THE PICTURE OF INDEPENDENCY Lively (yet Lovingly) Delineated.  PRO. 27. 6. 
Faithful are the wounds of a Friend; but the Kisses of an Enemy are deceitful: therefore,  PRO. 9 8. 
Rebuke a wise man and he will love thee; but reprove a Scorner, and he will hate thee.  
LONDON, Printed by JOHN MACOCK at Adling-hill, and are to be sold by MICHAEL SPARK junior in Green Arbour. 1645.   

The Picture of INDEPENDENCY, Lively (yet lovingly) Delineated.  
THe most unhappy jars and intestine divisions between our most unkind and unadvised Independent Brethren and the Presbyterian party, especially in matters of Church-government, having proved such a sad and sore Remora and retardation to the most blessed and glorious work of Reformation, at this time, in the Church of God, so long and so longingly desired by us all, and (at the first) so smoothly and sweetly begun among us, have filled my soul (and many thousands more) with many and most various both sad and serious thoughts and conjectures, both concerning the rice and root thereof, the present growth and increase of them, and the future fear and danger thereof; even no less than a miserable and confused Anarchy, if not seriously seen into, and seasonably prevented, either by a holy and humble reconciliation in them, or by a just necessitated restriction by authority. Now, I considered with myself, that for me to perplex my thoughts about the Dogmatic discussion of the Controversy itself, would be as endless as it hath been fruitless, in respect of its proper end, yet I know much good and satisfactory settlement in the Truth hath come by the labours that way taken: But, I conceived it, a yet more near and as sure a way of satisfaction, seriously and sincerely to look into the practicall-manner of managing the matter in controversy on our Dissenting-brethrens' part. And truly, me thought (and that, upon apparent and indubitable grounds, as, by and by, I shall, I hope, make manifest) that that of divinely inspired and most wise King Solomon, Prov. 13. 10. seasonably and suitably offered itself unto me, as a main, if not sole and certain rice and ground of all the unchristianly and unbrotherly broils and breaches, in this kind among us, viz. that, Only by Pride comes Contention. This being, then, the undoubted spurious Spring of our sad and bad divisions, I could not, but instantly and easily apprehend Self to be one most strong stream and turbulent torrent issuing out of that foul fountain. Which, that it most clearly appears so in general, we have here a sure word of Truth for it: And that it is so in this particular, and present special case, what man, though but merely rational, can deny, that rightly and impartially discerns any thing at all in the managing of the matter by our Independent or Dissenting Brethren against their Presbyterian Brethren? For if it be not Spirituall-pride, and Self-seeking, that lead them on in their strange New-way (but, that they, with us, clearly intent, as they seem seriously to pretend, the glory of God in his own pure worship, and that King Jesus alone may rule his Church and children's consciences according to his written Word) why, then, strive they so strenuously for such a way of worship and government, which they are not able to demonstrate & make clear from the written Word unto their Presbyterian-brethrens? Now, if they are not able (as they have oft and earnestly been moved and mildly entreated thereunto) positively and plainly to set down unto us such an exact way of worship and Gubernation of God's Church as may not, without sin, be altered in the least circumstantial particle thereof, to the end of the world; why rest they not content (with us) with so much materiality of worship and government as is set forth plainly & clearly in the Word, and with godly moderation, piety, and prudence, humbly refer the rest (in mere circumstantials) to Christian godly Governors and Magistrates, assisted with an Assembly of most learned and pious Pastors and Teachers (no whit inferior, for parts and piety to the best of theirs) and both these regulated and directed by the right rule of God's Word, as near as possibly (in the integrity of their souls) they are able; herein, also, seeking assistance from God's holy and un-erring Spirit, by much fasting and prayer, which, I think, they dare not deny to be God's way. Why, I say, must this most considerable and most Noble Body of Bereans be rather regulated and circumscribed to the unwritten New-lights and strange Enthusiasms of our Dissenting Brethren, they being also a most inconsiderable and inferior part (therefore) of the Body? Is there any reason, much less