WHAT THE INDEPENDENTS Would have, OR, A CHARACTER, Declaring some of their Tenants, and their desires to disabuse those who speak ill of that they know not.  
Written By JOHN COOK of Gray's Inn Barrister.  
LONDON, Printed for Giles Calvert, 1647.   

What the INDEPENDENTS would have: or a Character declaring some of their TENANTS, and their desires to disabuse those who speak ill of what they know not.  
BEing called to the study of the great Controversy of this age, many years since, by an occasional residence with some, who dissented from the Church of England, concerning Independency of Churches, I stood as stiffly as I could, for Episcopacy: I read with a single eye Master Ainsworth, Master Jacob, Master Robinson, Master Johnson, and every Book else I could find of that subject Pro and Con, as concerning the Kingly office of Christ Jesus to be the only point worth studying; and when the points of their arguments stuck so close that I could not answer them, I grew angry (the Lord lay it not to my charge) and held a fair correspondency with the Church of England, in all the Ordinances, so long as I could possibly get leave of my conscience so to do; and the question truly stated, is but this; whether the inventions of men ought any more to be mixed with the Institutions of Christ in his Kingly Office, than their good works in his Priestly Office; which I am confident ere long, will be as much out of question, as whether the Protestant or the Popish be the true Religion, whereof I hold it altogether impertinent to discourse, it having been so clearly vindicated by learned pens. But because there is a great noise made, what would the Independents have? They never yet told us their desires; the poor children are kept fasting all day, and then some rigid spirits like the cursed stepmother (to whom they dare not speak for fear of a flap on the mouth) quarrel with them; why, what would these untoward children have? Is any body troubled with such paltry Rascals and harlotry baggages as I am? These scurvy children make me weary of my life, when as she knows, well enough, it is bread that the children cry for. I shall tell you in a word what will content all the Independents in England; 'tis this; they desire neither more nor less, than what the Puritans desired of Queen Elizabeth, and King James; viz. an entire exemption from the jurisdiction of all Prelates and Ecclesiastical Officers, other than such as themselves shall choose, and to be accountable to the Magistrate for what they shall do amiss, submitting to the Civil Government in all things; & to be liable to all taxations that by law are chargeable upon persons of their condition, not holding any opinions destructive of State-polity, not having a natural tendency to disturb the peace of the Kingdom, as all seditious practices have: but otherwise to be as free to choose their own company, place and time, with whom, where and when to worship God, as they are in the choice of their wives; for a forced marriage will not hold. This I say will satisfy all that go under the name of Independents, which name and the word Presbyters, as it is used, I wish they were extinct and buried: If there must be a distinction, I wish rather they might be called Conformists and Reformists; but to give you an account of some of the Tenants of him that is properly and singularly called an Independent by way of a Character.  
He is one that judges every man in a happy condition (though he hold many errors) that believes in Jesus Christ, and is content to be every man's servant, so as Christ may but reign over his conscience: which if he should not, he knows not where he is to reign; he holds a subordination of Officers in the same Church, but an equality in several Congregations; which as sisters depend not upon one another, but are helpful as one hand to another; as God hath ordained a parity and eminency in power between several Kings and Princes, and that one ought not to invade the others Sovereignty, not excepting against the consultative, persuasive, and deliberative Synod, but the ruling Synod that shall command any thing, Imperio voluntatis, by a Pythagorical authority without demonstrating any utility or advantage to accrue thereby; and therefore an Independent is he, that depends not of any but Christ Jesus, the Head in point of Canon and Command for Spiritual Matters; but is dependent upon man in all Temporal Matters absolutely, and for Spirituals by way of advice and counsel, it being an Article of his Faith, that every man must be saved by his own faith, and knows no Medium between a reasonable service and an Implicit faith; He counts the Royal Law of Unity amongst honest men to be the supreme law of the most noble Descent, to which all inferior orders of Uniformity must do homage, as the Ceremonial Law to the Moral, loving every man that hath any thing of Christ in him, or common honesty, and would not have Discipline breed disaffection. Concerning the Discipline of Christ's Church, does no more depend upon man then the doctrine; & counts it the most glorious Light in the World to see Jesus Christ walk as King, ruling by the Sceptre of his Word in the midst of his golden Candlesticks. He is ever privy to his own infirmities, being far from dreaming of perfection in this life, therefore doth not separate from mixed communions, because he thinks himself too good, or better than his neighbours, for