AN EXPEDIENT TO PRESERVE PEACE AND AMITY, AMONG DISSENTING BRETHREN.  
By a Brother in CHRIST.  
LONDON, Printed for H. R. and are to be sold at his Shop at the sign of the three Pigeons in Paul's churchyard, 1647.   

AN EXPEDIENT. TO PRESERVE PEACE and amity, among dissenting BRETHREN.  
SEeing it hath pleased Almighty GOD, 〈…〉▪ at this time to put a stop to the effusion of blood, so prodigally poured out in our native Country, and thereby given a hope of speedily stating the whole kingdom, in a firm and durable Peace: It doth not a little grieve my soul, that this happiness should be clouded or retarded, under the pretence of Religion, which is the best cimenter of Peace. But herein I take comfort, that God hath his own work, no less in these controversies, then before he had in the wars, and will reap glory out of both. We must neither start nor stagger, when we see schisms and Heresies rise, in the visible Church They are the Tares, which the envious man soweth, among God's Wheat; and Christ hath forewarned us, and so hath his Apostles, that through the rage of Satan, and corruption of men, there must of necessity in all times and ages arise scandals, dissensions, and Heresies in the Church; for the exercise of the godly, that their faith might be proved and manifested to the world, by holding their ground, and cleaving to the truth. Yea, the very gospel of Christ, which in itself, is a gospel of peace, by the blood of the Son, reconciling of us, to the Father. Meeteth with such Malignancy and opposition in the world, that to the true professors of it, it becometh, a Gospel of war and hatred, and persecution. This is the condition of the faithful, to be always in outward troubles, wherein were they not supported with inward peace, they were of all men, most miserable. Upon this ground Martin Luther, that undaunted champion of the truth, being taxed by the Emperor in a great council, that he was the man, who by his Doctrine had disturbed the long continued Peace in Germany: Answered, that what others thought he could not tell, but it rejoiced his heart, to see that there was divisions, about the word of God; for Christ came not to bring peace but the Sword. By all this it appeareth, that as every true believer must expect tribulation in this world, so he shall have peace with God, and aught to have peace and communion one with another; Christ when he left his Disciples, left them Peace for a Legacy, and a commandment, to love one another; we are also frequently exhorted, to follow after Peace; to be of one mind, and preserve the unity of the spirit, in the bond of Peace. How comes it then about that we see so many minds, among brethren, who will all pass for the Disciples of Christ; and that from the diversity of minds, we see, so many rents and separations▪ whereby the bond of Peace is broken, and the spirits of men, disunited! Certainly when it cometh so far, it can proceed from no other root then from our lusts, which war in our earthly members. Otherwise difference of judgement, among true believers, in the sincere search of truth, may well stand with unity of affections, without breach of Peace. For it is manifest enough, that the true believers over the whole world, are not of one mind, in all things that concern Religion, and the worship of God. Witness the several forms of outward worship, among all Nations, no less various than their fashions. And this may also happen, among the faithful, as well in the same, as in several Nations; nay if we consider it home, we shall find, the like difference in ourselves, that we need not wonder at it, in others; for what Christian is there, who in pursuit and study for truth, observeth not in himself, degrees, and diversities of judgement; every day teacheth knowledge this life being a time of growth, not of perfection; nevertheless, no man hateth himself, because he formerly knew not so much, as now he doth, but rather praiseth God, for having revealed to him, a greater measure of knowledge by this rule, we should deal with others, as we do with ourselves, for that is the rule of Charity. We are all God's building, and albeit, they may chance to differ among themselves. They are not for that to make a breach in the building; but in Love and Peace, suffer their opinions, to be tried, by the word of God, making that the decider, not the breeder of controversies.  
This being premised, I will proceed to the subject, lying before me, and take my beginning, from the beginning itself.  
Almighty God doing all his own works in order, was pleased to make Man, a sociable creature; first in himself, associating an earthly and heavenly nature, that one might guide and govern the other; and himself receive glory from both. Then by engrafting in that compounded nature, rules of spiritual and human duty, whereby he might be fitted for a well-being, in the society of others.  
For as the conjunction of flesh and spirit, though parts far differing in nature, make one man; so the conjunction of many men, though of several ages, complexions, humours, passions, callings and degrees, make up a commonwealth, for the good of all, in their temporal well-being. Even so likewise, the conjunction of many spirits and minds of men, though dissenting in opinions, ways and strength of judgement, yet aiming at the same end, by faith in Christ, to attain salvation. Maketh a common union or a Church, for the good of all, in their eternal well-being. Flesh alone, nor spirit alone, cannot make a man, but the union of both, no more can a commonwealth by itself, nor a Church by itself, make men temporally and eternally happy, but the unity and harmony of both. They are so conjoined and intwined together, that as the soul is in the body, so is the Church in the commonwealth: single they cannot subsist. For there never was nor can there be, any multitude of men, that bodied themselves, into a commonwealth, who agreed not in some kind of Religion; neither can any multitude of men body themselves, into a Church, but they must be subject to some kind of government. These two cannot be separated, without the ruin of both. Separation destroying Society, wherein consisteth the happiness of man; for in heaven, we cannot be happy alone, nor on earth without society. These principles are written by the God of order, in the tables of human nature, which are commonly called, the light or the Law of nature. But sin and time having so sullyed that Character, that it was scarce legible by posterity. God was pleased to revive it again, to his peculiar people; writing it, with his own finger, in Tables of stone, to authorise and moralize it, to all generations, for their good, therein giving power to the Magistrate to take care, for the keeping and preserving, of both Tables; placing our duty to him, between our duty to God, and towards our neighbour, that he might look, for the good of man both ways. Our duty to God, is contained in fewer precepts, but more words; it seeming necessary, that God should explain himself, in his own cause, leaving no power to any man, to add or diminish, or interpret his laws, but by his own word; which made Moses▪ though he were a lawgiver in Israel, yet he would not judge, the gatherer of sticks upon the Sabbath day, without consultation with the Lord. Before the written Law, every father of a family was both Priest and Magistrate, to look to both; and the greater the family or society was so much higher was the Magistrate, and reverenced with more honour, as being the common parent, caring for the whole Country. This Law therefore of Nature, being the very dictate, of God himself, may not improperly be termed a divine Law. There were also other laws, which God prescribed by his servant Moses, to the people of Jsrael, politic and judicial laws, for preserving human society, and governing the commonwealth; and ceremonial laws, for the outward manner and form of his public worship; for performance whereof, he ordained divers Sacrifices and Sacrificers; allotting maintenance for them both▪  
But when the time fore-appointed came, that God would restore man, to that happiness, he had deservedly lost, by the sin of the first Adam; he sent his only Son Jesus Christ the second Adam, in the flesh; who after he had manifested his divine power to the world, by his Doctrine and miracles, did by his last words on the cross, and by the first visible testimony of the power of his death finish and consummate the Law, and rent from the top to the bottom, the veil of separation; by both declaring, the necessity of types, and ceremonies, places and times of worship differences of people, Sacrifices and Sacrificers, fixed and impropriated maintenance; for any of them, was no longer to be continued strictly in the letter, although a moral equity shadowed by them was to be perpetual. Neither did our Saviour in the constitution of his Evangelical Church, revive any of them, nor ordain any set form of worship, rule for government, or ascertained and special maintenance for his Ministers; but only repaired and restored man, to that way and manner of worship, which Adam had in his innocency, prescribing him, to serve God the Father of spirits, in spirit and in truth, without otherwise confining him to time, place, gesture, posture, or other circumstances, which of their own nature▪ are not permanently confineable. In like sort, the blessed Apostles, whom Christ sent into the world, to publish the glad tidings of Salvation, laid no other foundation, as necessary thereunto, than Jesus Christ, and what he had laid himself, for they were only master builders, on that corner stone Christ Jesus. What they declared to any people converted to the Gospel concerning any rule of order, about the outward man, or his Christian behaviour, in public service; it was only a temporary advice, suitable to the times, Countries, and occasions, wherein they lived; not universally binding to all Nations, and generations to come. In their days, there was neither Christian State, nor Christian Magistrate, nor any public power, to countenance or appoint the outward government of the Church; in default whereof, it was necessary for them, to make such orders and constitutions as might serve▪ for those present times; nevertheless, as Christ himself, took upon him, no civil authority, so, gave he none; to his Apostles, nor they, to the Ministers succeeding. For when Christ was required, to divide an inheritance, betwixt two brothers, he asked with indignation, who had made him a judge or divider over them; and when the case of the Incestuous person, fell out at Corinth, St. Paul inflicted no temporal punishment upon him, only advised the brethren, that whiles he stood obstinate against all reproof, to shun his company, and cast him out of their communion, that the shame thereof, making him sensible of his sin, it might beget repentance; and make him return, to the fellowship of true believers. I verily think, that if all the directions, which the Apostles have left recorded in Scripture, were laid in one view together; no man, nor multitudes of men, how learned soever could collect, or frame out of them all, an exact body of Church government, in all the parts and Circumstances thereof, to be imposed as a divine▪ binding, infallible rule, upon all Christian Churches and kingdoms, in the world. Indeed where we meet, with any counsels or constitutions of the blessed Apostles, who were holy men, endued with more immediate power, from Christ, with a larger measure of the spirit of truth, and consequently with a greater certainty of judgement, than any of their ministerial successors; we may rely upon them, and make them our patterns; only remembering the distinction of times, that the apostolical Church, was in infancy, and under persecution, and the English, in full growth and dominion; in so much, that in the framing of ecclesiastical orders, an eye and regard must ever be had, to the civil Government, which always aimeth at the public good, both of Church and State, wherein the Church is lodged. The Ministers doubtless, have power by their office, to advise and instruct, exhort and rebuke out of the word, in a brotherly way, but it is as doubtless, that the power is in the Christian Magistrate, upon hearing their advice, to constitute and establish, under the natural notion of order, such decrees, as upon due debate, and deliberation, they shall find most wholesome and agreeable to the present State. This is also to be observed, that no man ought to take unto himself, the office and honour, to Minister for his brethren, in things pertaining unto God, unless he be lawfully called thereunto▪ Christ himself, was sent by the Father, and anointed by the spirit, to his heavenly office; by Christ, the holy Apostles were sent into the world, from whom they had their immediate Commission, and the blessed Apostles following their pattern, did not only send and appoint Pastors over all Churches in their present times; but also lest rules and directions, for ordaining all others, for the time to come, till the world's end. I make no question, but God doth in our days, call and stir up many to this holy office▪ by particular motions of his Spirit; yet that exempteth not the persons so called, from manifesting and approving their vocation, according to the rules left in Scripture: where we are commanded, to try the spirits of men, whither they be of God; and the Spirits of the Prophets, peculiarly such as are called to the ministry, are subject to the Prophets, as fitting to be tried and examined by them, who by long experience; and without reproach, have conversed in the Church, and dispensed the mysteries of Salvation.  