religion for it? And if not, what then, means all this most unkind and unbrotherly writing and wrangling against your Presbyterian Brethren, whom it highly concerns to contend earnestly to maintain the faith, and those truths of God (Judas, v. 3.) delivered to them, and (as consonant to God's Word and scriptural Truth) practised by all the Saints in all the Reformed Churches of Christendom, yea and honoured by the special blessing of God himself on their way of godly Church-government, as hath been all along (for these many years) most visible in those many thousands of most precious Christians and venerable Saints, brought forth and bred up in the Presbyterian-way, as God's way, and, so highly honoured by himself, as is aforesaid. These, I say, are those that are most fit, yea, that are most deeply bound in conscience, earnestly to contend for their so sound and ancient doctrine and discipline; not you of the Independent-way, for your mere imaginary opinions and barely conceited new-notions, who have been desired again and again to manifest unto us out of God's Word, or from the constant practice of any settled Church in all Europe, what it is ye would have, and what it is ye hold, as a certain, fixed, and unalterable rule of God's worship and Church Govern-ment, but to this very day have not ingenuously declared it, or dealt plainly with us therein; witness even that so highly cried up Apologetical Narration attested by five of your most Eminent Pillars of Independency, made-up, mainly, of many, indeed, fair pretences; as, of a strange and almost ridiculous voluntary-banishment; self-praisings of your own parts and piety; complain, (but, most untruly) how ye have been slighted and contemned among us; whereas, ye have been equally embraced and honoured divers ways, both by the Parliament Assembly, and City of London, with the best of our Presbyterians; boasting how ye have been approved and entertained in your Churchway, in Holland, etc. Whereas both the Reformed Church in Holland and France also have assured us by the testimony of divers of their most pious and eminent Divines, the clean contrary, and that they have rejected your way, as very dangerous and destructive to the Church of God, and vilifying and undervaluing all the Reformed Churches, in comparison of yours: and (to come to the point) pleading a mental reservation in the main matter of our desire until it come to a dead-lift, or a hard pinch: you laying down this irreligious Paradox for a principle (which ye make open and constant profession of, and wish to be enacted, as the most sacred law of all others, in the midst of all other Ecclesiastical Laws and Canons in Christian states throughout the world) Not to make your present judgement and practice, a binding law unto yourselves for the future; out of a jealousy of your own frailty, keeping this Reserve, to alter and retract what ever should be discovered to be taken up by you out of a misunderstanding of the rule. This being the avowed profession of your five grand-Apologists, to the whole world, in print: yet, a principle so inconsistent with sound faith and truth of Religion (of which, you so much vaunt) as that it suits with none but such an one whom the Apostle (James 1. 6, 7, 8.) long since, ye know reprehended and characterized, (the true character, indeed, me thinks, of our Independent Brethren) viz. A double minded man, unstable in all his ways, wavering, like a wave of the sea, driven about with the wind, and tossed. Which, he closeth up with this dreadful determination. Let not that man think he shall receive any thing of the Lord. And if such Sceptics (as you profess yourselves by this Apostles determination) cannot so much as think to receive any thing of the Lord; with what faces and consciences can ye think to obtrude your Independent-wayes and fancies upon us, as the infallible Oracles, nay, Sceptre, and Government of God and Christ, which yourselves, infallibly believe not to be such, and take up only for the present, with a Reserve of altering, and not binding your very selves thereto, for the future? For God's sake, my Brethren, take heed what ye do herein: For does not the Apostle, 2 Tim. 3. 