he thinks himself the greatest sinner, being most privy to the deceitfulness of his own heart,, and is sure he hath more errors than he can discern, nor is it because he would displease any man, but because he dares not displease God, for he is fully persuaded it is a sin in him to do otherwise. He thinks no man will be godly, unless he will promise to be so; therefore wonders that any Christian should speak against a Church Covenant, which is no more then to promise to do that, by God's assistance, which the Gospel requires of him, yet will not say that it proceeds out of a desire of carnal liberty, or contempt of the ordinances; for rigid censures seldom lodge in meek and humble breasts; he esteems protestation against practice, prevarication; as if Bilhah had said, though I lie with Reuben, my heart is honest to my husband; for one acre of performance, is worth a whole land of promise. He is a professed enemy to all imperative, co-active violence in matters of conscience, which are not an offence against civil justice, and thinks that to force men to come to Church is but to make them hypocrites. He cannot be content with an inferior accommodation for his soul, when he may have a superior, going to the Ordinances to meet Jesus Christ there, and to hear good news from heaven: he desires to find him in the fullest manner, but is not of so strong a constitution as to fast till authority settle a form of worship. He holds the Word and Sacraments not to be the constitution of a Church (no more than the Law is the Commonwealth, or the axe the house) but the means and instrument of constitution, and counts him the only extravagant man that flies from reason, which makes all men so noble: he is of an opinion that the far greater part of men in the Kingdom believe, that an honest, upright meaning will win heaven, and hope so to live, as by their good works, Prayers, and good meanings to be saved, and therefore does not conceive these men to be visible members of Christ's body, and consequently not to communicate in the distinguishing Ordinances; He thinks it ill done to enforce any under penalties to receive the Sacrament, possibly to seal up his own condemnation; he is for every reformed Church, so far as it is reform; but says many Scotch Ministers complain, that things are not thoroughly reform with them; he counts it licentiousness, not Christian liberty, to affront those that be in Authority, and never speaks any thing against the Nationall way of worship, but to justify his own, if called thereunto. He will not be beaten but by Scripture weapons; and in reading Scriptures, neither stretches things wider, nor draws them narrower than God has made them; he holds persuasion to be the Gospellary way, and that liberty of Religion to all Protestants, is the bond of Religion against Papists; he believes the community of the faithful in appearance to be the immediate receptacle of all ecclesiastical authority, and holds Non-communion with Churches, when one Church after fasting and Prayer, shall tell an heretical company that it appears, they are in the state of damnation, as Heathens and Publicans, and better a millstone were hung about their necks then to give such just offence, to be as effectual to attain the spiritual end, as Excommunication: He is sorry that Brethren should fall out by the way, being all animated by one Spirit, as the body by one soul; but is glad that himself is not the least cause of the disagreement. He thinks spiritual diseases must have spiritual cures, and thinks it is no proper way to confute an Heretic, to break his head with the Bible. He is one that desires to live lovingly with all the World, and loves most where he sees most of God; he does not so much desire that Jesus Christ should love him, because he knows he loves him already, nor that he should love him more, because he knows he loves him enough, but that he might love Christ and love him more; and he joins himself in Church-fellowship, not to gain Heaven, but to witness his love to Jesus Christ, and desires to love himself no farther than he finds the Image of God renewed in him.  
He counts it a great honour and security to Protestants to join all as one man against Popery, and desires hearty a Union with our Brethren the Scots, which he conceives may very well be without a Uniformity, which is a condition for the Saints above fully enlightened; he thinks Religion is ab eligendo, as well as à religando, and that the French Protestants are cordial and sincere, that may either go to Mass or to Church, as they please. He conceives a moderate Presbytery, such as men cannot except against, in point of Reason or Conscience, is best consistent with the happiness of this Kingdom, and why should not moderate men be content with a moderate Discipline? He loves an honest Presbyterian better than an dishonest Independent, and believes that the want of Morality excludes from Heaven; he believes that this Army would fight as hearty for the State against Popery, or any that should do them wrong, as ever they did for the Liberties of this Kingdom; and desires that the Parliament and Army would grant as much to the City of London, as may possibly consist with the safety of the Kingdom. He freely forgives all those that rail against him in Pulpits, and prays that God would make such Ministers more zealous to advance the power of godliness than their own power.  