From this brief and plain deduction, I shall lay down some few Positions, as ground-lines of the discourse ensuing.  

1. That God hath by his Son, taken away all ties of necessity, for observing any part or parcel of the ceremonial Law.  
2. That God by Christ, hath restored men to that spiritual worship, which Adam had in time of his Innocency.  
3. That Christ hath not appointed, any set or absolute form of Government in his Church, binding to all times and Nations.  
4. That whatsoever the Apostles wrote concerning outward Government, it was not▪ in nature of an universal Law, but only by way of order and advice, answerable to these Primitive times and occasions.  
5. That the Ministers of the Church, as they are Ministers, have no temporal Power, judicature, or maintenance positively and particularly allotted them, by Christ or his Apostles, but only in the general, that it be sufficient and plentiful, that thereby they may be examples unto others of hospitality and good works, learning the manner and special determination, to the Christian Magistrate and the laws of the Land.  
6. That the Christian Magistrate hath the highest power, of ordering and governing the Church of God, which is a visible company, not only of Ministers and Officers, but of all believers; and is entrusted to him, forasmuch, as the Church is in the commonwealth, and not the commonwealth in the Church.  
7. Whosoever hath a Mission, to undertake the ministry, ought first to find himself inwardly called, then undergo a lawful trial, and receive approbation, with the prayers and benediction of the presbytery.   
Now concerning this great controversy in our commonwealth, about the government of the Church. I shall from these Principles, according to the small ability God hath given me, unbiased, by any opinion or affection, to any kind of Government, nor yet for any covetous, nor ambitious desire or design in myself, but merely aiming at the good of God's Church and of my Country; set down, how I conceive, our supreme Magistrate; may establish such a Church government, as might preserve Amity among Brethren, yet not oppugn any rules Christ hath left behind him.  
The two houses of Parliament, have already, upon ripe deliberation, passed an Ordinance for a presbyterial government, with all the limitations thereof: Which government I am verily persuaded; if it be duly executed▪ will prove the best Moderator, betwixt dissenting Brethren, For it is such a government, as taketh away the ill and exorbitance of any other, reserving that which is good in them, and so much the better it ought to be liked; because it disliketh those parties that oppose it; for surely he is esteemed the best and most unpartial Moderator, who in reconciling parties in such indifferences▪ displeaseth them all; yet if this government, may not have so much as an vmpires' power, to constrain obedience; or else putteth not, that power in practice; than it will be vilified, and of no esteem. Therefore that it may not prove a dead useless letter, I do first conceive, that it should be established with Penalties, and put in present execution, and made positive; without allowing a limited time unto it for approbation. For without that, it may be altered in whole or in part, at the Judgement of the Makers▪ but with that, it would leave every man, doubtful and indifferent▪ which will lessen or take away, the true value, and operation of it.  
In the next place, I conceive, as an especial wheel▪ of this motion, and a strong fortification of the Government, that care be taken to keep and encourage the Ministers of the word, in a perpetual and constant practice, of their Function; and to remove all occasions, which might any way divert them, from their holy calling.  
Howsoever it comes about, I know not, but certain it is, that ●●thence, the Church was poisoned, with a temporal revenue and carnal estimation, given to Ministers, for their Master's sake▪ Pride and covetousness, have predominated amongst them; who have been, and ever will be; the roots of much evil, and combustions in those States and Churches, where they have had any power▪ so far as forgetting their calling, and the pattern of Christ▪ they have ever been observed▪ for the maintenance of their secular pomp and greatness▪ to be the chief hinderers of Reformation to the purity and humility of the gospel; knowing it must first begin at themselves. Therefore for the rooting out and preventing ambition among them, it might be good to take away those titles of separation and division, which have had their original from 〈◊〉. As to be called Clergy, as if they were holy and the people profane; or Divines, as if they were all heavenly, and 〈◊〉 formed of the same earth, with the people; certain●y they can have 〈◊〉 higher title, then to be called Ministers of the gospel: bringing from God to man, the glad tiding; of reconciliation and 〈◊〉▪ For place and dignities, they are either official, which are 〈◊〉 taken away; or personal, which should be left, to the 〈◊〉 discretion of every man; for if in humility, they strive 〈◊〉 behind all men in place, and before them in goodness, the people will be ready to give, even their eyes, in testimony of their love and estimation of them. I shall forbear in this place to set down particularly, how covetousness may be also removed from the ministry; because the remedy thereof, as of many other things conducing to the good of the Church; how Religion may be kept and perpetuated in truth and purity; freed from the danger of relapsing to Popery; how the Ministers may be for ever provided with a plentiful maintenance over all the kingdom, how their widows and Orphans, (if there be need) may be relieved, are already plainly and largely laid down, in another Treatise, by a wellwisher, to the Peace of our Zion; which waiteth only for a fit occasion to be produced. Wherein no new charge is laid upon the people; but only part of the pious donations of our Ancestors to the Church, and good uses, are rectified and reduced.  
This being done, it may then seem necessary, so to hedge and defend this Government, held forth by Parliament; that it may neither receive damage▪ from Enemies without, not be uncharitably torn and shattered▪ by schisms and opinions within.  
