I Have ever much respected your gravi­ty, knowing the gray head is an ho­nour, when found in the way of righ­teousnesse; and I perswade my selfe, you would never have gone so far out of that way as you have done at this time, had not your interest out-swayed your judgment.

Thus to sift out, or rather to shift out such a filth and froth of scummie disgrace, against those whom God hath preserved abroad, and honoured at home, for their faithfulnesse; insomuch, as all the wiles of envy could never yet really produce one unjust act committed by them.

You add to Sion, basenesse, instead of beauty, and acknowledge truths which you afterward gainsay.

And now to come to your Charge; and had your Witnesses been as ready as that is, I had been silent; it [Page 2]is a very ridiculous thing to bring in a Charge, before the Witnesses are either knowne or borne.

1 Pag. 2, 3. But say you, Many godly Presbyterians dare not think ill of them, because they preach sound Doctrine: Of whose mind I also am, as not derogating from the Rule of Scripture, and right Reason.

But Schismaticks (say you) Salamander-like, love to live in the fiery heat of heady disputes. Pag. 3.

Shall I grant, they would rather dispute it out, then raile it out, I thinke no wise men will gainsay that dis­putation.

But, say you, Independents spread their false Doctrine by their licentious and unlimited Government.

Which of the two, Independent Congregations, or Parochiall, in conscience (think you) are the most li­centious? should you have the examples given in you would be ashamed to owne the Parallel.

It would prove a harder task for you to prove sound Doctrine and Sacraments purely administred in your Parishes, Pag. 4. then you take it to be, where children of near a hundred yeares old may be found with more ease, then able selfe-examining men.

But your judgment is more infallible then Scripture or right Reason, should I take your word for what you say.

O say you, Let not this trouble you; but stride over this difficulty with me, and behold what false doctrines they teach, and how they broach their damnable plea for toleration for all.

Sir, For all? what all do you meane? If by all you meane all of contrary judgments to them, that is false.

But if by all you meane all truths grounded upon [Page 3]Scripture-foundation, which is their endeavour, I also am of that all.

But Sir, What do you mean by their damnable do­ctrine? is it because they teach not so sound Presby­terian Government as you?

2 Your second stumbling-blocke is their piety, Pag. 6.which (you say) causes many to thinke well of them: but you remove this as easily as the former, and upon as good a ground; for, say you, This is Sathans old cloake, with which he covered Arrius, Pelagius, and Ar­minius, who were men of extraordinary outward holi­nesse, and admirable for their parts.

But say you, The Devill doth not show his hornes and cloven feet at first.

You might as well have said, The Bishops and Popes of Rome did not act all their power at first.

But where is your Witnesse? these men are Arrians and Pelagians: either recall your Inference, or produce your Witnesse: But this is the devills method, where he cannot fasten a blemish, there he will lay a reproach.

But say you, Pag. 7. holinesse of life is a false touch-stoneto try men by.

This you prove out of these words of Paul Be yee followers of me, as I also am of Christ; upon which place saith this learned Expositor, follow me no farther then I follow Christ, in sound Doctrine, and Holinesse: First and principally sound Doctrine, and then Holi­nesse to strengthen that.

Learned Sir, doth Paul here set himselfe out as an example, or Christ whom he here mentions? if Paul meane himselfe, then you shall find him a chosen Ves­sell, before he ever preached sound Doctrine, but if [Page 4]Christ bee his example, then hee was ever perfect in both.

But you undertake to justifie, Pag. 8. That it is more safe and sweet for a soule to love, like, and to follow and imitate a Pastour sound and Orthodox in Doctrine and Judgement, though subject to much weaknesse and humane infirmity, then him that seemes to be most exact and strict in his out­ward walking and conversation, if hee premed tatedly (a­gainst all perswastions and convictions) go on in publike profession of Error.

Sir, what doe you meane by this sound Doctrine?

If a servant in seven yeares apprenticeship attaine more perfection in his trade then his Master, will anie be so ridiculous as to say, he is a false workman, be­cause he workes better then his Master.

The Scribes and Pharisees in their seeming holinesse and perverting of the Law, Pag. 6, 7. were alwaies as ready as you have been at this time to vilisie, raile at, and op­pose all those new Doctrines then, whose sincerity out­stript their formality.

And if you have attained such a perfect sight in your last age, that you can see through many godly men, to be meare dissemblers, and sly deceivers, your perfection is a miraculous worke.

