HAving, not long since, dilucidated and plainly painted forth, to the sight of All (in my Picture of Independency) the Basis or Ground of that, as unhap­py, as unholy- Schisme of Independen­cy, to be Spirituall-Pride, Self-Seek­ing, and most grosse Ingratitude to God and Man: And having of late, and long time indeed, had many sad and serious thoughts, What should be the reason of the so constant and great growth of all-Sorts of Sectaries among us, which, as the Superstru­cture, on that triple-foundation, have (according to our old Proverb, too true at this time, Ill weeds grow apace. Ill weeds grow apace) mightily increased, and grown marvellous rife and ranke in the Garden of God (for want of serious and seasonable Weeding) to the great endangering, choking and stifling of the holy and wholsome Herbs and Flowers of Unity, true Peace and Piety; Want of wee­ding of Gods Garden, the Church. At last I found by sad and bad experience, that be­side the great want of care and sedulity in the Gardiners and Guardi­ans (under God) of his Garden, the Church, faithfully and effectual­ly to weed and dresse it, I mean, through the strange impunity and in­tolerable [Page 2] Toleration of Sectaries and Schismaticks, so out-facingly to flourish and sprout out among us) beside this, I say, Satan that old Serpentine-seducer, had made use of an old sly Stratagem of his, herein, to wit; That those pernicious weeds should grow-up, and shoot-forth exceeding like unto most sweet and fragrant Flowers and wholsome Herbs, whereas, indeed, upon proof and experience, being used and smelt unto, they were nothing so, but, contrariwise, exceed­ing bitter, bad, poysonous and unwholsome. But, to speak Plain-English (for, Plain-English. since They so crave and cry-out for Liberty of Conscience, to do what they list, unjustly: I hope it is much-more lawfull for mee to desire Liberty or Freedome of speech, (to speak nothing but truth plainly and honestly) and to leave allegoricall expressions, and (if it be lawfull in these doubling days) to call a Spade a Spade, which I am re­solved to do, yet with all possible Christian moderation and godly temper that may be, considering the subject I write of; I find, I say, that the two mayn Stratagems which Sathan useth, at this time, to cheat & deceive the world, 1 Pretended Piety and ho­linesse of life one great cause of the growth of In­dependencie. yea, even many of the truly godly-Party; indeed, and to cause all sorts of Schismes and Errours thus to increase and multiply among us, I mean, especially, that most sly and subtile (and therefore the most dangerous) Schisme of Independency; The two mayn Stratagems, I say, for the more uncontroulable propaga­tion hereof, are; first, a popular appearance and outward habit of Ho­linesse, (if there be any more, I beseech them to let us see it by integer practice) of Life and conversation; for, come and talk with any of our moderate (if not neutrall) or tender-conscienced even Presbyte­rians, who (many of them) stand, as it were, on tip-toe, wavering which way to stand or fall, and ask them how it comes to passe, and possibly can be, that seeing these Independents, Anabaptists, &c. broach, and preach and practise such dangerous opinions and unwarranted Church-ways (as they call them) to the great distraction and distur­bance of the godly Peace and tranquility both of Church and State, 2 Pretence of Preaching Sound Do­ctrine another Cause of In­dependents growth among us. when we have given them cleer Demonstrations from the fountain of Truth it self, that their ways and opinions are not according to Christ and Scripture-Grounds; yet, still, there answer is, O, I dare not but think and speak well of them, and hold them to be good Christians, be­cause they walk so holtly and religiously; And also (say they, in the se­cond place) because they preach and teach as sound Doctrines as [Page 3] any of our Presbyterian-Ministers. And thus, I say, upon these two hinges turns the door of Independents growing hopes of impunity, and a continued good opinion, even, I say, among our own Presbyterian Party, whereby, doubtlesse, they are greatly mistaken in them, and, I feare, grosly gulled by them, and, so, wrong the Truth, in countenancing and encouraging her Enemies, and retarding the work of Reformation. For a briefe answer to both which; though I intend not to enter into a Polemicall Dispute of these things (which, I know would prove as endlesse as fruitlesse, especially with them who are familiarly known to love to live, Schismaticks are like Sala­manders. Salamander-like, in the fire of hot and heady Disputes) yet, I trust, by Gods gracious assistance to give the godly, judicious and im­partiall Readers such pregnant proofs and Demonstrative and reall testimonies (and that briefly too) of the exceedingly to be feared falsi­ty and great mistake of both these, in our Independents and their Bro­ther-Sectaries, that they must in conscience, certainly, confesse the invalidity and weaknesse of their opinions and assertions of them, and see and say, that they are, surely, mistaken in them, and palpably deceived by them. 1 Pretence of Preaching sound Do­ctrine a cause of Indepen­dents growth. To begin, then with the last of these first; Whereas it is pretended by some of our own, that they dare not but speak and think well of Independents, because (as they say) they preach as sound-doctrines as any of the best- Presbyterians doe: Hereunto I answer, first, in generall; That although I deny not, but that often­times they preach sound-Doctrine; yet, they frequently intermix much of their own unsavoury and unfound leven of false-Opinions, together with the sound-Doctrines, which they deliver. Witnesse, That vehe­ment, pernicious, yea even most damnable plea for a Toleration of all Opinions and Liberty of Conscience, the high-way to ruinate and de­stroy all Religion and Conscience; Together with their most ungod­ly inveighing against, both in Pulpits and Presses, that godly Church-Discipline, which is regulated, as neere as may be, by Gods sacred Word, and the pattern of the best and most purely Reformed Churches in Europe; Sound-Do­ctrine over­thrown by our Independents. and only crying-up a most licentious, unlimited and Independent-destructive Government of their own ungrounded invention; Whereby (by a cleere and undeniable necessary-Conse­quence) they most undiscreetly, yea, irreligiously-endevour to over­throw and utterly, I say, to ruinate all sound-Doctrine and pure Truth it self.

[Page 4] For, A pregnant S [...]le. as it cannot be denied by any that the Word of God soundly preached, and the Sacraments purely administred, are Gods Field of Corn, his precious Vineyard, his Garden of fragrant Flowers and wholsome Herbs; The Word & Sacraments are the Vine­yard or Gar­den of the Lord. And, as, a wise Gardiner, or provident Husband­man or Vine-dresser, when he hath planted a Garden or Vineyard, or sown a Corn-field, presently takes care to build a wall, or make a strong Fence or Hedge about the same, to preserve them from hurtfull Beasts; which otherwise would break-in, destroy the Flowers or Grapes, and root up and utterly spoyle the good Corn: So (although in the first place, it must be most justly granted, as I said before, that sound-do­ctrines, and the Sacraments rightly administred, are the Garden of God, and do contein the Body and substance of Soul-saving-Truth, as being the Fountain and Foundation thereof; yet) it is as true, that godly-order, and Scripture-Discipline, or Church-Government is the Hedge, Godly Go­vernment or Scripturall Church-Disci­pline is the Wall or Fence about it. Wall, or strong-Fence, which God, the most prudent and pro­vident Gardiner or Husbandman, of this his pretious, Garden, Vine­yard, or Field of Corn, hath planted and built round about the same, both to keep in safety and security the specious and pretious Flowers, Herbs, Corn, and Grapes, for the pious Professours of his Word and Truth to be nourisht, cherisht and fed by them to eternall-life; and thus to keep out the noysome and hurtfull wild-beasts and Boars of the Forrest, (I mean, all sorts of tyrannizing Misbelievers, Hereticks, Papists, and prophane Atheists) and all crafty Foxes, yea, even the little-Foxes (I mean, Anabaptists, Antinomians, Independents, Seek­ers, and such like Libertines,) who, otherwise, all of them (this Wall, Hedge, or Fence being pluckt up or taken away) would soon run in, ruinate and root up and destroy the pretious Corn, fragrant Flowers, and tender Grapes thereof; even utterly overthrow the Fountain and Foundation of sound-Doctrine, and put in poyson of Errours, and blasphemous and most dangerous, yea, damnable Opinions and Here­sies among them, I say to the utter undoing and overthrow of the Foundation or Fountain, even of sound-doctrine and Truth it selfe. This, I conceive, is a most faithfull and undeniable Truth; and (though I know all sorts of Sectaries will carp, snap and snarl at it) shall there­fore satisfie me, and may also, (I think) satisfie all other godly and moderate Christians, who desire to be wise with sobriety; But, if it will not, then to come to particulars, and so more closely to the point [Page 5] in hand. Is not, to broach and preach that most wicked and accursed doctrine of Toleration of all Religions (as I toucht before) yea, of all Heresies, Fals-doctrines preached and broached by Independents and other Se­ctaries. Errours, Sects and Schismes, under that slie, subtile, un­grounded and most ungodly pretext of Liberty of Conscience, forsooth, is not this, I say, a preaching of false-Doctrine? Is not the broach­ing and preaching of the Scripture, not to be the Word of God? Of the performance of holy Duties and expression of godly sorrow for sin, and penitent praying for forgivenesse of sin; yea, and the performance of all these with an honest, humble, self-denying and Christ-seeking broken-soul, to be called or counted no better than casting dirt (as it were) into Gods face? Are not all these, my Brethren, together with exceeding many more such like, yea, some far worse (if it may be) blas­phemous and damnable Doctrines and enormous Opinions, set forth at large by reverend Master Edwards, in his Gangraena, are not all these, I say, palpable Preaching and broaching of false-doctrines? and, if not all of them, yet many of them preached by our so admired Indepen­dents; and either few or none of all the rest, are at any time preached against (nay are they not countenanced and encouraged) by them? Wherefore, Object. if any shall, still, object and say, That those forementio­ned dangerous Opinions, and the rest related by Master Edwards are not the Opinions of the more solid and temperate Indepen­dents; but, Answ. are the Anabaptists, Antinomians, and such like: I an­swer, They are moderate and most seeming solid Independents which plead and Preach mightily for Toleration, Toleration & Liberty of Conscience the only Inlets for all other abominable Opinions. and Liberty of Conscience, which, most directly are the Inlets, open sluces, and wide-gaps for all the rest to rush and gush in amongst us; And therefore, distinguish them as you please: and call them what you will, hereof I am most confident; That though our most moderate and supposed most dis­creet Independents may seem only in some things to differ and vary, and in their Heads or Brains (as I may say) to be somwhat distant from some of the rest of the dangerous Sectaries; Iudges 15. 3, 4. yet are they all like Sampsons Foxes) fast tyed by their Tayls, Independents and all other Sectaries com­pared most fit­ly to Sampsons Foxes. with destructive Firebrands of Dissention, Division, and Confusion between them, to destroy (as much as in them is) the good-corn of Gods-field, by their most ungodly struglings, studies, plots, and calumnies, to ruinate the Wall, and pluck­up the Hedge or safe Fence, I mean (as we all too sensibly feel at this day) to hinder and oppose with all might and malice, power and poli­cy, [Page 6] the Settlement of the godly Government and Scripturall-Discipline of our pious and peacefull Presbyterians. And are these, now, the sound and orthodox men, that are so highly commended and blazoned abroad for their sincerity and soundnesse in Doctrine? Who, thus dare, so boldly (yet craftily, I confesse) broach abroad such false Doctrines, and thus preach and prate against Gods most pure and soul-saving Truths? Certainly, then, am I mightily mistaken.