It hath pleased God so miraculously to bless this kingdom; that we have thrown off the yoke of Rome, which neither we nor our Fathers could bear. The Pope, and the Bishops, the head, and the tail, are sent back from whence they came. The gap which they had made, is by God's goodness, and care of this Parliament, filled up, with a moderate presbyterial government, sufficiently armed to keep out the wild boar, that destroyed our Vineyard, and that common implacable enemy from returning. But there are some little Foxes yet among us, that earth in our ground, and annoy our Vineyard, and by craft or rudeness, weakness or wilfulness, bring scandals upon our holy profession. That therefore; our Church may enjoy her peace, and be only Militant against sin and Satan. The magistracy must take care, to preserve it from disturbance. As the present conjuncture of our Church standeth; they who seem most to distaste or oppose this kind of government, are known amongst us, by the name of dissenting Brethren; which are of two sorts. Rigid Presbyterians, independents. I know not, how nor by whom these names, were invented, but I make use of them, as current terms, by which they are distinguished. Though indeed▪ in one seeming regard, disclaiming as some say the power of the Magistrate, they are both independents, in effect; for so they both would hang on their own hinges▪ nor have any other judge of their Religious actions, but themselves; a thing wholly inconsistent with our civil Governmen. To Of the rigid Presbyterians▪ we may account, as of younger brethren, men and minds ●eerer a kin to ours: yet rather aiming to invest themselves, with Will and Power▪ then, in humility submit to the Ordinances of the Magistrate, who is the Ordinance of God. Yea, they seem to be so greedy of this absolute power▪ over the actions and Consciences of men, that rather than want it, they will derive their right from Jesus Christ▪ making it Iure divino to be in themselves. This was also the Bishops claim, and these brethren seem to set up, Episcopacy disguised; for they drive at the same ends, shunning to give an account of their actions to the supreme Magistrate, and subjecting all men, to a separated government of their own erection; but because I have already shown, that no such divine sanction, ratified by Christ or his Apostles, can be found, in the records of holy Scripture; and I shall hereafter prove more at large, that this pretence, directly crosseth, and supplanteth the Ordinance and obedience of the evil Magistrate, which are indeed Jure divino. I shall desire these our brethren, at their leisure, to let us know, whither Christ did ever appoint any thing to be universally received jure divino, which was not necessary to salvation; and whither lawful obedience to the Magistrate in outward government of the Church, neither adding nor diminishing from the precepts of Christ, necessary to salvation; be an impediment thereunto, or prejudice to any man's Conscience. In the mean time, be they entreated, in the fear of God, and by the love of brethren▪ to lay aside these ungrounded opinions, and prefer the Peace and Unity of the Church, before any needless disputes, which may breed a rupture in the commonwealth. The other sort called independents, go a degree further, most of them refusing to mingle with us, in the Ordinances of God's worship▪ and Communion of Saints, and when they are desired to show their reasons, their strongest plea is, that so long, as they are not convinced in their judgement, they ought not, to be constrained in their Consciences, nor forced, to assent to that, which they disapprove; And this indeed is no unbrotherly plea, but some say they slay not there, requiring further a liberty of Conscience, not only to be subject, or not subject, to the said Government, but to have also a toleration, to set up another government against it, under the same authority, that disallows it, telling us that we ought not, to bruise the broken reed, nor quench the smoking Flax, nor offend our weak brethren, for whom Christ died.  
Whether this be (as some say) only a popular flag▪ to call in multitudes, to the Standard of liberty or not, I shall bestow a little time, to search and sift, this point to the Bran: and for the more orderly clearing thereof, I will lay down, as I have formerly done, some few assertions which I presume, will not be denied, on either side; the opening whereof, will discover the truth, we seek for, and make the objections, that obscure it, vanish.  

1. That the nature of Conscience is so free in itself, that it cannot be constrained, by any Power of man.  
2. That there is no Rule, to bind the Conscience, but only the infallible word of God.  
3. That the Christian Magistrate judging and decreeing by that Rule, aught to be obeyed, for Conscience sake.   
FOr the first point, it will not be amiss to look into the nature of Liberty, and then of Conscience, from whence will appear the unconstrainedness thereof. Liberty in general is a faculty of the Will, whereby it is enabled to accept or refuse any medium or object represented to it as conducible to its end▪ This Liberty is taken divers ways; there is a natural, a civil and a supernatural or Divine. Natural Liberty wherein we are borne, is a faculty of willing and nilling, flying or following▪ choosing or refusing, doing or not doing any thing in order to the conservation of a natural State. The subject thereof is properly the Will▪ and the objects good or evil in order to preservation. Civil liberty is a freedom which we exercise under the constitutions of some political society. The natural liberty of every particular man, would be the greatest servitude of all. Hence happily we have Leges a ligando, which do not permit us the roving liberty of Nature, to choose or refuse do or not do what naturally we list. The Will cannot be constrained in the act of willing (for it were a contradiction to will unwillingly) but by a civil power it may be restrained from the effect in some penalty prescribed. It's to be observed, that this civil liberty in some respects, is both larger and narrower than the natural: It is larger, because in a civil constitution the preservation of all men is better cautioned and cared for▪ And it is narrower, because many things which we might all naturally do, are restrained by the laws of Society.  
Here is therefore a Liberty, but still under some power coercive, or rather corrective of natural liberty: So that we may well say, when a man is released out of Prison, he is set at liberty, though he be still under the civil tye of the Law; and when he hath paid his debts, that he is freed of his bonds, yet so as always to be bound with those of civil Society: And because we are exempted from the will and tyranny of the Prince, we are called freemen, having the liberty and protection of our laws, though otherwise, they bind us to obedience: In this place all kind of Dispensations, Pardons, releasments, absolutions, exemptions and the like; are said to give us a civil liberty, by taking of some restraint. Supernatural liberty, is the restitution from natural servitude; for pure nature, wherein Man was created, had a perfect Liberty; but nature corrupted by sin, fell into slavery; from wh●nce, it can only be restored by Grace.  
Conscience, is a faculty of the soul, which fitteth in the throne, and hath a superintendency, and dominion over the whole man; as it were a Lieutenant deputy, under God. Nothing escapeth ●●e Court of Conscie●ce: hither are brought the errors of the understanding, the depravations of the Will, the tumults of the Affections, the distempers of the Mind, the disorders of the Body, to receive their doom, to be approved or disapproved, condemned or acquitted. She is furnished with all things, concurring to judgement; She hath right to accuse, credit to witness, power to judge; in her, these things are nor incompatible. When she accuseth, you cannot implead her, for her bill is good in law. When she witnesseth, you cannot disprove her, for she was present at the fact; when she judgeth, you cannot appeal from her, for there is no higher power on earth. Therefore let us take the Conscience of man, either in his estate corrupted, or regenerated; we see all human Power is below, and consequently can have no power to constrain her. As the sight, cannot be forced, to discern that cloth black, which is white; nor the taste, to judge honey, bitter, which is sweet; no more can the Conscience be any way compelled, to allow that which she condemneth, or condemn that which she alloweth. There be two engines, commonly made use of, to b●tter the Consciences of men; Sophistication, and Persecution, first to ensnare men, with deceitful shows, and arguments; then if that will not serve, to fright and terrify men, with violence and torments; these two, are exquisitely planted, and practised▪ in the kingdom of Antichrist, by that old engineer of all mischief, the devil. Where the Jesuits and other Emissaries, docompasse Sea and Land, and are sent abroad, like Frogs and Locusts, to seduce and captivate poor proselytes, making them seven times more, the children of the devil; And the Inquisition, that Court of darkness, and antichamber of Hell▪ is set up, as a chief pillar of popedom, to torture men's bodies, and rack their Consciences, and drive men to death and desperation. Yet all this, can go no farther, then to force and afflict, and kill the body, but the Conscience still triumpheth, she is free; though the hands be bound▪ and the feet be fettered; this was well known, by that constant martyr who stood out, the brunt of both.— Disputare non possum mori possum.  
Dispute I cannot, but I can die; and so refute both your Arguments, and your torments. Death is the uttermost, that the power and malice of Man can do; and no man, but he may if he will, as well die with a free Conscience, as live in it. But some man may say; have not many for fear of death or disgrace, renownced the Truth, against their Conscience? Many have indeed, but in doing thereof, they have rather defiled their Conscience, then forced it, for still it is their own voluntary act, judging by a false, erroneous light, that it is better for them, to forsake Christ, then to lose their estates, honours, or their lives▪ and that it is their own act; appeareth, by the punishment, which the justice of God, will lay upon them, for their own sin; and not for the sin of others, who went about to constrain them.  
2. Nevertheless, the Conscience sitteth like a Queen, i● the soul of man, commanding over all, and uncontrolled by any human power. Yet she vaileth and submitteth to the higher Powers, of God and his word, by which she standeth bound, to give full obedience, under the fearful penalties, of Rebellion and sin. The reason is, because the word of God is infallible, but the word of man, very deceitful; any thing propounded without the word of God, unless it be demonstrative in itself, is subject to error, though it be never so well meant. But when the Conscience, findeth in the word, a bottom, to fix, and to stand upon, she judgeth it, needless any longer, to halt or hold off; to doubt, or dispute, but shutteth her eyes, and believeth. The Conscience of herself, hath in every man, a natural light, though it be but dim and clouded, this was never quite extinguished, by the fall. By which divers Peoples and Nations, who never heard of Jesus Christ, nor had any glimpse of the light of his word, have been able to discern, not only the truth of natural things, but also groped after supernatural; acknowledging a GOD by his works, tho●gh not knowing, how to worship him by his Word; and by the improvement of this light, they have attained, to many excellent moral Precepts, for the planting of virtue, in the hearts of men, and to admirable laws and Constitutions, for the government of them, in Societies and Statutes. Whereof many of them in both kinds, have been ratified and approved by the light of the Word revealed. Which plainly declareth unto us, that the natural light of Conscience, is a beam, and remainder, of that divine light, which was at first infused into our Natures, afterwards obscured, by disobedience; and again restored by Regeneration, in the souls of all true believers. All light we know, transmitteth, and disputeth itself. Ad modum recipientis, to the capacity of the receiver. It leaveth stone walls in darkness, but shadeth itself, thorough glass-windows.  
