THE schismatic SIFTED. OR, The Picture of INDEPENDENTS, Freshly and Fairly Washt-over again. Wherein, the Sectaries of these Times (I mean, the principal Seducers to that dangerous and subtle schism of Independency) are with their own proper pencils, and Self-mixed Colours, most lively set forth to be a Generation of notorious Dissemblers and fly Deceivers.  
Collected (for the most part) from undeniable Testimonies under their own Hands, in Print; for the more fair and full satisfaction, and undeceiving of moderate and much misled Christians; especially by the outward appearance of their Piety of Life, and a pretence of their Preaching sound-Doctrine.  
By JOHN VICARS.  For zions sake, I cannot hold my peace. ISAIAH, 62. 1. Now I beseech you, Brethren, mark them which cause Divisions and Offences, contrary to the doctrine which ye have learned, and avoid them. For, These, that are Such serve not our Lord Jesus Christ, but their own belly; And by good words and fair speeches, Deceive the Simple. ROM. 16. 17, 18. 
London: Printed for Nathanael Webb, and William Grantham, at the greyhound in Paul's churchyard. 1646.   

To the Right Honourable, and most worthily to be highly honoured THOMAS adam's, Esquire; Lord Major of the most famous and renowned City of LONDON; I. V. prayeth all increase of Gracious Honour, here and of Glorious happiness, hereafter.  
Right Honourable:  
IT was the sad and unhappy complaint of the Prophet Jeremy in his days, and in that ungracious and ungrateful City, Jerusalem; That no man among them was valiant for the Truth. Jer. 9 3. Nay, the Lord himself, by the same Prophet, seeming to be, as it were, transported with holy indignation and just jealousy of neglect of his honour, and worship, bids them Run to and fro through the streets of Jerusalem, to see and seek if they could find any one man that loved the Truth. Jer. 5. 1. Yea, this penury of pious men was not only among the poor and mean men, Ver. 4. But even among the Great Men and Rulers of Jerusalem, ver. 5 But, o the honour and happiness of this most famous, faithful and ever renowned City of London! This City of our God, of which (most justly) so many glorious Things are, and may, and must be spoken, to the Glory of God, and honour thereof! Over which, such a renowned and religious, such a valiant and virtuous governor is set (verifying that of the Prophet, Nah. 2. 3. (though there, Iconfess, spoken in another sense:) That our valiant men are in Scarlet, even your good Lordship, who have been, as it were, purposely placed and appointed by God himself for these times; and who are so valiant and courageous for the Truth of your God, and the glorious work of gospel Reformation, as cannot be damped or daunted with any vaporous and seeming Eclipsing Clouds of unworthy Disgusts raised by the selfish and elfish Envy of schismatical spirits, which of late have, only, passed over the fair face and clear sunshine of your honour's Piety and Integrity; For with unvanquishable Valour and Vigour of Zeal for God and his Truth, (like a pious Patriot, indeed) your Honour hath most gravely and graciously dispelled them all, standing still, like an immovable, invincible, and impregnable Rock; or rather running on, like the active Sun in the Firmament with so much the more resplendent Beauty, and radiant Lustre, in a sweet and swift course of Constant Piety and Magnanimity, for the advancement of the immaculate Cause of your God, and the commonwealth, to the high honour of God, and singular joy and comfort of all the true Presbyterian Saints and Sons of our English Zion, both in City and Country. Ride on prosperously, then, (my most honourable good Lord,) in the Cause of Truth and righteousness, backed with the sacred Suffrages and faithful Affections of very many thousands of most peaceable honest-hearted and God-honouring Covenanters, both in City and Country, yea, even of a whole Nation of loyal and loving scottish-brethrens, who, with us, most justly look for and long for the happy and holy consummating of a glorious Reformation of the Kingdoms Grievances, and establishment of a blessed Church-Discipline, according to the mind of our great Master Christ Jesus, and the plain literal meaning of our sacred solemn Covenant. And hence (my honourable good Lord) I have been humbly bold (emboldened by your Honours much experienced candour and courtesy toward me, the meanest and most unworthy of all your lordship's Votaries) to dedicate this little, but, I hope, very necessary and useful Treatise (considering these seducing staggering and unstable-times) as a small Symbol, and though poor and plain, yet true Tessera of my bounden Gratitude, to your Honours pious Patronage: Thus, I say, both, to take fit occasion to manifest my obliged hearts thankfulness for your Lordships many most free and friendly favours; As also, by this, though succinct, yet sincere discovery of the sly and subtle Dissemblers and Deceivers of our days, and consequently the main molesters and disturbers of the happy settlement of a godly Church-Government among us; As also thus to add, at least, one small stick to increase the flame (though I am confident I need not) of your good lordship's godly zeal in this glorious work, so much and so maliciously opposed by the impious and impudent Sectaries of these most sadly distracted Times. Which, humbly hoping your Honour will with accustomed Christian candour, and exuberant friendly favour, candidly accept; The continued, yea perpetuated increase of all Honour and happiness to your good Lordship, in this your renowned Majoralty, and to the period of your pious Pilgrimage, shall be the daily devoted prayers of  
Your honour's most humble and eve● to be commanded, observant Servant in the Lord, John Vicars.   

To the godly and impartial READER.  
THe great dishonour (good Reader) which I have frequently observed to be done to my God, in the abuse of his Truth; and the strange cockering of errors and schisms, by Truths too violent and virulent Adversaries and Antagonists: Together with the familiar vilifying and extreme undervaluing of Truths loyal Presbyterian Propugnators, and the most unreasonable high esteem and loud and lofty eulogies which the foolish World falsely and fondly blatters forth in praise of schismatical Independents, and the rest of these Times most seditious and dangerous Sectaries, whose great (and yet most just) unhappiness it is, that they cannot maintain any thing (for the most part) of what they schismatically profess, but by gross untruths, brainsick enthusiasms, fictitious New-Lights, alias, old-blasphemous errors, and too often by down-right-lyes. All these respects, I say, have made me (the meanest and most unworthy of ten thousand of my godly Presbyterian-Brethren) in fervent Zeal to God and his Truth, and in pure love and loyalty to her faithful Presbyterian Friends, thus (according to my talon) to set Pen to paper, and (with as much faithfulness as resolved freedom) with their own hands to stop the mouths, and with their own Pens to give a check to the untrue Tongues of these so high Pretenders to such soundness in Doctrine, and Integrity of Life and Conversation, as they themselves and their schismatical Scycophants do most frothily and falsely brag and boast them to be. And although I do (as I must) make account, herein, to pass through bad report, as well as good report for this my Pains: yet, so I may bring any honour to God, and his most precious Truth, and add (though but a mite of zeal) toward the just vindication (which I have in some measure, in this Treatise endeavoured) of my reverend good Friend, because Truths fast Friend, I mean, learned and religious Mr. Edwards, in his Christian faithfulness and godly fervour (especially in his learned and elaborate antapology, That invincible weapon, which hath given our Independent Sectaries such an incurable wound as they will never be able to claw off or heal up) against these Truths most crafty and calumniating Adversaries; yet notwithstanding, I say, I pass or care not (having, I praise my God, that Murum aheneum, the testimony of a good conscience within me) for all the false and flashy slanders, that Any, or All of them can struggle to asperse and spatter me with. However, beseeching the Lord that this my poor and honest labour may produce so much good, as either to open the eyes of some pious and plainhearted Seduced-ones (as, many such, I am verily persuaded, are among them, who heartily desire to know and love the Truth) if it be the Lord's good pleasure; or, at last to stablish and confirm the hearts of those that already, really and cordially love the Truth and Peace, and heartily hate schism and disorderly Confusion, I rest,  
Thine to serve thee in the Lord Jesus; JOHN VICARS.   