But, now, to come to the second or other main part of our own Presbyterian friends Common-plea for Independents, & the other cause of their great growth amongst us, viz. their Holines of life, which we have great ground and cause to feare, 2 Pretended Piety a second Cause of In­dependents growth among us. (and more than to feare) is but pretended and in appearance; which, indeed, is, I say, the main thing I here intend to insist on, and principally to prove against them (as I have promised) and that, under their own Hands, by most undeniable testimonies. And, herein, I shall first desire briefly to premise thus much by way of introduction to what is to follow; namely, that this hath ever been (even in all ages and times) Satans old-Cloke, too well known to be almost worne quite thread-bare, by frequent and familiar use among Deceivers. For if we look back to by-past times, and read Ecclesiasticall Histories, we shall most truly know, and unquestionably understand that those grand and grosse Hereticks, and Ring-leaders to dangerous and damnable Heresies, Errors, and Schismes in the Church of God, The seeming Holinesse of Hereticks of the Primitive Church. especially in the Primitive Churches, and former times, as Arrius, Pelagius, Arminius &c. were all of them, men of extraordinary outward holy lives, and (to see to) of most integer conversation, even to generall admiration and approbation for their parts and piety, and to the singular love and liking of all the people among whom they then lived; And yet they were, all of them, most notorious, dangerous, yea damnable Hereticks. And look up also, The outward seeming Holy Lives of the Scribes and Pharisees in our Saviours time. even to our most blessed Saviours time, and there we shall finde the Scribes and Pharisees to be outwardly, such demurely seeming Saints▪ such pure and holy persons to see to, that it was an universally received opinion, among all the common-people, the Jews of those times, That if any two men in the world should goe to heaven and be saved, it was a Scribe and a Pharisee; And yet, by our Saviours own Testimony, These were most notorious dissemblers, deceivers, and horrible hypocrites; And, indeed, one main foul fault among them [Page 7] also, was, a most vile perverting of the Law, to their own ayms and ends; and teaching false-doctrines, and their own false glosses and intentions, in stead of sound-doctrine, which very thing made our blessed Saviour himselfe to inveigh most bitterly against them as no­torious hypocrites; as is most evident in all the foure Evangelists.

The experience whereof also made the blessed Apostle Paul say (having found false Apostles in his times also, 2 Cor. 11. 13, 14. deceitfull-workers, transforming themselves into the Apostles of Christ) That it was no marvail, for, Satan, himselfe (sayes he) is transformed into an Angel of light. And indeed there is very great politick reason hereof; for, should not Hereticks and Schismaticks, first, put-on that brave em­brodred-cloke of seeming holinesse, to dazle the eyes and understand­ing of their honest, innocent Proselites (as I believe many of these to be) Who I pray that had any light and sight of reason and Religion, would so easily have received their so dangerous Opinions, or dam­nable Doctrines? If Satan should at first shew his cloven-foot, and the hornes on his head (as fools, formerly, were made to believe the Devill had such, Mark this, ô all yee honest and plain hearted Chri­stians, that are apt to be de­ceived and se­duced. to be frighted by them) who, I say, would not, then fly from him, as, easily discerning him to be a Devill? So, I say, if Heretical, Erronious, & Schismatical Deceivers should at the very first shew the inside-danger & poyson of their aymes, plots, self-interests and designes intended by their Heresies, errours, and Schismes, who would so easily and instantly entertain them, and be so misled and abused by them? Therefore, dear Christians take heed, for Gods sake, of being taken with painted pretences of holinesse of life, in any man whatsoever he be: swallow not down, so easily, such gilded-pils; or catching fish-hooks, which are onely covered-over with deceitfull baits to catch and undoe your poor plain-meaning soules. Believe it, my Christian friends, you try your mettalls by a very false and deceit­full touch-stone, Holinesse of Life is a false Touchstone to try Sound men by. if you look so on mens holy-lives and conversations alone; nay, rather read, sound, and try men mainly and most especi­ally by their soundnesse of Doctrine; for, if this fails, all is naught, I'le warrant you. And that you may see 'tis not mine, but the bles­sed Apostle Paul's judgement, and right rule of tryall, which cannot deceive, marke what he sayes, in two most pertinent places to this purpose. 1 Cor. 11. 1. Be yee followers of me, even as I also am of Christ. No farther, or, no otherwise than I folow the Lord Jesus Christ in sound Doctrine [Page 8] and holinesse; Soundnesse in Doctrine is a true Touch­stone to try a sound man by Gal. 1. 7, 8. first and principally sound Doctrine, and then holinesse: and to strengthen and back this to be his true meaning, indeed; ob­serve what this same blessed Apostle, and faithfull servant of the Lord sayes farther. There be some that trouble you, and would pervert the Gospel of Christ. But if either We (even any of us Apostles, though ever so holy) or an ANGEL from heaven (for seeming sanctity or holinesse) preach any other Gospel (or pretended truths) than that which we have preached to you, let him be accursed to you. See here a time Touch-stone, indeed, my friends, see first, to soundnesse of Doctrine, without which, believe not nay, abominate, the seeming holiest men or Angels, even Angelicall-men that may pretend the greatest parts and piety that may be; But having first, seen, by the right-rule, Gods Word, their Doctrine to be sound, then, on Gods name, search and see into their Sanctimonie and integrity in life and conversation, and then you take the right way indeed, cordially to love and like, to follow, affect and imitate them. Nay, I will bee bold to say and assure, Soundnesse in doctrine though accom­panied with humane infir­mities is a sa­fer way to try men, than see­ming-exact walking ac­companied with errours in doctrine. and dare undertake to prove and justifie, by Gods assistance, that, There is far more safety and sweetnesse for the soule to love and like, to follow and imitate, a Christian or Pastor, that is most Sound and Orthodox in Doctrine and Judgement, though subject to weaknesse: and humane infirmities: Than him that seems to be most exact and strict in his outward walking and conversation, if he premeditately and invincibly (against all perswasions and Scrip­turall convictions) goe on in the publike profession of Errors and Schismes▪ destructive to the peace and edification of Gods Church and Sound Doctrine.

But now without any farther digression (having Thus laid down these most necessary and pertinent premises) I will by Gods assistance come up close to the promised point, even our present main matter, touching the much boasted Holines of Life, The main pro­mised point, now, proved. of our Independent Secta­ries, & shew how neer they come-up to down-right Deceivers in their reall practice, testified, I say, by their own undeniable hand-writings. And, here, give me leave, good Reader, in the first place for the better making fair way, and that, most briefly, for what follows) to give unto Thee, and from Scripture it selfe, The perfect Character, Cogni­zance and Description of a truly Godly-man, a sure, pure Saint, in­deed, and sacred Citizen of the New-Jerusalem; especially, in these [Page 9] two or three remarkable marks of him among divers others, The certain Characters of a truly Godly­man. viz. Hee is such an One as speaks the Truth from his heart; And having thus spoken, promised, or sworn, keeps his promise, though to his own prejudice; Psal. 15. 24, 4. Both These being fully and fairly connected and bound up together, in our blessed Saviours most Royall-Law, and Golden-Rule: Whatsoever ye would that men should do unto you, Matth. 7. 12. doe yee even so unto them: And then also, doe but consider herewith, what the Spirit of the Lord sayes, Revel. 22. 15. concerning the contrary practisers. He that loves or makes a lye, shall be shut out of the New Jerusalem among Dogs, Sor­cerers, Whoremongers, Murtherers, and Idolaters. Now, then, I say, if our Independents be found (and that by testimonies under their own hands) to be such as speak not the Truth from their hearts; and when they have promised and covenanted, break their promise and violate their Covenant (witnessed, I say, by their owne hands against themselves) yea, and that when as it could be no prejudice to their livelihood, or estates, save only (perhaps) to their ungodly pri­vate ends; And such as do That to others, which they would not be content should be done to themselves: Then can any truly-gracious or impartiall Good-man choose but, at least, greatly feare that they are not so holy-Saints & godly men as they should be, or as the World too vulgarly and easily takes them to be? Truly, me thinks, they cannot.

Thus, then, now, to come to the try all hereof; And, here, I will, by way of preamble, tell the Reader one pretty passage, not altogether impertinent to our present purpose, touching Master Peters & my-self, which briefly was this, I being occasionally (about-half-ayeer since) at Westminster-hall, A pretty pas­sage concern­ing M. Peters. was there encountred by Master Peters, that most Pragmaticall Quicquid in Buccam, &c. of whom I will only say this by the way, That, Whosoever loves to laugh at a Sermon (which is Satans Musick) let him go heare Master Peters preach. This Gen­tleman seeing me singly walking in the Hall, and being my old ac­quaintance, came unto me, together with his Independent Brother, Master Bachiler, who heard our conference all the while, which was this. O, Master Vicars (says Master Peters) certainly, a great deal of repentance must needs lye upon your soule. Why, Master Peters (said I) what's the matter, what have I done? O (sayes he) in sadding and grieving the hearts of Gods Saints, as you have done in your Book, which you call the Picture of Independency. Why Sir, (said I) [Page 10] pray tell me what's amiss in it? Truly Master Vicars (says hee) 'tis naught all over, ( just, like my self, he might have added) Naught all over. Is it naught all over, Master Peters, said I? then, I hope you have read it all over; and if so; then, I beseech you said I) since, you know, Dolosus versatur in generalibus, The Deceiver loves to deale in Generals, shew so much candor and ingenuity toward me, as to tell me one particular passage therein, which you can make evident to be false or naught, and I assure you (said I) I will yeeld you all the rest to be naught without any farther controversie; whereunto, here was all his reply; Alas, Master Vicars 'tis naught all over, naught all over; which words he uttering in his old, quick blustering man­ner, instantly ran away swiftly from me, All, which, his brother Ba­chiler can testifie (if he will speake the truth) to be most true, who stood by, and heard and saw all I have related, from the first to the last. And was not here, thinke you, a brave Independent Champion, fit to finde fault with other mens Works, and then run away, when he should give account of his slanderous words? But, now, to come to some more serious and sollid matter, and fully to make good and confirme what I have promised and affirmed, in the Frontispice of this Treatise, namely, That Independents (I meane very many of the best and bravest of them) are a Generation of notorious Dissem­blers, Independents a Generation of notorious Dissemblers & sly Deceivers. and sly Deceivers. Most sorry I am, the Lord knows, that I can so truly (indeed too truly) say and assure these things against them; but in regard of their so elated and selfe-flated conceit of them­selves and others too-too high opinions of them; and also the great injurie which Gods Cause receives thereby, many ways, Therefore, for Sions sake I cannot hold my peace, Isaiah 62. 1. & for Jerusalems sake I will not rest, until the righteousnes thereof (and the unquestionable innocency & integrity of her Presbyterians) go forth as Brightnesse. And for this end to add my poor Mite of Zeal (what in me is) to help to vindicate Gods abused Churches honour, against these her close and subtile ene­mies, who have made their great and gross untruths as so many Sata­nicall stratagems and staulking horses, to abuse and disgrace even the godliest partie of the most innocent Presbyterians, by thus suggesting and protesting their palpable untruths to the more moderate, indif­ferent, and too credulous Presbyterians among us, whereas, them­selves (the Lord knows) are the main (if not onely) offensive and [Page 11] destructiue-partie, and all this, onely to uphold (for ought that can, to this day, be discerned, to the contrary) maintain and enlarge their too apparent spirituall-pride, and selfe-aymes and ends, which I con­ceive to be most vile and ungodly in them. And because Master John Goodwin, Cretensis, p. 5. in his late supercilious and unsavorie Treatise, Entitu­led Cretensis, pag. 5. sayes, That Master Edwards (in his Sectary­stinging Gangraena) judges, so and so, onely of some few (at least, as hee would have it) of those that are the Retrimentitious-Party or dregs of the Independents and other Sectaries (to use his own words and expression) as if (sayes he) a man should judge of Cheap-side, M. Iohn Good­wins Retri­mentitious-Party of Se­ctaries. by the dirtie-channel that runs in the midst of it. I therefore, here (omit­ting, purposely, the most notorious jugling of M. J. G. himself most properly & fitly termed Cretensis (that is to say a lyer) both by himself, and by reverend M. Edwards in his second part of his excellent Gangrae­na; and pretermitting also the most unworthy double-dealing of those two Grandees of the Independents, Master Burroughs and Master Greenhill (and these are none, sure, of Master Goodwins retrimentiti­ous partie) in their unfaithfull dealing with Master Edwards, as hee hath most fully manifested to the world, against all these three, in his said second part of the Gangraena, pag. 86, 87, 88, &c.) to omit these I say, as being so fully set forth as aforesaid, I will here in the first place shew to the godly and impartiall Reader, diverse notable passages of some of the most eminent and highest prized Independents, The five fa­mous Apolo­gists. even of the five famous Apologists, most cleerely setting forth, and that under their own hands, their most unfaithfull and deceitfull dealings with God and the world, and with their Presbyterian-Brethren. Which I have extracted, and briefly culled-out from their so mightily mag­nified, and broadly bosted of Apologeticall Narration, The Apologe­ticall Narrati­on intended by the Inde­pendents for their credit, proved far o­therwise. attested and avouched under their own hands, of purpose (as they, certainly, con­ceived and wee have justly deemed) to paint out their own Piety, and unspotted Integrity to the World: Whereas, contrariwise they have, thereby, even with their own pensils, blazoned abroad their own shame, and most unfaithfull double-dealing. First, then, I will begin with that poor delusive trick of theirs, of their pretended (falsely so called) Exile or Banishment out of England, which they themselves set forth In prima fronte libelli, in the very front and face of their Apologie, to make the world take notice of that first and fair piece of [Page 12] their Martyrdome, and to believe what rare suffering-Saints and Martyrs they were, The Apolo­gists are Gods poore Exiles; and How. insuffering, so sorely, for their tender-conscience sake. This you shall see Apol. Nar. pag. 2 & 3 Where they tell you of their pitteous banishment, forsooth; But, withall, fairely con­fesse it was a spontaneous or voluntary banishment, a banishment of their own choice and election, both for Time, Place, and Company, (and I may add, as easily undergone as undertaken) for, they went in­to the choicest and fattest parts of all beautifull Holland, no way pincht in body or purse; Antapol. p. 190 191. for (as reverend Master Edwards notes in his learned Antapologie, and at large, most notably sets forth) they were able (some of them) to spend two or three hundred pounds a year, and to doe other expensive acts besides. They went, I say, in their own time, were fitted with all conveniences for themselves and their families; had brave company with them, Gentlefolke of none of the meanest rank and quality; and yet These call themselves Gods poor Exiles, Apol. Nar. p. 22. or poor despicable, banished creatures: Which, how fairly and fitly, let any godly judicious. Christian, or even meer ratio­nall creature which knows what Banishment is, speake and judge by those forementioned premises. And now tell mee, good Reader, whither these our Independents be such fair dealers and truth speakers as the world deems them, and as the Spirit of God would have them to be, according to the forementioned Characters of the true Saints and Citizens of the New Jeruselem.