But we know now miracles are denyed, and there­fore I shall conclude with denyall of the same, because you would have seene to have written a farre more moderate worke, had you been so quick-fighted, or ra­ther none at all of such a nature as this is.

But in a word you say, Pag. 7, 8. Soundnesse of life is not so much to be noted as soundnesse of Doctrine; for, follow Christ in his Doctrine, and let holinesse of life streng­then it.

What need you set the cart before the horse, were not your designe in this, to draw backward?

For will you lay a stumbling block where never yet any lay? where throughout the whole Word of God was reall holinesse, a stumbling blocke, but that he that doth sincerely the will of God, he chief­ly shall know the Doctrines of God; Christ promi­sed blessednesse to the doer of his Word.

You say, Pag. 9. He that desires to heare a Sermon which is Satans musicke, let him go heare M. Peters: But well now may it be said, he that will read a booke that speakes the Devills language, let him read M. Vicars his Schismaticke sifted.

You thought much M. Peters should say, the pi­cture of Independents was all nought; but certaine­ly now your verie friends will have cause to say, this is all worse then nought.

And shall I tell you, notwithstanding such requi­talls as you returne him, yet hath God honoured him so farre as to be an instrument of much praise to sound in Sion.

Thirdly, you proceed according to your former method, concluding before your proof, passing sen­tence before the Judge, that Independents are no Christians by two Scripture Characters.

• 1. To speake all the truth from their heart.
• 2. Having promised or sworne though to their losse, yet not to break their covenant.

Now to this I say, make good your charge, which you doe as well as you can.

And thus you proceed, That they are notorious dis­semblers, and deceivers, for in their Apologeticall nar­ration [Page 6]they call themselves Gods poore exiled and banish­ed ones,Pag. 1, 2.whereas they went into the very fattest part of all Holland and could spend two or three hundred a yeare, and better: but where is your witnesse?

M. Edwards saith so:

But neither he nor you proves the contrary. Here­in the good pleasure of God being manifested un­to them that as he called them out into a strange Land, so he shewed himselfe there to be their God alsufficient.

Further, Pag. 12. but say you, In their Apologeticall Narra­tion, they acknowledge the Congregations in England where they were converted, the true Church and Body of Christ, and Parochiall Ministers true Ministers, ne­ver judging them Antichristian, but now they seperate from us, as Antichristian.

Quaere. Why may not they now seperate from you, since you have now separated from them; were not these men nearer to your affections, while they were in exile, which you then acknowledged and prayed for their returne, how could you thus affect these men who were famous for God in a strange Land, and now thus endeavour to estrange them from that God in their native Land, in the enjoy­ment of his pure Ordinances?

They little thought so many faithfull Ministers left behind in England under Episcopall Tyranny, when they should come to have power in their hands, they would have proved so violent for so poor a formall way, had they the equall power the former had.

But further, Pag. 14. you say, They resolved deeply not to [Page 7]vent their owne opinion through pride, and singularity, which you say, M. Burroughs, M. Simson, and Ma­ster Bridge hath done.

Where is your witnesse? M. Edwards saith so in his excellent Worke.

Are you not both affraid and ashamed to speake so great an untruth? is the Word of the eternall God become mans opinion, hath God shewed them his Word and his Will, and that more especially in a strange Land, where they were not ill intreated, although they followed the rule of that Word there, and shall not they bee as free to close with God at home? ô strange mysterie of iniquitie!

4. Now to your great Charge, Pag. 16. or to the chiefe chaffe of your siftings, wherein you seeme to carrie all on your side, to the disgrace of the fore-menti­oned Independent-party, taxing them disgraceful­ly of breach of Covenant, which was confirmed (say you) by an Instrument, or Writing subscribed by both parties, left by their consent in the hands of M. Calamy for a Witnesse at all occasions to see: but say you, M. Nye borrowed the said Writing of M. Calamie under pretence to view it, but never would returne it, preten­ding he left it behind him at Hull.

And first give me leave to deale piainly, since you deale so wisely, and declare plainely who was the first contriver of this defigne.

Secondly, why was the agreement left wholly in one mans hand, and he no moderator? but a chiefe opposer of the dissenting Party, who as yet have ever been on the weaker side, in reference to earthly powers: For although you say, you have [Page 8]not stirred, yet you have stirred up others for procu­ring a power which you have got; witnesse, the ground you have got of your dissenting Brethren.

5. Pag. 8. Say you, The Inependent party have oft been de­sired to give in their Modell, but they have refused and delayed it time after time, both to divers abroad, as well as to us at home.