The Names of the five pious Apologists, principally mentioned in this Treatise.  

Master  
Thomas Goodwin.  
Philip Nye.  
William Bridge.  
Jeremiah Burroughs.  
Sidrach Simpson.   
The Names of the seven religious Remonstrants, mainly also mentioned, in this Work.  

Master  
William Greenhill.  
Thomas Goodwin-  
Philip Nye.  
William Bridge.  
Jeremiah Burroughs.  
Sydrach Simpson.  
William Carter.   
Together with divers other Heads of the Independent Faction.   

THE schismatic SIFTED.  
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-schism of Independency, to be spiritual-pride, Self-Seeking, and most gross 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 rank in the Garden of God (for want of serious and seasonable Weeding) to the great endangering, choking and stifling of the holy and wholesome Herbs and Flowers of Unity, true Peace and Piety; 
Want of weeding of God's 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 dress it, I mean, through the strange impunity and intolerable Toleration of Sectaries and schismatics, 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 shootforth exceeding like unto most sweet and fragrant Flowers and wholesome Herbs, whereas, indeed, upon proof and experience, being used and smelled unto, they were nothing so, but, contrariwise, exceeding bitter, bad, poisonous and unwholesome. 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 lawful for me to desire Liberty or freedom of speech, (to speak nothing but truth plainly and honestly) and to leave allegorical expressions, and (if it be lawful 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 main Stratagems which Satan useth, at this time, to cheat & deceive the world, 
1 Pretended Piety and holiness of life one great cause of the growth of independency.  yea, even many of the truly godly-Party; indeed, and to cause all sorts of schisms and errors thus to increase and multiply among us, I mean, especially, that most sly and subtle (and therefore the most dangerous) schism of Independency; The two main Stratagems, I say, for the more uncontrollable propagation hereof, are; first, a popular appearance and outward habit of holiness, (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 neutral) or tender-conscienced even Presbyterians, who (many of them) stand, as it were, on tiptoe, wavering which way to stand or fall, and ask them how it comes to pass, 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 tranquillity both of Church and State, 
2 Pretence of Preaching Sound Doctrine another Cause of Independents growth among us.  when we have given them clear Demonstrations from the fountain of Truth itself, 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 holily and religiously; And also (say they, in the second place) because they preach and teach as sound Doctrines as 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, doubtless, they are greatly mistaken in them, and, I fear, grossly gulled by them, and, so, wrong the Truth, in countenancing and encouraging her Enemies, and retarding the work of Reformation. For a brief answer to both which; though I intend not to enter into a polemical Dispute of these things (which, I know would prove as endless as fruitless, especially with them who are familiarly known to love to live, 
schismatics are like Salamanders.  Salamander-like, in the fire of hot and heady Disputes) yet, I trust, by God's gracious assistance to give the godly, judicious and impartial Readers such pregnant proofs and Demonstrative and real 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, confess the invalidity and weakness 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 do: Hereunto I answer, first, in general; 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. Witness, That vehement, pernicious, yea even most damnable plea for a Toleration of all Opinions and Liberty of Conscience, the highway 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 near as may be, by God's 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 clear and undeniable necessary-Consequence) they most undiscreetly, yea, irreligiously-endeavour to overthrow and utterly, I say, to ruinate all sound-Doctrine and pure Truth itself.  
For, 
A pregnant S●●●le.  as it cannot be denied by any that the Word of God soundly preached, and the Sacraments purely administered, are God's Field of Corn, his precious Vineyard, his Garden of fragrant Flowers and wholesome Herbs; 
The Word & Sacraments are the Vineyard or Garden of the Lord.  And, as, a wise gardener, 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 hurtful Beasts; which otherwise would break-in, destroy the Flowers or Grapes, and root up and utterly spoil 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 administered, are the Garden of God, and do contain 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 scriptural Church-Discipline is the Wall or Fence about it.  Wall, or strong-Fence, which God, the most prudent and provident gardener or Husbandman, of this his precious, Garden, Vineyard, or Field of Corn, hath planted and built round about the same, both to keep in safety and security the specious and precious Flowers, Herbs, Corn, and Grapes, for the pious professors of his Word and Truth to be nourished, cherished and fed by them to eternalllife; and thus to keep out the noisome and hurtful wild-beasts and Boars of the forest, (I mean, all sorts of tyrannising Misbelievers, heretics, Papists, and profane 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 plucked up or taken away) would soon run in, ruinate and root up and destroy the precious Corn, fragrant Flowers, and tender Grapes thereof; even utterly overthrow the Fountain and Foundation of sound-Doctrine, and put in poison of errors, 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 itself. This, I conceive, is a most faithful and undeniable Truth; and (though I know all sorts of Sectaries will carp, snap and snarl at it) shall therefore satisfy me, and may also, (I think) satisfy 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 in hand. Is not, to broach and preach that most wicked and accursed doctrine of Toleration of all Religions (as I touched before) yea, of all Heresies, 
Fals-doctrines preached and broached by Independents and other Sectaries.  errors, Sects and schisms, under that sly, subtle, 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 forgiveness 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 God's 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 Edward's are not the Opinions of the more solid and temperate Independents; but, 
Answ.  are the Anabaptiss, 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 sluices, 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 somewhat distant from some of the rest of the dangerous Sectaries; 
judges 15. 3, 4.  yet are they all like Samson's Foxes) fast tied by their tails, 
Independents and all other Sectaries compared most fitly to Samson's Foxes.  with destructive Firebrands of dissension, Division, and Confusion between them, to destroy (as much as in them is) the good-corn of Gods-field, by their most ungodly strugglings, studies, plots, and calumnies, to ruinate the Wall, and pluck-up 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, the Settlement of the godly Government and scriptural-discipline of our pious and peaceful Presbyterians. And are these, now, the sound and orthodox men, that are so highly commended and blazoned abroad for their sincerity and soundness in Doctrine? Who, thus dare, so boldly (yet craftily, I confess) broach abroad such false Doctrines, and thus preach and prate against God's most pure and soulsaving Truths? Certainly, then, am I mightily mistaken.  
