A LETTER OF ADVICE unto THE MINISTERS ASSEMbled at Westminster, with several parcels of Queries, recommended to their saddest Considerations.  
Wherein is hinted The pernicious Papisticall-Presbyteriall Tenet of Excommunicating Magistrates, and Absolving the People from obedience.  
The un-Gospel-like denying that liberty of conscience unto others, which we would have granted unto ourselves.  
The extremest madness of fighting, or so much as to hazard a fighting against God, by persecuting tender conscences for differences in opinion only.  
The practise and Commission of our Saviour and his Apostles concerning heretics.  
The possibility of a heretics repentance, so long as he lives, and such as do any ways cause him to die in heresy, as much as in them lies, do effectually damn him eternally: and consequently,  
That Paul Best,( whatever his error be at present) as well as Paul the Apostle, once a blasphemer, may one day become a Convert, if he be not untimely sterved to death before-hand.   

Certain Queries concerning the desperate Tenet of Presbyterians and Papists about excommunicating Magistrates, and absolving the People from their Obedience.  
WHether are not Papists thought unworthy to be toletated in a State, who hold that the Pope may absolve the people from their obedience to the Civill Magistrate?  
Whether do not Presbyterians hold that the King, Parliament, or other Magistrate, is as liable to be excommunicated, as any other member or members of the Church or Congregation?  
Whether do not Presbyterians hold that the civill Magistrate, and consequently the People, in whom the sovereign power resides originally, is bound to put out of the State,( either by banishment or death, as they themselves think good) all such as the Presbiterie have excommunicated, or put out of the Church? viz. A S. alias Adam Stuards second part of his duply to the two Brethren pag. 166.167.  
Whether are not all Presbyterians, according to their own principles, engaged to the same doctrine of putting out of the State, the King, Parliament, or any other civill Magistrate, if they be once excommunicated out of the Church, unless they will renounce the very countenancing of a Coercive jurisdiction, both in or about the Church, as they use to distinguish more nicely then wisely, for matters merely of Religion, and so become Judependants?  
Whether of the two foregoing tenets, is not this of the Presbiterian more pernicious, then the other of the Papists, and consequently, whether ought not Presbyterians who hold such a tenet, to be less tolerated in a country, then the very Papists?   

To the ministers Assembled at Westminster.  
THe people of a Nation, kingdom or whole world, though they be not to be accounted the world in Scripture, phras, as it is contradistinguished from the Church, from those which are within, 1. Cor. 5.12.13. yet they consist of amixt multitude of good & bad, of true believers, weak, amiss, & unbelievers, the greatest part whereof are bad & unregenerate, if it be true, that narrow is the way which leadeth to salvation, and few there be that find it. Mat. 7.14. Since then by the constitusion of this Kingdom( and according to the law of God and Nature, which is above that of Meedes, Persians, and all other Kingdoms) the mixed multitude are they which choose the Parliament-men, and derive unto them all the parliamentary power which they have, or can possibly have, if such as are thus chosen Parliament-men, do take upon them to make laws and acts, concerning Gods household, his Church; it would follow by undeniable consequence, that the mixed multitude, had this power of setting up a Religion, and ordering what Church-government they themselves best pleased, and having all power primarily and inherently in themselves they may, when they will, take it into their own hands, and by most voices dispose of religion & church-affairs, as they think fitting  
But in regard the greatest partly thus in unregeneratnes, without God in the world Ephe. 2.12. what manner of discipline, doctrine, and Religion we should have, if thus managed, may easily be imagined, and how unlikly it is, and how inconsistent with reason and Christianity, that God should give a power to those which are not of his Church, his household, to make laws for governing his Church or household, may easily appear, if wee would but consider of it seriously in the fear of God, being free from superstition and al manner of self-seeking.  
However as it pleased our Ancestors to establish the papal, and episcopal government of the Church successively by Act of Parliament; both which, not being of God, according to the saying of gamaliel the grand Poletitian, are come to nought. So if it should now seem good unto this present Parliament, to set presbytery upon the throne, surely like a new broom, it may, at first to some seem good for something, it may a while in some respect sweep clean; And perhaps; the State may be thought to thrive thereby at first, like certain diseased persons, which through change of air and removing up and down on pleasure, from one place to an other think themselves to mend and be refreshed therwith, until their disease being grown to the full hight, like fire, burst out in earnest.  
Yet I may not forbear to say, and promise to make appear,( though it hath been done more then once already) when the press shall be permitted to speak truth, that the principles of presbytery are inconsistent with monarchy, aristocracy, or any other civill government, though yet to be invented? It may, I say, notwithstanding bee erected and take a turn, as other Politick-Church-governments have done, and the civill State thrive so much beter, and so much longer under it, according as it shall, contrary to its principles, dispensing with her own Prerogative, suffer peace and truth to live within her jurisdiction.  
But take heed my Lords and Masters of the Synod, least taking upon you to give counsel to the Kingdoms body representative, you should at any time prevail against atoleration of independents, of tender consciences differing from your own, as if they were inconsiderable, or were few in number, in comparison of such a multitude which seems added to you of late: Consider there are in this Kingdom, amongst those which have, been forwardest for the reformation, above 10 Jndependents for every Presbiterian which appeared, or was thought to be at beginning of this Parliam. & that even the greatest part, whose number you glory so much in, have been so late so rank Episcopals, as that a little Pres●yterian Tyranny may banish them from your errors, or the Christian liberty & godly conversation of peaceable Independents win them to the truth; leaving you to be chastised, as evil Counsellors, disturbers both of Church and State, no less then great Straford, or little Canterbury, whose footsteps you will be found to tread in, most exactly.  
But to be brief, take this for your Lay-peoples final answer and resolution, that unless your Directories, Catechises, Creeds, Canons, Decrees, &c. come sealed unto us with Inpleaseth the holy Ghost & us, wee may not receive them for articles of faith, as those which want authority; and if they did come so sealed unto us, we would not then receive them as those which take too much upon them: may you not then take up Iudas his words amongst you to good purpose, quorsum haec perditio? why is all this waste and loss of time for though if your intentions had been upright, the Churches might have been edified by your consultations; yet since they are discovered, as aiming only to get our moneys from us, and exercise dominion over us, make necessity a virtue, and let this be your comfort, that we neither will feed you with jewish tithes, nor suffer you to reign over us any longer, how-ever make a decoction of these following Queries, and you may in time, perhaps, recover, and fare well.   