Again, Apol. Nar. p. 5. & 6. In their foresaid Apologeticall Narration, pag. 5 & 6, they have these very words. For the Congregations in England ( where, we were by the grace of Christ converted, (mark this) and long exercised our Ministry) both in our own, and multi­tudes of the Assemblies and Parochiall-Congregations thereof (mark again those words good Reader) we make this sincere profession before God and all the world (mark here again I be­seech thee) that notwithstanding all the defilements which we conceived to cleave to the true worship of God in them, or of the unwarranted power in Church Government exercised there­in; yet we ever esteemed and held this opinion of them, That they were the true Churches and Bodie of Christ, and that the [Page 13] Ministers thereof were true Ministers, much lesse did it ever enter into our hearts to judge them Antichristian: yea, wee always have protested that in these times (pray marke these words well) when the Churches of England were most actu­ally over-spread with defilements, and in the greatest danger thereof, We both did and would hold a communion with them, as the Churches of Christ, and baptized our Children, and administred the Lords Supper in their Parochiall Congrega­tions, and all this both before and since our returne from our foresaid exile. Now, then, from all these premises, see and con­sider seriously, good Reader, The Independents most unjust and inju­rious Separation from us, even under their own hands testified, and by such a deep and seeming-serious Protestation, to God and the whole World protested against themselves; wonderfull strange it is (me thinks) that truly, holy, and godly men should dare to deale thus, in so sacred and serions things; nay those premises, touching our Churches or Congregations and Ministers, being so granted by them­selves, how most ungodlily and ungroundedly doe they now, See heere the most strange & unblushing false dealing of the Indepen­dents with Presbyterians, contrary to their own words and protestations. and long time have forsaken our Assemblies, as Antichristian, and creep into corners, shops and chambers, and now adayes also some of their Schismaticall brethren are not ashamed most impiously and most un­justly to preach, print, and prate against us and our Assemblies di­rectly under such notions, even as if we were abominable Babyloni­ans and Antichristians. Now truly my Brethren, if this be to deale ingenuously, and to speake the truth from the heart, as becomes the truly godly Saints and Citizens of the New-Jerusalem specified be­fore to be Davids Character of a godly man, let any impartiall Christian judge and determine.

Again, In the same Apologeticall Narration, pag. 24 & 25, Those five Apologists and Grandees of the Independent faction, Another nota­ble and unde­nyable false dealing of the Independents with the Pres­byterians. Yea, those high-grown Sauls that are taller then any of their Presbyterian­Brethren, by head and shoulders in parts and piety (if we would be­lieve the loud boasts of their Sycophanticall Proselites) have these very words, in that foresaid place, evident to all that have eyes and under­standing and wills, to see and read the same, viz. Wee call God [Page 14] and men to witnesse, (see how they here begin again with a deep asseveration) that through the grace of Christ, our spirits are, and have been so remote from a spirit of faction, division, pride, and singularity (which are the usuall grounds of all Schismes) that we have expressed our constant forbea­rance, either to publish our opinions by preaching (although wee had the pulpit free) or to print any thing of our own or others for the vindication of our selves (although the Presses also were more free than the pulpits.) Marke good Reader, I beseech thee, these their own words, and yet consider, how that most insolent and proud-spirited man Mr. Lilburn, in his most flashy and foul-mouthed Letter, to ever to be honored Mr. Prinne, com­plains of the restraint of Printers-presses, as a peece of their persecu­tion forsooth, pag. 2 of his said Letter) or to act for our selves, or for our way. All these foresaid particular branches of their protested forbearance, were, indeed, by them, and the Presbyterian City Mini­sters mutually covenanted to be done on both sides, but how faith­fully, religiously and conscienciously they have kept and observed the same, (yea, notwithstanding their protesting before GOD and men, neither to write, preach, dispute, or any way to act for themselves or their Church-way, and all this, thus promised, since their last returne into England, from their fore-mentioned pretty piece of Banishment) now we will see and dis­cover, I say, how faithfully and fairly they have kept their word and engagement herein. Antapolo. p. 213 Although, 'tis most true that learned and religious Master Edwards hath in his elaborate Antapologie given his impar­tiall and unprejudiced Reader aboundant satisfaction touching these things, and I might here multiply many testimonies from thence of our Independents self-condemnation touching the premises: yet because I maynly endevour brevity in this little Treatise, I will content my self with these few following most true and undeniable self-confutati­ons extant there in Print under their owne hands; namely, that, even, not all these Apologists (who have thus protested, as yee have heard) have not, according to their so deep Protestation before God and Men, forborn to Preach or Print any thing of their own in the behalf of their Church-way. First, then, take Master Burroughs his self-convicti­on [Page 15] herein; See heere also how most un­blushingly the Independents deal falsly with the Presbyte­rians. Who, in his Sermons and Expositions on the three first Chapters of Hosea, hath Preached and Printed severall things about and for their Church-way. As, for example; In his first Lecture on Hosea the second, at, 1, 2 p. 224, 225. And the seventh Lecture, Hos. 1, at, 11, p. 173. And thirteenth Lecture on Hos. 2, 15. Together with ma­ny other places in those his Lectures, now extant, in Print. Secondly, Master Simpson, another of these so deep Protesters, as aforesaid; In his Sermon called Reformations Preservation, on Isaiah 4, 5. And on Proverbs 8. 15, 16. hath, there, many things for their Church-way, and for a Toleration, p. 25, 26. 27. of those Sermons. Thirdly, al­so, Master Bridge, another of them, in his Sermons, Printed and published and entituled, Babylons Downfall; And, that on Zech. 1, at 18, 19, 20, & 21. Together with many other, to be seen, in Master Ed­wards his most excellent Antapol. afore-said; But this Truth being thus confirmed under the hands of three such eminent proofs and testi­monies I think, it may give sufficient satisfaction herein; Besides, the very many other Books and Pamphlets. Printed and reprinted for their Church-way, since this Parl. began, and since there Covenant made to the Contrary, all which for brevities sake, I say, and to avoid tediousnes, I willingly pretermit, and will not so much as mention, as, indeed, I need not, they being so notoriously known (or may be known) abroad to all that know ought herein. And as for their other kinds of acting, by themselves and others, in and for their Church-ways advantage and advancement, I shall, I say, to avoid prolixity referre the Reader, to the learned Antapologie, p. 220, 221, &c. very worthy the reading for abundant cleer satisfaction in these premises. Only I cannot forbeare to give thee one particular instance more hereof, which may (mee thinks) be Instar omnium, to shew to the World their faithlesse craft and subtilty, yea, and most palpable Double-Dealing with their single-hearted Presbyterian Brethren, and thus, according to my promise, to let all men see (that will not obstinately shut their eyes against such cleer and known truths) what a godly-party and what holy-Saints these Independents are. The thing in brief, is this.

About the beginning of the second yeer of the sitting of the Parlia­ment, The Presbyterian Pastors, in London, and the Independents, met together, at reverend and religious Master Calamies House in Alder­manbury, where, with mutuall consent, they all entred into an engage­ment [Page 16] one party to the other, A notable pas­sage of fallacy, in the Inde­pendents a­cted by Mr. Phil [...]p Nye, one of their grand Politicians. That (for advancing of the publike Cause of a happy Reformation) neyther side should Preach, Print, or Dispute, or otherwise act against others way; And this to continue til both sides, in a full meeting, did declare the contrary, and by mutuall consent set each other at liberty, touching these things. And for the confirmation of this agreement, a Writing or Instrument was drawn, with full and cleer desire and assent of all, and also by all, there and then present, it was subscribed with every mans name; And, this so done, was with a generall consent to be left, and so to abide, with Master Calamy, at his House, there to be seen at any time, by any of them that would have recourse unto it, to shew and see their agreement, all which was ac­cordingly done, and this Writing or Instrument was left in Master Calamies custody. Heere, now, let me hint this to the Reader, by the way; That, notwithstanding this Writing or Instrument of this their so solemne agreement; no, nor their own fore-mentioned Pro­testation of their own voluntary forbearance, so deeply (but deceit­fully) professed and protested, in their Apologie, to be so sacred unto them, & to be kept so strictly by them, with such deep silence (for, these are their very words) All these, I say, notwithstanding, they, in the inte­rim, immediatly after, A remarkable discovery of the Indepen­dents notori­ous subtilty & Double-deal­ing. went on, in a too evident cōtrary practice, as hath bin before sufficiently declared; and all these their Protestations proved the most advantageous Piece of Policy, on their side, of any one that was, or could be done by them for the increasing of a Party for them. Just like the Declarations set forth by King CHARLES (by means of the crafty Bishops, in their late flourishing and domineering times) that their should be no Disputes, no Preaching or Printing on either side, for or against the Arminian-points, which then were in great controversie: Which Declarations and Inhibitions, being observed by many Ministers, but not so, by the Arminian-faction, was a migh­ty means to increase them, and to suppresse Orthodox-Doctrines. Even so, I say, it fell out, heer, for, by this means of the Agreement, nothing was Preached or Printed, or any way acted against their way, accord­ing to the foresaid agreement to hinder the growth of Independents, on our side, Ours making conscience most honestly and tenderly of their engagement. But, in the mean time, I say, many things were both Preached and Printed for it, as I have touched before; which, if it were not apparent unfaithfulnesse and plain Double-dealing, I know not what is.