But, now, to come to the second or other main part of our own Presbyterian friend's Common-plea for Independents, & the other cause of their great growth amongst us, viz. their holiness of life, which we have great ground and cause to fear, 
2 Pretended Piety a second Cause of Independents growth among us.  (and more than to fear) 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) Satan's old-cloak, too well known to be almost worn quite threadbare, by frequent and familiar use among Deceivers. For if we look back to by-past times, and read ecclesiastical Histories, we shall most truly know, and unquestionably understand that those grand and gross heretics, and ringleaders to dangerous and damnable Heresies, Errors, and schisms in the Church of God, 
The seeming holiness of heretics 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 general 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 heretics. And look up also, 
The outward seeming Holy Lives of the Scribes and Pharisees in our saviour's time.  even to our most blessed saviour's time, and there we shall find 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 go to heaven and be saved, it was a Scribe and a Pharisee; And yet, by our saviour's own Testimony, These were most notorious dissemblers, deceivers, and horrible hypocrites; And, indeed, one main foul fault among them also, was, a most vile perverting of the Law, to their own aims 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 himself to inveigh most bitterly against them as notorious hypocrites; as is most evident in all the four 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 marvel, for, Satan, himself (Says he) is transformed into an Angel of light. And indeed there is very great politic reason hereof; for, should not heretics and schismatics, first, put-on that brave embroidered-cloak of seeming holiness, to dazzle the eyes and understanding of their honest, innocent proselytes (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 show his cloven-foot, and the horns on his head (as fools, formerly, were made to believe the devil had such, 
Mark this, o all ye 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 devil? So, I say, if Heretical, erroneous, & Schismatical Deceivers should at the very first show the inside-danger & poison of their aims, plots, self-interests and designs intended by their Heresies, errors, and schisms, who would so easily and instantly entertain them, and be so misled and abused by them? Therefore, dear Christians take heed, for God's sake, of being taken with painted pretences of holiness of life, in any man whatsoever he be: swallow not down, so easily, such gilded-pils; or catching fishhooks, which are only coveredover with deceitful baits to catch and undo your poor plain-meaning souls. Believe it, my Christian friends, you try your metals by a very false and deceitful touchstone, 
holiness of Life is a false Touchstone to try Sound men by.  if you look so on men's holy-lives and conversations alone; nay, rather read, sound, and try men mainly and most especially by their soundness of Doctrine; for, if this fails, all is nought, I'll warrant you. And that you may see 'tis not mine, but the blessed Apostle Paul's judgement, and right rule of trial, which cannot deceive, mark what he says, in two most pertinent places to this purpose. 
1 Cor. 11. 1.  Be ye followers of me, even as I also am of Christ. No farther, or, no otherwise than I follow the Lord Jesus Christ in sound Doctrine and holiness; 
soundness in Doctrine is a true Touchstone to try a sound man by Gal. 1. 7, 8.  first and principally sound Doctrine, and then holiness: and to strengthen and back this to be his true meaning, indeed; observe what this same blessed Apostle, and faithful servant of the Lord says 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 holiness) 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 touchstone, indeed, my friends, see first, to soundness 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, God's Word, their Doctrine to be sound, then, on God's name, search and see into their sanctimony 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 be bold to say and assure, 
soundness in doctrine though accompanied with human infirmities is a safer way to try men, than seeming-exact walking accompanied with errors in doctrine.  and dare undertake to prove and justify, by God's assistance, that, There is far more safety and sweetness for the soul 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 weakness: and human infirmities: Than him that seems to be most exact and strict in his outward walking and conversation, if he premeditately and invincibly (against all persuasions and scriptural convictions) go on in the public profession of Errors and schisms▪ destructive to the peace and edification of God's Church and Sound Doctrine.  
But now without any farther digression (having Thus laid down these most necessary and pertinent premises) I will by God's assistance come up close to the promised point, even our present main matter, touching the much boasted holiness of Life, 
The main promised point, now, proved.  of our Independent Sectaries, & show how near they come-up to downright Deceivers in their real 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 itself, The perfect Character, Cognizance and Description of a truly godlyman, a sure, pure Saint, indeed, and sacred Citizen of the New-Jerusalem; especially, in these two or three remarkable marks of him among divers others, 
The certain Characters of a truly godlyman.  viz. he 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 saviour's most royal-law, and Golden-Rule: Whatsoever ye would that men should do unto you, 
Matth. 7. 12.  do ye even so unto them: And then also, do but consider herewith, what the Spirit of the Lord says, 
Revel. 22. 15.  concerning the contrary practisers. He that loves or makes a lie, shall be shut out of the New Jerusalem among Dogs, Sorcerers, Whoremongers, murderers, 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 own 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 impartial goodman choose but, at least, greatly fear 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, methinks, 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 Peter's & myself, which briefly was this, I being occasionally (About-half-a-year since) at Westminster-hall, 
A pretty passage concerning M. Peter's.  was there encountered by Master Peter's, that most pragmatical Quicquid in Buccam, &c. of whom I will only say this by the way, That, Whosoever loves to laugh at a Sermon (which is Satan's music) let him go hear Master peter's 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 Peter's) certainly, a great deal of repentance must needs lie upon your soul. Why, Master Peter's (said I) what's the matter, what have I done? O (Says he) in sadding and grieving the hearts of God's Saints, as you have done in your Book, which you call the Picture of Independency. Why Sir, (said I) pray tell me what's amiss in it? Truly Master Vicars (says he) 'tis naught all over, (just, like myself, he might have added) nought all over. Is it nought all over, Master Peter's, 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 deal in Generals, show so much candour and ingenuity toward me, as to tell me one particular passage therein, which you can make evident to be false or nought, and I assure you (said I) I will yield you all the rest to be nought without any farther controversy; whereunto, here was all his reply; Alas, Master Vicars 'tis naught all over, nought all over; which words he uttering in his old, quick blustering manner, instantly ran away swiftly from me, All, which, his brother Bachiler can testify (if he will speak 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, think you, a brave Independent Champion, fit to find fault with other men's Works, and then run away, when he should give account of his slanderous words? But, now, to come to some more serious and solid matter, and fully to make good and confirm what I have promised and affirmed, in the frontispiece of this Treatise, namely, That Independents (I mean 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 self-flated conceit of themselves and others too-too high opinions of them; and also the great injury which God's Cause receives thereby, many ways, Therefore, for zions sake I cannot hold my peace, 
Isaiah 62. 1.  & for Jerusalem's sake I will not rest, until the righteousness thereof (and the unquestionable innocency & integrity of her Presbyterians) go forth as brightness. And for this end to add my poor Mite of Zeal (what in me is) to help to vindicate God's abused Churches honour, against these her close and subtle enemies, who have made their great and gross untruths as so many satanical stratagems and stalking horses, to abuse and disgrace even the godliest party 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 only) offensive and destructive-party, and all this, only to uphold (for aught that can, to this day, be discerned, to the contrary) maintain and enlarge their too apparent spiritual-pride, and self-aims 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 unsavoury Treatise, entitled Cretensis, pag. 5. says, That Master Edwards (in his Sectarystinging Gangraena) judges, so and so, only of some few (at least, as he 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 (says he) a man should judge of Cheapside, 
M. John Goodwins Retrimentitious-Party of Sectaries.  by the dirty-channel that runs in the midst of it. I therefore, here (omitting, purposely, the most notorious juggling of M. J. G. himself most properly & fitly termed Cretensis (that is to say a liar) 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 Godwin's retrimentitious party) in their unfaithful dealing with Master Edwards, as he 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 show to the godly and impartial 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 clearly setting forth, and that under their own hands, their most unfaithful and deceitful 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 boasted of apologetical Narration, 