He desires to learn the truth with all diligence and humility, and if for the present he be in an error, he hopes all good Christians will excuse it, because it proceeds from a desire of all possible purity in a Congregation; as if a servant be over diligent, thinking to please his master, by doing his business too well, no ingenuous man would blame him. He judges him the best Commonwealths man that will suffer much himself, when it may conduce to the public peace, and that is most forward to go in a way safe for the Kingdom, though dangerous to himself: and him the best Christian that studies Truth and Peace, yet so, as a Union of hearts rather than a vicinity of Houses, is to make up a Congregation according to the New Testament, than which he conceives his way no Newer.  
Concerning the Errors of the times, many whereof pretend from weak judgements, but strong affection to Jesus Christ, he thinks all this smoke is not without some fire, but because the common enemy, the Papists, have more differences among themselves, lest our jarring should be their music, he desires we may spend our wits upon them, and our charity upon one another; and if all truths be seasonable, he conceives that the Assembly sitting so long before they agreed upon any thing, was a great occasioner of them; they kept the Kingdom too long fasting, as if all men had been of a like strong constitution, whereas passengers to heaven are in haste, and must walk some way or other; and he that hath gone far in a Wood is loath to turn back though he be wrong; so dangerous is it to procrastinate in their matters, and very rare for a man to confute himself. His practice is to baptise the children of one or both believing parents, as federally holy; the contrary opinion of some Anabaptists, or Antibaptists make him study Scripture in piety, and devotion more; there being neither express precept nor example for it, and the correspondency of the Seals under both dispensations more, and possibly that may be a truth, which for want of light, he conceives to be an error; if it be an error 'tis a very harmless one, resting there, and cannot disturb the public Peace. If an Antinomian doctrinal do not prove an Antinomian practical, he thinks some of those opinions are very comfortable, and learns hereby, not to exalt duty too much, but to study free grace the more, and believe that the Doctrine of Justification and satisfaction, have never been more clearly taught then by them that have been so called. He hopes Seekers find the way to Heaven, yet counts it sad that any should wait for new Apostles (they may as well seek a new Gopel,) and that those Ordinances which Christ hath purchased with his precious blood should be counted shadows, much derogatory to his love and wisdom; yet he suspects his own heart, and thinks that possibly some men live at a very high rate in spiritual enjoyments, being wholly at rest in God, and have the less need of Ordinances, and for those that think the Saints are here in full perfection of grace and glory, his sinful heart tells him it is an error; yet he will not judge any tree to be evil but by its fruits. He knows no hurt in a million of millenary-like errors; who would not be glad to see Jesus Christ? That Christ died for all, he judges to be a great error, for then all must be saved, or possibly none may be saved, yet there are prudential reasons and motives for it, as the Papists have for good works; if not meritorious, why commanded? If he died not for all, why is he preached to all? Yet the maintainers aim is thereby to honour and exalt Christ which is the great design of the Father, and thereby his greater study & so by different opinions he learns to do things upon clearer principles, and so to walk in love and peace, as seeing him who is invisible, and knows no reason, why their brethren (by the good leave of the maof the family, and Parliament) may not live lovingly together.  
He thinks it very absurd that Popish Bishops should ordain Ministers, as if the sheep should have no shepherds, but such as the Wolves appoint; the rather for that the Apostles did not abridge the people of that liberty of choosing an Apostle, much less may a Synod deprive them of choosing their own Officers.  
He desires no Toleration for any Errors against Religion or state-policy, but of some errors in Religion which do not raze the foundation, conceiving liberty to be the best means to cure all such differences, and that the Sword hath no capacity to settle Religion being not sanctified to that purpose; and if imprisonment cure an heretic, 'tis but like his curing an enemy by letting out the Impostume, when he thought to kill him; for mystical Wolves are to be killed mystically; and therefore marvels that any politic Christian should oppose his desires, for why may not he which five years since was for Bishops, considering the wheeling vicissitude, and revolution of things, five years hence be an Independent. He thinks compulsion is the only way to make Hypocrites, and if Church Papists were ever accounted most dangerous, he wonders why men should be forced to go to Church.  