1, 2.) prophesy, That in the last days, perilous times shall come; for men shall be lovers of themselves, covetous, boasters, proud, heady, highminded, having a form of godliness, but denying the power thereof. Ever learning, but never able to come to the knowledge of the Truth. Yea such as will not endure sound doctrine, but after their own lusts will heap to themselves teachers, having itching ears, turning away their ears from the truth, and will be turned unto fables and fictions, new-lights and revelations. And are not your thus pretended New-lights, the very persons, thus, delineated, by your own confessions and practices too, even Murmurers, Complainers, desirous to walk after your own lusts, and having men's persons in admiration for advantage. Yea, take heed (I say) ye be not found to be those Clouds without water carried about with winds, and those Wandring-Stars which the Apostle Judas speaks of, which know not when or where, immutably, to fix your faith and judgements? Whereas, our Presbyterians, and all other true Believers are always (1 Cor. 15. 58. Phil. 1. 27. & Chap. 4. 1, etc.) Steadfast, unmoveable, standing fast in the Lord, in one spirit and in one mind, striving together for the faith of the Gospel, and not tossed to and fro, like children, carried about with every wind of doctrine, by the slight of men, as too too many Scepticall-Independents are, to the great obloquy and scandal of Religion. O my Brethren, I have therefore great cause to fear you will hardly prove Martyrs for that Churchway or Discipline, for the future, to which you will not peremptorily so much as bind your judgement; no, though but only for the present.  
Now, if all this aforesaid, arise not (as wise King Solomon says) from Spiritual Pride and selfseeking, what means (I say) all this fruitless writing and wrangling (if not faithless shuffling with, and) against the unquestionable heaven-honoured Truths of the Presbyterian-way, never to be refuted (though much quarrelled at) by all the New-Speculations of our most unkind Dissenting brethren. As namely, your most unjust and injurious quarrelings, and (I fear) malicious prejudicacies against reverend Master Edward's his pious, painful, and learned Preaching and Writing against your Novell-wayes, especially your quarrelling against his most learned Antapologia, not hitherto answered (as, indeed, unanswerable) by the best of you all. How also have the elaborate labours of Reverend Master Herl, learned Doctor Stuart, religious and learned Master Rutterford, and divers other Eminent Divines, been slighted, traduced, and abused by you, who have most copiously and conscientiously confirmed (by invincible arguments, Scripture, and reason) their Presbyterial, and most abundantly and clearly confuted your Independent-way? And (though in the last, yet not in the least place) how have ye most ungodlily, and ungratefully traduced and palpably abused pious and most precious Master Prynne, who (as I had a late former occasion to make like-worthy and honourable mention of him, in my Letter to Mr J. Goodwin) for his most famous and faithful Sufferings, his most elaborate, learned, and divine writings, and for his indefatigable and most fruitful Services, manifold ways, both for this Church and State too, can never be sufficiently honoured, embraced, and beloved by all truehearted Christians over this whole kingdom; yet (I say) how hath this most incomparable and precious Gentleman, this most Eminent Saint and Servant of the Lord and famous Patriot of his Country, been lately and liberally traduced, and most grossly abused by, almost, all our most unkind and ungrateful Dissenting brethren of the congregational Churchway; But most especially (and more lately, since my foresaid Letter was published) by the  Master John Goodwin (as in all his former insulting and usavory pieces; so above all) in that last and worst most scandalous Pamphlet of his, Entitled Calumny arraigned and Cast, a most slashy and false work (as I can easily prove) and a most undiscreet, unjust, and unreasonable task undertaken by him, in taking upon him to be both Judge and Party, in his own cause. For, who can expect any other but a total conviction and tyrannical censure from a professed Adversary against his Antagonist? But, if any impartial and judicious Reader will but inquire for, and read over, seriously this Mr. John goodwin's Letter to Mr. Thomas Goodwin, then in Holland (not long since printed and published by Mr. Bellamy in Cornhill, in London) he shall then see to his deep admiration what a fit man Mr. John Goodwin (so tainted with Socinianism (if not Arminianism) with most dangerous Errors in Saving-faith; sometime a Presbyterian, and sometime an Independent) is to sit a judge, to arraign, cast, and condemn, such a most constantly, orthodox, pious, and painful servant to God and his country, as Mr. Prynne? And then, certainly, the Reader must needs also break forth (with me) into an ecstasy of astonishment and admiration at the strange boldness and unblushing audacity of Mr. john Goodwin, so to censure others, considering