The apologetical 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 we have justly deemed) to paint out their own Piety, and unspotted Integrity to the World: Whereas, contrariwise they have, thereby, even with their own pencils, blazoned abroad their own shame, and most unfaithful 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 front libelli, in the very front and face of their apology, to make the world take notice of that first and fair piece of their martyrdom, and to believe what rare suffering-Saints and Martyrs they were, 
The Apologists are God's poor 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 piteous banishment, forsooth; But, withal, fairly confess 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 beautiful Holland, no way pinched in body or purse; 
Antapol. p. 190 191.  for (as reverend Master Edward's notes in his learned antapology, and at large, most notably sets forth) they were able (some of them) to spend two or three hundred pounds a year, and to do 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, gentlefolk of none of the meanest rank and quality; and yet These call themselves God's poor Exiles, 
Apol. Nar. p. 22.  or poor despicable, banished creatures: Which, how fairly and fitly, let any godly judicious. Christian, or even mere rational creature which knows what Banishment is, speak and judge by those forementioned premises. And now tell me, 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 apologetical 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 body of Christ, and that the Ministers thereof were true Ministers, much less did it ever enter into our hearts to judge them Antichristian: yea, we always have protested that in these times (pray mark these words well) when the Churches of England were most actually overspread with defilements, and in the greatest danger thereof, We both did and would hold a communion with them, as the Churches of Christ, and baptised our Children, and administered the Lord's Supper in their parochial Congregations, and all this both before and since our return 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; wonderful strange it is (Methinks) that truly, holy, and godly men should dare to deal 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 do they now, 
See here 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 adays also some of their schismatical 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 deal ingenuously, and to speak the truth from the heart, as becomes the truly godly Saints and Citizens of the New-Jerusalem specified before to be David's Character of a godly man, let any impartial Christian judge and determine.  
Again, In the same apologetical Narration, pag. 24 & 25, Those five Apologists and Grandees of the Independent faction, 
Another notable and undeniable false dealing of the Independents with the Presbyterians.  Yea, those high-grown Saul's that are taller than any of their Presbyterian-Brethren, by head and shoulders in parts and piety (if we would believe the loud boasts of their sycophantical proselytes) 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. we call God and men to witness, (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 usual grounds of all schisms) that we have expressed our constant forbearance, either to publish our opinions by preaching (although we had the pulpit free) or to print any thing of our own or others for the vindication of ourselves (although the Presses also were more free than the pulpits.) Mark 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 honoured Mr. Prinne, complains of the restraint of Printers-presses, as a piece of their persecution forsooth, pag. 2 of his said Letter) or to act for ourselves, 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 conscientiously 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 churchway, and all this, thus promised, since their last return into England, from their forementioned 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 antapology given his impartial and unprejudiced Reader abundant satisfaction touching these things, and I might here multiply many testimonies from thence of our Independents self-condemnation touching the premises: yet because I mainly endeavour brevity in this little Treatise, I will content myself with these few following most true and undeniable self-confutations extant there in Print under their own hands; namely, that, even, not all these Apologists (who have thus protested, as ye 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 churchway. First, then, take Master Burroughs his self-conviction herein; 
See here also how most unblushingly the Independents deal falsely with the Presbyterians.  Who, in his Sermons and Expositions on the three first Chapters of Hosea, hath Preached and Printed several things about and for their churchway. 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 churchway, 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 entitled, Babylon's 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. aforesaid; 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 churchway, since this Parl. began, and since there Covenant made to the Contrary, all which for brevity's sake, I say, and to avoid tediousness, 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 aught 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 refer the Reader, to the learned antapology, p. 220, 221, &c. very worthy the reading for abundant clear satisfaction in these premises. Only I cannot forbear to give thee one particular instance more hereof, which may (Methinks) be Instar omnium, to show to the World their faithless craft and subtlety, 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 clear 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 year of the sitting of the Parliament, The Presbyterian Pastors, in London, and the Independents, met together, at reverend and religious Master Calamy's House in Aldermanburic, where, with mutual consent, they all entered into an engagement 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 public Cause of a happy Reformation) neither side should Preach, Print, or Dispute, or otherwise act against others way; And this to continue till both sides, in a full meeting, did declare the contrary, and by mutual 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 clear desire and assent of all, and also by all, there and then present, it was subscribed with every man's name; And, this so done, was with a general 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 show and see their agreement, all which was accordingly done, and this Writing or Instrument was left in Master Calamy's custody. Here, now, let me hint this to the Reader, by the way; That, notwithstanding this Writing or Instrument of this their so solemn agreement; no, nor their own forementioned Protestation of their own voluntary forbearance, so deeply (but deceitfully) professed and protested, in their apology, 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, immediately after, 
A remarkable discovery of the Independents notorious subtlety & Double-dealing.  went on, in a too evident contrary practice, as hath been 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 controversy: 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 suppress Orthodox-Doctrines. Even so, I say, it fell out, here, 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 unfaithfulness and plain Double-dealing, I know not what is.  
But now to come to this notable trick of theirs, acted by Master Philip Nye, that notable Independent-Politician, and nimble-Agent for their schismatical churchway, which was this. The forementioned Writing or Instrument of the mutual Agreement between the Presbyterian and Independent parties, being as aforesaid, left in the hands of reverend Master Calamy, by him to be kept and shown and seen as occasion was offered; 
Mr. Nye palpably cousins Mr. Calamy of the Writing or Instrument that tied 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 courtesy and singleness of heart, suspecting nothing amiss, 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 Yorkshire, that so upon any complaints of the breach of the agreement when ours should have consulted with that writing, or shown it against them, and brought their own hands subscribed thereunto, the Writing was gone, and nothing now to show against them; As for conscience, they (as it seemed) cared not a rush for it (no marvel, then, that they so cry out and plead for (Liberty of conscience) for, this Master Nigh hath ever since kept away this Writing, and having been often entreated to restore it, his answer still hath been, that he left it at Hull among his other papers. This Truth, is also fully related by reverend and faithful Master Edwards, in his learned and most excellent Independent frighting antapology, 
Antapol. p. 243  and is backed 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 authors thereof; but which in the issue turned to their most just eternal, indelible dishonour. And are not these, than (my dear Presbyterian friends) most soul blots and blemishes in so godly apartie, so gracious and holy Saints, so cried-up, rare Christians, as Independents are now a days hugely boasted to be? Do these their practices, in word and deed answer to the Characters of David's holy Citizens of the New-Jerusalem, To speak the truth from their hearts, and to keep their promise though to their prejudice? Or, are they like our blessed saviour's plain-dealing honest men, indeed, Doing unto others, as they would be done unto? I know not, truly I cannot think they are.  
