodness of the Lord upon himself, and to forget his loving kindness, yea, to deny that We have been in a right Way, after so much seeking unto, and waiting upon him for direction and counsel from time to time; yea, give us leave to say, That we humbly judge the Lord hath led us in a right path to this day, and hath made darkness light, & crooked things straight before, as well as since our first withdrawing. Moreover, wholly to question the ground of our pro­ceedings to this day, would be also of great reproach and dishonour to the Name and Cause of our Lord Jesus Christ, and pre-declare to any discerning eye, that We are returned from whence We vvere withdrawn, upon no solid substantial grounds.

To the third, namely, That if there were any other thing necessary to be added, we might have our freedom. This we conceive needs little re­turn, respect being had in our answer to the two former propositi­ons. Thus desiring a tender construction (if it may be) of what is here laid down, as to your last Message, and chiefly to eye the first part, as it relates to the choice of persons for clearing of the differ­ence between us, We remain.

A paper Containing our Reasons why we could not con­discend, unto the message, brought by Master Jes­sey, accompanied with Brother Palmer, and Brother Marsh.

VPon the 28th. of the Last moneth, we received a return to our last message by Master Jessey accompanied with brother Pal­mer, and Brother Marsh, and was in words to this effect. ‘ That himself with Master Knowles, and Master Barebone, were by you acquainted with a message, received from us, being the same we had formerly delivered. And in regard the matter in difference, was by you referred to the members of several Churches, to do therein, as they think meet of whom they were a part, they did [Page 50]thereupon give notice to the rest of their Brethren; intrusted with this businesse, who meeting together came to this result, to which they had also received your consent, to wit, That they thought it but reasonable; we should have the liberty of our choice, provided those we sent unto be Church-members, chosen by the consent of their respective Congregations; if so, they were to have the like liberty, with those chosen by you, to speak what might be upon their hearts, as to the matter in difference. But in case they were not so chosen, although they might be Church-members, yet they might not have liberty to speak any thing as to the matter in difference, yet he said it was very likely that upon our request some liberty might be given in that kinde. But in case any chosen by us should not be actuall Church-members, though it may be granted for them to hear what was Contro­verted; yet no liberty for them to speak any thing at all. Like­wise such persons, so chosen, their names should be given in to you, for approbation, as to their Principles, and Conversa­tions.’

• 1. As being directly contrary to the end of our message more at large contained in our last paper, not having therein exceeded our Gospel-liberty.
• 2. It is altogether needlesse to make choice of persons to hear a matter in controversie, and deny them liberty to speak unto it, if they have any thing upon their hearts to say.
• 3. To bind us up not onely to Church-members, but also in a great measure to the Churches for their choice, when it is very plain that the Apostacy of this day hath reached to the generallity of the Churches, whereby there are few Zealous in the cause of Christ, though many faithful ones in other things, is to exalt the form above the power of Godliness.
• 4. That it seemes to us directly contrary to the Principle of the Congregation, you so much pretend unto, which is, To receive Saints, as Saints, and not as bound up to this, or that form.
• 5. To condescend hereunto, is to undervalue the Spirit of the Lord breathing in severall of his servants, who are not enemies but friends to Church Communion, though not formal Church-mem­bers, [Page 51]by reason of the foulnesse of the waters, of the San­ctuary at this day, and whom we desire to esteem far better then our selves.
• 6. As there is no command in joyning us to Churches alone in this Case, neither is there any against it, therefore we humbly conceive our Gospel Liberty cannot be denied us. Moreover there is but one example in all the New Testament as we can remember which was in the Church at Autioch sending to the Church at Jerusalem, Asts 15. About the matter of Circumcision, neither was there any visible Apostacy among the Churches at that day, as now is, else we conceive that the Church at Antioch would not have sent unto them about it.

These Reasons being premised, and the substance of our last pa­per relating hereunto considered, we do humbly declare, That we can in no wise condiscend to a debate upon those conditions received from you, neither upon any other terms, then is mentioned in our last paper, and upon which account we refused at first, not that we desire to stand upon terms of advantage for our selves, were we not ground­edly perswaded, the name and cause of Christ we are ingaged in, would very much suffer thereby. Thus desiring to hear a return from you, if a debate of the matter in difference be really intended. And that we may have our free choice, without any bonds imposed upon us, or them, we shall chuse, provided they be men fearing God, and working Righteousness, any more then we desire to impose bonds on you, or whom you shall chuse, for which we shall wait 14. dayes from the date hereof, and in case of no return by that time, we shall be in no longer expectation thereof. We remain,