his own guilt, jevity, and instability of mind, and gross errors in judgement; his said vanity and unconstancy of mind and promptitude to error, being lately further informed to me by very reverend and credible testimony; thus, That even when he was a Sudent in the Vniversty of Cambridge, his Contemporaries there with him, have reported and witnessed of him, that he ever loved to maintain and defend strange Opinions among them: Whereby it seems the man (Salamander-like) cannot live out of the fire of contention & offensive opinions; notwithstanding that one of his bewitched pert (if not, malapert) Proselytes, most absurdly, superciliously, & falsely called him, A great Master in Israel, and the best of men. How, also, hath that foresaid Noble Berean, I mean Mr. Prynne, been yet more lately and more boldly abused, by a most scurrilous, proud, and illiterate poor Pamphlet, under the notion or title of Mr. john Lilborns Letter to Mr. William Prynne? Wherein, how frothily, fond, and falsely, hath he abused, not only precious Mr. Prynne, whose Books (in point of a Disputant) he is most unworthy to bear after Mr. Prynne; wilfully misreciting and misreporting his Positions point-blank against his words and writings, which, surely, he either read not or understood not; as if Mr. Prynne concurred with the Jesuits in a point wherein he is most opposite unto them; complaining against the Parliaments just restraint against libellous printing, even in his libellous Letter, in print, before ever it came to Mr. Prynne in writing: But also reviling the whole Reverend Assembly of most learned and pious Divines, terming them (most rudely and unmannerly) at least three or four times, no better than Black-Cotes, and, The professed enemies of Christ himself: yea, and most audaciously daring to censure the most honourable Parliament itself, both Lords and Commons, with dishonourable breach of their Covenant? But it hath pleased the most righteous Judge of all men, in some measure, to meet with the evil of both these most ungrateful Sons of their Mother, the Church of God, in way of punishment (as I, for my part, cannot but give God the glory, & so account it, the one) by just shame, in being deservedly thrust out of his Living, in London, by the Parliament; the other by smart, receiving a most dangerous wound in one of his eyes, by a Pike, immediately after his publishing of that most shallow and silly Letter. God give them both hearts to lay these things to heart, lest a worse thing follow.  
Again, if Pride, (give me leave I pray you, without offence, still to use the language of Canaan, to speak in the dialect of Gods own Holy Spirit, which ye seem to delight in) if Pride, I say, and Selfseeking, or Self-engagements be not the Spring of all these your most unhappy and unholy contentions with us: what then, means your most unjust and causeless Schism and separation from us? and disdaining to join and communicate in holy Ordinances and Assemblies with us, putting yourselves into an unwarrantable way of gathering peculiar Churches, out of Churches, to yourselves, falling, point-blank, upon that complaint and crimination of palpable Schism (which, I admire ye see not, and ingenuously acknowledge not, even to this day; but most obstinately and wilfully, I fear, run on in) which the Apostle Paul himself so complains of, viz. That one is of Paul, another of Apollo, and another of Cephas: So ye, one is of Dr. Holmeses', another of Mr. goodwin's, and another of Mr. Lockyers' Congregation; the very same thing, ye see, that the holy Apostle Paul himself, their complains of, even thus (as much as in you is) to divide and rend Christ himself a sunder. By this means also making and esteeming every particular Congregation, yea, every particular Saint of yours (as ye call them) a true and entire Church, as Mr. D. one of your Independent Brethren holds, and publicly teaches; to every of whom equally, ye say, the Keys belong, (and I think, by this rule, to the Women-Saints, as well as to the Men-Saints) not being subject to any appeal or coercivepower, other than your own; no, nor to admit of any counsel or advice from other Congregations, further than ye please to ask and entertain it yourselves. Now, if such an uncouth Chaos, and strange Churchway (as ye call it) as this is, should be admitted over this whole Kingdom: O, I tremble to think and conceive, what a Humano capiti cervicem jungere equinam, etc. as the Poet Horace; or what a Monstrum horrendum, inform, ingens, etc. as Virgil; this would prove in short time! And yet you our most improvident Dissenting Brethren call and count this only, Christ's