[Page 17] But now to come to this notable trick of theirs, acted by Master Philip Nye, that notable Independent-Politician, and nimble-Agent for their Schismaticall Church-way, which was this. The fore-men­tioned Writing or Instrument of the mutuall Agreement between the Presbyterian and Independent parties, being as aforesaid, left in the hands of reverend Master Calamy, by him to be kept and shewn and seen as occasion was offered; Mr. Nye pal­pably coozens Mr. Calamy of the Writing or Instrument that tyed the Independents to be honest. It so fell out, that Master Nye came, one day, to Master Calamy, and pretended some reasons for his desire to see and borrow this Writing of him for a little while; whereupon, good Master Calamie, in his courtesie and singlenesse of heart, suspe­cting nothing amisse, but thinking he meant fairly, and would bring it again presently, as he had promised, let him have it. But he, after he had it, carried it away with him into Yorkeshire, that so upon any complaints of the breach of the agreement when ours should have consulted with that writing, or shewn it against them, and brought their own hands subscribed thereunto, the Writing was gone, and nothing now to shew against them; As for conscience, they (as it seem'd) car'd not a rush for it (no marvell, then, that they so cry out and plead for ( Liberty of conscience) for, this Master Nye hath ever since kept away this Writing, and having been often intreated to re­store it, his answer still hath been, that hee left it at Hull among his other papers. This Truth, is also fully related by reverend and faith­full Master Edwards, in his learned and most excellent Independent frighting Antapologie, Antapol. p. 243 and is backt also by the unquestionable testimo­ny of our most grave and godly Assembly of Divines, in their most excellent Answer to the seven Independents most false and scan­dalous Remonstrance, lately printed and published by the Indepen­dents for the honour, forsooth of those seven Authours thereof; but which in the issue turned to their most just eternall, indelible disho­nour. And are not these, then (my deare Presbyterian friends) most soule blots and blemishes in so godly apartie, so gracious and holy Saints, so cryed-up, rare Christians, as Independents are now a dayes hugely boasted to be? Doe these their practises, in word and deed answer to the Characters of Davids holy Citizens of the New-Jeru­salem, To speake the truth from their hearts, and to keepe their promise though to their prejudice? Or, are they like our blessed Saviours plain-dealing honest men, indeed, Doing unto others, as they would bee [Page 18] done unto? I know not, truly I cannot thinke they are.

But to goe on, and to make their unfaithfull dealings, yet more e­vident and apparent to the whole world, and that, still, even under their own hands; I shall now therefore, here, briefly add some few passages of their most gross double-dealing & unblushing slandering of the reverend and religious Assembly of Divines, The most shamelesse & slanderous Remonstrance against the As­sembly of Di­vines owned and subscribed by seven of the most emi­nent Indepen­dents. in a most scandalous Remōstrance of theirs touching a promised model of their New Church way, most marvellously brag'd and boasted of, to be Christs onely true and pure way of governing his Church, and for the answerable pro­duction whereof they had been exceeding often and most earnestly urged and intreated, both by the reverend Assembly, and by the reli­gious Pastors of London; but, wherein all along from the first to this day they dealt most doubly, falsly and fallaciously. For even as at the first, when this often and urgent motion was made to them to bring in a Modell of their Church-Government in Writing to the Assem­bly, & they accordingly promised it; The Indepen­dents Double-dealing about their Apolog. Narration. They were so far from faithfull performance hereof, first, that they secretly & sedulously had prepared Printed, published & dedicated to the Parliament their most proud, self-praysing (& yet false) Apologetic all Narration, never acquainting the Assembly before-hand therewith, or tendring any Writing of their Church-Government, to the Assembly as they had promised, & in conscience ought to have done: Just so, secondly, here, they again dealt with the Reverend Assembly; The strange & most urgent & earnest impor­tunity of the Presbyterians to procure a Modell of the Independents Church-Go­vernment. for, wheras, stil the Assembly earnestly moved them again and again (for the surer and speedier composing of differences between them, and happier settlement of a blessed Church Government, so long and earnestly desired, as was hoped at least, by all) that they would yet bring forth their Modell of Church-Go­vernment; yea, and since that also they had been earnestly impor­tuned thereunto by Master Dury, a Reverend, Learned and godly Minister of the Hague in Holland, (as hath been testified by Him­selfe in a Letter of his, sent to our Assembly of Divines, from the Hague, March the seventh, 1643, and extant in Print, the substance whereof was to this effect. Answer to the Remonstrance That he had oft required and intreated of these dissenting Brethren, but never could obtein, to know the true points is difference, betwixt them and the other Reformed Churches. The like also had our London-Ministers often desired but, could never, to this day, obtein their desire. But, now at length (to come to the point) with [Page 19] much fresh importunity, even almost beyond the bounds of modesty, they being thus urged, as it were, on all sides and not knowing how, with any credit, any longer to evade, they seemed (now at last, I say) to condescend to the thing; Mr. Tho: Good­win, at last, chosen, by the Independents to frame their new-Modell of their Church-way. And made choice of M. Thomas Good­win to be the man that should manage the whole work of their pro­mised Modell; to which purpose, hee also (having undertaken the thing) had for the space of at least six moneths, sequestred himself a part from his attendance on the Assembly, and from his publike Mi­nistry, into the Country, for his more conveniency to the work; In which interim, ô what vaunts, brags and boasts had wee up and down by all their Independent Proselytes, what a rare New-modell was making, by M. Thomas Goodwin, and shortly to come forth, and all these brags, at least, three moneths before the famous upshot of all, and therefore great expectation was of it, on both sides, espe­cially by all that were apt credulously to believe it, and all stood, as it were, gaping and gazing triumphantly, to see it. At last, about the end of the faid six moneths great and wonderfull expectation, That was rightly fulfilled, Parturiunt Montes nasci­tur ridiculus Mus. Parturinnt Montes nascitur ridiculus Mus. For, in the issue of all, no Modell could be produced, but instead there­of, they durst most ungodlily (because most falsly) and without all feare, or wit, or honesty (as it may be feared) exhibit to the Assem­bly, a most absurd and scandalous Apology or Remonstrance, owned & subscribed by seven of their most eminent Dissenting-Brethren, A most shame­lesse and slan­derous Re­monstrance a­gainst the As­sembly exhibi­ted to the As­sembly (in­stead of their New-Modell) by seven of the most emi­nent Indepen­dents. which was afterward impudently Printed and published (and most craftily pretended to be so published clandestinely without the Authours pri­vity or consent) under the name of a Remonstrance; Both (as they hoped) to prop-up, if it be might be, the said Authours crackt credit; and also even perfidiously to dishonour and disgrace the whole right reverend Assembly, if, I say, it had bin possible for them. In all this notwithstanding, both in their Apologeticall Narra­tion, and in this their Remonstrance, they seeme most seriously to professe and protest (like cunning Deceivers, indeed) their integer carriage and honest meaning, in all the businesse, and their willing­nesse and forwardnesse, The perfect practice of Deceives. always to make known what ever they held in Church-Government, together with their Reasons, why, (now, in the upshot of all) they have not given in a Modell of their Church-Government, laying the whole load (just as our Grandfather Adam [Page 20] laid his offence upon God himself) and the foul-fault of the only cause of their failing therein, upon the Assembly of Divines; most shamelesly and falsly aspersing and bespattering the said Reverend Assembly, even all over (in that Remonstrance) with very many in­tolerable slanderous accusations and imputations, false, I say, in e­very point and parcell of them; As in the Assemblies most excel­lent and abundantly satisfactory Answer to the said Remonstrance (or reasons forsooth, An Answer of the Assembly of Divines to the Remon­strance of the Independents of the Independents or Dissenting Brethren) late­ly set forth by authority of the honourable Lords in Parliament, may and doth most truly and abundantly appear. Wherein pag. 4. they first prove the notorious unwillingnesse of these Independents to make known what they hold in Church-Government, both from their own confession, in the forementioned Apolog. Narration, pag. penn'd and published by themselves, and also by the testimonie of reverend Master Durie aforesaid, as also of reverend and religious Master Apollonins, a learned Divine of Walachria, who also sent to the Inde­pendents in London, an expresse Letter, desiring them to informe him what their opinion was in those points, in difference betwixt them and the Presbyterian-partie, that so he might not mistake them (he being then appointed by the Classis of Walachria to set down the judgement of those Reformed Churches, concerning these contro­versies, now agitated with us in England) but yet notwithstanding he could not obtain it from them, as himselfe hath complained, and as they themselves too well know, is most true against them. In brief, who ever desires most fully and exactly to see the falsity and notorious halting of that whole Remonstrance and Apologie of the Independents, even all over, àcapite ad calcem; let him seriously per­use that most full and fair Answer of our learned, reverend, and re­ligious Assembly, and he shall receive abundant and most luculent satisfaction, both touching the Assemblies most tender, fair and faithfull dealings with them all along; and also touching the unque­stionable Truth of what I have herein writ of these unhappie Inde­pendents, viz. Their most unreasonable and irreligious slandering of the Assembly, all along, in that Remonstrance, not having delivered the Truth from their heart, in any part thereof, but altogether spoken deceitfully or falsly in every of their assertions, or aspersions (rather) laid upon thē. And now, say▪ good reader, Are these dealings of these prime [Page 21] Independent-Remonstrants, the practises of precious Saints? are these fit actions think you, for the Heads of a Godly-Party, so bigly boasted of, and most mightily blazed abroad in the world by the trump of flying (I had almost said lying) fame? Certainly then am I extreme­ly mistaken in my poor [...]udgement and knowledge in Piety and Pro­bity. Concerning which their most injurious molesting of the peace of Gods Church, and their unbridled endeavours to obtrude wayes and rules of governing Gods Church after their own conceited opini­ons, not having any ground out of Gods Word for the same; I shall here desire to minde them of a most pertinent passage, very fit for this our present purpose, In Mr. Burton in his Sermon; For God and the King, p. 109. related by my reverend friend M. Burton in his Sermon entituled, For God and the King. Where hee writes thus. Were it a Law in England as once it was among the Loctians; that whosoever would propound a new Law, should come with a halter about his neck, that if it pleased not the Senate, the Hangman, being ready, should doe his office on him. This passage Master Burton, then, applyed (and I confesse most fitly) to the Prelates of his time, for their illegall innovations, and this passage (I verily believe) I may as properly apply to our Schismaticall Independents and the rest and best of their fraternity of Sectaries, A fair tale told by the Secta­ries for them­selves. who so strive and struggle to in­troduce (by their new lights forsooth) such new Laws or ways of a Church-Government, which so justly may, and doe displease our honourable Senate, and molest the whole Kingdom, because they cannot prove or justifie them from Gods Word, If therefore that Law were on foot and in force among us, at this time, and that these our Sectaries should be made to come with halters about their necks, on that condition; what a case, these our Independents, together with their waspish-brethren, the Anabaptists, and the rest of their rabble: of Sectaries, Still, more no­torious double dealing, under the Indepen­dents own hands. would be in, let all wise men judge?