Some few queries propounded, with all Christian meekness, unto Jnquisitor whether papal or presbyterial, for matters merely spiritual.  
Whether ought wee not to bear with one an other, so often, and so long, as our for bearance makes more for Gods honour, and our Brethrens edification, then the not forbearing doth?  
whether ought wee not, as near as posiblie wee can, to follow Gods example, in bearing with on an other?  
Whether ought we not precisely to be governed by the scripture how farforth we ought, or ought not to bear with one an other?  
Whether in a case of difficulty about this Point of bearing or not bearing with on another, ought wee not to be swayed, both for interptetation, and practise, to that side which makes most for charity and mercy?  
Whether is ther not hopes of a Heretick's conversion so long as he lives?  
Whether is there any hopes of conversion, or of Gods mercy towards a heretic, who being condemned tody, percists still, and dyes a heretic?  
Whether is it not more for Gods glory, & the brethrens edification, that a heretic should be permitted to live with a possibility of his conversion, and salvation, then that he shouldbe executed, and consequently be damned unavoidably?  
If it should be granted, that a heretic may lawfully be put to death. Whether yet were it not murder, that one formerly condemned to die for heresy, but afterwards converted, should notwithstanding be put to death?  
Whether is it not impossible to disprove a heretic, who being condemned to die, shall affirm himself to be converted, and proffer to comform accordingly? And lastly.  
If one that is now no more a heretic, ought not to be put to death for heresy, & if one who being formerly a heretic, but now pretending to be converted, comform himself, cannot possibly be disproved; Whether are not all proceedings against heretics, so much more ungodly, unwarrantable and impertinent, as tempting them to be hypocrites, two fold worse then children of the devil, through a counterfeit conversion & conformity to save their lives? and if heretics had so little conscience as to put themselves upon a counterfeit conversion, when they were going to the gallows; whether might they not, even so often as they themselves please, make voided and null all proceedings against themselves as heretics, and yet enjoy both their heresies and lives?   