way, and your Selves only (that run in it) of Christ's Kingdom, excluding all other Christians (very many of whom, every way else as godly and gracious as yourselves, and by some of your own learned & more moderate Independents (even your five Apologists themselves) held to be a true Church of Christ, and to have a true Ministry, yet shutting out, I say, all these Christians from Christ's kingdom, even as the professed enemies thereof, and accounting them and their innocent babes and children, no better than Ethnics and Heathens whom ye will by no means admit into your Assemblies or Congregations, to partake of the precious Ordinances of life and salvation (Baptism and the Lords Supper) if they will not join with you in your Churchway, and take your unwarrantable and unscriptural formall-Covenant, invented by yourselves: or, if they be poor, and cannot help to support (with their purses) your congregational-way: I speak but what I know herein, and can produce my testimonies. Tell me, I beseech you, where (in all the whole Book of God, from Genesis to the Revelations) Separation from Christian Brethren, every way as good and godly as yourselves, is either commended or commanded? And, if ye are not able (is, to this day, ye never were, nor ever can) to make this clear unto us: Then, how dare ye thus obstinately and causelessely separate from us into Corners and Chambers, and I know not what private and unwarrantable Assemblies. Whereas, we can most plentifully prove (yea, your own consciences cannot but check and chide you for) the contrary; namely, how clearly it is the will of God that Christian Unity and Society be maintained. Witness, that especially (among many other full Texts of Scripture for it) of the Apostle, Ephes. 4. 1, 2, 3, 4, etc. I therefore Paul the prisoner of the Lord, beseech ye that you walk worthy of the vocation, wherewith ye are called. With all lowliness and meekness, with long-suffering, forbearing one another in love. Endeavouring to keep the unity of the Spirit in the bond of peace. For, there is one body, and one Spirit, even as ye are called in one hope of your calling. One Lord, one Faith, one Baptism, one God, one Father of all, who is above all, and through you all, and in you all. Together, I say, with very many other most pregnant Scriptures to this purpose. How then O my Brethren dare ye do these things (except it be by that most destructive and pernicious plea for Liberty of Conscience, which ye so urge, and cry up, and cry out for, to do what ye list, in pretended matters of conscience; vehemently urging, that the Civill-magistrate hath no power to rule over any Christians conscience; which, though we easily grant in point of private believing, yet, we say and will justify, he has power to regulate Christians consciences, in point of public, pious, and peaceable practicall-cariage, both in life and doctrine, as is most clear from that pregnant & impregnable Scripture, 1 Tim. 2. 1, 2, 3. Where the Civill-magistrate is acknowledged by the Apostle Paul himself, to be the principal instrument of God to regulate men's outward consciences (as I may call them) as well in all godliness as honesty, for the preservation of public peace, unity and community one with another. Unless ye dare avouch that Christ did purchase a liberty of conscience for men to sin, in any sort, which were most blasphemous so to say or think. How dare ye than I say (if ye will show yourselves the Sons and Daughters of Christian love, peace, and humility) do these things, even thus separate yourselves from holy communion with us, and thus censoriously judge and think of us, who do seven at this time) enjoy (ever blessed be the Lords free mercy for it, and the Lord grant that this unholy-ingratitude and wanton-contention of yours, cut us not short of the farther and freer enjoyment of) the Word, most orthodoxly, plentifully, and profoundly preached, the Sacraments, in sweet measure (for the time) purely administered; and both Sacraments and Church-discipline in a most hopeful way (had we but thankful hearts, godly wisdom, and pious patience to wait the Lords leisure (as it is our Christian duty) for the perfecting & completing thereof; and not, being poor-beggars, to be our own proud-carvers) even ever since we most happily shaken off the Antichristian yoke of our tyrannical Prelates, to be blessedly reduced and settled in a holy and unblended way, free from beggarly-ceremonies and humane inventions, as much as by Christian prudence and piety, (backed and strengthened by God's rightest-rule, the Scriptures,) is possible to be attained unto, both for the present and future too.  