Again, see yet farther, I pray thee, good Reader, more of their pal­pable and apparent halting and Double-dealing, still manifested un­der their own hands, against themselves, For, heretofore Mr. John Goodwin, in his Innocencies Triumph, his Theomachia. pag. 48, 49, 50. and diverse others of his late Pamphlets; Mr. Iohn Good­win. Mr. Burton also (my old entirely beloved friend, Mr. Burton. for whom my soule mournes in secret, to see him so falne off from his former faithfull principles) in his vindicati­on, Christ upon his Throne. pag. 49, 50, 51. and pag. 68, 69, &c. Christ upon his Throne, Master [Page 22] Lilburn, Mr. Iohn Lil­burn. also, in his frothie and most scurrilous Letter, to ever to be honoured M. Prinne; The Jesuiticall Author or Authors of The Arraignment of Mr. Persecution, Arraignment of Mr. Perse­secution. together with very many others, too tedious to recite, and to whose own abusive words, in their own writings, in high derogation of the Parliaments honour and autho­rity in Ecclesiasticall affairs, for brevittes sake I refer the Reader. All these Independents and Sectaries, I say, and many others of them did heretofore in those times of their then writings (and, Rebus sic stantibus) when their fears were exceeding strong that the Parlia­ment would certainly establish the Presbyterian-Government, The notorious Double-deal­ing of Inde­pendents tou­ching the power of Par­liaments in Church-Go­vernment and matters of Religion. and their hopes extreme weake and flat of having their Independent Church-way set up, or so much as a Toleration tolerated to them: O then I say, how was the power of Parliaments in Ecclesiasticall juris­diction, or matters of Religion, cryed down, abased and abused by M. Goodwin, and the rest? Alas, for the Parliament to take upon it the ordering of Church Government, or Church discipline, O this was a most high and intollerable presumption in them, this was a most bold intrenching upon Christs royall prerogative, with many such like terrible taxations, and heavy imputations of wrongfull usur­ping an Antichristian Legislative power and authority over the con­sciences (forsooth) of Christs free born Holy-ones: But now adays, of late, the case is altered, since the election of New-Members of Parlia­ment in the House of Commons, whereby they begin to dream, (and I trust in God they doe but dream) that their hopes are now upon the wing, and raised up to a high-flown pitch of conceit that the Pres­byterian-Government shall either quite down, and not be established at all, or else so clog'd and clipt with Commissioners, and such like supposed yokes, curbs and restrictions, as shall like Pharao's Chariots in the Red-Sea, take off the wheels, and make it drive on so heavily, that Independents, Anabaptists, and the rest, shall have fit and fair oportunities mightily to advance and hurrie on their own designes, their crafty ayms and ends, and in time bring them to perfection, and for the present enjoy a full allowance of that cursed cause of the ruine of all sound Religion and sincere holinesse, Libertie of conscience for all damnable Sects and Schismes whatsoever. O, now, therefore, I say, how is the power of Parliament in matters of Religion and set­ling of Church Government, cryed-up and magnified, yea, and who­ly [Page 23] and onely, (as it were) appropriated to them as the main master builders of Gods House, his Church? And as for the Assembly of Divines, they have nothing to doe therein, but so far onely as the Parliament pleases to use or refuse them. Witnesse, first, The Peace­maker, lately printed and published, which now so struggles to up­hold a peaceable-union between the Parliament and the City of Lon­don, especially, The Peace­maker, pag. 3. &c. (wherein he does well, if that were all) But why, I­pray, is this designe so fairely prest and put on? O, because we in the City may assure our selves (sayes this Peace-maker) if through our dis­unions the Parliament should miscarry in the main cause in hand, not all our most professed friends in the World can preserve us from perishing. Marke these words well, good Reader, The main Cause in hand, and consider the times, now, and certainly the Peace-maker must needs mean Religion and Church-Government (not the businesse of War) to be the main Cause in hand, and then take speciall notice also of his so zealously maintaining of the Parliamentarie-Covenant, but with this proviso, The Protesta­tion protested. that it be in his sense, and with his glosse set upon it, which I should wonder how this Author dares thus to doe (but that I now see they dare to doe any thing) since as he well knows what a most deadly danger the Author of The Protestation Protested was in, in former dayes, for putting his sense, as the Parliaments sense, upon that Parliamentarie-Protestation. Besides, how does this Peace­maker agree with that crafty Caution-contriver, Mr. I. G. in his 12. serious. Mr. I. G. in his twelve Cautions against the Hot-pressers of Reformation? Cautions, &c. (as hee flashingly termes the pious Presbyterians) who cannot endure a Par­liamentary-Covenant-Reformation of Religion, or rather, as I may say, a Covenanting-preparative to the worke of Reformation of Re­ligion, as in those his twelve serious Cautions, he most subtilely and stily (like himselfe) insinuates, and therein paddles, and pleases his own contentious humour, pretending indeed onely piety, but ayming (as is most easie there to be understood) at his own most dangerous and factious ends, his principall practice and trade for these many years.

Besides this Peacemaker, we have also one M. Walwin, a most e­gregiously Pharisaicall Whisperer, Pharisaicall, I say; For, in his frothy Whisper in M. Edwards his Eare, pag. 4. he takes occasion (just as his Independent Masters, the five Apologists did also, in their Apo­log. [Page 24] Nar. of themselves, so he) to magnifie himselfe, not whispering (now) but blowing a Trumpet of his own high prayses, with a long-breath, and a lowd-Stentorian-voice, about two pages long in quarto, and all to paint out his own person to be such a Seraphicall and Ange­licall-Saint, yea, as it were, of such an immaculate, and sublimely refined nature and celestiall-temper, as if there were Nihil humani, in the man; In so much, that, truly for my part, I professe sincerely I never read or heard of such a notorious Self-flatterer in all my life; yea, Luke 18. 11, 12. certainly far transcending the proud Pharisee mentioned in the the Gospell. This Pharisaicall Whisperer, I say, being, now, turn'd like a Weathercock, with the winde of temporizing-policy hath these words in that piece of his Whispering-stuff, pag. 4. As far as it can, in this Nation (there's a juggle) I am certain, it belongeth only to the Parliament to iudge what is agreeable to the Word of God, and not unto the Assembly of Divines. Ah, Sir, is the case thus alter'd, now? must the Parliament only be judge in matters of Religion? Whereas, heretofore, neither Parliament, nor Assembly (by our Se­ctaries familiar sentence) had any such power. Nay, see how hee goes on. And God (sayes he) hath blessed all their undertakings, in a won­derfull manner, by the hands of conscientious people, because of their just and tender regard unto freedome in Religion, notwithstanding all im­portunity to the contrary; meaning, in suffering all sorts of Secta­ries to doe what they list, notwithstanding all honest endevours of pious Presbyterians, against licentious Libertines and Independents. Thus this Whisperer. But, to go on; See, again, the strange boldnes of these our Independents, set forth yet farther, by that most audaci­ous Jesuiticall-Independent, the most seditious, yea, trayterous Au­thour of The last Warning to London. The Last Warning to London. How, first, he most impudent­ly quarrels at all Government, both Regall, Civill and Ecclesiasticall, and then scornfully contends with a Government established by the Parliament, in these words, pag. 3. 4, & 5. Others (meaning of the Presbyterian partie) are troubled with another as unrea­sonable a humour concerning Ecclesiasticall Government who are undone, ruined, and torne in peeces with rents and divisi­ons if all the people may not be compelled to worship God as they doe, or in one uniforme way by the State established. Yet (sayes [Page 25] he) p. 5. These are they that frame Oaths and Covenants for you in such ambiguous expressions (like Delphian-Oracles) that you shall seem to be bound to doe any thing they shall de­sire, be it ever so absurd or wicked. Here, now, you see, this impudent Independent will not endure a worship established by the State, when he fear'd the fall of his own partie, thereby: But look upon him a little farther, and see how notoriously he playes the jug­ler, and palpable Impostor, pag. 7. in these very words. Minde your own good (this he also speaks to the City of London) and cleave fast to the House of Commons; Let no Sorcerie or Sophistrie divide you from them, be not importunate with them for Church-Government, but leave it to their wisdoms to measure-out unto the Clergie, what may be for the quiet and profit of the people. See here now how the case is altered with this Independent; now, all must be left to the State, to the wisdome of the House of Commons, now you see a Parliamentary Church Govern­ment is the best. But, see again, how this Satanicall-deceiver goes a­bout most audaciously and sediciously to make a rent and division be­tween the two Houses of Parliament. The Lords (says he) are not to goe before the Commons in determining what concerns the Nations, Their large Answer to your last City-Petition for Church-Government and suppression of Conventicles, insi­nuates they would allure you from the Commons, therefore observe them watchfully, and trust them accordingly, and let not any of these estrange you from that your faithfull Coun­cel, the House of Commons. This is now adays, their tone and tune; now, I say, that they suppose (but most falsly I hope) that the House of Commons will either curb, or cast down the Presbyterian-Government, or at least grant a Toleration to the Independent-Church way. But, in the meane season, judge ô my godly Brethren, is not this a most Satanicall dissembler, and abominable Traitor too, to Peace and Truth? And are not all these men brave and bold consci­encious time-servers and time-observers for their own ayms and in­terests? Certainly, I think they are, or else I am still mightily mi­staken.

[Page 26] Nay yet again, Our holy Co­venant made an ensnaring dangerous Di­lemma to our consciences by the Indepen­dents subtil­ties. what a strange trick have they now of late taken up to abuse us withall? even to make our solemne League and most sacred Covenant that happy & heavenly tie upon our consciences to Almigh­ty God himself to be if possibly it may be) a mayn snare and most da [...] ­gerous Dilemma (or nose of wax) to undo us all (in making us abomi­nable and nauseous Covenant-breakers) by their false wrested Com­ments and fallacious Glosses & Interpretations set upon it, for the surer and subtiller advance of their own wicked aymes and ends; Telling us that the Parliament intended not the sense and acceptation of it, thus and thus, according to the Letter of it, as we the Presbyterians take it, and undiscreetly would have it; neither for Conformity to the Church of Scotland, The Peace­maker. or other Reformed Churches; As my old deare, but [...] unhappy friend M. Burton in his fore-mentioned Peacemaker seems to come too neer to such an interpretation of that branch of our Cove­nant, when he sayes; And why not rather to the Churches of New-England, & yet he sees (or may if he please) the very Church of Scotland nominatim, expressed plainly in the Covenant: But the Letter (they say) must not stand for good (but an, &c.) sense, like the Bishops oath. Much, also, to this purpose, speaks that most wicked and seditious, yea, apparently Jesuiticall Last warning to London; And Walwin also that Whisperer, and self-flated-flatterer, before more fully mentioned.