Now, transparent bodies, are like illuminated souls, where Jesus Christ, the light of the World entereth, there is light indeed; there the Consciences of men, are so already enlightened, that they can judge of all things, and are judged of nothing, forasmuch, as they swerve not from the touchstone of judgement, the word of GOD. Now if any shall say, that the word of GOD is called a Law of liberty, rather freeing, then binding us up. I answer; that it is, truly so called, because it freeth us, from the bondage of sin, the servitude of Lust, and captivity of Satan; But by the same reason, that it releaseth us, from sin, it bindeth us to obedience, and to the service of GOD, which is perfect freedom. There is a friendly way in the conversation of men; to bind those, who keep a loose governance, of themselves, from hurtful things; some from Wine, some from fruit, some from unwholesome food, to which they have an irregular appetite, Such is the singular love of GOD towards us, to tie up, by the Law of his Word, our unruly and inordinate Appetites, from the pursuit of sinful and unlawful things, which would prove our poison, and perdition, in which regard we have great cause, to rejoice in these bonds; which are not irons of imprisonment, but bonds of perfection; retaining and with holding us, from relapsing into sin, and leading of us, into the glorious liberty of the sons of God, in these bones there is no constraint, for God himself who made us, by his word, and can dissolve us, at his pleasure, will not use his power to constrain us; he delighteth not in a forced worship, but only obligeth us to a willing obedience, by setting of us free.  
3. The conscience therefore, unconstrained in itself, yet tied up by the word standeth bound, to obey these laws and decrees of the Magistrate, which are made by the light and the rule thereof, for the voice of the Magistrate speaking according to God's word is like the voice of God among men, where God hath spoken clearly and expressly to the spirit and conscience of man there need no other laws, but his own, and so he hath done, in all matters, that concern the substance of his own worship, or our salvation, but in such things, which he hath not punctually determined, only left them wrapped up in general precepts; it behooveth us to learn from his deputies upon earth asking council of the Lord what his mind and pleasure is, and such for the most part, are the outward rites, forms, and circumstances of his Evangelical worship, these things fall within the compass of order and decency, which are rather civil notions then divine, yet as Armies in the field, easily fall into a rout, not well arrayed, so assemblies in the Church, and Churches in the commonwealth prove but rude, and tumultuous meetings, if they be not decently ordered, a lute or viol is seen played upon; but there is much ado, to tune many instruments, into one consort; private Christians may dispose of themselves, in their own houses, but when they meet, in a public body, they must be tuned by the public Magistrate; the world would never have stood, without societies, nor can societies hold without government, neither can there be any government where some rule not, and some obey, all the question is, to set due limits and bounds to the civil government; wherein I conceive, that there is the self, the same measure, betwixt the Magistrate and the conscience, for as the word of God bindeth the conscience to obey, so it prescribeth, the Magistrate to govern; otherwise if, as the high Priest forbade the Apostles, to teach in the name of Jesus; so the Magistrate shall impose any thing upon the people, contrary to divine law, or the word revealed, the case is plain, that we ought to obey God rather than men.  
These rubs thus removed in our way, I shall proceed, to the solving of such objections, as are commonly made by those brethren, that challenge a liberty and exemption from this lawful obedience.  
1. First, they build upon our own ground; alleging, that since the nature of conscience, is so free and voluntary in itself, it must needs be, a manifest violation of her freedom to constrain her, by laws, or penalties, or impositions of men. To which I answer, that we must remember to put a difference, betwixt the constraint, and the restraint of men's consciences, no law nor power of man, can constrain the conscience, in her voluntary act; to go against her own light, or approve that which she condemneth, or say to herself, conscience, I lie, no, she may and aught, rather to suffer, then undergo such a constraint▪ but the laws of man, may so far, restrain their liberty, that she produce not the act, of her private sense and freedom, into hurtful effects, such as may endanger and disturb our christian and public peace▪ it hath been always observed that it is as natural and appetitions for error, to beget error, & opinion, to spread opinion; as for one kind, to generate and multiply the same, insomuch▪ when an erroneous conscience, will not be limited nor contained within itself, it may and aught to be restrained and inhibited from infecting others, and dispersing the contagion.  
2. Secondly, it may be again objected, that although it be granted, nothing can bind the conscience, but the pure word of God, yet forasmuch, as no word of Scrirture is produced, expressly confirming this from of polity and Presbyterian government, which we are commanded to obey; it will plainly follow, that the consciences of men, are therein left unto their liberty.  
To give a full answer hereunto, it would be necessary to take the frame of this government in pieces▪ as the Levites did the Tabernacle, when they removed their Tents, and then bring it piece by piece, to the light of God's word, to see what is thereby confirmed, and what unfirmed; But because this is already done by divers worthy brethren, of the holy calling, I shall forbear to insert, their volumes, into these few sheets, and shall only say, that this kind of government, is either expressly, or by good consequence included, and allowed by the Scripture, as not repugnant to it in any thing: Of the Presbytery itself, where the government is inherent, I hear no question made, but that it is expressly mentioned in the Scripture, the main doubt and difference is, whither it be Independent, in particular Congregations, subordinate to Synods and Assemblies, as the urgencies and occasions of the Church may require; Those Brethren, that maintain Independency of single Congregations stand upon a ground, feeble and unfirm, saying that in the Apostles time, there were no other Churches, but only congregational, in which alone, all government was confined. This assertion will hold no further true, then in such Churches as were gathered whiles Christ was upon earth: then indeed we may conceive, that the first Evangelical Church, consisted in the congregation of the Apostles, and afterwards of the Disciples; but when Christ ascended into heaven, and the holy Ghost descended upon earth, we shall find, that when the multitude of believers increased so much in several Cities, as one Congregation could not contain them; their manner was to distribute themselves into several meetings, accordinp to the commodity of their habitations in the said Cities, or else as it might most stand with their safety. Now th'Apostles themselves, and their coadjutors th'Evangelists and other Founders of Churches under them, did usually constitute and ordain Elders in every City, but not in every Congregation, who had power in common and colle●gially to teach and govern the whole flock, though severally congregated in the same City. Thus we read of the Elders of Jerusalem, of Antiochia, of Ephesus, of Corinth, of Philippi, and many more, where the numbers of the faithful were enlarged. Whereby it appeareth, that in the Apostles times, and the times succeeding, those primitive Churches▪ were City Churches, consisting of divers Congregations, and not congregational, as is pretended, Independent within themselves. True it is, the City church was commonly independent within itself, but thereof the reason was, because the Cities in their civil policy, were free and unsubjected; otherwise the government of the City Church, reached as far as the jurisdiction of the City. If all this be true, as it is made most evident, by the unpartial searchers of Antiquity, we may herein observe a pattern, though not a precept for the subordination of Churches; for if in the Apostles time, a City church consisted of many congregations, by the same proportion, according to the increase of believers, a provincial Church, may consist of many Cities, and a national Church of many Provinces, and the Catholic Church of many Nations; the lowest step was laid by the Apostles, the highest step is a point of our belief, and from the lowest to the highest, there is no passage but by gradations, which is the scale of that government, now held forth by Parliament. But to this may be replied; All this, that you say, is but conjectural, and that hath no power to bind the conscience, which must have a word infallible to rest upon. To this I answer▪ That for the substance of this government, we have the infallible word of God, whereof neither part doubteth; for the frame and circumstances thereof, we have also the word of man as infallible, as man's can be, for that we may take upon good trust, to be morally infallible, which proceeds from men, who neither deceive, nor are deceived. Now I suppose, that the Parliament hath so fully declared, their sincerity, and discharged their trust, in establishing this government, that the most opposite thereunto cannot admit of such an unworthy thought, as if they intended to impose any government upon the people, which in conscience, they thought not most agreeable to God's word; which as it cleareth them, from the least suspicion of deceiving, so it is also manifest, that they have used the best, and most approved means allowed to mortal man, not to be deceived; For in this weighty work they have begun, with the invocation of God's infallible Spirit, which is the Author and leader into all truth; and have assembled Learned and religious men of the holy calling, to enter into free deliberation, and debate, of that kind of Church-government, which they should find most consonant to God's word; and if after all this, we can imagine they have erred in their decrees; How can we, without presumption, conceive the judgement of any private men to be more infallible. Now if any shall think that this kind of government in every part thereof is established, with such a perpetual decree, that it can never be changed; We must know that many things may be infallibly true, yet not always necessary to be continued. True in the Author of truth, and true in the means of truth▪ and yet may be laid aside, when they are no longer useful for edification, an example hereof, we may see in the ceremonial Law, which being appointed by God himself, no man will doubt, but it was infallibly true, and being abolished by the same power that ordained it, no man need doubt, but that it was justly removed. Infallibility doth not always infer immutability. Things are not only continued for their truth, but also for their goodness, and fitness, and applicableness to present use. So long as the ceremonial Law, was to endure, it was of divine infallibility, needful for the Church of the Jews, and during that time, immutable, by any power but divine: but when the Evangelical Law succeeded, which by fulfilling, ended the ceremonial; the worship of God became more spiritual, leaving the decencies, circumstances, and outward manner, to the human infallibility of the Magistrate, set in authoriiy by God, whose decrees in such matters, are unchangeable by any inferior power, yet alterable by the same power that decreed them.  