But, 
Object.  probably it will be here objected; But Sir, would you have us to submit to such a Church-government or Discipline as we fear & are informed by our learned & pious Pastors, is as Antitichristian & as tyrannical (if not more) than the Prelatical was: and, which Mr. John Goodwin says, in his Theomachia, is a bloody, unpeaceable, & persecuting way, a way much damping and deading the flourishing improvements of the gifts and graces of the Saints.  
Whereunto I answer; 
Answ.  First, that this is a most unjust & injurious slander maliciously cast upon the Presbyterian-way; witness, as I said before, the many thousands of most eminent Saints and rare Christians, famous in their several generations, in Geneva, Germany, Sweden, Hungary, Bohemia, Holland, France, Scotland and now in England, both for most excellent and enlarged parts of learning and piety. Secondly, witness the most transcendent testimony of one of your own (now) prime Independent Brethren Mr. Lockyer by name, who (being at my house, upon just occasion thereunto afforded him by myself) professed most seriously unto me, that he having been in Scotland, and seen with his eyes, and taken special notice of the most exact practical managing of their Church-government (and we all know that one eyewitness is better than ten eare-witnesses, or then a hundred speculative-conceits or imaginary New-lights) in all the particulars thereof; he, I say, professed most seriously unto me, that he was in conscience convinced and clearly persuaded that their Presbyterian-way was most Apostolical and Evangelicall, even in these very terms; and what higher Encomium could he possibly have given, in this behalf? Thirdly, and lastly, in further answer hereunto; I desire to ask any ingenuous Dissenting Brother or Sister, and if their conscience will but speak-out the plain truth herein, let them freely say, O, what would they and I have given, or done, less than ten years ago, and so, upward, to have had the Presbyterian Government, as it then was, and now is, in Scotland, to have been established and set up among us, which, now, like fools and most ungrateful wantoness, ye so contemn, condemn, and vilify, to your great shame be it spoken?  
Again, 
Object. 3.  it may, peradventure, be here objected. But, are not the Ministers and many others of the Independent-way, very eminent Saints and Christians, both for their learning and most holy lives and unspotted conversation, and therefore to be, as justly, eredited, and believed in what they have delivered to us, by word or writing, as any of yours to the contrary?  