But to go on, and to make their unfaithful 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 shameless & slanderous Remonstrance against the Assembly of Divines owned and subscribed by seven of the most eminent Independents.  in a most scandalous remonstrance of theirs touching a promised model of their New Church way, most marvellously braged and boasted of, to be Christ's only true and pure way of governing his Church, and for the answerable production whereof they had been exceeding often and most earnestly urged and entreated, 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, falsely and fallaciously. For even as at the first, when this often and urgent motion was made to them to bring in a model 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 faithful 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 beforehand therewith, or tendering 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 model of the Independents Church-Government.  for, whereas, still 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 model 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 himself 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 entreated of these dissenting Brethren, but never could obtain, 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, obtain their desire. But, now at length (to come to the point) with 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-model of their churchway.  And made choice of M. Thomas Goodwin to be the man that should manage the whole work of their promised model; to which purpose, he also (having undertaken the thing) had for the space of at least six months, sequestered himself a part from his attendance on the Assembly, and from his public Ministry, into the Country, for his more conveniency to the work; In which interim, o what vaunts, brags and boasts had we up and down by all their Independent Proselytes, what a rare new-model was making, by M. Thomas Goodwin, and shortly to come forth, and all these brags, at least, three months 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 said six months great and wonderful expectation, That was rightly fulfilled, 
Parturiunt Montes nascitur ridiculus mus  Parturinnt Montes nascitur ridiculus mus For, in the issue of all, no model could be produced, but instead thereof, they durst most ungodlily (because most falsely) and without all fear, 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-brethrens, 
A most shameless and slanderous Remonstrance against the Assembly exhibited to the Assembly (instead of their new-model) 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 authors privity or consent) under the name of a Remonstrance; Both (as they hoped) to prop-up, if it be might be, the said authors cracked credit; and also even perfidiously to dishonour and disgrace the whole right reverend Assembly, if, I say, it had been possible for them. In all this notwithstanding, both in their apologetical Narration, and in this their Remonstrance, they seem most seriously to profess and protest (like cunning Deceivers, indeed) their integer carriage and honest meaning, in all the business, and their willingness and forwardness, 
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 model of their Church-Government, laying the whole load (just as our Grandfather Adam laid his offence upon God himself) and the foul-fault of the only cause of their failing therein, upon the Assembly of Divines; most shamelessly and falsely 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 parcel 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 unwillingness of these Independents to make known what they hold in Church-Government, both from their own confession, in the forementioned Apolog. Narration, pag. penned and published by themselves, and also by the testimony 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 express Letter, desiring them to inform him what their opinion was in those points, in difference betwixt them and the presbyterian-party, 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 himself 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 apology 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 faithful dealings with them all along; and also touching the unquestionable Truth of what I have herein writ of these unhappy 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 falsely in every of their assertions, or aspersions (rather) laid upon them. And now, say▪ good reader, Are these dealings of these prime Independent-Remonstrants, the practices 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 God's Church, and their unbridled endeavours to obtrude ways and rules of governing God's Church after their own conceited opinions, not having any ground out of God's Word for the same; I shall here desire to mind 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 entitled, For God and the King. Where he 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 do his office on him. This passage Master Burton, then, applied (and I confess most fitly) to the Prelates of his time, for their illegal innovations, and this passage (I verily believe) I may as properly apply to our schismatical 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 do displease our honourable Senate, and molest the whole Kingdom, because they cannot prove or justify them from God's 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-brethrens, the Anabaptiss, 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 innocency's Triumph, his Theomachia. pag. 48, 49, 50. and diverse others of his late Pamphlets; 
Mr. John Goodwin.  Mr. Burton also (my old entirely beloved friend, 
Mr. Burton.  for whom my soul mourns in secret, to see him so fall'n off from his former faithful principles) in his vindication, 
Christ upon his Throne.  pag. 49, 50, 51. and pag. 68, 69, &c. Christ upon his Throne, Master Lilburn, 
Mr. John Lilburn.  also, in his frothy and most scurrilous Letter, to ever to be honoured M. Prinne; The Jesuitical 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 ecclesiastical 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 weak and flat of having their Independent churchway set up, or so much as a Toleration tolerated to them: O than I say, how was the power of Parliaments in ecclesiastical jurisdiction, or matters of Religion, cried 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 intolerable presumption in them, this was a most bold entrenching upon Christ's royal prerogative, with many such like terrible taxations, and heavy imputations of wrongful usurping an Antichristian Legislative power and authority over the consciences (forsooth) of Christ's 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 do 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 clogged and clipped 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 opportunities mightily to advance and hurry on their own designs, their crafty aims and ends, and in time bring them to perfection, and for the present enjoy a full allowance of that cursed cause of the ruin of all sound Religion and sincere holiness, liberty of conscience for all damnable Sects and schisms whatsoever. O, now, therefore, I say, how is the power of Parliament in matters of Religion and settling of Church Government, cried-up and magnified, yea, and wholly and only, (as it were) appropriated to them as the main master builders of God's House, his Church? And as for the Assembly of Divines, they have nothing to do therein, but so far only as the Parliament pleases to use or refuse them. Witness, 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 design so fairly pressed and put on? O, because we in the City may assure ourselves (Says this peacemaker) 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. mark these words well, good Reader, The main Cause in hand, and consider the times, now, and certainly the peacemaker must needs mean Religion and Church-Government (not the business of War) to be the main Cause in hand, and then take special notice also of his so zealously maintaining of the parliamentary-covenant, but with this proviso, 
The Protestation protested.  that it be in his sense, and with his gloss set upon it, which I should wonder how this Author dares thus to do (but that I now see they dare to do any thing) since as he well knows what a most deadly danger the Author of The Protestation Protested was in, in former days, for putting his sense, as the Parliaments sense, upon that parliamentary-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 he flashingly terms the pious Presbyterians) who cannot endure a Parliamentary-Covenant-Reformation of Religion, or rather, as I may say, a Covenanting-preparative to the work of Reformation of Religion, as in those his twelve serious Cautions, he most subtilely and slily (like himself) insinuates, and therein paddles, and pleases his own contentious humour, pretending indeed only piety, but aiming (as is most easy there to be understood) at his own most dangerous and factious ends, his principal practice and trade for these many years.  