Moreover the Papists object against our doctrine that before Luther it was not known in thy world, and the Prelates object against our discipline, that before Calvin it was never known: by both with aspersions, they think to disgrace our doctrine, and our discipline, putting upon them the stamp of novelty, as though they were but inventions of men. But as our doctrine hath been sufficiently asserted against their calumnies, to be the very doctrine of the spirit of God, left & recorded in the holy Scriptures. So it is also plain, that this government of God's Church, by the Presbytery was known and practised in the world, before either Popery or Prelacy was in being, both which are indeed novelties, and the very spawn of corrupted men. It is clearly demonstrated from the bosom of Antiquity; That the Apostles and Evangelists knowing the mind of Christ did in all Cities and places where they collected Churches, ordain a college of Presbyters called the Presbytery, with equal power to feed and govern the same. This form of government continued in the Primitive Church about 1500 years in purity, and parity. Afterwards by pride, and contention of the leaders, Bishops were set up above Presbyters, and when that equality was once broken there was no stop. Then Metropolitans were put above Bishop, and patriarchs above Metropolitans, and at the last whereunto all tended, they brought forth that man of sin, or son of perdition the Pope, who perked above all; and hath ever since contrary to the rules of Christ and his Apostles, maintained by fraud, fire, and blood, a prodigious tyranny and oppression in the Church. B●t there is one testimony more, which we can produce, as a clear light out of the very darkness, and dungeon of popery, when there was no day of knowledge in the Christian world, but all was overspread with Antichristian error, and that was about 500 years ago, when God moved Waldo a Citizen of Lions to discover the impostures of the popish Church, who drawing after him many disciples were persecuted by the bloody Synagogue, and driven from the society of men, into mountains among beasts, which they found less savage than their own kind, there they multiplied into many Congregations, and spreading themselves into divers places, were called by divers names. Then they found it necessary that the worship of God might be perfect among them, to establish a discipline and government over all their Churches. In which deliberation they had no pattern to follow, no steps to tread in, no helps from stories or records of antiquity, which were all destroyed or corrupted. Their only guide, and light to direct them was the word of God, which the world was never able to extinguish, and by his divine power was preserved among them. There they sought, and there they found the platform of their discipline, and what was it? no other than Presbyterian; every Congregation governed by Pastors, Elders and Deacons, and as occasion required by a combination of them into Synods, counsels and Assemblies. Now if this way was practised among them, wherein they were only led by divine light. How unjustly do some despise it as a novelty, others reject it as a human ordinance. When as our own age also, searching in the same holy monuments hath pitched upon the same discipline, as in them held forth to the Churches of God. Me thinks this would move the spirits of meek and sanctified men not to be wise above sobriety, nor contest against such a cloud of witnesses. For if the Primitive apostolical times; the middle age of the Church under persecution, and now the last generations wherein we live, have all by the light of God's word, and guidance of his spirit, concurred in one and the same discipline. Why should any combine against it, or suffer themselves to be persuaded rather to disturb the peace and unity of God's Churches, then yield a Christian conformity thereunto.  
3 But against this power of the Magistrate, it may be further objected, that although power be given him, over the bodies and estates, and outward adjuncts of men; yet the conscience is the peculiar Court of God, wherein man hath nothing to do, but by intrusion; when the body lies in prison, the Judge by a habeas corpus can remove it, but when the conscience is under bond, no Judge can send a habeas conscientiam, to deliver it, and having no power to release, he can have none to bind it. Hereunto I answer, that the Magistrate pretendeth not to take power upon himself, as a man equal to his brethren▪ but the power he hath is derived from the supreme power, which he holdeth by Commission from God. His Office is the Ordinance of God, and his power is ordained of God, and so long as he ruleth for good, aiming at the public order and edification of the Church, we read that of necessity he must be obeyed, a double necessity both for fear of bodily punishment, God having put into the Magistrates hand a sword of justice, which he hath not done into the Ministers; as also for conscience sake, and fear of divine punishment, for men that make no conscience of breaking the precepts of God shall certainly not go unpunished; conscience therefore yielding sometimes in lawful as well as in absolute necessary things, this obedience to the Magistrate, is not bound by the will of the Magistrate, but by the word of God himself, which, expressly commandeth us to obey the Magistrate for conscience sake; but we nowhere find that for conscience sake in such things we should disobey him. If any reply that if all this collected and spoken to maintain the power of the magistrate is no more than was before alleged, in the times of episcopal Prelacy; who by giving credit to the Magistrate, and the Magistrate to their cause imposed and enjoined what they pleased in God's worship, and government of the Church. I confess indeed that they argued very strongly for upholding the authority of the Magistrate, so far, that by exalting his will, they diminished his power, but leaving them in their excess, I answer, that if their government had been as good as their argument, or had they stuck as close to the word of God, in framing their Cannons and injunctions, as they did in asserting the lawful power of the Magistrate, no man could have justly been grieved in conscience, but their government being bad in itself, could not be bettered by the goodness of the argument. But it may be rejoined again, that for all this, the Scripture doth nowhere appoint or confirm this presbyterial government, as it is held forth and established by the State, and therefore just it is, that men should be left in liberty of their consciences, whether they would conform thereunto or no. This hath in part been answered before. That it is not the mind of the Magistrate to compel any man to conform thereunto against his conscience, neither could he do it, although he so intended, and therefore in effect that is but a vain, feigned, and frivolous plea, to pretend that liberty against the Magistrate, which no Magistrate can constrain, only as the Apostle saith of faith about indifferent things; hast thou faith, have it to thyself before God. So we may say in this case, hast thou liberty, have it to thyself betwixt God and thee, till he shall give thee a further light, and a liberty to obey, as well as to disobey, but if thou contentest not thy self with this sober and moderate liberty; but whilst also leap over the hedge, and withdraw others from their Christian obedience; then thou runnest upon the sword of the Magistrate, which God hath put into his hands for the common good, by which he is bound to restrain thy inordinate and offensive liberty, that it disturb not the public peace committed to his charge. To this may be added, that although this presbyterial government, in every part and parcel thereof, as it is now established, be not expressly commanded in Scripture (as likewise no other kind of government whatsoever) yet much may be brought for the approbation of it, and to show that it is repugnant to Scripture. First, government by a Presbytery, is expressly set down in Scripture; Secondly, for execution thereof, some general rules are also clearly expressed, That all things should be done decently, and in order, without contention, and for edification. Thirdly, to whom can we imagine the ordering, and decencies, and edification should belong, but only to the Magistrate, assisted by the advice of God's holy word and Ministers, wherein we find another express command, that the Magistrate so judging for the good of all, aught to be obeyed for conscience sake. Bring we this cause to a pair of scales, and there we shall see it decided; put into one scale the judgement of the Magistrate, into the other the judgement of private men; put into either, the profession of them both, to make the word of God the rule of their judgement; put in again, that upon search therein, they meet with two several governments, neither of them directly commanded▪ nor directly forbidden, nor yet unconsonant to the Word. Hitherto the beam goes even betwixt them. Search again, what is to be put in more, and we shall find an express word of God, commanding every private soul to obey the higher powers, judging and governing for good, and that for conscience sake, put this into the Magistrates scale, and it must needs preponderate till we can find any other word, that biddeth the higher power be subject to the lower. And indeed, were there no word of Scripture to confirm this truth, the very light of reason might convince us, for if we allow that reason should rule our affections we must also allow the Magistrate to rule the people and when any difference ariseth between them in such things wherein they pretend to judge by one and the selfsame rule, reason requireth that the determination of the Magistrate should stand, and that the people should no longer be wise in their own conceit, but be wise with sobriety suffering their judgements to be overruled by their Rulers, whose office is to watch over them for good in the order of such things; Whiles things are debating every one may have liberty to speak their conscience▪ but when things are determined▪ the liberty of conscience must yield to the duty of obedience, otherwise that sweet harmony would be broken, which God hath set in the world between parties commanding, and parties obeying, wherein alone consisteth the outward happiness of all societies. In the mean time I am glad to observe, that they disclaim not civil obedience, to the civil power of the Magistrate, hoping that in time they will for the same reason cease to contend against this government▪ for that it is now indeed, or intended to be made a civil sanction, and a statute law. And then denying subjection thereunto; Liberty of conscience may as well transport them to claim exemption from many other civil laws. If one of them were accused of murder, and knew in his own conscience that he was innocent▪ and had beside● twenty witnesses to clear him, yet if one single witness shall make oath against him, in behalf of the King, he shall be condemned by the law. May he not stand upon terms of his liberty, and his innocence, and justly plead that it is against his conscience to obey this law, and suffer sentence being innocent? Suppose another had lived many years separated from his wife, in which time she had divers children by another man; by the law he shall be enjoined to father them all; may he not plead, that it is against his conscience to take upon him the fathering of another man's children? Many such examples might be brought, wherein the consciences of men seem to have more just pretences, to withdraw their obedience, from such civil laws, then from this law of government, so fully debated, and ●o duly established. Besides, inasmuch, as our brethren require a toleration, of their own government, they do tacitly acknowledge a power in the Magistrate, to gratify them, or deny them; and consequently, they may also acknowledge, that this power, is either lawful, or unlawful; if it be lawful, they are with us, bound to obey it; if unlawful, they are bound to disprove it; which when they go ●bout; godly pens will not be wanting, to endeavour, to give them satisfaction.  