Well Sir, here is your charge againe, but did not M- Edwards say this also?

Why should it seeme so strange, that their forme is not so soone ready as yours? truly the Reformed Churches never did so much for them, as they have done for you; there is more power upon their spi­rits, then ever yours in its dead letter can attaine; why are you so earnest to see all of that, a part of which you so cry out against? witnesse Mr. Bur­roughs, Mr. Simson, and Mr. Bridge, for their discove­rie in their Expositions and Sermons, which truths have so shaken your desired government, that a far­ther discovery certainely would yeeld you but small comfort; for Gods design is to make Christ glori­ous in his Kingly Office, who is the only King of Saints, Churches, and Kingdomes: and when hee shall possesse himselfe of his royall Soveraignty, all powers shall be subjected and subdued to him; and then shall the glorie of all other powers under him appear.

Farther, Pag. 22. you tax Independents, saying, They were opposers of the powers of Parliament untill the late Ele­ction of new Members, which (say you) they thinke hath set them upon the wing of hope, to attaine their de­sire, that either the Presbytery shall not be setled, or if it [Page 9]be, their power shall be so clipt, as it shall doe them no harme.

Sir, in what worke have these good men sought to hinder the Presbytery, farther then they have endeavoured to deprive them of their Liberties? and let mee tell you, that if your Presbyterian friends countenance this your worke, and approve of your languages therein; it is verie well for them that you thus vilifie, that their enemies have not so much power, as some wish they had: for in the whole storie of the Bishops tyranny, there will not be a worke of 39. pages found out to parallell this, written by anie Sophysticall Chaplain, or Papall Priest, to stirre up all powers then against the strict­est Puritan of those times.

But blessed be God, you cannot prevaile, and the blessing of the eternall God be multiplied upon them that have power in their hands, and reserve that power in their hands, to those that merit such an exercise of it from them.

But you further proceed, Pag. 16. taxing these Indepen­dents, saying, That they make the solemne League and Covenant a snare to your consciences, by their subtilty, saying, the literall sense is not to be taken.

Sir, I would faine be resolved in this doubt, con­cerning which I have not thought a little.

Quaere. Whether the literall sense of the Cove­nant, without any private presumed interpretation, be not fully as much to strengthen the Parliament and the Kingdomes in their just Rights and Liber­ties, as the establishing and furnishing of the Gover­nours and Government of the Church with their desired power?

The Reason of this Proposall is, because many are so violent for the Church, that it is to be feared, they neglect the State.

If all things be well considered, when this happy Parliament began first to sit, was not the current of Justice more stopt up by farre, then the current of Discipline? and hath not the setling of Justice, the Power of the Parliament, and the Liberty of the Subject, proved far more difficult then ever any Government in the Church can bee; the Privi­ledges of the State and Kingdome being so op­posed by the Sword: but (praised bee GOD) now something neare overcome? whereas the o­ther may speedily bee moderated, and sweetly con­cluded, by the good Word of God, that safe and unerring Rule.

Some of those that suffered great persecution in the Bishops times, have confessed that it was not so much for opposing Prelacie as Tyrannie, which the Prelates (by their incroaching upon the power of the State) proved themselves the chiefe distur­bers of the Subjects Liberty.

And I appeale to all the truly godly, whether the designe of our bloud-thirstie enemies yet up in armes, be not more to establish a tyrannicall Go­vernment in the State, then an Ecclesiasticall Disci­pline in the Church.

And thus I leave to your considerations the de­signe of those that stirre more for the Government, then the distressed three Kingdomes settlement in a blessed peace, with all their Priviledges.

But I finde a light here that much offends your [Page 11]eyes, it is a strange light to you, as well as a new light; I perswade me, it is a hot light also, and you love a middle temper: I would fain know what light enlightened you so farre, Pa. 34, 35. as to be for a Reformation that should be verie glorious, are your eyes now growne weake with looking too stedfastly, inso­much as your desire is now to leave one old light, and take another? or because one small candle is burnt out, will you light up another of the same size?

And now to draw up a conclusion, Pag. 38. he that is righ­teous, let him be righteous still, though taxt with deep dissimulation. And he that is a railer let him not be a railer still: And he that is holy let him be holy still, though hee be accounted never so unholy; For be­hold, he that is to come, will come quickly and his reward is with him to render to evrie man accordng to his work: then shall he discern betwixt the righ­teous and the wicked; betwixt him that serveth God, and him that serveth him not.