And thus this godly party, these precious Saints, willingly forget (as I touched before) or are now adayes (without fear or piety) most carelesse and fearlesse of the great danger of their lives, or, at least, of some severe corporall punishment, as the Author of the Protestation Protested, once was in (as I touched before) for daring to wrest the sense of the Covenants, Orders or Edicts of our wise and honourable Parliamentarie Senators, to their own private and most pernicious aymes and ends O tempora! O mores! If ever certainly, now, is that of the Prophet Jeremiah most truly and clearly fulfilled, and too ma­nifest in these our Independents: Ierem. 9. 4. Take ye heed, everyone, of his neigh­bour, and trust yee not in any brother; for, every brother will utterly supplant, and every neighbour will walk with slanders.

And for a most particular ratification of this Scripture, I shall here give the Reader a cleere example in an eminent Independent Past [...]r, now and long resident in this City, and well known to al­most all in the City, viz. Doctor Homes, who succeeded reverend [Page 27] and religious Master Faucet, who being a sickly Gentleman, and finding hee could not have his health well in the City, contracted with Doctor Homes about exchange of their livings, the one for the City, the other for the Country in case of consent of the Inhabitants of each place. An Indepen­dent jugling trick play'd by Doctor Homes with his Pari­shioners. Master Faucets Parishioners out of their good respect and love to him, and for his desired accommodation, consented there­unto, and the rather also, as knowing the Doctor to be a man of able parts, and perswaded he would live lovingly, and deale honestly and conscienciously with them, as a godly and faithfull Pastor ought with his own people. After which consent the Doctor procured a presentation from the (then) Lord Keeper to the Bishop, and the next thing to be done was to have an induction from the Bishop, but there the Doctor made a stand, and desired conference with the pari­shioners about it▪ to whom he declared the tendernes of his cōscience, and that he could not digest such an Induction, he holding it Anti­christian, and yet without which he could not have the living, as the case then stood. Whereupon the Parishioners having very good thoughts of the Doctor in those dayes, and hoping for much good by his Ministry amongst them, were all of them willing to accept of him for their Pastor, though he was not (as the manner then was) legally possest of the living provided, that the Doctor should enter into bond to save the parish harmelesse from the next Incumbent, for delapidations or any thing else that might befall them in that respect of the living, he not being proper Incumbent. To this the Doctor consented, seald the Parish a Bond, for the purposes aforesaid, and so the Parishioners thought all was well between them, and thus it con­tinued some few moneths, the Doctor constantly preaching and of­ficiating in his Ministry amongst them; But now at last, the Doctor began to flag, and to be discontented, and would neither preach, nor doe ought else among his people as their Minister, or but very seldom and discontentedly, and told the parishioners hee was troubled in minde, and bound in his Spirit, and could not goe on comfortably with them, and desired therefore a conference with them All together, whereupon a meeting there was, and he then declared to them that he was much troubled in minde by reason of his engagement, and that it was a grèat hinderance to his studies, and to his other content­ments, and that he could not goe on in preaching to them, till his en­gagement [Page 28] was taken off from him, making this a great Argument therein, namely, that he had a wife, and that if God should take him away from her, his wife would then beliable to make good what he was bound to, but, that she was utterly unfit to deal in businesses of such a nature, and therefore, I say, he desired he might have in his bond again, or else he could not goe on comfortably in his Ministry, And that if they would thus far favour and respect him, they should see how highly he should value their love therein, and how he would stu­die and strive to deserve it of them, bidding them trust him upon his word and promise, which accordingly they most freely and lovingly did, and gave him in the bond presently, and ever since that, they have paid soundly for it, for very shortly after hee began boldly to play reexs, to stand upon termes on tiptoe, as it were, with his Parishio­ners, gathered an Independent congregation, excluding all his fore­said loving Parishioners from Christian Communion in their own Parish Church, except they would enter into a Covenant with him, to walke according to his rule, which they not willing to yeeld unto he having got the keyes of the Church from their clerke, keeps all the Parishioners out, and will not administer the Sacrament of the Lords Supper to any of them, not baptize any of their children, nor doe any act of a Minister or Pastor to his people, save what he would doe to a very Turke or Pagan, unlesse they will dance after his Inde­pendent pipe; And thus now the Parishioners wander as sheepe without a sheepherd, glad to run into others pastures, and this they have gotten by trusting to a grave Independents bare promise. And are not now the Prophets words before recited, here too truly verified and confirmed? The truth of all which though not extant in print under the Doctors own hands (as for shame is not like to be) yet I am able to justifie by the testimonie of divers of the honest, able, re­ligious, and understanding parishioners or Inhabitants of that place, to full satisfaction.

Again who ever looks upon that peece of Changeable taffatie, for I confesse tis finely spun (as so are all his) and yet interwoven with sablesilke, that is, much black-slander and jettie-jeers, I mean Mr. John Goodwins twelve serious considerable Cautions about Reforma­tion, together with his soft and smooth Probationer thereof, his In­dependent brother Master John Bachiler; O what prettie tinkling [Page 29] and tampering shall he there finde (to abuse and blind-fold the under­standing of their most willingly deceived and abused Independent Proselytes) between the Licenser and the Licentious Author, Ier. 9. 4. both upon the serious perusall of the crafty Cautions themselves, Mr. Iohn Ba­chilers appro­bation of a company of most pernici­cious & schis­maticall Pam­phlets, yet pre­tends all to be pious, sound and good. and the Licensers slie protestations (there) that he sees nothing therein con­trary to sound Doctrine and good manners; And thus, in effect, hee also deals by his full approbation of my late friend Mr. Saltmarsh his most foggie and suffocating or choking Smoake of the Temple, Touch­ing which, I think, learned, grave and godly Mr. Ley, a reverend Divine of the Assembly hath sufficiently shewn him his grosse failings and weaknesses, to say no more; And also his Grones for liberty out of Smectymnius, in neither of which also can Mr. Bachiler see any thing contrary to sound Doctrine nor good manners though they bee full fraught (especially, the Grones for Libertie) with very false, fala­cious, and grossely misapplyed parallels, and unsavorie comparisons, between the cases or conditions and times of the dommeering Prelates, ouer the truly tender consciences of the (then) truly godly Nonconfom­mists, and our (now) pious Presbyterians in their gracious and most mo­derate desire of unity and uniformity in sound Doctrine, and Scripturall discipline, with his Schismaticall Sectaries, in their most ungodly and ungrounded grones, or rather grunts, for abominable, yea damnable Libertie of conscience, forsooth. Nor can this tender conscienced Licenser, to his deare Independent Authors, see ought amisse in Master Sal [...]marshes subtile and deceitfull Treatise of Free-grace, the glorious and specious deep-promising Title whereof (as learned and reverend Master Gatakar truly sayes, in his learned Answer to that Book of M. Salimarshes) on the very Frontispeece, were bush enough of it self, to invite & intice (guests) to tast of such pretended precious liquor; yet very much dangerous drinke of errour to be found therein, as Mr. Gatakar, I say, in that his learned and pious reply cleerely discovers, together also with Master Saltmarshes most injurious exceptions and discontents at reverend and religious Master Edwards his Gangraena, Of whom (I mean Master Edwards) I can say thus much, from Master Saltmarshes own mouth, on mine own particular knowledge, That I having got Master Saltmarsh both to heare Master Edwards preach in Christ-Church, and afterward to have much particular con­ference with him at my house, I and others have heard Master Salt­marsh [Page 30] give Master Edwards such high and honourable Testimony both for his godly, M. Saltmarsh his singular te­stimony of M. Edwards his Preaching and conference. sound, and satisfactory preaching, and also for his gravity, solidity, & sweetly tempered moderation in conference, as that I am confident, hee is not able to give more or better testimony and commendation of any Independent or Sectarie, whatsoever: yea, and he added these words unto me. I professe, Sir (says he to my selfe) had I not thus heard M. Edwards my self, I could not have believed the half thereof; But, I am now glad I have, thus heard him, and con­ferred with him, that now I may (as I will) on all occasions, vindicate his reputation and honour, when ever I heare him traduced or ill-spo­ken of. Or words full, to this effect. And all this, I say, I can most faithfully witnesse and testifie and so can others) on mine own par­ticular knowledge. Truly, therefore, me thinks, had I said no more, in these respects, than what that worthy Authour (who ever he was) of that, though succinct, yet most solid piece, entituled Toichoructa, or Independents razing their own foundation. Toichoructa, or, Indepen­dents razing their own foundation. Wherein, he most sin­gularly deciphers how neer the spirit of Independents comes to Re­mish Jesuits, in their Deceits and Dissimulations, stretching their Consciences beyond the the line of all fair-dealing; Had I, there­fore, I say, said no more, me thinks, I had spoken enough to convince them of deep impiety and most foul iniquity, in the very way of their destructive Schisme among us. Nay, yet farther, take speciall notice, I beseech thee good Reader, of one more even unparalell'd piece of impiety, A remarkable piece of Inde­pendents im­piety. and (doubtlesse) of unpattern'd palpable iniquity most wor­thily mentioned to their eternall and indelible shame and infamy by the foresaid Authour of that Toichoructa, which you shall finde ex­actly set downe, in that notable piece, pag 4, 5, 6. Wherein hee shews how notoriously dissemblingly and unconscionably the Inde­pendents of the Assembly at Westminster dealt with their Presbyterian Brethren, there, about Commissioners to judge of sins not ennmera­ted in the Ordinance touching admitting or not admitting to the Sa­crament of the Lords Supper. Against which, when our Presbyte­rian-Divines desired their Dissenting-Brethren of the Independent faction to joyn in a Petition with them to the House of Commons; And although it is a thing which Independents cannot according to their principles allow of; yet, now, upon this just desire of their Presbyterian-Brethren, they answered; The thing the Assembly desi­red [Page 31] was good, yet they could not joyn with them therein because it might be a hinderance to a greater good which themselves desired. Here's policie to the purpose, indeed. And (as the same Authour goes on) whether the Independents have not had their hands deep in the pro­moting the businesse of Commissioners and obstructing those wayes which might have prevented it I appeale to their owne consciences. Now, if any one ask (as well as wonder) upon what principles, the Indep [...]ndents can, in conscience, consent and approve of, yea, promote and farther (as 'tis too evident they have) the laying on of such bur­thens upon other mens shoulders, as themselves cannot in conscience submit unto? I answer, on what principles of conscience they thus proceed, I know not, but their prin [...]iples of policy, are divers and deep; as first, Themselves never meant to be unde [...] such bonds, but ei­ther hoped to get a formall Toleration for their way, and exemption from such a rule, or at least, resolved to practise Toleration in their seperated Congregations, whether the Magistrate tolerate it or not, unto them; And therefore cared not how straight and pirching those or any bonds were made for others. Thus and more, to this purpose, this worthy Authour. Now if all these be not prety Independent tricks to play fast and loose with their Brethren, I know not what belongs to Fair play above board. And all these things being so evi­dent and apparent to all truly pious and impartiall Christians, that are not wilfully blinde, and so conspicuous under their own hands (for the most part) even all I have hither [...]o written of them, I cannot but exceedingly wonder how it should come to passe, that mens eyes and understanding (especially too many even of the intelligent Pres­byterian party) should be so blinded or rather besotted, and that their reason should be so gull'd and del [...]ded, as to believe these and such like pernitious and perfidious pr [...]ctices to be consonant and agreea­ble to such pious-men and precious-Saints (I mean, I say, the Heads and Ring-leaders of them especially) as the world cals and conceives them to be; and therefore, they say, they dare not speak against them, or think evill of them; Considering I say in the first place (as a sure ground to build their judgement on) These Scripture-marks and Cha­racters of a truly holy-Saint and gracious Citizen of the New-Jeru­salem; and how D [...]ame [...]rally opposite thereunto, these Independent Sectaries walk, and how egregiously discrepant and remote they are [Page 32] from them. Mat. 18. 16. And, since, as our blessed Saviour says, In the mouth, or testimony of two or three witnesses, every word or truth shall be esta­blished. I hope, this cloud of unquestionable self-condemning-testimo­nies, even as it were out of their own mouthes, and under their own hands (the most of them) may be abundantly sufficient, for the future, to stop the mouthes of our Independent Antagonists, and to satisfie the false conceits of any Neutrall Gainsayers, yea, and to make (if it bee possible) the boldest of them to blush and hold their tongues, or hide their faces for shame of themselves and their deceitfull and wicked way.