He thinks it strange that Christians should have most wars who can least justify them, but conceives it is for want of liberty of conscience. The Turk hath more colour to come with three or four hundred thousand men to invade this Kingdom, because we are not of his Religion, than one Protestant hath to persecute another. And he verily believes that if every man might take his Religion upon choice and trial, thousands would be saved which die securely, making no question of their salvation. He thinks it is a solecism for Ministers to bid men search the Scriptures, when they may not profess that which they find to be true. He finds that this Kingdom hath had little peace since the Bishop's banished men into New England, where Independency hath been so far from being the root of evil, as it hath cured Schisms and Heresies. He conceives the rigid Presbyters are notable Politicians, to put the Parliament between themselves and the envy of the people, for they do but untie the points, and deliver the party to the Magistrate to be whipped; as the Papists do, who put Protestants to death, because Protestants delight in persecution, but wishes they would be moderate if they intent to last, for the rigidness of the Bishops was their ruin. He doth not find any punishment in Scripture for tender consciences, and by that politic Law which puts Idolaters to death, their cattles also were to be destroyed. He would gladly conform to the present government, if he had his conscience at command, in his own power, and knows no reason why carnal professors should oppose liberty, but because they desire not to be troubled about Religion, but have it put into their mouths by authority, which they hope will stand between them and harm. He conceives variety of opinions in circumstantials, is, but as one star differs from another; difference in hearts cannot hurt, nor difference in heads need not breed difference in hearts; and understands not why Covenants should be made to repair Castles in the air, and since the moderate Disciplinarians agree that every congregation in America hath entireness of jurisdiction, intrinsically within itself, he wonders that any man should hold, that Churches are in worse condition where the Magistrates profess christianity, or that it is not a favour that corporations may determine differences within themselves; but he looks not at the likeliness of the means, but Christ's institution, who is only King of the conscience, and conceives that all the world hath no more power over the conscience than a Tinker hath, which can be no disparagement to say, that a stone hath as much life as the Sun. He conceives that Mat. 18. Tell the Church, are very plain words, but that learned men have invented distinctions to make them intricate, and that Christ hath entrusted the keys, to hang rather at his Spouses girdle, then with the Stewards, and that a Church's censure being ratified in heaven, there can be no appeal on earth to any other Church.  
He conceives that such a liberty will wonderfully endear all conscientious men to the Magistrate, the King and Parliament; will gain the hearts of the people, without which all obedience will be uncordiall. Compulsion can no more gain the heart, than the fish can love the fisherman. As for those arguments of disorder and confusion, the two Theological Scarecrows: he conceives they are but imaginary, vain fears, yet have been so drunk with the blood of the Saints, that like Lycurgus' Vines, he would never have them more urged; for an Heretic is but to be rejected, and as Luther said, to be burnt with the fire of charity, nor should we send them to hell who give no signs of repentance. He is an irreconcilable enemy to tyranny and popery, and it is the joy of his heart, that God may have glory, though in his confusion. He counts every godly Presbyterian to be his dear brother, but not to be preferred before the truth. He conceives that whosoever is above his brother in spiritual matters (unless empowered) is a preate; & the only way to make the Assembly more victorious than Alexander, is, by reason and gentleness to conquer consciences without blood. He conceives that Magistrate, in probability, to be more religious, that will suffer differing opinions consisting with the public peace, than he that Haman-like will have all to bow and stoop to his sheaf; and that all the wars in Christendom have sprung from this one depraved principle, to suffer no opinion but his own, for how can truth appear but by argumentation? He thinks it a sin either to follow an erring conscience, or to do against it, but to oppose it the greater sin, for he that will do the least sin against conscience, is prepared in disposition to do the greatest. He marvels any man should hold Independency not to be God's Ordinance, and yet a national Assembly to be Apostolical, which is most Independent. He thinks there are many Deer without the pale, straying sheep without a fold, and when all is done, there will be wolves within; & lambs without; but think that to honour Christ is to do his will, & is most troubled to consider how one sheep should by't and persecute another. He believes the government of the Church, lies upon the shoulders of Jesus Christ, and that the Pope may as well maintain a Priesthood under the Gospel, after the example of Aaron, as that Magistrates may punish different opinions after the example of the godly Kings of Ifrael and Judah, who were types of Jesus Christ, and directed infallibly; and yet suffered Herodians, Alexandrians, Saducees and Pharisees; unless the errors be of a moral and capital consideration, that may endanger the people's welfare. He verily believes that the ardent endeavours of the godly Presbyterians and Independents, are to conserve the Ordinances in purity, and purging of the Church from scandal, and would fain believe that the difference between them is but small, that the union may be the more easy, and sees it most apparently, that the interest of all honest, godly men is wrapped up in a speedy union, to love one another entirely, though of different judgements, otherwise God's people are likely to be in a worse condition for their liberties then ever they have been.  