Besides this Peacemaker, we have also one M. Walwin, a most egregiously pharisaical Whisperer, pharisaical, I say; For, in his frothy Whisper in M. Edward's his ear, pag. 4. he takes occasion (just as his Independent Masters, the five Apologists did also, in their Apolog. Nar. of themselves, so he) to magnify himself, not whispering (now) but blowing a Trumpet of his own high praises, 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 seraphical and angelical-saint, yea, as it were, of such an immaculate, and sublimely refined nature and celestial-temper, as if there were Nihil humani, in the man; In so much, that, truly for my part, I profess 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 gospel. This pharisaical Whisperer, I say, being, now, turned like a Weathercock, with the wind 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 judge what is agreeable to the Word of God, and not unto the Assembly of Divines. Ah, Sir, is the case thus altered, 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 he goes on. And God (Says he) hath blessed all their undertakings, in a wonderful manner, by the hands of conscientious people, because of their just and tender regard unto freedom in Religion, notwithstanding all importunity to the contrary; meaning, in suffering all sorts of Sectaries to do what they list, notwithstanding all honest endeavours of pious Presbyterians, against licentious Libertines and Independents. Thus this Whisperer. But, to go on; See, again, the strange boldness of these our Independents, set forth yet farther, by that most audacious jesuitical-independent, the most seditious, yea, traitorous author of The last Warning to London. 
The Last Warning to London.  How, first, he most impudently quarrels at all Government, both regal, civil and ecclesiastical, and then scornfully contends with a Government established by the Parliament, in these words, pag. 3. 4, & 5. Others (meaning of the Presbyterian party) are troubled with another as unreasonable a humour concerning ecclesiastical Government who are undone, ruined, and torn in pieces with rents and divisions if all the people may not be compelled to worship God as they do, or in one uniform way by the State established. Yet (Says 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 do 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 feared the fall of his own party, thereby: But look upon him a little farther, and see how notoriously he plays the juggler, and palpable Impostor, pag. 7. in these very words. mind your own good (this he also speaks to the City of London) and cleave fast to the House of Commons; Let no sorcery or sophistry divide you from them, be not importunate with them for Church-Government, but leave it to their wisdoms to measure-out unto the clergy, 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 wisdom of the House of Commons, now you see a Parliamentary Church Government is the best. But, see again, how this satanical-deceiver goes about most audaciously and seditiously to make a rent and division between the two Houses of Parliament. The Lords (says he) are not to go 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 faithful council, the House of Commons. This is now adays, their tone and tune; now, I say, that they suppose (but most falsely 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 mean season, judge o my godly Brethren, is not this a most satanical dissembler, and abominable Traitor too, to Peace and Truth? And are not all these men brave and bold conscientious time-servers and time-observers for their own aims and interests? Certainly, I think they are, or else I am still mightily mistaken.  
Nay yet again, 
Our holy Covenant made an ensnaring dangerous Dilemma to our consciences by the Independents subtleties.  what a strange trick have they now of late taken up to abuse us withal? even to make our solemn League and most sacred Covenant that happy & heavenly tie upon our consciences to Almighty God himself to be if possibly it may be) a main 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 subtler advance of their own wicked aims 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 dear, but 〈◊〉 〈◊〉 unhappy friend M. Burton in his forementioned Peacemaker seems to come too near to such an interpretation of that branch of our Covenant, when he says; 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 Bishop's oath. Much, also, to this purpose, speaks that most wicked and seditious, yea, apparently Jesuitical 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 adays (without fear or piety) most careless and fearless of the great danger of their lives, or, at least, of some severe corporal 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 parliamentary Senators, to their own private and most pernicious aims 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 ye 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 clear 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 and religious Master Faucet, who being a sickly Gentleman, and finding he 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 juggling trick played by Doctor Homes with his Parishioners.  Master Faucet's 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 persuaded he would live lovingly, and deal honestly and conscientiously with them, as a godly and faithful 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 tenderness of his conscience, 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 days, 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 than was) legally possessed of the living provided, that the Doctor should enter into bond to save the parish harmless from the next Incumbent, for dilapidations or any thing else that might befall them in that respect of the living, he not being proper Incumbent. To this the Doctor consented, sealed the Parish a Bond, for the purposes aforesaid, and so the Parishioners thought all was well between them, and thus it continued some few months, 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 do aught else among his people as their Minister, or but very seldom and discontentedly, and told the parishioners he was troubled in mind, and bound in his Spirit, and could not go 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 mind by reason of his engagement, and that it was a grèat hindrance to his studies, and to his other contentments, and that he could not go on in preaching to them, till his engagement 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 go 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 study 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 he began boldly to play reexes, to stand upon terms 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 walk according to his rule, which they not willing to yield unto he having got the keys of the Church from their clerk, keeps all the Parishioners out, and will not administer the Sacrament of the Lord's Supper to any of them, not baptize any of their children, nor do any act of a Minister or Pastor to his people, save what he would do to a very Turk or Pagan, unless they will dance after his Independent pipe; And thus now the Parishioners wander as sheep without a shepherd, glad to run into others pastures, and this they have gotten by trusting to a grave Independents bare promise. And are not now the prophet's 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 justify by the testimony of divers of the honest, able, religious, and understanding parishioners or Inhabitants of that place, to full satisfaction.  
Again who ever looks upon that piece of Changeable taffaty, for I confess '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 pretty tinkling and tampering shall he there find (to abuse and blindfold 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 perusal of the crafty Cautions themselves, 
Mr. John bachelors approbation of a company of most pernicicious & schismatical Pamphlets, yet pretends all to be pious, sound and good.  and the Licensers sly protestations (there) that he sees nothing therein contrary to sound Doctrine and good manners; And thus, in effect, he also deals by his full approbation of my late friend Mr. Saltmarsh his most foggy and suffocating or choking smoke of the Temple, Touching which, I think, learned, grave and godly Mr. Ley, a reverend Divine of the Assembly hath sufficiently shown him his gross failings and weaknesses, to say no more; And also his groans 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 be full fraught (especially, the groans for liberty) with very false, fallacious, and grossly misapplied parallels, and unsavoury comparisons, between the cases or conditions and times of the dommeering Prelates, over 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 scriptural discipline, with his schismatical Sectaries, in their most ungodly and ungrounded groans, or rather grunts, for abominable, yea damnable liberty of conscience, forsooth. Nor can this tender conscienced Licenser, to his dear Independent Authors, see aught amiss in Master Sal●marshes subtle and deceitful Treatise of freegrace, the glorious and specious deep-promising Title whereof (as learned and reverend Master Gatakar truly says, in his learned Answer to that Book of M. Salimarshes) on the very frontispiece, were bush enough of itself, to invite & entice (guests) to taste of such pretended precious liquour; yet very much dangerous drink of error to be found therein, as Mr. Gatakar, I say, in that his learned and pious reply clearly discovers, together also with Master Saltmarsh's most injurious exceptions and discontents at reverend and religious Master Edwards his Gangraena, Of whom (I mean Master Edward's) I can say thus much, from Master Saltmarsh's own mouth, on mine own particular knowledge, That I having got Master Saltmarsh both to hear 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 give Master Edwards such high and honourable Testimony both for his godly, 
M. Saltmarsh his singular testimony of M. Edward's his Preaching and conference.  sound, and satisfactory preaching, and also for his gravity, solidity, & sweetly tempered moderation in conference, as that I am confident, he is not able to give more or better testimony and commendation of any Independent or sectary, whatsoever: yea, and he added these words unto me. I profess, Sir (says he to myself) had I not thus heard M. Edwards myself, 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 hear him traduced or ill-spoken of. Or words full, to this effect. And all this, I say, I can most faithfully witness and testify and so can others) on mine own particular knowledge. Truly, therefore, methinks, had I said no more, in these respects, than what that worthy author (who ever he was) of that, though succinct, yet most solid piece, entitled Toichoructa, or Independents razing their own foundation. 