Queries to be seriously considered on by all Persecutors.  
Whether should not every one desire so much liberty to be granted him, as that he may keep a good conscience both towards God and man?  
Whether is not every man bound in duty to grant the same liberty unto his brother, which he desireth for himself, for keeping a good conscience, both towards God and man?  
Whether is it possible to have a good conscience towards God in any respect, whereof aman is not fully persuaded in his own hart?  
Whether is it possible to keep a good conscience towards man, whilst wee do that unto him, which wee would not have done unto ourselves?  
Whether do men desire that they themselves should be forced to conformity, contrary to their own consciences and judgments, or whether would they willingly be hindered from worshipping God after this or that manner, which they in their own consciences and judgments apprehended to be the only true one?  
Whether is it not absolutely sinful for a man to comform his practise contrary to his conscience and judgement?  
Whether comforming or not comforming in a way of itself erroneous, whereof a man is fully persuaded in his own heart, be not a less sin, then comforming or not comforming in a right way, where of a man is not fully persuaded in his own hart?  
Whether is not fighting against God the greatest sin in the world?  
Whether is not the running a hazord of fightting against God, the second great sin in the world?  
Since the way wherein Paul worshipped God, was then accounted heresy Acts, 24.14. whether is it not possible that such new opinions as are at present, or shall be raised hereafter, may in themselves be both true and good, though they should at the same time by some and that the mayor part too, be accounted erroneous and heretical?  
Whether the opposing new opinions, which some godly people, are fully parswaded in their own harts to be true ones, and may possibly be so in themselves, be not to run a hazord of fighting against God?  
Whether can any man prove his own Religion from scripture, to be better then another mans, since the being fully parswaded in a mans own heart, is the surest rule and guid both to the one and other?   

Another parcel of Queries.  
Whether were not our Saviour and his Apostles as well able to discover and judge of heretics as any now a daies?  
Whether were not our Saviour and his Apostles best able to determine after what manner heretics were to be proceeded against?  
Whether is it not probable that our Saviour and his Apostles, would have given the best advice and counsel unto al succeeding generations, how they ought to proceed against heretics?  
Whether did not our Saviour and his Apostles foretell that there should come in damnable heresies, false prophets and false teachers, even such as would deny the Lord Iesus. mat. 24.24. 2. Pet. 2.1?  
Whether did our Saviour and his Apostles themselves make use of, or propound unto the believers then living, or to succeed, any other manner of proceeding against false prophets and false teachers, even of such damnable heresies as the very denying the Lord Iesus, then to reject them and to a voided them. Rom. 16.17?  
Whether have Christians now a dayes any warrant to proceed against heretics after any other manner then Christ and his Apostles taught them?  
Whether had not Christ and his Apostles an infallible way to discern and judge of heretics?  
Whether then, can it be safe for Christians now a daies, who are but falible, subject to the same fallibilytie with their brethen, to put heretics to death, when Christ and his Apostles who were infallible, did only reject them, and gave not the lest advice or encoragment to any Christians to proceed otherwise against them, then they themselves had done, by rejecting and avoiding them?   

Another parcel of Queries.  
Whether was not Paul a blasphemer 1. Tim. 1.13. as bad as the worst of heteticks when he persecuted the Church, one that was accesary to Stephens death the first Christian Martyr, Act. 9.21. & 22.19.20.  
If Paul before his conversion had been put to death for heresy & blasphemy, whether would it not at the last day have been found a murdering of Paul, and a flat giving the lie unto the Holy Ghost, which says that Paul was appointed a chosen vessel for propagating the Gospel unto the gentiles, which could not be before he was converted, Act. 9.15.?  
Whether was not Paul after his conversion adjudged a hetetick and an Idolater, even worthy of death. Act. 17.18. & 22.22 & 24.14.?  
Whether doth not the Holy Ghost tell us that God was merciful to Paul though a heretic, ablasphemer, 2 persecuter, because he did it ignorantly, 1. Tim. 1.13.  
Whether is it not only possible or probable, but very manifest that Paul boast accused of heresy, if he be a heretic, and stil continue so, doth necesarily continue so, either through ignorance, or madness; Since if he did only but pretend to leave his heresy, and make a show of orthodox in the future, he could not be disproved, nor somuch as colourably punished as a heretic?  
In case Paul Best continue in his opinion, in heresy, through madness, whether is he not fiitter to be sent to Bethlem, then to be starved to death in a prison or inquisition house?  
In case Paul Best continue in his opinion, his heresy, through ignorance, whether is it not possible that God may yet have mercy on him, as he had on Paul the Apostle, and in his due time bring him to the knowledge of the truth, as he did the Apostle Paul?  
Whether can it be demonstrated before hand, but that Paul Best( whatever his heresy be) may possible in Gods secret will, be ordained to conversion hereafter, as well as paul the Apostle whilst he was a blasphemer?  
FINIS.