And yet, I must confesse, I may seem, herein, to be much mistaken (especially in the opinion of Independents, Object. 1 and such as harken or ad­heare to them) for, they have, most cunningly got a brave varnish to glaze over all these objections, A prettie In­dependent evasion of all hitherto urged against inde­pendents. and a fine back-do [...]e of evasion to get out at, from all these censures and surmises of Presbyterians touching all these the Independents seeming miscarriages; namely, that all this which I have hitherto urged against them, as subtilties and deceiva­ble Errors, Schismes or Enormities, they finely and fairly call and count Glorious New-Lights, New-Lights. and rare-Revelations. And, hence it is (they will assure you) that at the first they told us (in their Apo­logeticall Narration) that they would positively determine nothing in their Church way or Church-Government, but forsooth, wait in expectation (still) of New-Light, and so keep a Reserve, to help them­selves at a dead lift, Vindication p. 58. Donec ad Triarios redie­ritres. for so are Mr. Burtons own words in his Vindica­tion. But hereunto, I answer, Is not this a cleere Jesuiticall juggle, and most like unto the Popish Equivocation, whereby the Jesuits, Se­minarie-Priests, and all Jesuited Papists did familiarly use to help themselves at a dead lift, Answ. 1 when they were examined upon any serious Questions, even by a Mentall reservation or equivocation to help themselves, Independents emptie New-lights, and Po­pish equivoca­tion compared together. I say, and thereby did they the more cunningly deceive the most acute Argumentators and interrogating Disputans that came against them? And would not our Independents, now adayes, by this their fine-trick of New-lights, forsooth, befool our faith, and make us believe they doe all now, by rare Revelations? Herein, I say, dealing with us, just as the Jesuites did with their Proselytes and Op­posites too, in the point of Transubstantiation, labour to make them be­lieve that the Bread and Wine in the Lords Supper, were truly; really, [Page 33] and corporally transubstantiated into the very Body and Bloud of Christ even the very same which suffered and was shed on the crosse in all respects, though there was no visible change (either to sight or sense) in the Bread or Wine, but they still remained the same which they were before they were consecrated, whereof, when they were told so, they presently answered that it was so trāsinutated or changed by a Miracle, forsooth, which indeed was a ridiculous and absurd an­swer; for we never read of any miracle wrought either by any of the Prophets, Christ himself, or his Apostles, but it was reall, evident, and visible, both to sight and sense to be a miracle indeed: Even so I say to out Independents, concerning their Reserve or New-lights, Tell them of any of their new & upstart errors, or vaporous Enthusiasmes, or Newly-revived-Opinions or conceits, but indeed meer old errours (call them what you please) rak't out of the rotten ashes of ancient Hereticks and Schismaticks, presently their smooth and deceivable Answer is; O Sir, these are not Errours but New-Lights, newly and rarely revealed to us by some sodain and secret inspiration, and when we demand or desire to have it made out unto us by Gods written Word, that they are reall and demonstrative, New-Lights indeed, that we may evidently discerne them to be such, by that truest Tonch-stone, the Word of God, and not to be empty Meteors and crotchets of their own brains; Then, alas, either through ignorance and de­ceivablenesse they cannot, or else with as much impertinencie as ob­stinacie, they will foolishly and falsely urge that of the Prophet Joel, And it shall come to passe, that I will poure out my spirit upon all flesh, and your sons and your daughters shall prophesie, &c. and your young men shall see visions. Ioel 2. 18. Whereas this Prophesie of Joel (as the Apostle Peter told the Jews) was clearly prophesied of, and mainly fulfilled in those times of the Apostles, Acts 2. 16, 17. and then after our Saviour Christs ascen­tion (which were called those Last-dayes, as all the learned observe) the Lord indeed poured out his spirit on all flesh, on young and old, male and female, and gave them power of admirably doing miracles and wonders, and then I say (as the Apostle Peter, in that forecited Scripture said) was this Prophesie of Joel most apparently fulfilled, and so continued all the time of the Apostles lives, and some of their holy Disciples, even to about the time of the destruction of Jerusa­lem. [Page 34] But what's this to our times, The extreme impiety, folly, and absurdity of the audacious Sectaries both man and wom [...]n of our times, under a pretence of New-Light, from the Pro­phesie of Ioel. wherein (and long time before) miracles are ceased? Can any of us dare to assume the extraordinary power of the Spirit of God, to doe miracles, and worke wonders? Is it a miracle or a wonder (indeed, I confesse it may be, to see such intolera­ble impudence) to see young saucie Boyes (in comparison) bold botch­ing Taylors, and other most audacious illiterate mechanicks, to run rudely and rashly (and unsent for too) out of their shops into a Pulpit; To see bold impudent huswives, without al womanly modesty, to take upon them (in the naturall volubility of their tongues, & quick wits, or strong memories onely) to prate (not preach or Prophesie) after a nar­rative or discoursing manner, 1 Cor. 14. 34 an houre or more, and that most directly contrary to the Apostles inhibition; 1 Tim. 2 11, 12 & 1 Pet. 2. 15. But where, I say, is their extraor­dinary spirit poured out upon them, either in the gift of tongues (ex­cept it be the lying and the slanderous tongues, which are rather the gifts of the evil Spirit, Iam. 13, 14, 15. as the Apostle James testifies) in gifts of mira­culous healing the sick and sore, and such like? where, I say, are any of these in our old or young Tradesmen, or bould Beatriceses of the female sex? And does not the Apostle Peter most punctually come up to this very thing of our Independents, even to shew us this most notable dissembling and fallacious trick of New-Lights, and fained Revelations, which he foresaw would follow his departure out of his Earthly-Tabernacle,, and therefore forewarns the people of God to beware of them, telling them, Verse 16. That he and the rest of the faithfull Apostles used not cunningly devised fables (or new inventions of their own or other mens brains) when they made known the power and comming of the Lord Jesus unto them. Adding at length this most immoveable and infalible rule for them to walk by, and to be guided with, Here is an old Light, and a true light in­dred. ver. 19. But we have a more sure word of prophesie, whereunto you doe well that yee take heed, as unto a light that shineth in a darke place, till the day dawn, and the day-star (of truth) arise in your hearts. Away, then, with this notorious deceitfull trick of New-Lights (for shame) and of your rare Revelations; cheat not the people of God and your own soules, especially, with these deceivable devices of your own brains, and Schismaticall spirits. But, this, most certainly, is the In­dependent way, now adayes, among us, to the great disturbance of the peace and comfort of the people of the Lord, and when we justly [Page 35] tell them of their unfaithfull dealing, and down right deceiving, by this their trick of New-lights; O then, just as the Jesuits and Popish Priests, in Queene Maries dayes, and of later times, called those that would not believe their Popish trick of Transubstantiation to be a miracle, they called and counted them, I say, Hereticks: so these our Independents (if we will not, and cannot in our consciences, nor by any of their demonstrations, beleeve their trick of New-Lights to be a Scripture Revelation of some rare Truth of God not formerly known but a meere conceit, yea, a plain deceit) ô then presently, I say, our Independents call aud count us (as my selfe heard Master Burroughs deliver such an expression in one of his Lectures at Michaels in Corn-hill) Carnall and prophane Presbyterians, Grievers and despisers of the Saints and Godly party, forsooth, and contemners of the gifts of the Spirit, whereas indeed there is no such thing in them, but they most palpable and impudent impostors. And thus, the Lord knows, they goe about deceiving and being deceived, and truly, Hinc illae lachrima, Heer's the source, the rice and originall of all these unhappie and un­holy jars and divisions between us; They are so nimble and quick-sighted in apprehension of New-Lights, and we are so dull and obtuse (if they will have it so) and hard of belief to be led, or rather misled by them, as not being able to discerne so much out of Gods Word, Till when, we shall ever question and quarrell at this novell and vain de­vice of theirs.