I answer, 
Answ. 2.  neither the parts, nor piety of men (though ever so outwardly pure and holy) are a right rule for truly wise Christians to walk by; but, contrary wise, very dangerous and deceivable: For (though from my heart, I here profess, as in the presence of God, the Searcher of all hearts, that I love and honour very many of the Independent or Dissenting Brethren, both for their learning and holy lives; yet give me leave, as ingenuously to confess, with all, that I much fear them for their judgement and opinions sake, which I hold dangerous and destructive:) For, I say, as the Apostle Paul says, Gal. 1. 8. Though any of you, yea or an Angel from Heaven preach any other Gospel or Word, then that which Christ and his Apostles, in the written Word hath delivered to us, let him be accursed. And my Brethren, 'tis not an unknown thing to Scholars, and any others, versed in Ecclesiastical histories, that the most dangerous Heretics and first broachers of Heretical and Schismatical errors and opinions, as Pelagius, Arminius, etc. Were men of marvellous strict life, and outward holiness. This rule, therefore I say, is no solid, safe or right rule for pious and prudent Christians to walk by, but the written Word of God only, and clear and demonstrative deductions and necessary consequences drawn thence, by comparing Scripture with Scripture, and thus trying the spirits whether they are of God or not, 1 John 4. 1. As the noble Bereans did. Now, all these premises seriously considered, wherein remains I pray, the mighty distance and difference between our most unkind Dissenting Brethren and us, if not in the Self-flation of their spirits, and in their Selfseeking, and private engagements, as hence we have great cause, more than to fear? For, they say, they desire but what we desire in the main, viz. Pure Ordinances, Holy Assemblies, and Christ upon his Throne, only they descent and differ from us in some poor punctilios, some mere surmises, & bare pretence of what is not, or not yet proved to us from God's Word, without which, they must pardon us, if we cannot believe them or be led by them; and herein, indeed, I confess, they outrun us, and run before us, yea (and I fear and believe too) before God calls them. What then, means this Daggers-drawing at one another for poor circumstantials, things not absolutely necessary to salvation, and not justifiable by you from the Word? What, I wonder should be the reason of this unreasonable and irreligious contending to divide Christ's seamlesse-Coat (wherein, indeed, our Dissenting Brethren show themselves far worse than the Christ-crucifying Soldiers) for the pretended fringe sake thereof? What's the cause hereof, I say, if it be not too much of that knowledge which puffeth up, and too little of that love which edifieth? Do ye think, my Brethren, that Men and Women given to strife, contentions, envyings, maliciousness, hypocrisy, lying, pride, covetousness, and such like, being fruits of the flesh, and sins exceeding sinful in God's sight, (Col. 3. 5, 6, 7, 8 9 Tit. 3. 2, 3.) shall not be shut out of Heaven, as certainly, as those given to swearing, drunkenness, murder, whoredom, and such like more open enormities? For shame then, my Brethren, forbear any longer to bear-up your mere opininions with such an unfriendly feud and irreconcilable rancour, strife, and contention. What, had ye rather that three famous and (lately) flourishing Kingdoms nay (Christ's Kingdom itself, as much as in you is) should be ruinated & destroyed (for, a Kingdom or Church, divided within itself, says our blessed Saviour, cannot stand) than that your hitherto unproved opinions should by you be left and laid down? What, must ye be Caesar's or nothing? Had ye rather lose Peace and Truth too, then Victory? May not the mocking and revyling Royalists at Oxford, and the Malignant scoffers at London, yea, the Atheists and Papists too every where else, justly jeer us both, and in derision tell us, the King and his party know not what to grant us; since we, thus agree not among our s●lves, and know not what should be granted unto us? Nay, may not the King of Heaven, the Lord our God himself, deny us the mercies, which we hitherto have had great hopes he intends to bestow upon us; when we his children, like unthankful (as I touched before) and wrangling wantoness, fall out among ourselves about a too-bold choice, fitted only to our own fancies, and will have this or that, or none at all? Must Beggars, I say, be their own carvers, both for the time and thing, or else they will frampally fly in their Brother's faces? O where is that pious pull-back of holy Abraham to Lot, Let not us fall out together, for, We are Brethren?  