Toichoructa, or, Independents razing their own foundation.  Wherein, he most singularly deciphers how near 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, methinks, I had spoken enough to convince them of deep impiety and most foul iniquity, in the very way of their destructive schism among us. Nay, yet farther, take special notice, I beseech thee good Reader, of one more even unparalleled piece of impiety, 
A remarkable piece of Independents impiety.  and (Doubtless) of unpatterned palpable iniquity most worthily mentioned to their eternal and indelible shame and infamy by the foresaid author of that Toichoructa, which you shall find exactly set down, in that notable piece, pag 4, 5, 6. Wherein he shows 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 Lord's Supper. Against which, when our Presbyterian-Divines desired their dissenting-brethrens of the Independent faction to join 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 was good, yet they could not join with them therein because it might be a hindrance to a greater good which themselves desired. Here's policy to the purpose, indeed. And (as the same author goes on) whether the Independents have not had their hands deep in the promoting the business of Commissioners and obstructing those ways which might have prevented it I appeal to their own 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 burdens upon other men's 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 formal Toleration for their way, and exemption from such a rule, or at least, resolved to practise Toleration in their separated 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 author. Now if all these be not pretty 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 impartial Christians, that are not wilfully blind, 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 pass, that men's 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 gulled and del●…ded, as to believe these and such like pernicious and perfidious pr●ctices to be consonant and agreeable to such pious-men and precious-Saints (I mean, I say, the Heads and ringleaders of them especially) as the world calls and conceives them to be; and therefore, they say, they dare not speak against them, or think evil 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 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 mouths, and under their own hands (the most of them) may be abundantly sufficient, for the future, to stop the mouths of our Independent Antagonists, and to satisfy the false conceits of any neutral Gainsayers, yea, and to make (if it be possible) the boldest of them to blush and hold their tongues, or hide their faces for shame of themselves and their deceitful and wicked way.  
And yet, I must confess, I may seem, herein, to be much mistaken (especially in the opinion of Independents, Object. 1 and such as hearken or adhere to them) for, they have, most cunningly got a brave varnish to glaze over all these objections, 
A pretty 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 subtleties and deceivable Errors, schisms 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 apologetical 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. Burton's own words in his Vindication. But hereunto, I answer, Is not this a clear Jesuitical 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 mental reservation or equivocation to help themselves, 
Independents empty 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 adays, by this their fine-trick of New-lights, forsooth, befool our faith, and make us believe they do all now, by rare Revelations? Herein, I say, dealing with us, just as the Jesuits did with their Proselytes and Opposites too, in the point of Transubstantiation, labour to make them believe that the Bread and Wine in the Lord's Supper, were truly; really, and corporally transubstantiated into the very Body and blood of Christ even the very same which suffered and was shed on the cross 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 transinutated 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 real, 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 enthusiasms, or Newly-revived-Opinions or conceits, but indeed mere old errors (call them what you please) raked out of the rotten ashes of ancient heretics and schismatics, presently their smooth and deceivable Answer is; O Sir, these are not errors but New-Lights, newly and rarely revealed to us by some sudden and secret inspiration, and when we demand or desire to have it made out unto us by God's written Word, that they are real and demonstrative, New-Lights indeed, that we may evidently discern 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 deceivableness they cannot, or else with as much impertinency as obstinacy, they will foolishly and falsely urge that of the Prophet Joel, And it shall come to pass, that I will pour out my spirit upon all flesh, and your sons and your daughters shall prophesy, &c. and your young men shall see visions. 
Joel 2. 18.  Whereas this prophecy 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 Christ's ascension (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 prophecy 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. 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 prophecy 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 do miracles, and work wonders? Is it a miracle or a wonder (indeed, I confess it may be, to see such intolerable impudence) to see young saucy boys (in comparison) bold botching tailors, and other most audacious illiterate mechanics, to run rudely and rashly (and unsent for too) out of their shops into a Pulpit; To see bold impudent huswives, without all womanly modesty, to take upon them (in the natural volubility of their tongues, & quick wits, or strong memories only) to prate (not preach or prophesy) after a narrative or discoursing manner, 
1 Cor. 14. 34  an hour 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 bold Beatrices of the female sex? And does not the Apostle Peter most punctually come up to this very thing of our Independents, even to show us this most notable dissembling and fallacious trick of New-Lights, and feigned 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 faithful Apostles used not cunningly devised fables (or new inventions of their own or other men's brains) when they made known the power and coming of the Lord Jesus unto them. Adding at length this most immovable and infallible rule for them to walk by, and to be guided with, 
Here is an old Light, and a true light indeed.  ver. 19 But we have a more sure word of prophecy, whereunto you do well that ye take heed, as unto a light that shineth in a dark place, till the day dawn, and the daystar (of truth) arise in your hearts. Away, then, with this notorious deceitful trick of New-Lights (for shame) and of your rare Revelations; cheat not the people of God and your own souls, especially, with these deceivable devices of your own brains, and schismatical spirits. But, this, most certainly, is the Independent way, now adays, among us, to the great disturbance of the peace and comfort of the people of the Lord, and when we justly tell them of their unfaithful dealing, and down right deceiving, by this their trick of New-lights; O then, just as the Jesuits and Popish Priests, in Queen Mary's days, 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, heretics: so these our Independents (if we will not, and cannot in our consciences, nor by any of their demonstrations, believe their trick of New-Lights to be a Scripture Revelation of some rare Truth of God not formerly known but a mere conceit, yea, a plain deceit) o then presently, I say, our Independents call and count us (as myself heard Master Burroughs deliver such an expression in one of his Lectures at Michael's in Cornhill) carnal and profane 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 go about deceiving and being deceived, and truly, Hinc illae lachrima, here's the source, the rice and original of all these unhappy 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 discern so much out of God's Word, Till when, we shall ever question and quarrel at this novel 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 errors, now adays broached by them, 
The Independent Saints infirmities must not be meddled with.  and braged of among them, viz. That we are too uncharitable in thus upbraiding the Saints with their infirmities, forsooth; yea, and (as I touched before) in laying the failings and slips of only the Retrimentitious▪ party (as Master John 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 general, that Master John Goodwin confesses, there is a Retrimentitious or excremental-party among his Saints. 