4. Moreover, it is said by some, that whatsoever is imposed by man in the worship of God, not directly specified in his Word, falleth under the condemnation, of will-worship, human traditions, or inventions of men. This is too large an assertion to be ever well proved, for it is true neither way. Neither whatsoever is omitted in Scripture, to be rejected as will-worship; nor whatsoever is recorded in Scripture to be retained of perpetual necessity. We read, that the first administration of Baptism, used to be performed in open rivers, which with us would be thought rude and dangerous; The Saints had a custom in the close of their holy meetings, to salute one another with a holy kiss, which in our Congregations might be thought carnal and lascivious; they also were wont, after the celebration of the blessed Eucharist, to bring their provisions together, and make love-feast, which among us would be esteemed loose and luxurious. When a Brother or Sister was sick, the Elders of the Church were sent for, to pray over them, and anoint them with oil, which in our visitations might be held superstitious, or perhaps fitter for a physician than a Minister. All these customs, and many others passed with edification, in the innocency and infancy of these first times; which not consorting with ours are universally disused. On the other side, the times and places of divine worship, the seats and gestures of the worshippers, the manner of public Praying, and Preaching, of singing of Psalms▪ of collecting alms, of assembling and dismissing the people, the form of administration and receiving the holy Sacraments, and many other things concerning the outward public communion of Saints, are for the most part undeclared in Scripture, yet in full use and practise among us without offence, that therefore must be understood for a will-worship, and human invention, which is set up for some human and carnal end, repugnant to God's word, and to his glory.  
5. There be yet remaining two more objections, arising from two contrary grounds, one from pretence of weakness, th'other from presumption of strength. Those that lay forth the tenderness of conscience, forget not to produce those heavenly exhortations, whereof the Scripture is full; that we should not bruise the broken reed, nor offend the least of the little ones, nor cast stumbling blocks before our brethren, nor use our liberty to the destroying of the weak, but rather spread the covering of love over our brethren's infirmities, to raise up one another in the spirit of meekness; to bear with the weak, and please one another for good edification; yea, rather to abstain from matters, which we think lawful, then to compel others to things, they judge unlawful: This they say was the doctrine and the pattern, which Christ, and his Apostles taught, and practised among the faithful; which, because I intend not to deny, I shall only examine, how fitly they are applied to the controversy in hand, and whether they be of force, to absolve weak brethren, from their due obedience, to God's Magistrate.  
We are therefore to understand, that all those excellent rules set down by the Apostles, for tendering of weak consciences, receive a double limitation; First, they were limited to the state of those times, with respect to the condition of private Christians, and their carriage one towards another. For in the Apostles age, nor long after, there was in the world neither Christian, kingdom, commonwealth, nor Magistrate, whereby these Rulers, were neither given to them, who were not then in being, nor for aught we find, intended so for them, when God should raise them, up in his Church. The contrary rather appeareth; for Christ himself coming to set up a spiritual kingdom, in his Church, intended only to pull down the kingdom of Satan, but not the kingdoms of the world, those he left standing, not refusing, to pay for himself and his Apostle, tribute to Caesar, nor yet to answer before the Courts and tribunals of the Jews. After Christ's example, th'Apostles were very careful to instruct the faithful, that they should walk with circumspexion, without blame or reproach, lest if they should transgress the law▪ or commit scandals, or fall into divisions among themselves, they should make the name of God, and that holy profession, which they had undertaken to be blasphemed among the heathen; ordaining them moreover to make prayers, and supplications for all in authority, and to give them obedience for conscience sake, indeed the gospel is called a law of liberty, because through Christ it freeth us from the bondage of sin, the slavery of Satan, and the fear of death, not because, it dischargeth us of our Christian duty and obedience to the Magistrate; in which case, it giveth no liberty nor exemption. From whence we may conclude, that if Christ and his Apostles subjected the believers of those times, both by their precept and practice, to unbe●ieving powers; It was never their meaning, to exempt the faithful of our times, from their due obedience, to Chrsitian and believing Magistrates. Secondly, these Evangelical rules, for the ease of tender consciences, respected especially indifferent things. The Christians of those days consisted of two sorts; the converted Jews, and converted Gentiles. The Jews trained up in the ceremonial Law, which they knew was appointed by God, made a conscience of meats, and days, and other rites, and rudiments of the time, as yet not convinced that they were abolished by the coming of Christ. These were then the weak Christians. On the other side, the Gentiles were fully instructed in their liberty, that they might use them, or not use them, as they pleased; They were then the strong Christians; The Apostle therefore, to lay the foundation of charity aright, and preserve these dissenting brethren in the unity of the Spirit, and bond of Peace▪ giveth these rules about indifferent things; That the strong should not despise the weak, nor the weak▪ censure the strong, because whether they eat, or eat not, they do it▪ to the Lord, and are of him accepted; and being both accepted of the Lord, they ought not to be condemned▪ by one another. In this case therefore, things, by nature indifferent, should make no difference betwixt brethren; but so to be used, or not used, that now and then, for charity sake, the expediency of them, should suspend their lawfulness. This is the Apostles doctrine, instructing private Christians, about indifferent things. Which though they reach not, the Magistrate in his office, yet they do, in his profession; having given up his name to Christ, and living in a Christian society. And hath our religious Magistrate transgressed these rules? Let us see what he hath done, for the relief of tender consciences; many grievances were complained of, in the episcopal times, which the Parliament hath removed; They have taken away consecration of days and places, the superstition of meats and drinks, Images and Altars, Crosses and Surplices; the usurpation of spiritual Courts, and temporal Bishops; which were all abused with a danger to introduce Popery and Idolatry: will not these things, satisfy weak and tender consciences, unless they take away Government also, which is commanded, and sanctified by the Word? therefore we must know, that government of the Church, in public Assemblies, is no indifferent thing, nor to be reckoned in their number; God is not the Author of anarchy and confusion; but of order, comeliness, and peace: and when, the manner of government, and God's worship, in the circumstances thereof, are rightly ordered, according to the light of nature, and Christian prudence, deducted from the general rules set down in the Word, and settled by just and lawful authority. It is no longer left to the liberty of any man, subject to the same authority, to conform, or not conform thereunto▪ as though it were a thing indifferent, much less, to pretend, that because their consciences cannot approve thereof, it should be permitted to them, to set up another government; which seemeth to be a most unreasonable demand, that whiles they deny obedience, to the Magistrates laws, they should nevertheless seek for liberty and power from them, to overthrow their own orders, and make them, cross shinns, with their own authority. The power of the Magistrate and liberty purchased by Christ, do not destroy, but support one another; for they are both truths, avowed in the Word, and no truth can overthrow another. And if any man say, that a weak conscience, though it be in an error, yet till it be convinced, should sin, in obeying the truth; it may be replied à fortior●▪ that the Magistrate determining the truth, cannot tolerate any error, without sinning against his conscience, and partaking of those errors, he condemneth.  