He has ever been a faithful well-willer to King and Parliament, an enemy to all oppression and cruelty, a real friend to speedy justice and urbanity, and thinks he is no good neighbour that desires it should only rain in his Garden; he thinks all the delight in this World without the liberty of his conscience, is a burden intolerable. And judges Christ's Kingdom to be only there where his Laws are in force: for that County is no part of a Prince's Dominion which is not regulated by his Laws. He is a homager to King and Parliament for the exercise of a good conscience, not to beg liberty from man to be a Christian, nor to settle the divine right of worship, but to be protected in the free exercise of it: he cannot act contrary to his light received without manifest ruin of his own soul, nor practise (but by the Magistrate's permission) without apparent hazard of his person and family, therefore entreats all Christian spirits who have any credit with the Magistrate, and have felt the weight of an oppressed conscience, to mediate for him, as Men, Christians, fellow-sufferers, and fellow-helpers. Some think it the greatest miracle in the world, that any generation of rigid men should be so unnatural to kill their own fathers, and persecute their own brethren, who but lately suffered with them: but concludes that superstition is an unreasonable thing, and that Pride and Covetousness in some men, are enough to make a man of the Indians mind, by any means, not to be of the Spaniards Religion. He marvels any man should be an enemy to tender consciences, the want whereof is the plague of this wicked world, and that rich man that cannot feast till his poor neighbours have bread to eat, hath a tender conscience. He knows no Injustice in an error, or opinion, and marvels why believers should contend about the faith, which they have already and can never lose, and thinks it far better that Protestants, who in a Parish are of three opinions, should rather have three several meeting places, than fight and live in perpetual jars with one another; therefore reckons Liberty of Conscience to be England's chiefest good, because nothing else can procure love and peace; for did God for the safety of a sheep dispense with his own law, and are men so Wolvish to prefer an inferior Law of uniformity to the royal law of love, which is the life of a Kingdom? but men may ruin themselves, they can never ruin the truth. He thinks it a very uncivil part, for any man not to yield to a civil government, but in matter of opinion thinks it misery enough to refuse Christ Jesus and salvation, and that to tie up the outward man, unless he be turbulent or unjust, is a reformation for dogs and bears. He thinks it is but dissembling for young people to contract themselves, and after ask their friends consents; to fast and pray for that which is already resolved upon, and believes that never did any bloody Bonner persecute any man under the notion of a Saint, but as an instrument of evil, or disturber of the State.  
He thinks it strange that none but in office may preach, and yet one may preach to get an office, and how Beza, who was never ordained, could ordain others, but he thinks there is less need of an accessary solemnity then of the people's salvation, and marvels why a man may not greach by his tongue as well as by his pen, the rather for that Jehosaphat sent to his Princes to teach in the City of Judah. Princes have preached in Geneva and Lairds in Scotland▪ not to be a Minister without an outward calling, but having an inward call, to preach to edification, though the line of ordination were never stretched over him; he thinks him not zealous of men's salvation, that murmurs at all men's preaching that are not fashioned in his shop, and wishes that Merchant's would send men to preach Jesus Christ to the Indians, as well as Factors, for he thinks the true interest of England is the Protestant cause, to be as zealous to advance that, as the Spaniard is for popery. He thinks it impossible that the civil peace of a Kingdom should be broken, unless the Laws be violated; and how Lilies should scratch, and Lambs tear Wolves, and Doves persecute Hauks, and Virgins scold, are things that lie very remote from his intellect.  
He thinks nothing more hinders a reformation then taking things upon trust, not supporting authority by solid reason. He wishes that every ingenuous man would disclaim all practices (specially in matters of law) that are against the law of true reason; a confident adherence to authority, and a ready prostration to Antiquity, preferring old Errors to new discoveries of Truth, being prime causes of all injustice and oppression, as if an Argument from Authority were any proof to a wiser man; a Generation of rigid Formadists making Religion overthrow itself, by destroying mercy and Humanity. 'Tis well for many scandalous Railers, that he is a man of a peaceable spirit; and all the hurt that he wishes to the Kingdom, is, that Independents were the worst men in it.  
He draws his sword for public Liberties, which being substantially settled by King and Parliament, and secured, He will gladly sheathe it, and say, The Lord hath done all; and hope; that no ingenuous man will envy him those Liberties which were purchased for him by the blood of Christ, knowing that a Communion in Unity will be a glorious supplement to the rent of Uniformity, which may seem strange for a time, but will quickly be embraced by all honest men. A solid Reason will at any time convince him, and he loves to read discourses which are rational, therefore to charge him with wilfulness and obstinacy is a supercilious and censorious severity, if not an uncivil and unchristian offence: for God is the searcher of all hearts. To whose grace and goodness, he commends the courteous Reader.  
FINIS.