Cretensis, p. 4.  Secondly, That he calls and counts their dangerous, damnable, and blasphemous errors, with the rest 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 only the retrimentitious-party of their Independent Saints, that deal thus dangerously and deceitfully with us, but the very best and bravest, yea, seemingly, gravest Grandees of them all. Secondly, Is not Master John Goodwin, or any of the rest of them ashamed, to call such abusive and abominable errors and such foul and frequent facts of impiety (as they are too justly taxed with, and found guilty of) Sins only of infirmity? Can he or they make us believe that they know not how to distinguish between Sins of weakness 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 God's 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 justify them and rejoice and boast in them; together with such like other sad symptoms thereof. Now, whether very many of our professed Independents embrace or act their dangerous errors, lying, double dealing, and the like, as aforesaid, in the former or in the latter capacity or condition, as sins of weakness or of wilfulness, 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 forementioned 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 pragmatical, so insolent and obstinate are they in a most ungrounded defence of their evils and errors; And on these grounds, I must confess I cannot judge more tenderly of them. And again, 
No error 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) lest of their errors, small-sins or no-sins, being against the eternal 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 errors openly.  and tax us, not only 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 errors, schisms, 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 itself; And particularly from that of the Apostle Paul, Who Answ. 3 himself tells us, that, When Peter (who at that time seemed a Pillar of God's 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 God's people and Cause: This blessed Apostle, I say, tells 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 foul fault with him; Even the very same, whereof I now here complain in our Independents and their schismatical 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 quarrel between reverend Master Edwards, and his Independent Antagonists, who have most injuriously abused him with slanders, only, or mainly for his zealous opposing, and sharp reproving the open errors, schisms, and scandalous miscarriages of these men, who can be content to dishonour God and his Truth, but cannot endure to be taxed and told of it, though the Apostle tells them they are worthy to be blamed for it, and therefore in this respect, though (according to that old axiom, 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 God's grace, Truth is and shall be my best friend, yea, and I say as my blessed Lord and Master Christ Jesus said, 
John 18 37.  To this end was I born, and for this cause came I into the world, that I should bear witness (with the rest of God's faithful ones) to the truth; and fully and faithfully to speak and declare the Truth with all holiness, godly zeal, courage and impartiality against whomsoever, in this case neither regarding the favours or frowns of any, but only aiming 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 schismatical fraternity (for as I have formerly touched, 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 myself, in beating the air, and shooting at rovers, being wide of the mark and much mistaken, in all that I have taxed and accused them with all, for none of them are at all persuaded or convinced in their consciences, that any of those which Master Edwards, or I, call errors or schisms, are schisms or sins, but (as Answer. 3 was touched before) New-Lights, and New-revealed Truths. Whereunto I Answer, with sorrow of soul for their sakes, I easily, indeed, believe they will say so, and I cannot much marvel 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 dissuade them from these Satan's 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; he that is unjust, 
Revel. 22. 11.  let him be unjust still, and he that is filthy let him be filthy still; and he that is righteous, o let him be righteous still; and he that is holy, let him be holy still? only, I herein may comfortably say to mine own heart, Liberavi animam meam: Yet, as the Religious bonds of piety and charity bind me) from my soul I shall unfeignedly pray (as the Lord knows I daily do) that God would in the riches of his grace in Christ Jesus open their eyes and speak to their hearts, show them the evil of their ways, and the great danger of their destructive errors, to the ruin of the whole Kingdom, yea, of the three whole Kingdoms, if they do not timely retract and repent of those great and gangrene evils and blasphemous errors, which have inflamed 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 mercy (by the wisdom, piety, and impartiality 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 mercy 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 universal obedience, for ever,  
AMEN.   

The opinion and advice (as it is deemed) of Monsieur de MOULIN, Professor of Divinity, in the university of SEDAN, in FRANCE; Concerning the opinion of those who are named Independents, in ENGLAND.  
Wherein, the Inconcinnity and unreasonableness, if not apparent impiety of Independents, in the main point of classical-discipline, is most evidently discovered, by this eminently Reverend and Learned Divine, to the shame and silence of our obstinate Independents.  
SIR,  
A Certain friend of mine, an honest religious man hath given me notice, that certain persons do find fault with the Order and Discipline established in our Church; In which, the Consistory are subject to the Colloquies, and the Colloquies to the provincial Synod; and the provincial to the national Synod. And their desire is to have every particular Consistory or Congregation of one and the same absolute authority, independent from any superior 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.  
I say, that those which propound this opinion ought in no manner or wise to be harkened unto; For if in case this their opinion were followed, there could nothing else ensue but the certain ruin of the Church, and an extreme confusion, for the several reasons, here following.  
First, It happeneth often times, that two Ministers of one Parish 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 help of a superior Authority.  
Secondly, The Church or Congregation hath but one Minister, and he leads an ungodly life, to the scandal 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 superior 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 only of the Consistory, or the whole Congregation or Assembly? Shall they give sentence against them or him?  
Thirdly, If any one of the Congregation be unjustly suspended from the holy Communion or absolutely excommunicated, unto whom shall he direct himself to be readmitted 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 dependency upon any other?  
If any new Heresies happen to be raised in any Church, and that some Ministers and Congregations become infected therewith, what remedy is there to avoid this great evil, but by a Synod, who may examine and depose the obstinate Minister or party who infecteth the Church? Had not the Synod of Dort remedied this evil, the Arminianism was spreading itself over that whole country, 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, alleging that they were not subject to Synods, but had an absolute authority within themselves.  
It is the chief and peculiar work of Synods, which they always first take in hand, to hear 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 do: For to no purpose should they pronounce their judgements, if they might govern according to their own minds, as if every parish were made a particular sovereignty which would be an Order, which was never practised nor used in any place since the Apostles.  
There are many small Parishes in the country, where the Consistory is composed of one Minister (of none of the greatest capacity) and of four or five countrymen, 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 needful?  
If upon occasion of wars or distractions in the Kingdom, it be necessary to keep 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?  
If it be necessary to remonstrate to the King's majesty, the complaint of all the Churches in general, who shall depute the party that shall present the Petition of the Churches of the whole Kingdom?  
If upon any occasion it be found needful to alter any thing in the Discipline of the Church in general, 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 general Ordinance? In brief, It ought to be believed that the dependency of particular Churches to superior powers, is that which maintains the union of the Church, and this being taken away, there would remain no more correspondency, but a wilful and woeful confusion would soon appear.  
No man ought to be judge in his own cause. But if there happen a contention between two Churches (as it happeneth too often) neither of these two Churches can be judge in their own cause, and of necessity there must be relief by a superior authority, else all will be nought between them,  
I will not believe (though I confess there is cause of jealousy) that those that desire this independency have any intelligence with the enemy, and that thereby they seek (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 symptoms 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 commonwealth's man, is to glorify God in maintaining his true Religion, to serve the King in the preservation of his royal 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 essence and being: But it is impossible that any man should truly affect the King or commonwealth that is slight and negligent in Religion, nor can any man fully discharge his duty to God, that is not careful of King and commonwealth,  
See then o Independents, by this foresaid solid judgement, how feeble and false, yea, how dangerous and destructive your Independent churchway is. The Lord open your eyes to see it, and give you hearts affected with much sorrow for your obstinacy in it, and in his good time, graciously convert you from it, to embrace Peace and Truth with your Presbyterian Brethren, thus prays.  
Yours, J. V.  
FINIS.