6. But the other objection, proceeding from a conceit of strength, marcheth with more assurance; for some imagine, that forasmuch, as they are justified by grace▪ and freed from sin, and heirs of the promise; they are consequently in a state of pe●ection, able to fulfil the law of God, and delivered from all laws of men. For, lex non ponitur justo; They have no need of repentance, being secured from falling. Nor much of faith, being already in fruition▪ they are a law unto themselves▪ under no Magistrate, above all penalty, as if they were out of the flesh, having shaken off frailty and mortality, and climbed up, to the new Jerusalem, where there is neither sin nor sorrow. This being a sweet fancy to them that are possessed with all, will hard●y suffer itself to be removed, by force of argumentation: Otherwise we might say; That never any man, was without sin, but Christ alone, who was like to man in all things, sin excepted. That the blessed Apostle felt a law in his members▪ which made him do that he would not▪ and will, that he did not. He biddeth us work out our salvation, with fear and trembling, not with surquedry and presumption; when we have done our best, and seem to be most perfect▪ we are but unprofitable servants. Many such divine testimonies, might be brought, to convince this opinion; but it refuteth itself, being contrary to the rule of faith, and condition of humanity. We must not think, that the grace of God, worketh against his will; his will is▪ that we should be militant, in this life; wherefore we must not expect to be triumphant, till the war be done: his will is, that we should grow to our full stature by degrees; and scale the ladder of heaven, not be taken up in a whirlwind. His will is, that we should be tempted and buffeted, and fall and rise; that seeing our frailty and our misery, we should seek for the renewing of his grace, and every day beg, our daily pardon, more duly, than our daily bread. Forasmuch as by strength of nature, we may abstain awhile from food, but by corruption of nature, we cannot abstain awhit from sin. This error puffing up the hearts of unstable men, hath heretofore brought forth furious, and pernicious effects.  
The story of John a Leyden, and Knipperdolling, and of their frenzies at Munster, is not yet forgotten. I pray God our times be not pregnant, of some such monster. What is the meaning, that so many in our days, separate from their brethren, as if all others were profane? Why do they gather in heaps together, like biles and ulcers, drawing the corruption with them, and yet say the body is unclean? In such manner, began they of Munster; they took upon them a garb of simplicity, they seemed grave and dejected, fervent in long prayers, full of revelations, lamenting the fashions and profaneness of the times, contemning honours, despising money, and neglecting matrimony, wishing, and weeping for reformation; by such hypocrisies they captivated, weak and wandering souls, who took them only, to be the little flock of heaven▪ that lived among wolves, and was persecuted on earth. Till having made up their musters, and assembled their troops, they set up a standard, calling the multitude, into their snare, under the promise, and proclamation of liberty. Now the blessed time was come, that the meek▪ should inherit the earth; that the Kings and Potentates, and Adonibezecks of this world, who had done despite and violence to the Saints, should be broken with a rod of iron, and dashed in pieces like a potter's vessel. Thence they fell into revelations, and found it written in the beams of the Sun, that John a Leyden▪ was appointed by Christ, to be King over all the world, and rule the Nations in righteousness and in power. After this, the King was inspired, to set up sundry Queens, and to take to himself many wives at once, to increase and multiply the holy seed upon earth. But this imaginary kingdom, was of short durance; for the neighbour Princes, finding their design, joined against them, as against the enemies of mankind: and after they had endured a long siege; their King, by revelation, assured them, that before Easter, they should have deliverance. But when none appeared, he told them, that he had been in a trance six days, in which time, he had ridden on a blind ass, and that God the Father, had laid upon his back▪ the sins of them all, whereby they were set free and delivered from them; And this was the deliverance he promised, wherewithal, they ought to rest contented; Thereupon the Town was taken, the deluded people, disabused, the King impostor, executed to death, and hung up in chains, upon the highest steeple, thus ended this tragedy, and ever tragical is the end of such follies; The Apostle noteth, that factions and divisions, are signs of carnality; first, men separate from others, as unclean, than they speak evil of government, the next step, is to blind the people with revelations; from thence they fall into snares of the flesh; at last, they stir up sedition, and last of all, their end is destruction.  
Hitherto, I have laboured to show▪ that the Magistrate, by his office, being an ordinance of God, is bound to provide for the public peace and safety in Church and commonwealth, which is done first by enacting just laws, and wholesome orders, consonant to wisdom, and the word of God; and secondly, by using his power, to preserve them, in vigour and execution; as also to show, that the people are bound in conscience, to give willing obedience, to such laws and orders of the Magistrate, whose duty it is, to restrain the disobedient, and reduce them, to their duty; nevertheless, forasmuch▪ as the power, wherewithal God hath invested the Magistrate, is always to be used for public good; and requisite it is, that a due distinction be made in the punishment of offenders, between such as err out of mistake or ignorance, and those that resist, out of wilfulness and contempt. I shall in all humbleness propound some few expedients how far the Magistrate may please to slacken his power, and so temper the laws, and penalties thereof; as they may serve both ways, as lenitives for the simple, and corrasives for the stubborn, who will not otherwise be reformed.  
1. I conceive, that as it is unreasonable to demand so it would be dangerous to grant, any toleration of Religion, besides that which is established, for such a liberty of conscience, would breed a freedom of will, and freedom of will would beget liberty of life, which would breed a fearful Independency, when every one might do what they list; In matters of faith, necessary to salvation, there is but one way, and one truth; all the rest, is obsiquity and error. Therefore when the truth, hath been tried, by the Word, and ratified by the Magistrate, he cannot suffer any falsehood, without being accessary thereunto; Yet in matters of discipline and government, there is a greater latitude; for when it shall appear, that weak brethren, agreeing in the same confession of faith but dissenting in outward forms, out of tenderness or ignorance; to such a toleration, or connivance, or suspension of laws, may be harmless and charitable, till they be further satisfied and instructed.  
2. That whosoever living under the subjection of this state, should be so far destitute of grace, as to renounce Christ, or speak blasphemously of him, or any person of the Trinity; contrary to the faith established in the Church; he shall upon conviction, be informed of the truth, with a brotherly admonition not to divulge his error, to the corruption or scandal of others, or disturbance of the civil peace. For the second offence, he shall endure a years imprisonment, be disabled in his testimony, put out of protection of the Laws, and wear some public mark, noting him for a Blasphemer: For the third offence, he shall suffer banishment; or close and perpetual imprisonment; and if banished it shall be capital for him to return, without licence of the State. For if he by our laws deserveth death, that seduceth any subject, from the allegiance of his natural Prince; what deserveth he, that seeketh to alienate the soul of any Christian, from the dependence of God, unto the devil?  
3. If any one, out of an evil heart, shall break forth into open reviling, scorning, disgraceful words against the present Church-government▪ now established, he shall not be connived at, as a man of tender conscience: for as he giveth himself power and liberty to disjoin from it, so it is also in his power, not to speak evil of it, but doing it by choice and deliberation; he cannot fall within the compass of weakness. For he that maketh no conscience, of giving offence and scandal to the Christian Magistrate, and all his godly brethren, living in peaceable obedience▪ cannot imagine, that his private fancies▪ though covered with weakness, should be more tendered, than the public conscience of the commonwealth. Such a one therefore ought to be punished, as a contemner of the civil power. First, by reproof and exhortation, not to disquiet, the peace of the Land; Secondly, by a pecuniary mulct▪ for some public use, with disability of his credit▪ Thirdly, if he still persist, with close imprisonment, till▪ he give public satisfaction of his repentance.  
4. Forasmuch, as no man ought to undertake the office and function, of the holy Church Ministry, without he be well assured of his inward calling thereunto; neither can such men conceive themselves, awhit the worse, or that it might be any prejudice to their spiritual gifts to have an outward approbation▪ by laying on the hands of the Presbytery, and praying for divine blessing upon their persons, and giving them an orderly mission, into God's harvest? Therefore whosoever shall take unto himself the holy calling, presuming to preach the Word or administer the Sacraments, not being admitted, nor ordained thereunto, by lawful authority; he ought to be punished as the former were, that contemned the civil power, or rather more severely; especially if they be found in their public preaching, to sow sedition among the people; provided, that such persons, Masters of families, or others, meeting in their own houses, or in their neighbours, to repeat what they heard or learned, out of Sermons preached by authority; and upon that or the like occasion, worship God by praying or singing of psalms, conferring or arguing, upon any part of the Word preached, as also such, who being required, by any friend or neighbour (when the advice of Ministers, cannot be had) to open or expound some text of Scripture, or deliver his judgement upon any case of conscience▪ for satisfaction of the parties, be not comprehended under this Article, or any penalty thereof, because we are commanded▪ to exercise the gifts and talents, God hath given us▪ in a sober and orderly way, for the edification of one another.  