But here, 
Object.  I know, ye will object and tell us. But Christ, in the times of the Gospel, came not to send peace on the earth, but a sword, and to set men at variance, one against another▪ the father against his child, and the daughter against her mother, etc. Mat. 10. 34. I but let me answer, 
Answ.  & therein ask you this question. What sword was this, which this blessed Prince of Peace brought into the world, in the times of the Gospel? was it a sword of strife and contention, of variance, and vicious discord of one godly and Christian Brother against another? of the godly father against his pious child, of the truly religious daughter against her godly mother. No certainly, no such matter: but, of the godly father against the ungodly son, of truly virtuous children against obstinately irreligious & carnal parents: only in this sense (as I take it) that those of a man's own house should be his utter enemies. But, in the other sense, and to the other sort of godly Brethren, and truly pious Christians among themselves, even his Disciples and Saints, 'tis, I believe, and aught to ●●far otherwise: O, here, says our Saviour, Peace, I leave you, 〈◊〉 peace I give unto you, John 14. 27. This, indeed, was the great 〈◊〉 everlasting Legacy, which Christ before his death be queathed to his children, & set the mark of Love upon them to be known to 〈◊〉 his Disciples. And therefore in this respect, let me advise you, my Brethren, to take great heed, lest by your unjust jars, ye come to near the number and nature of those to whom our Saviour provinces a Woe, for offending any of his innocent and peaceable litle-ones of the Presbyterian-party, his undoubted beloved ones; ●…though (as Christ says) offences may, and must, or will come, Mathth. 10. 7. yet take heed ye be not those (as, I fear, ye are) by ●…om these offences do come. For, believe it, my Brethren, ye give 〈◊〉 too great cause to set a mark upon you (Rom. 6. 17.) for raising ●…d causing such unjust divisions and offences among us & to wish ●e had all kept in New-England & Holland still, then thus to come among us, to molest our (at first) so hopeful and happy peace and ●…mation, as ye have done, ever since ye came over to us. Only, ●…in, we may and must see the hand of God sorely upon us, in 〈◊〉 raising you up, who we hoped would and should have been a ●…ghty help unto us) to help to whip us for our former unworthy ●…lking, and to be no small means to keep off the enjoyment of ●…erfull and pure ordinances, longer than we expected. But ●…gh thus ye will so inconsiderately, and indeed, so unchristian●… retain your ungrounded opinions in yourselves; yet will ye 〈◊〉 (at least) endeavour with us, to maintain the grounds of pub●… peace and Christian-unity and unanimity of spirit against the Common Adversary; but thus discover your impatient nakedness for the scoffing Cham's of the Kingdom to deride and detest us both, and all, I say, by your unkind and causeless quarrels with us? truly, my Brethren, if thus, ye will unbendingly persist to prefer your own wills before Gods will and way; which is, godly love & communion, not unwarrantable wrangling & confusion; then take heed I beseech you, lest ye too justly fall into the compass and capacity of the generation of those men; who (as Solomon says, Prov. 30. 12.) are pure in their own eyes, and yet are not washed from their filthiness. And who (as the Lord himself says by the Prophet, Esay 2. 5.) walk in a way that is not good, even after their own thoughts, who say (unto their Brethren) stand by yourselves, come not near unto us, for we are holier than ye. Truly, my Brethren, if these Scriptures be not exceeding nearly, yea, most punctually and properly appliable to you; to what end is your so wilful and obstinate separation from us, to your own so pretended pure congregational ways and Church Assemblies, not admitting any other of your Christian Brethren to join with you, (nor you, by any means, willing to join or continue with them) but, as I said before, counting them [mark this] and their children, as unholy Heathens, hereby, saying thus much, in effect, Stand by yourselves, for we are holier than ye? Be not, I pray, displeased at the words, for they are Gods own words, not mine; nor with the comparison or resemblance, for ye easily see how peculiarly appliable it is to you, not unto us; for, we desire most cordially your incorporation and communion with us, and it behoves you (as I touched before, who have first made the breach, and most unkindly, and, as we conceive, most unjustly, separated and departed from us) with all Christian humility, and godly self-denial, to return unto us, and so to repair and makeup the sad and bad breach ye have made between us. Which that it may be so, (that so we may with holy David in a heavenly harmony of hearts and voices, sing out a loud and lovingly, Behold how good and joyful a thing it is, Brethren to dwell together in Unity! It is and shall be the sincere and incessant prayer of  
Your Christian Brother, J. V.   

Imprimatur,  
Ja. Cranford.  
FINIS.