But again, our Independents have one trick more, at least to put us Object 2 finely off from our just objurgations with them, and accusations of them, concerning their most dangerous and damnable errours, now adayes broacht by them, The Indepen­dent Saints infirmities must not bee medled with. and brag'd of among them, viz. That wee are too uncharitable in thus upbraiding the Saints with their infirmi­ties, forsooth; yea, and (as I touch'd before) in laying the failings and slips of onely the Retrimentitious▪ Partie (as Master Iohn Goodwin terms them, as before) that is, in plain English the excrements or dregs of Sectaries, Independents, Anabaptists, and such like. Where first Answer. 2 take notice, good Reader, by way of reply hereunto in generall, that Master Iohn Goodwin confesses, there is a Retrimentitious or Excre­mentall-Partie among his Saints. Cretensis, p. 4. Secondly, That he calls and counts their dangerous, damnable, and blasphemous Errours, with the rest [Page 36] of their foul impieties, but sins of infirmity. But more particularly to the first, I briefly answer, That as I have sufficiently made it clear, all along in this Treatise, Not only the Retrimentiti­ous-party, but the gravest Grandees of the Indepen­dent-party. they are not onely the Retrimentitious-Partie of their Independent Saints, that deale thus dangerously and deceitfully with us, but the very best and bravest, yea, seemingly, gravest Gran­dees of them all. Secondly, Is not Master Iohn Goodwin, or any of the rest of them ashamed, to call such abusive and abominable Errours and such foul and frequent facts of impiety (as they are too justly tax­ed with, and found guilty of) Sins onely of infirmity? Can he or they make us beleeve that they know not how to distinguish between Sins of weaknesse or infirmity, Sins of Infir­mity briefly described. and Reigning-sins, Church-disgracing and conscience-wounding abominations? For my part I conceive (under correction) sins of infirmity are such as are committed either igno­rantly, or if knowingly, yet) fearfully, and with much reluctation of spirit, seldom, and that with much vehement repentance and godly sorrow after conviction, with purpose and bent of heart (by Gods grace) to be more watch full against them for the future, and such like. Ragining sins briefly descri­bed. As for Reigning-sins, I conceive them to be, sins committed or acted knowingly, affectedly, promeditately, resolutely, constantly, or frequently and familiarly against all evidences of conviction or exhor­tation against them, yea, and so far from repentance for them, as to justifie them and rejoyce and boast in them; together with such like other sad symptomes thereof. Now, whether very many of our pro­fest Independents embrace or act their dangerous Errours, lying, dou­ble dealing, and the like, as aforesaid, in the former or in the latter ca­pacity or condition, as sins of weaknesse or of wilfulnesse, and affected obstinacy, I leave themselves to judge and faithfully to examine their own hearts and consciences (for, to their own Master they stand or fall) And to all others also, who impartially observe and take notice of their carriage and conversation; especially, upon serious conside­ration of those Characters of a true Saint, which I have faithfully fore-mentioned to them; all that I will, for my part, say herein, is, to tell you my strong fears, that, in regard of the premises, I cannot but greatly suspect and doubt, in the latter capacity (I say, very many of them) so proud, so pragmaticall, so insolent and obstinate are they in a most ungrounded defence of their evils and errours; And on these [Page 37] grounds, I must confesse I cannot judge more tenderly of them. And again, No errour in­to be accoun­ted a small sin. I say, in yet more full answer to this Objection; How dare a­ny of them call or account any the (seeming) least of their Errours, small-sins or no-sins, being against the eternall truth, of our most pure Object. 3 and holy God? And whereas in the last place they cry out against us, The Indepen­dents tax the Presbyterians with piety for writing against their errours openly. and tax us, not onely of want of charity, but asperse us with plain impiety, for urging against them, and accusing them openly or in­print, of their foul offences, and openly taught and maintained dan­gerous Errours, Schismes, and Enormities, and of their damnable Doctrines and Opinions: I say, and will avouch and maintain it, That our work and way herein, is both holy, honest, and warrantable from the word it self; And particularly from that of the Apostle Paul, Who Answ. 3 himselfe tels us, that, When Peter ( who at that time seemed a Pillar of Gods house, Galat. 2. 11. Ibid. 2. 9. the Church) did that which was worthy of blame, and that, openly, to the prejudice and so and all of Gods people and Cause: This blessed Apostle, I say, tels us, That he withstood Peter and rebu­ked him, even to his face for his dissimulation, and for being a means (thereby to ensnare Barnabas also into the same foule fault with him; Even the very same, whereof I now here complain in our Independents and their Schismaticall brethren, namely, Dissimulation or Double-dealing. Yea, Titus 1. 13. and (as the same blessed, wise, and holy Apostle said) They are most worthy to be even most sharply rebuked, and also openly, in regard they have offended and dissembled so openly, even in print, therefore are, I say, to be reproved in paint, whereas, indeed, had they offended but in private, God forbid, but we should tenderly have dealt in private with them. And this indeed hath been a main ground of the quarrell between reverend Master Edwards, and his Independent Antagonists, who have most injuriously abused him with slanders, onely, or mainly for his zealous opposing, and sharpe reproving the open Errours, Schismes, aud scandalous miscarriages of these men, who can be content to dishonour God and his Truth, but cannot en­dure to be taxt and told of it, though the Apostle tels them they are worthy to be blamed for it, and therefore in this respect, though (according to that old Axiome, Amicus Socrates, amicus Plato, ma­gic tamen amica veritas, though such an one is my friend, and such an one is my old acquaintance and friend, yet, by Gods grace, Truth [Page 38] is and shall be my best friend, yea, and I say as my blessed Lord and Master Christ Jesus said, Iohn 18 37. To this end was I born, and for this cause came I into the world, that I should bear witnesse (with the rest of Gods faithfull ones) to the truth; and fully and faithfully to speake and de­clare the Truth with all holinesse, godly zeal, courage and impartiali­ty against whomsoever, in this case neither regarding the favours or frowns of any, but onely ayming at the glory of my God, which, I say, was the main end of my creation. But to conclude and shut up all I have now to say, it is most probable that our Independents, and the rest of their Schismaticall fraternity (for as I have formerly toucht, I make account all the rest of the Sectaries, are for certain Indepen­dents) Object. 3 will again, now at last Object and say unto me; That all this while I have but pleased my selfe, in beating the ayre, and shooting at rovers, being wide of the marke and much mistaken, in all that I have taxed and accused them with all, for none of them are at all perswa­ded or convinced in their consciences, that any of those which Master Edwards, or I, call Errours or Schismes, are Schismes or sins, but (as Answer. 3 was touched before) New-Lights, and New-revealed Truths. Where­unto I Answer, with sorrow of soule for their sakes, I easily, indeed, believe they will say so, and I cannot much marvell at it, Since (as those Demetrians said) By this craft they have got much gain. Acts 19. 25. And since I see this is their obstinate and inflexible resolution, thus, still, to say and hold, and that they are before hand resolved (for private inte­rests and self-aymes sake) that no clearest demonstrative reasons or ar­gumentations (no though from apparent Scripture, or Scripture-conse­quences) shall beat them off, or disswade them from these Satans strong stratagems of New-Light, New-Revelations, Keeping Reserves, and Li­berty of Conscience; I therefore will say no more unto them, but with the Spirit of the Lord, said to obstinate and incorrigible Ones; Hee that is unjust, Revel. 22. 11. let him be unjust still, and he that is filthy let him bee filthy still; and he that is righteous, ô let him be righteous still; and hee that is holy, let him be holy still? Onely, I herein may comfor­tably say to mine own heart, Liberavi animam meam: Yet, as the Religious bonds of piety and charity binde me) from my soule I shall unfainedly pray (as the Lord knows I daily doe) that God would in the riches of his grace in Christ Jesus open their eyes and speake to [Page 39] their hearts, shew them the evill of their ways, and the great danger of their destructive errours, to the ruine of the whole Kingdom, yea, of the three whole Kingdoms, if they doe not timely retract and re­pent of those great and gangrene evils and blasphemous errours, which have enflamed almost the whole Kingdom (by their New-lights) as so many firebrands to set on fire three whole Kingdoms, I say, if the Lord in mercie (by the wisdome, piety, and impartiallity of our Parlia­ment) quench not the flame in time, and graciously reconcile us not together by godly peace, unity, and unanimity of spirit, which the Lord in much mercie grant unto us for his sake, who is the Prince of Peace, Truth, and Love, and of all godly order, even the Lord Christ the Righteous, to whom be all honour, praise, dominion, with holy and hearty universall obedience, for ever,

AMEN.

A Certain friend of mine, an honest religious man hath given me notice, that certain persons doe finde fault with the Order and Discipline established in our Church; In which, the Consistory are subject to the Colloquies, and the Colloquies to the Provinciall Synod; and the Provinciall to the Nationall Synod. And their desire is to have every particular Consistory or Congregation of one and the same absolute authority, independent from any Superiour authori­ty or Assembly whatsoever. Upon which, my said friend earnestly desired to have my opinion or judgement on the matter; which, being of such a nature and importance, I could not any way decline, or deny his request, which, I have here set down, and is as followeth.

[Page 41] I say, that those which propound this opinion ought in no manner or wise to be hearkened unto; For if in case this their opinion were followed, there could nothing else ensue but the certain ruine of the Church, and an extreme confusion, for the severall reasons, heer fol­lowing.

First, It happeneth often times, that two Ministers of one Parish 1 or Congregation, fall our and are at variance, and thereupon they separate and divide the Congregation into two factions, in such an occasion of necessity, there must needs be the helpe of a Superiour Au­thority.

Secondly, The Church or Congregation hath but one Minister, 2 and he leads an ungodly life, to the scandall of the Church, and the Consistory of that Congregation censureth him, all being of one ac­cord or if it happen that the said Consistory be divided, and of two opinions, there can be (surely) in such a case, no remedy, but by a superiour Power and Authority of Colloquies or Synods, who have power to depose and appoint such Ministers (or such a Minister) if there be but one) as they shall think fit, and they or he desiring to be deposeth? Who shall depose him, the Elders onely of the Consistory, or the whole Congregation or Assembly? Shall they give sentence against them or him?

Thirdly, If any one of the Congregation bee unjustly suspended 3 from the holy Communion or absolutely excommunicated, unto whom shall he direct himselfe to be re-admitted to the Congregation; or to whom shall be direct his complaint, if so be the Consistory who have unjustly suspended or excommunicated him, have an absolute autho­rity to themselves without dependencie upon any other?

If any new Heresies happen to be raised in any Church, and that 4 some Ministers and Congregations become infected therewith, what remedy is there to avoid this great evill, but by a Synod, who may ex­amine and depose the obstinate Minister or partie who infecteth the Church? Had not the Synod of Dort remedied this evill, the Armi­nianisme was spreading it selfe over that whole Countrey, and had unavoidably prevailed. For in case that every Consistory or Parish had been absolute of themselves and Independent, they might have re­fused the resolution of the said Synod, alleadging that they were not [Page 42] subject to Synods, but had an absolute authority within them­selves.

5 It is the chiefe and peculiar work of Synods, which they always first take in hand, to heare the complaint of particular Churches, and to judge of appeals: If these be taken away from the Synods, they need no more to meet, for they have nothing to doe: For to no pur­pose should they pronounce their judgements, if they might govern according to their own mindes, as if every parish were made a parti­cular Soveraignty which would be an Order, which was never pra­ctised nor used in any place since the Apostles.

6 There are many small Parishes in the Countrey, where the Con­sistory is composed of one Minister (of none of the greatest capacity) and of foure or five countrey-men, or clowns, who are Elders of that Church: And shall to such a Church be given such an absolute Inde­pendent authority? And if their Minister happen to die, will you be­lieve those clowns sitting to judge of the capacity of a new Minister, to give him the imposition of hands, or to order in this case what ever may be needfull?

7 If upon occasion of wars or distractions in the Kingdom, it be ne­cessary to keepe a day of fasting and humiliation, through all the Churches in the Kingdom, who shall ordain this fast, or who shall appoint the day of celebration thereof?

8 If it be necessary to remonstrate to the Kings Majestie, the com­plaint of all the Churches in generall, who shall depute the partie that shall present the Petition of the Churches of the whole Kingdom?

9 If upon any occasion it be found needfull to alter any thing in the Discipline of the Church in generall, and to make any new necessary Orders in the same, to be observed generally, can this be done by par­ticular Consistories being Independent, and who are not subject to a­ny generall Ordinance? In brief, It ought to be believed that the De­pendencie of particular Churches to superiour powers, is that which maintains the union of the Church, and this being taken away, there would remain no more correspondencie, but a wilfull and wofull con­fusion would soon appear.

10 No man ought to be judge in his own cause. But if there happen a contention between two Churches (as it happeneth too often) [Page 43] neither of these two Churches can be judge in their own cause, and of necessity there must be reliefe by a superiour authority, else all will be naught between them,

I will not believe (though I confesse there is cause of jealousie) that those that desire this Independencie have any intelligence with the enemie, and that thereby they seeke (under pretence of Reformation) to bring us into a confusion, or at least to expose us to the laughter of our enemies, though, I say, I fear this, by many Symptomes thereof, I rather will (in charity) believe they err through want of experience, and knowledge of what is profitable for the Church of God.

The end of every good Christian and Common-wealths man, is to glorifie God in maintaining his true Religion, to serve the King in the preservation of his royall person and dignity, and to procure the Com­mon good in maintaining justice, and liberty of the Subject and Kingdom.

All these (though three branches) arise and spring from one root, and have the same essense and being: But it is impossible that any man should truly affect the King or Common-wealth that is slight and negligent in Religion, nor can any man fully discharge his duty to God, that is not carefull of King and Common-wealth,

See then ô Independents, by this foresaid solid judgement, how feeble and false, yea, how dangerous and destructive your In­dependent Church-way is. The Lord open your eyes to see it, and give you hearts affected with much sorrow for your ob­stinacie in it, and in his good time, graciously convert you from it, to embrace Peace and Truth with your Presbyterian Bre­thren, thus prayes.