5. Whereas out of all doubt, many things are contained in holy Scripture, which are not yet fully manifested, nor clearly understood; and we know the Spirit of God, bloweth where he listeth and is not confined, to time, place, nor person, but inspireth whom he pleaseth. If therefore any man shall pretend, to have a new opinion▪ or new light revealed unto him, of the sense of any part of Scripture▪ fitting it were, he should bring his knowledge to some godly Minister, approved of; or to the next Classi●▪ where he liveth, there to be tried and examined by the spirit of the Prophets judging and determining by the word of God, and if perchance they neither approve of his opinion, nor yet be able to convince him; then to refer him, to the next national council to which he must stand or fall. In the mean time, if he publish his opinion under hand, to the breach of brotherly unity in the Church; he ought to be taken, as a disturber of public peace, and subject to the penalties mentioned in the third Article.  
By these and such like means, the power of the civil Magistrate, may be preserved from contempt; and the consciences of weak brethren from constraint; till they shall pluck off their mask, and discover themselves to be obstinate▪ and unsufferable; clamouring for toleration, under pretence of weakness; but indeed, making a breach and separation, in confidence of their own strength and perfection▪ disdaining with supercilious eyes, the infirmities of their brethren; by which fallacy, they think to blear the eye of the Magistrate and make the weak, to overthrow the strong. To such wolves in sheep's clothing, whether they be Papists, heretics▪ schismatics, or whatsoever they be (for a weak conscience is nowadays, become a cloak, for all shoulders) my meaning is not, that any indulgence or connivance of the Magistrate, should be extended to them, who it is plain enough are employed in malicious designs, working underground, the divisions and ruin of the State.  
Therefore to conclude with the same spirit, as I began; which is a spirit of unity, peace, and love. In the fear, and before the face of Almighty God, and by the bowels of that love▪ wherewith Christ Jesus loved us all; I do beseech the brethren, whether they be leaders or followers, that agree with us in the same doctrine, but dissent in government; to lay their hands upon their hearts, and examine, what they would be at. Is it, at the advancement of truth, the practice of holiness, the purity of God's worship? Let them consider, whether all these may not be had, as they are all intended under the present government; is it at spiritual perfection, whiles they are present in the flesh? Let them consider, that the perfection of a Christian, consisteth, in humility, love▪ peace, meekness, sobriety and uprightness, which are truly spiritual, and none of them excluded, by this government. Is it at the setting up of the kingdom of Christ Jesus; that he might reign, as Lord omnipotent upon earth? Let them consider, that the kingdom of Christ Jesus, is not of this world, he prescribeth no forms, nor models of civil government, as he findeth them, so he leaveth them, where he is received; he sublimeth and refineth them where he is not received, he doth not destroy them. Let them consider, that this present governmet, doth no ways eclipse the kingdom of Christ Jesus; for whither it be placed in a single Congregation, or in a general Assembly, or in the last resort of the supreme Magistrate; all are under the government of Christ Jesus, who ruleth among them, by his Word, whereunto, they conform their government: is it at the setting up of any other government, which they think is only divine, and necessary to salvation? Let them consider, that by such assertions, they do not only blast all reformed Churches at this day, and leave them in a state of condemnation living under another government, but also condemn multitudes of souls departed, which under other governments, lived Saints upon earth, died martyrs for the faith of Christ, and are now triumphants in heaven. Or else is it at no government at all, till they receive on revealed from heaven? Let them consider, whether any such promise be made us in Scripture, which we ought to expect; This we find, that God is not the Author of confusion, but of peace, order, and government, which ought to be settled in all Churches of the Saints. Or lastly, is it to set up an infallibility of private judgement, taking themselves to abound in the spirit, and be able to judge all above them? Let them consider, that the hearts and spirits of men, are deceitful, above all deceits, a●● that to strive and contend to make rents and separation for these things, to despise the powers and ordinances of God, are reckoned among the works of the flesh, rank and carnal. But if it be as I will hope it is, a pure and sincere weakness of conscience, arising from a weakness of judgement; not yet seeing the clearness of that light, which hath in lightened the Magistrates and Ministers, and greatest part of the kingdom. Let them be entreated in the fear of God▪ to seek to him for further illumination; and in the mean time, to suspend their opinions and forbear contentions by Christian modesty and moderation, becoming the Saints, to maintain Christian charity, which is the bond of perfection, and make it manifest unto the world, and to the angels in heaven, that they are not led, by the spirit of error, strife and vainglory, but by the spirit of truth, which worketh by love; and lowliness, patience and meekness; minding the same things, and improving the gifts of faith, & grace and knowledge, whereunto they have already attained. And in other things of lesser moment, concerning the forms of discipline and government, and the outward face of order and decency in the public worship, whereunto perhaps not having yet attained, they may be otherwise minded therein to wait God's time, with quiet and patience, who hath promised to reveal, even that also unto them, that one may not be perfect, without another. It may be, they may think themselves unkindly dealt withal, and very ill requited, that having so frankly adventured their lives and estates, and done so valiantly, against the enemies of God and the Land, they should after all this, be denied any request, especially, that which so nearly toucheth, their freedom of conscience, and inward peace. Truly it is on all hands confessed▪ and no man that I know, seeketh to cast a veil over their worth, or suppressed their achievements. God hath done wonderful things; by many of their hands and the less honour, they take to themselves, the more will be given them, by the voice of the Nation, and Rulers of the band, who ought to take care, that their names be written, in the Registers of fame, from generation to generation. But what will our dissenting brethren say, if Jesuits and Malignents converse among them, in sheeps-clothing; If transformed into Angels of light, they carry on these works of darkness, and by secret suggestions, and insinuations of the Serpent, make them blow this coal and widen this breach against their own intentions? It is not for nought▪ that there be so ma●y popish spies and Agents among us; whose employment is▪ to weaken the hands of the Magistrate, by sowing factions and disobedience among the people. They feel their blow, and know well enough that their form is broken, they are upon their last gasp, and their last refuge is this, to compass that by treachery and mischief, which they could not do, by force in the field; If they can divide the civil and Military power, and fling fire-balls of division into the tents of brethren, they have yet a fainting hope to recover strength and destroy them both. Let not our brethren think this, to be an eary or empty admonition; for there be men so finely spirited and rarified to the invisibility of the devil; that if it were possible, they would deceive the very Elect, and weave their hypocritical webs, with liberty, that commonly the simple, and many times the circumspect are involved, and taken. Happy it were, that by some mark, they might be known, for than they were easily avoided; but when they come▪ to strike up division, and separate the hearts of the brethren; the safest remedy is to stop our ears as against enchanters, and Negotiators for the devil. Return then o Shulamite, return, return; be not entrapped in the snares of division; but return to the tents of peace: what will ye see in the Shulamites? we shall see, when he returneth and joineth his body to the State, and his conscience to the Church, that his countenance is fair as the Moon, clear as the Sun▪ terrible▪ as an Army with banners; and that his company united to the commonwealth, is like the association of two Armies, linked together by one heart, invincible and undissolvable, by the powers of darkness and of Antichrist.  
Thus have I delivered my poor judgement, and discharged my duty, which I owe to the public peace. I pretend not to revelations, nor an unerring spirit; but being privy to the evenness of mine own heart, and unbiased intentions; my conscience is my testimony, that I have not erred, to cause any other man to err. In regard whereof, I may hope, that all men, who are spiritual, and disinteressed in their ends, will acknowledge this to be the mind of Christ, so farforth at least, as it aimeth and tendeth to piety and peace. Nevertheless, if any will be still contentions and dissent, neither I, nor the Churches of God, have any such custom; nor do I intend, for this difference of judgement, to break charity and communion with them. But I rather beseech them, for a close of all; to put on mild and gentle affections; and whiles they approve of our faith, not to disapprove our works, by excommunicating of us, or separating from us; till our works go before us, and condemn ourselves. Leaving them, in this assurance, that when our Lord Jesus Christ shall come, the Judge and Master of us all, to whom we must stand or fall; it will be better for them, and for us in that day that he find our hearts established in grace, than ourselves at variance about Church-government.  
FINIS.